{"type":"hermes-book-pack","version":"1.0","name":"The Pali Canon","books":[{"meta":{"key":"vinaya-texts","en":"Vinaya Texts","gr":"","color":"#c08a2e","author":"The Buddha","kind":"prose"},"text":{"title":"Vinaya Texts","greek":"","translator":"T. W. Rhys Davids & Hermann Oldenberg, 1881","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 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"},{"sp":"IMG","src":"data:image/jpeg;base64,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"},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"Ancient ruins at Lumbinī"},{"sp":"HDR","t":"Vinaya Texts"},{"ref":"1.1","t":"<em>Translated by T. W. Rhys Davids and Hermann Oldenberg, 1881</em>"},{"ref":"1.2","t":"Siddhartha Gautama, most commonly known as the Buddha (the awakened one), was a wandering ascetic and religious teacher, who flourished in the eastern Indo-Gangetic Plains during the sixth or fifth century BC. He founded Buddhism, which ranks today as the fourth largest religion, with an estimated 400 million followers globally, representing roughly 6% of the world’s population. According to Buddhist legends, Gautama was born in Lumbini, in what is now Nepal, to royal parents of the Shakya clan, but renounced his home life to live as a wandering ascetic. After leading a life of mendicancy, asceticism and meditation, he attained nirvana at Bodh Gaya in what is now Bihar, India. The Buddha then wandered through the lower Indo-Gangetic Plain, teaching and building a monastic order. Tradition holds that he died in Kushinagar (modern day Uttar Pradesh, India), where he reached <em>parinibbana</em> (final release from conditioned existence)."},{"ref":"1.3","t":"The <em>Pali Canon</em> (also known as the Buddhist Theravada Canon) is believed to represent the words of the Buddha and were transmitted orally and first written down in Pali, an ancient Middle Indo-Aryan language, within the Theravadan communities of Sri Lanka, probably during the first century BC. The text was recorded on palm-leaf manuscripts. The leaves were kept together by thin sticks, and the scripture was covered in cloth and kept in a box or ‘basket’. These Pali texts constitute the entire surviving body of literature in the Pali language."},{"ref":"1.4","t":"According to Buddhist tradition, during the First Buddhist Council, three months after the <em>parinibbana</em> of Gautama, the Buddha’s primary disciple Ananda recited the <em>Sutta Pitaka</em>, while Upali, another of the ten chief disciples, recited the <em>Vinaya Pitaka</em>. The Arhats present accepted the recitations and so the teachings were preserved orally by the <em>Sangha</em> (the monastic community). The <em>Tipitaka</em> that was transmitted to Sri Lanka during the reign of King Asoka was initially preserved orally and later written down on palm leaves during the Fourth Buddhist Council in 29 BC, approximately 454 years after the death of Gautama Buddha."},{"ref":"1.5","t":"The <em>Pali Canon</em> falls into three general categories, called <em>pitaka</em> (Pali for “basket”, referring to the receptacles in which the palm-leaf manuscripts were kept). Thus, the canon is traditionally known as the <em>Tipiṭaka</em> (three baskets). The three <em>pitakas</em> are as follows:"},{"ref":"1.6","t":"<em>Vinaya Piṭaka</em> (Discipline Basket), dealing with rules or discipline of the <em>sangha</em>"},{"ref":"1.7","t":"<em>Sutta Piṭaka</em> (Sayings Basket), discourses and sermons of Buddha, some religious poetry — this is the largest basket"},{"ref":"1.8","t":"<em>Abhidhamma Piṭaka</em> (Basket of Higher Doctrine), comprising philosophical treatises on Buddhist doctrines, particularly about mind"},{"ref":"1.9","t":"Major examples from all three baskets are presented in this collection. The <em>Vinaya Pitaka</em> and the <em>Sutta Pitaka</em> are similar to the works of the early Buddhist schools, often termed Early Buddhist Texts. The <em>Abhidhamma Pitaka</em>, however, is a strictly Theravada collection and has little in common with the <em>Abhidhamma</em> works recognised by other Buddhist schools. The traditional Theravādin interpretation of the <em>Pali Canon</em> is given in a series of commentaries covering nearly the whole Canon, compiled by Buddhaghosa (fl. fifth century AD) and later monks, mainly on the basis of earlier materials now lost. Sub-commentaries were written later, commenting further on the Canon and its commentaries. The traditional Theravādin interpretation is summarised in Buddhaghosa’s <em>Visuddhimagga</em>."},{"ref":"1.10","t":"The relation of the scriptures to Buddhism as it actually exists among ordinary monks and lay people is, as with other major religious traditions, problematic: the evidence suggests that only parts of the Canon ever enjoyed wide currency and that non-canonical works were sometimes much more widely used, as the details varied from place to place. Recent scholars have suggested that the whole of Buddhist history may be regarded as a working out of the implications of the early scriptures."},{"ref":"1.11","t":"The first text of the <em>Vinaya Pitaka</em> (Discipline Basket) is the <em>Pāṭimokkha</em> — a basic code of monastic discipline, consisting of 227 rules for fully ordained monks (<em>bhikkhus</em>) and 311 for nuns (<em>bhikkhuṇīs</em>). According to the sutras, in the first years of the Buddha’s teaching the <em>sangha</em> lived together in harmony with no established rules, as there was no need, since the early disciples were highly realised, if not fully enlightened. However, as the <em>sangha</em> expanded, situations arose that the Buddha and the lay community felt were inappropriate for mendicants. This led to the formulating of the <em>Pāṭimokkha</em>, a basic code of monastic discipline, which underlines four <em>pārājikas</em> (defeats) — rules entailing expulsion from the <em>sangha</em> for life."},{"ref":"1.12","t":"If a monk breaks any one of the rules he is automatically “defeated” in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime. Intention is necessary in all these four cases to constitute an offence. The four <em>parajikas</em> are:"},{"ref":"1.13","t":"Sexual intercourse."},{"ref":"1.14","t":"Stealing: the robbery of anything worth more than 1/24 troy ounce of gold (as determined by local law)."},{"ref":"1.15","t":"Killing: whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death."},{"ref":"1.16","t":"Lying to another person that one has attained a superior human state, such as claiming to be an <em>arahant</em> when one knows one is not, or claiming to have attained one of the <em>jhānas</em> when one knows one has not."},{"ref":"1.17","t":"<em>Khandhaka</em>, offering 22 chapters on various topics, is the second book of the <em>Vinaya Pitaka</em> and includes the following two volumes:"},{"ref":"1.18","t":"Mahāvagga: accounts of Gautama Buddha’s and the ten principal disciples’ awakenings, as well as rules for <em>uposatha</em> days and monastic ordination."},{"ref":"1.19","t":"Cullavagga: includes accounts of the First and Second Buddhist councils and the establishment of the community of <em>bhikkhunis</em>, as well as rules for addressing offenses within the <em>sangha</em>."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"Manuscript of ‘Vinaya Pitaka’, lacquered and gilded wood, gilded palm leaves, Myanmar, 1856."},{"sp":"HDR","t":"PART I. The Pâtimokkha"},{"ref":"4.1","t":"THE PÂTIMOKKHA."},{"ref":"4.2","t":"THE WORDS OF DISBURDENMENT."},{"ref":"4.3","t":"REVERENCE TO THE BLESSED ONE, THE HOLY ONE, THE FULLY ENLIGHTENED ONE."},{"ref":"4.4","t":"NIDANA."},{"sp":"HDR","t":"PÂRÂGIK DHAMMÂ. THE PÂRÂGIKA RULES."},{"ref":"6.1","t":"HERE THESE FOUR Rules, concerning those acts which bring about Defeat, come into recitation."},{"ref":"6.1a","t":"Whatsoever Bhikkhu who has taken upon himself the Bhikkhus’ system of self-training and rule of life, and has not thereafter withdrawn from the training, or declared his weakness, shall have carnal knowledge of any one, down even to an animal, he has fallen into defeat, he is no longer in communion."},{"ref":"6.2","t":"Whatsoever Bhikkhu shall take, from village or from wood, anything not given — what men call ‘theft’ — in such manner of taking as kings would seize the thief for, and slay, or bind, or banish him, saying, ‘Thou art a thief, thou art stupid, thou art a fool, thou art dishonest, ‘ — the Bhikkhu who in that manner takes the thing not given, he, too, has fallen into defeat, he is no longer in communion."},{"ref":"6.3","t":"Whatsoever Bhikkhu shall knowingly deprive of life a human being, or shall seek out an assassin against a human being, or shall utter the praises of death, or incite another to self-destruction, saying, ‘Ho! my friend! what good do you get from this sinful, wretched life? death is better to thee than life!’ — if, so thinking, and with such an aim, he, by various argument, utter the praises of death or incite another to self-destruction — he, too, is fallen into defeat, he is no longer in communion."},{"ref":"6.4","t":"Whatsoever Bhikkhu, without being clearly conscious of extraordinary qualities, shall give out regarding himself that insight into the knowledge of the noble ones has been accomplished, saying, ‘Thus do I know, ‘ ‘Thus do I perceive:’ and at some subsequent time whether on being pressed, or without being pressed, he, feeling guilty, shall be desirous of being cleansed from his fault, and shall say, ‘Brethren! when I knew not, I said that I knew; when I saw not, I said that I saw — telling a fruitless falsehood;’ then, unless he so spake through undue confidence he, too, has fallen into defeat, he is no longer in communion."},{"ref":"6.4a","t":"Venerable Sirs, the four Conditions of Defeat have been recited, of which when a Bhikkhu has fallen into one or other, he is no longer allowed to be in co-residence with the Bhikkhus. As before, so afterwards, he is defeated, he is not in communion."},{"ref":"6.4b","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"6.4c","t":"A second time I ask, ‘Are you pure in this matter?’"},{"ref":"6.4d","t":"A third time I ask, ‘Are you pure in this matter?’"},{"ref":"6.4e","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"6.4f","t":"Here endeth the recitation of the Pârâgikas."},{"sp":"HDR","t":"SAMGHÂDISES DHAMMÂ."},{"ref":"7.1","t":"RULES WHICH REQUIRE, AS WELL IN THEIR EARLIER AS IN THEIR LATER STAGES, FORMAL MEETINGS OF THE ORDER."},{"ref":"7.2","t":"HERE, VENERABLE SIRS, the thirteen matters, which, as well in their earlier as in their later stages, require formal meetings of the Order, come into recitation."},{"ref":"7.1a","t":"The emission of semen by design, except by a person sleeping, is a Sa<em>m</em>ghâdisesa."},{"ref":"7.2a","t":"Whatsoever Bhikkhu, being degraded, shall, with perverted mind, come into bodily contact with a woman, by taking hold of her hand, or by taking hold of her hair, or by touching any part of her body — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.3","t":"Whatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those of a young man to a maid — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.4","t":"Whatsoever Bhikkhu, being degraded, shall, with perverted mind, magnify, in the hearing of a woman, ministration to himself (by saying), ‘This, Sister would be the noblest of ministrations, that to so righteous and exalted a religious person as myself you should ministrate by that act, ‘ (meaning) sexual intercourse — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.5","t":"Whatsoever Bhikkhu shall act as a go-between for a woman to a man, or for a man to a woman, or for a wife, or for a paramour, or even for a harlot — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.6","t":"A Bhikkhu who, begging (the materials) together, is having a hut put up for his own use, to belong to no one (else), must have it made of due measurement. And herein this is the measurement — in length twelve spans according to the accepted span, in breadth seven spans (measured) inside. The Bhikkhus must be brought to the place to approve the site; and those Bhikkhus shall approve a site free from danger, and with an open space around it. If a Bhikku shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhikkus to approve the site, or shall exceed the (due) measure — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.7","t":"A Bhikkhu who is having a large residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the site; and those Bhikkhus shall approve a site free from danger, and with an open space around it. If a Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.8","t":"Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass (another) Bhikkhu by a groundless (charge of having committed) a Pârâ<em>g</em>ika offence, thinking to himself, ‘Perchance I may (thus) get him to fall from this religious life: — and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundless, and the Bhikkhu confesses his malice — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.9","t":"Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass another Bhikkhu by a groundless charge of having committed a Pârâ<em>g</em>ika offence, supporting himself by some point or other of no importance in a case that really rests on something of a different kind; thinking to himself, ‘Perchance I may thus get him to fall from this religious life’ — and then at some later time, either when he is pressed, or without his being pressed, the case turns out to rest on something of a different kind, and that Bhikkhu confesses his malice-that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.10","t":"Whatsoever Bhikkhu shall go about to cause division in a community that is at union, or shall persist in calling attention to some matter calculated to cause division, that Bhikkhu should thus be addressed by the Bhikkhus: ‘Sir, go not about to cause division in a community that is at union, ‘ or, ‘Persist not in calling attention to a matter calculated to cause division;’ ‘Be, Sir, at one with the community, for the community, being at unity, in harmony, without dispute, dwells pleasantly under one authority.’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course. If, while being so admonished up to the third time, he abandon that course, it is well: if he abandon it not — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.11","t":"Now if other Bhikkhus, one, or two, or three, become adherents of that Bhikkhu, and raise their voices on his side; if they should say thus: ‘Say not, Sirs, anything against. that Bhikkhu! That Bhikkhu both speaks according to the Dhamma, and he speaks according to the Vinaya; it is our wish, too, and desire, that he adopts, and gives expression to; and he speaks, knowing that what he says appears to us also to be right:’ — then let those Bhikkhus be addressed by the Bhikkhus thus: ‘Say not so, Sirs! That Bhikkhu speaks not according to the Dhamma, neither does he speak according to the Vinaya. Let not, Sirs, the causing of division in the community be pleasing to you! Be, Sirs, at one with the community! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline.’ If those Bhikkhus, when they have thus been spoken to by the Bhikkhus, should persist as before, those Bhikkhus should be (formally) adjured by the Bhikkhus, as a body, even to the third time, to the end that they abandon that course. If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.12","t":"Should a Bhikkhu refuse to listen to what is said to him; and when spoken to by the Bhikkhus, in accordance with the Dhamma, touching the precepts handed clown in the body of recited law, will allow nothing to be said to him (objecting), ‘Say nothing to me, Sirs, either good or bad: and I will say nothing, either good or bad, to you. Be good enough, Sirs, to refrain from speaking to me!’ — then let that Bhikkhu be addressed by the Bhikkhus thus: ‘Do not, Sir, make yourself a person who cannot be spoken to: make yourself rather, Sir, a person to whom we can speak. Speak to the Bhikkhus, Sir, in accordance with the Dhamma; and the Bhlkkhus, Sir, will speak in accordance with the Dhamma to you. For thus has the church of the Blessed One grown large; that is to say, by mutual converse, and by mutual help.’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.13","t":"Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray by him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus thus: ‘Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard; and families are seen and heard to be led astray by you. Be so good, Sir, as to depart from this residence; you have dwelt here, Sir, long enough.’ If, when that Bhikkhu is thus addressed by the Bhikkhus he should answer the Bhikkhus thus: ‘The Bhikkhus are walking in longing, the Bhikkhus are walking in malice, the Bhikkhus are walking in delusion, the Bhikkhus are walking in fear; and, for a fault of a like nature, they send some away, and some they send not away:’ — then that Bhikkhu should be spoken to by the Bhikkhus thus: ‘Say not so, Sir! The Bhikkhus walk not in longing, the Bhikkhus walk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fear; and they send not some away, for a fault of a like nature, while they send others not away. Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray by you. Be so good, Sir, as to depart from this residence; you have dwelt here, Sir, long enough.’ If that Bhikkhu, when thus spoken to by the Bhikkhus should persist as before, that Bhikkhu should be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not — that is a Sa<em>m</em>ghâdisesa."},{"ref":"7.13a","t":"Venerable Sirs, the thirteen matters which require, as well in their earlier as in their later stages, formal meetings of the Order, have been recited; nine which become offences at once, and four which are not completed until the third admonition."},{"ref":"7.13b","t":"If a Bhikkhu have committed either one or other of these, for as many days as he knowingly conceals his sin, for so many days must that Bhikkhu, even against his will, remain in probation. When the probation is over, that Bhikkhu must, for six further days, undergo the Mânatta discipline (Penance). When the Penance has been removed, that Bhikkhu must be reinstated in some place where the community of the Bhikkhus forms a body of twenty. If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case."},{"ref":"7.13c","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"7.13d","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"7.13e","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"7.13f","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"7.13g","t":"Here endeth the recitation of the Sa<em>m</em>ghâdisesas."},{"sp":"HDR","t":"ANIYAT DHAMMÂ."},{"ref":"8.1","t":"RULES REGARDING UNDETERMINED MATTERS."},{"ref":"8.2","t":"HERE, VENERABLE SIRS, the two Rules regarding undetermined matters come into recitation."},{"ref":"8.3","t":"1. Whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on a secluded seat, suitable (for sexual intercourse); and if a believing woman, trustworthy of speech, who has seen (them so), shall lay it to his charge under one or other of three Rules, either under the Pârâ<em>g</em>ika, or under the Sa<em>m</em>ghâdisesa or under the Pâ<em>k</em>ittiya Rules: — let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a Pârâ<em>g</em>ika, or for a Sa<em>m</em>ghâdisesa, or for a Pâ<em>k</em>ittiya; or let that Bhikkhu be dealt with under that one of those three Rules under which the believing woman, trustworthy in speech, shall lay it to his charge."},{"ref":"8.4","t":"This rule relates to a matter undetermined."},{"ref":"8.5","t":"2. And furthermore, even if the seat be not secluded, and not convenient (for sexual intercourse), but be convenient for addressing a woman with wicked words, then whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trustworthy in speech, who has seen (them so), shall lay it to his charge under one or other of two Rules, either under the Sa<em>m</em>ghâdisesa, or under the Pâ<em>k</em>ittiya Rule — let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a Sa<em>m</em>ghâdisesa, or for a Pâ<em>k</em>ittiya; or let that Bhikkhu be dealt with under that one of those two Rules under which the believing woman, trustworthy in speech, shall lay it to his charge."},{"ref":"8.6","t":"This rule relates to a matter undetermined."},{"ref":"8.7","t":"Venerable Sirs, the two Rules regarding uncertain matters have been recited."},{"ref":"8.8","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"8.9","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"8.10","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"8.11","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"8.12","t":"Here endeth the recitation of the Aniyatas."},{"sp":"HDR","t":"NISSAGGIY PAKITTIY DHAMMÂ."},{"ref":"9.1","t":"PÂ<em>K</em>ITTIYA RULES INVOLVING FORFEITURE."},{"ref":"9.2","t":"HERE, VENERABLE SIRS, the thirty Pâ<em>k</em>ittiya Rules involving forfeiture come into recitation."},{"ref":"9.1a","t":"When the robes have been settled, when the Ka<em>th</em>ina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.2a","t":"When the robes have been settled, after the taking up of the Ka<em>th</em>ina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.3","t":"When the robes have been settled, when the Ka<em>th</em>ina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once; and if it be not sufficient for him, it may be kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied — that is a Pâ<em>k</em>ittiya offence requiring forfeiture."},{"ref":"9.4","t":"Whatsoever Bhikkhu shall have his soiled robe washed, or dyed, or beaten by a Bhikkhuni (sister) who is not related to him — that is a Pâ<em>k</em>ittiya offence involvirig forfeiture."},{"ref":"9.5","t":"Whatsoever Bhikkhu shall receive a robe from the hands of a Bhikkhuni not related to him, except in exchange — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.6","t":"Whatsoever Bhikkhu shall ask a householder or a householder’s wife, not being related to him, for a robe, except at the right season — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.6a","t":"Here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection."},{"ref":"9.7","t":"If the householder, or the householder’s wife, should offer him a choice from (the materials for) many robes, that Bhikkhu may have robes made out of it up to the (due portion of) inner and outer robes. If he has robes made beyond this limit — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.8","t":"In case the value in barter of a set of robes has been laid by, for a particular Bhikkhu, by a householder who is not a relative of his, or a householder’s lady, with the intention ‘I will get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu:’ — in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, ‘It would be well, Sir, to get in exchange such and such a sort of robe with that robe-fund to clothe me with;’ desiring something fine — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.9","t":"In case two persons, householders or householders’ ladies, have each laid by for a particular Bhikkhu the value in barter of a set of robes, with the intention, ‘We will each get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu: — in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, ‘It would be well, Sirs, to get in exchange, with the value in barter you have each laid by, such and such a sort of robe to clothe me with, the two becoming one;’ desiring something fine — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.10","t":"In case a Râ<em>g</em>a, or a Khattiya, or a Brâhman, or a Gahapati should send by messenger, for a particular Bhikkhu, the value in barter of a set of robes, saying ‘Get a set of robes in exchange for this robe-fund, and provide a dress for such and such a Bhikkhu!’ if then that messenger should go to that Bhikkhu and say, ‘I have brought, Sir, this robe-fund for your reverence. May your reverence accept the robe-fund!’ let then that monk answer that messenger thus: ‘We do not, my friend, accept the value in barter for a set of robes: but we may accept a set of robes, at the right time, and of the suitable kind.’ If then that messenger can answer that Bhikkhu thus: ‘Has then your reverence a person who attends (to such matters for you)?’ then, Bhikkhus, let the Bhikkhu, to whom the robes are to belong, point out, as his agent, the man who keeps the ârâma in order, or some believer, saying, ‘This man, my friend, is the Bhikkhus’ agent.’ If then that messenger, when he has made an appointment with that agent, shall come to that Bhikkhu, and say, ‘I have made an appointment, Sir, with that agent whom your reverence pointed out. Let your reverence come, and he will clothe you with the set of robes betimes!’ then, Bhikkhus, let that Bhikkhu, to whom the set of robes is to belong, go to the agent and warn him and remind him two or three times, saying, ‘ Sir, I have need of a set of robes!’ If, while so warning and reminding two or three times, he should succeed in obtaining the robes, it is well. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth time go and stand silently on that matter. If, while so standing silently on that matter up to the fourth, fifth, or sixth time, he should succeed in obtaining the set of robes, it is well. Should he not succeed in obtaining them (so), and then, exerting himself beyond that point succeed in obtaining them — that is a Pâ<em>k</em>ittiya offence involving forfeiture. (But) if he should not succeed in obtaining them, let him either go himself, or send a messenger (to the place) whence the robe-fund was brought to him, and say, ‘The robe-fund which your reverences sent for a Bhikkhu, that has in no wise advantaged that Bhikkhu. Take heed, your reverences, of your own, that your own go not to ruin!’ This is the proper course in that case."},{"ref":"9.10a","t":"Here ends the first section, the ‘Robe-section.’"},{"ref":"9.11","t":"Whatsoever Bhikkhu shall have a rug or mat made with silk in it — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.12","t":"Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats’ hair — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.13","t":"In case a Bhikkhu is having a new rug made, two parts should be taken of pure black wool of goats’ hair, the third part of white wool, and the fourth of the colour of oxen (reddish brown). If a Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.14","t":"When a Bhikkhu has had a new rug made, he should use it for six years. If he should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, unless with the permission of the Bhikkhus — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.15","t":"When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span must be taken from all round the old one in order to disfigure it. If a Bhikkhu should have a new seat-rug made without taking a span’s width from all round the old one — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.16","t":"In case a Bhikkhu should get some goats’ wool whilst he is on a journey, let him accept it, if he likes; and when he has accepted it, he may carry it in his own hand, if there are no porters, for the distance of three leagues. Should he carry it further than that, even if there are no porters — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.17","t":"Whatsoever Bhikkhu shall get goats’ wool washed, or dyed or combed out by a Bhikkhuni who is not related to him — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.18","t":"Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.19","t":"Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.20","t":"Whatsoever Bhikkhu shall engage in any one of the various kinds of buying and selling — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.20a","t":"End of the second section, the ‘Silk-section.’"},{"ref":"9.21","t":"A spare bowl may be kept up to the limit of ten days. To him who exceeds that there is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.22","t":"Whatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.22a","t":"That bowl must be forfeited by that Bhikkhu to the company of Bhikkhus; and whichever in that company of Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, ‘This, Bhikkhu, is thy bowl; it must be kept until it breaks.’ this is the right course in that case."},{"ref":"9.23","t":"Now those medicines which may be used by the sick Bhikkhus — to wit, ghee, butter, oil, honey, molasses — when they have received them, they may enjoy them, storing them up to the seventh day. To him who exceeds that there is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.24","t":"When he sees that a month of the hot days has yet to run, let a Bhikkhu provide himself with the materials for robes for the rainy season: when he sees that half a month of the hot days has yet to run, let him make them, and wear them. Should he provide himself with the materials for robes for the rainy season when more than a month of the hot days has yet to run; or should he make them, and wear them, when more than half a month of the hot days has yet to run — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.25","t":"Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.26","t":"Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into cloth for a set of robes — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.27","t":"In case a householder, who is not related to him, or a householder’s lady, shall have the cloth for a set of robes woven for a particular Bhikkhu by weavers; in that case, if that Bhikkhu, before the offer has been made to him, shall go to the weavers, and give directions as to the make of the robe, saying, ‘This robe-cloth, my friends, is being woven for me. Make it long and broad, and make it thick, and well woven, and evenly woven, and with even lines, and well carded. If you do so, ourselves will make it up to you, friends, in some way or other!’ If that Bhikkhu, having thus spoken, should make it up to them in any way, even by the contents of a begging bowl — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.28","t":"In case a robe should fall to the lot of a Bhikkhu, as a special gift, ten days before the Kattika-temâsa full moon, that Bhikkhu may take it, considering it as a special gift: and when he has it, he may keep it up till the robe time. Should he keep it beyond that — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.29","t":"When vassa is completed up to the full moon in Kattika in case a Bhikkhu, who is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous, should, desire to do so, he may leave one or other of his three robes in a hut inside a village, and if there is any ground for that Bhikkhu being separated from that robe, he may be separated from it up to the sixth night. Should he separate himself from it more than that, except by permission from the Bhikkhus — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.30","t":"Whatsoever Bhikkhu shall cause to be diverted to himself any benefit already dedicated to the Sa<em>m</em>gha — that is a Pâ<em>k</em>ittiya offence involving forfeiture."},{"ref":"9.30a","t":"Here ends the third section, the ‘Bowl-section.’"},{"ref":"9.30b","t":"Venerable Sirs, the thirty Pâ<em>k</em>ittiya Rules involving forfeiture have been recited."},{"ref":"9.30c","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"9.30d","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"9.30e","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"9.30f","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"9.30g","t":"Here ends the recitation of the Nissaggiyas."},{"sp":"HDR","t":"PÂKITTIYA DHAMMÂ"},{"ref":"10.1","t":"THE PÂ<em>K</em>ITTIYA RULES."},{"ref":"10.2","t":"NOW HERE, VENERABLE Sirs, the ninety-two Pâ<em>k</em>ittiya Rules (Rules regarding matters requiring expiation) come into recitation."},{"ref":"10.1a","t":"There is Pâ<em>k</em>ittiya in a deliberate lie."},{"ref":"10.2a","t":"There is Pâ<em>k</em>ittiya in abusive language."},{"ref":"10.3","t":"There is Pâ<em>k</em>ittiya in slander of a Bhikkhu."},{"ref":"10.4","t":"Whatsoever Bhikkhu shall cause one not received into the higher grade (of the Order) to recite the Dhamma clause by clause — that is a Pâ<em>k</em>ittiya."},{"ref":"10.5","t":"Whatsoever Bhikkhu shall, for more than two or three nights, lie down (to sleep) in the same place with one not received into the higher grade (of the Order) — that is a Pâ<em>k</em>ittiya."},{"ref":"10.6","t":"Whatsoever Bhikkhu shall lie down (to sleep) in the same place with a woman — that is a Pâ<em>k</em>ittiya."},{"ref":"10.7","t":"Whatsoever Bhikkhu shall preach the Dhamma, in more than five or six words, to a woman, without a man arrived at years of discretion (being present) — that is a Pâ<em>k</em>ittiya."},{"ref":"10.8","t":"Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordinary spiritual gifts, even when such, is the case — that is a Pâ<em>k</em>ittiya."},{"ref":"10.9","t":"Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) of a Bhikkhu having fallen into any grave offence — that is a Pâ<em>k</em>ittiya."},{"ref":"10.10","t":"Whatsoever Bhikkhu shall dig the ground or have it dug — that is a Pâ<em>k</em>ittiya."},{"ref":"10.10a","t":"Here ends the first section, the ‘Falsehood-section.’"},{"ref":"10.11","t":"There is Pâ<em>k</em>ittiya in destroying any vegetable."},{"ref":"10.12","t":"There is Pâ<em>k</em>ittiya in prevarication, or in worrying (the assembled Bhikkhus; for instance, by refusing to answer)."},{"ref":"10.13","t":"There is Pâ<em>k</em>ittiya in stirring-up ill-will against, in speaking disrespectfully of (any Bhikkhu deputed to any official duty)."},{"ref":"10.14","t":"Whatsoever Bhikkhu who has put out, or got another to put out to air, a bedstead, or a chair, or a mat, or a stool, the common property of the Sa<em>m</em>gha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody — that is a Pâ<em>k</em>ittiya."},{"ref":"10.15","t":"Whatsoever Bhikkhu has put out, or got another to put out, a bedstead in a dwelling-place common to a Sa<em>m</em>gha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody — that is a Pâ<em>k</em>ittiya."},{"ref":"10.16","t":"Whatsoever Bhikkhu, in a dwelling-place common to a Sa<em>m</em>gha, shall lie down where he knows that he is encroaching on (the space occupied by) a Bhikkhu who arrived before him, thinking, ‘If he become inconvenienced he may go away’ — if he does it for that object, and for no other — that is a Pâ<em>k</em>ittiya."},{"ref":"10.17","t":"Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall drive him out, or get him driven out of a dwelling-place common to a Sa<em>m</em>gha — that is a Pâ<em>k</em>ittiya."},{"ref":"10.18","t":"Whatsoever Bhikkhu shall hurriedly sit down, or lie down, in the upper story of a dwelling-place common to a Sa<em>m</em>gha, on a bedstead or chair with removable legs — that is a Pâ<em>k</em>ittiya."},{"ref":"10.19","t":"In case a Bhikkhu is having a large dwelling-place put up, he may have the work rectified, in a place where straw is scarce, round the doors, and where the bolts are put in, and the openings for light are set, and till the roof has been twice or thrice covered in. Should he go beyond that, even in such a place — that is a Pâ<em>k</em>ittiya."},{"ref":"10.20","t":"Whatsoever Bhikkhu shall sprinkle water with living creatures in it, or shall cause such to be sprinkled on grass or on clay — that is a Pâ<em>k</em>ittiya."},{"ref":"10.20a","t":"Here ends the second section, the’ Bhûtagâma-section.’"},{"ref":"10.21","t":"Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhunî’s that is a Pâ<em>k</em>ittiya."},{"ref":"10.22","t":"If a Bhikkhu, even when thereto deputed, exhort the Bhikkhunî’s after the sun has set — that is a Pâ<em>k</em>ittiya."},{"ref":"10.23","t":"Whatsoever Bhikkhu shall go to the dwelling-place of Bhikkhunî’s, and there exhort the Bhikkhunî’s, except on the (right) occasion — that is a Pâ<em>k</em>ittiya."},{"ref":"10.23a","t":"Herein this is the right occasion: (to wit), when a Bhikkhunî is ill. This is the right occasion in this passage."},{"ref":"10.24","t":"Whatsoever Bhikkhu shall speak thus: ‘The Bhîkkhus exhort the Bhikkhunî’s for the sake of gain!’ — that is a Pâ<em>k</em>ittiya."},{"ref":"10.25","t":"Whatsoever Bhikkhu shall give a robe to a Bhikkhunî who is not related to him, except in exchange — that is a Pâ<em>k</em>ittiya."},{"ref":"10.26","t":"Whatsoever Bhikkhu shall make up a robe, or have it made up, for a Bhikkhunî who is not related to him — that is a Pâ<em>k</em>ittiya."},{"ref":"10.27","t":"Whatsoever Bhikkhu, by appointment, shall travel along a high road in company with a Bhikkhunî, even to go as far as the village, except on the right occasion — that is a Pâ<em>k</em>ittiya."},{"ref":"10.27a","t":"Herein this is the right occasion: (to wit), when the road is so insecure and dangerous that travellers on it have to carry arms. This is the right occasion in this passage."},{"ref":"10.28","t":"Whatsoever Bhikkhu, by appointment, shall go on board the same boat, whether going up stream or down stream, in company with a Bhikkhunî, except for the purpose of crossing over to the other side — that is a Pâ<em>k</em>ittiya."},{"ref":"10.29","t":"Whatsoever Bhikkhu, knowing it to be so, shall eat food procured by the intervention of a Bhikkhunî, unless the laity (who give the food) had already undertaken (to give it to him) — that is a Pâ<em>k</em>ittiya."},{"ref":"10.30","t":"Whatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhunî, in a secret place-that is a Pâ<em>k</em>ittiya."},{"ref":"10.30a","t":"Here ends the third section, the ‘Bhikkhunovâda-section.’"},{"ref":"10.31","t":"A Bhikkhu who is not sick may take one meal at a public rest-house. Should he take more than that — that is a Pâ<em>k</em>ittiya."},{"ref":"10.32","t":"There is Pâ<em>k</em>ittiya in going in a body to receive a meal, except on the right occasion. Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when robes are being made, when on a journey (on foot), when on board a boat, when (the influx of Bhikkhus) is great, when a general invitation is given to Sama<em>n</em>as. This is right occasion in this passage."},{"ref":"10.33","t":"There is Pâ<em>k</em>ittiya in taking food in turn, except on the right occasion."},{"ref":"10.33a","t":"Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when robes are being made. This is right occasion in this passage."},{"ref":"10.34","t":"In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full. If he should accept more than that — that is a Pâ<em>k</em>ittiya."},{"ref":"10.34a","t":"When he has accepted two or three bowls full, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case."},{"ref":"10.35","t":"Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating), shall eat or partake of food that has not been left over, whether hard or soft — that is a Pâ<em>k</em>ittiya."},{"ref":"10.36","t":"Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, ‘Come, now, Bhikkhu; take and eat!’ deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats — that is a Pâ<em>k</em>ittiya."},{"ref":"10.37","t":"Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time — that is a Pâ<em>k</em>ittiya."},{"ref":"10.38","t":"Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by — that is a Pâ<em>k</em>ittiya."},{"ref":"10.39","t":"Whatsoever Bhikkhu, when he is not sick, shall request, for his own use, and shall partake of delicacies — to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds — that is a Pâ<em>k</em>ittiya."},{"ref":"10.40","t":"Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner — that is a Pâ<em>k</em>ittiya."},{"ref":"10.40a","t":"Here ends the fourth section, the ‘Bho<em>g</em>ana-section.’"},{"ref":"10.41","t":"Whatsoever Bhikkhu shall, with his own hand, give food, whether hard or soft, to an A<em>k</em>elaka or to a Paribbâ<em>g</em>aka or to a Paribbâ<em>g</em>ikâ — that is a Pâ<em>k</em>ittiya."},{"ref":"10.42","t":"Whatsoever Bhikkhu shall address a Bhikkhu thus: ‘Come, brother; let us go, for a meal, to the village, or the town!’ and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, ‘Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!’ — if he does this for this cause, and for no other — that is a Pâ<em>k</em>ittiya."},{"ref":"10.43","t":"Whatsoever Bhikkhu shall force his way into a house where a meal is going on, and take a seat there — that is a Pâ<em>k</em>ittiya."},{"ref":"10.44","t":"Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place — that is a Pâ<em>k</em>ittiya."},{"ref":"10.45","t":"Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman — that is a Pâ<em>k</em>ittiya."},{"ref":"10.46","t":"Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time, except on the right occasion — that is a Pâ<em>k</em>ittiya."},{"ref":"10.46a","t":"Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage."},{"ref":"10.47","t":"A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites for four months. If he accept it for a period longer than that — unless there be a second invitation, or a perpetual invitation — that is a Pâ<em>k</em>ittiya."},{"ref":"10.48","t":"Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient — that is a Pâ<em>k</em>ittiya."},{"ref":"10.49","t":"And if there be any reason for that Bhikkhu’s going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that — that is a Pâ<em>k</em>ittiya."},{"ref":"10.50","t":"And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review-that is a Pâ<em>k</em>ittiya."},{"ref":"10.50a","t":"End of the fifth section, the ‘A<em>k</em>elaka-section.’"},{"ref":"10.51","t":"There is Pâ<em>k</em>ittiya in the drinking of fermented liquors, or strong drinks."},{"ref":"10.52","t":"There is Pâ<em>k</em>ittiya in poking (another person) with the finger."},{"ref":"10.53","t":"There is Pâ<em>k</em>ittiya in sporting in the water."},{"ref":"10.54","t":"There is Pâ<em>k</em>ittiya in disrespect."},{"ref":"10.55","t":"Whatsoever Bhikkhu shall frighten a Bhikkhu — that is a Pâ<em>k</em>ittiya."},{"ref":"10.56","t":"Whatsoever Bhikkhu; who is not sick, shall, desiring to warm himself, kindle a fire, or have a fire kindled, without cause sufficient thereto — that is a Pâ<em>k</em>ittiya."},{"ref":"10.57","t":"Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion — that is a Pâ<em>k</em>ittiya."},{"ref":"10.57a","t":"Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month of the rains: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection."},{"ref":"10.58","t":"A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes of disfigurement — that is a Pâ<em>k</em>ittiya."},{"ref":"10.59","t":"Whatsoever Bhikkhu who has made over his robe to a Bhikkhu, or to a Bhikkhunî, or to a probationer, or to a Sâma<em>n</em>era, or to a Sâma<em>n</em>erî, shall continue to make use of it as a thing not (formally) given — that is a Pâ<em>k</em>ittiya."},{"ref":"10.60","t":"Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu’s bowl, or his robe, or the mat on which he sits, or his needle-case, or his girdle, even though in fun — that is a Pâ<em>k</em>ittiya."},{"ref":"10.60a","t":"End of the sixth section, the ‘Surâpâna-section.’"},{"ref":"10.61","t":"Whatsoever Bhikkhu shall deliberately deprive any living thing of life — that is a Pâ<em>k</em>ittiya."},{"ref":"10.62","t":"Whatsoever Bhikkhu shall, knowingly, drink water with living things in it — that is a Pâ<em>k</em>ittiya."},{"ref":"10.63","t":"Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma — that is a Pâ<em>k</em>ittiya."},{"ref":"10.64","t":"Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence committed by a Bhikkhu — that is a Pâ<em>k</em>ittiya."},{"ref":"10.65","t":"Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so — (while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy — this is in him a Pâ<em>k</em>ittiya."},{"ref":"10.66","t":"Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of robbers, knowing it to be such, even as far as the next village — that is a Pâ<em>k</em>ittiya."},{"ref":"10.67","t":"Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman, even as far as the next village — that is a Pâ<em>k</em>ittiya."},{"ref":"10.68","t":"Whatsoever Bhikkhu shall speak thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “dangerous” by the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts);’ then that Bhikkhu should be addressed by the Bhikkhus thus: “Say not so, brother! bear not false witness against the Blessed One! For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, brother, have the Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts).’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course. If, while being so admonished, up to the third time, he abandon that course, it is well. If he abandon it not — that is a Pâ<em>k</em>ittiya."},{"ref":"10.69","t":"Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with, or sleep in one place with a Bhikkhu who talks thus (as in 68), and has not been dealt with according to the law, and has not laid aside his delusion — that is a Pâ<em>k</em>ittiya."},{"ref":"10.70","t":"If a Sâma<em>n</em>era even should say thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One; that to him who cultivates those Qualities which have been caned “dangerous” by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts);’ then that Sâma<em>n</em>era should be addressed by the Bhikkhus thus: ‘Say not so, good Sâma<em>n</em>era! Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sâma<em>n</em>era, have the Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts).’ And if that Sâma<em>n</em>era, when so addressed by the Bhikkhus, shall persist in that course, that Sâma<em>n</em>era should be addressed by the Bhikkhus thus: ‘From this day forth, good Sâma<em>n</em>era, neither can that Blessed One be referred to by you as your Teacher, nor can the privilege, which the other Sâma<em>n</em>eras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights, any longer be yours! Depart! away with you!’"},{"ref":"10.70a","t":"Whatsoever Bhikkhu shall encourage, or support, or eat with, or sleep in the same place with, a Sâma<em>n</em>era thus expelled — that is a Pâ<em>k</em>ittiya."},{"ref":"10.70b","t":"End of the seventh section, the ‘Sappâ<em>n</em>aka-section.’"},{"ref":"10.71","t":"Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance with the Dhamma, shall speak thus: ‘I cannot submit myself to that precept, brother, until I shall have enquired touching it of another Bhikkhu, an experienced master of the Vinaya’ — that is a Pâ<em>k</em>ittiya."},{"ref":"10.71a","t":"A Bhikkhu desirous of training, Bhikkhus, should learn, and enquire, and settle in his own mind. This is the right rule in this connection."},{"ref":"10.72","t":"Whatsoever Bhikkhu, when the Pâtimokkha is being recited, shall speak thus: ‘What comes of these minor precepts being here recited, save only that they tend to misgiving, and worry, and perplexity!’ — there is Pâ<em>k</em>ittiya in thus throwing contempt on the precepts."},{"ref":"10.73","t":"‘Whatsoever Bhikkhu, when at the half month the Pâtimokkha is being recited, should say thus: ‘Now for the first time do I notice that this rule, they say, is handed down in the Suttas, is embraced in the Suttas!’ — then, if the other Bhikkhus shall know concerning that Bhikkhu thus: ‘This Bhikkhu has taken his place at the recitation of the Pâtimokkha once, or twice, not to say oftener’ — that Bhikkhu is not only not made free on account of his ignorance, but he is to be dealt with according to the Dhamma for the offence into which he has fallen, and furthermore he is to be charged with foolishness (in the words), ‘This is loss to thee, brother, this is an evil to thee, in that when the Pâtimokkha is being recited you fail to take it to your heart, and attend to it with care.’ There is Pâ<em>k</em>ittiya in such foolish conduct."},{"ref":"10.74","t":"Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow — that is a Pâ<em>k</em>ittiya."},{"ref":"10.75","t":"Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture — that is a Pâ<em>k</em>ittiya."},{"ref":"10.76","t":"Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Sa<em>m</em>ghâdisesa without ground — that is a Pâ<em>k</em>ittiya."},{"ref":"10.77","t":"Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, even for a moment; if he does it to that end alone — that is a Pâ<em>k</em>ittiya."},{"ref":"10.78","t":"Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone — that is a Pâ<em>k</em>ittiya."},{"ref":"10.79","t":"Whatsoever Bhikkhu; when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings) — that is a Pâ<em>k</em>ittiya."},{"ref":"10.80","t":"Whatsoever Bhikkhu, when the Sa<em>m</em>gha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent — that is a Pâ<em>k</em>ittiya."},{"ref":"10.81","t":"Whatsoever Bhikkhu, when, in a regularly constituted Sa<em>m</em>gha, he has given away a robe, shall thereafter grumble about it, saying, ‘The Bhikkhus appropriate the property of the Sa<em>m</em>gha according to friendship’ — that is a Pâ<em>k</em>ittiya."},{"ref":"10.82","t":"Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Sa<em>m</em>gha, knowing it to be so — that is a Pâ<em>k</em>ittiya."},{"ref":"10.82a","t":"Here ends the eighth section, the ‘Sahadhammika-section.’"},{"ref":"10.83","t":"Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, without first having had himself announced — that is a Pâ<em>k</em>ittiya."},{"ref":"10.84","t":"Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel — that is a Pâ<em>k</em>ittiya."},{"ref":"10.84a","t":"Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jewel, or anything deemed a jewel, it is to be laid aside, that he to whom it may belong may take it away. This is the right course in such a case."},{"ref":"10.85","t":"Whatsoever Bhikkhu shall, out of hours, enter a vinage, without having informed a Bhikkhu if one is present, except on account of business of a special nature thereto sufficient — that is a Pâ<em>k</em>ittiya."},{"ref":"10.86","t":"Whatsoever Bhikkhu shall have a needle-case made of bone, or ivory, or horn, it shall be broken up — and that is a Pâ<em>k</em>ittiya."},{"ref":"10.87","t":"When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch, exclusive of the lowermost piece of the bed frame. To him who exceeds that limit there is a Pâ<em>k</em>ittiya, and (the legs of the piece of furniture) shall be cut down (to the proper size)."},{"ref":"10.88","t":"Whatsoever Bhikkhu shall have a bedstead or a chair made, stuffed with cotton, the stuffing shall be torn out — and that is a Pâ<em>k</em>ittiya."},{"ref":"10.89","t":"When a Bhikkhu is having a rug or mat to sit upon made, it must be made of the right measure. Herein this is the measure: in length two spans, according to the accepted span; in breadth one span; the border one span. To him who exceeds that limit there is a Pâ<em>k</em>ittiya, and (the article) shall be cut down (to the proper size)."},{"ref":"10.90","t":"When a Bhikkhu is having an itch-cloth made, it must be made of the right measure. Herein this is the measure: in length four spans, according to the accepted span; in width two spans. To him who exceeds that limit there is a Pâ<em>k</em>ittiya, and (the cloth) shall be cut (clown to the proper size)."},{"ref":"10.91","t":"When a Bhikkhu is having a garment made for the rainy season, it must be made of the right measure. Herein this is the right measure: in length six spans, according to the accepted span; in breadth two spans and a half. To him who exceeds that limit there is a Pâ<em>k</em>ittiya, and (the garment) shall be cut (down to the proper size)."},{"ref":"10.92","t":"Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger — that is a Pâ<em>k</em>ittiya, and (the robe) shall be cut down to the proper size."},{"ref":"10.92a","t":"Herein this is the measure of the Sugata robe of a Sugata: in length nine spans, according to the accepted span; in breadth six spans. This is me measure of the Sugata robe of a Sugata."},{"ref":"10.92b","t":"End of the ninth section, the ‘Ratana-section.’"},{"ref":"10.92c","t":"Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited."},{"ref":"10.92d","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"10.92e","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"10.92f","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"10.92g","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"10.92h","t":"Here endeth the recitation of the Pâ<em>k</em>ittiyas."},{"sp":"HDR","t":"PÂTIDESANIY DHAMMÂ."},{"ref":"11.1","t":"RULES REGARDING MATTERS WHICH OUGHT TO BE CONFESSED."},{"ref":"11.2","t":"HERE, VENERABLE SIRS, the four rules regarding matters which ought to be confessed come into recitation."},{"ref":"11.1a","t":"Whatsoever Bhikkhu, when a Bhikkhunî not related to him has entered within the houses, shall, with his own hand, accept at her hands food, either hard or soft, and eat or enjoy it — that is a matter which ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’"},{"ref":"11.2a","t":"Now Bhikkhus, when they have been invited to laymen’s houses, eat. If the Bhikkhunî stay there giving directions, saying, ‘Here give curry, give rice here!’ the Bhikkhunî ought to be rebuked by those Bhikkhus, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating!’ If it should not occur to a single Bhikkhu to rebuke the Bhikkhunî, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating!’ — that is a matter that ought to be confessed by those Bhikkhus, saying, ‘We have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and we confess it!’ 3. Whatsoever Bhikkhu shall accept, with his own hand, food, either hard or soft, in such households as have been (by a formal sammuti) declared to be households, under discipline, without having been previously invited, and without being sick, and eat it or enjoy it — that is a matter that ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’"},{"ref":"11.4","t":"Whatsoever Bhikkhu, while he is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous, shall accept, with his own hand, at his home, food, either hard or soft, without having previously given notice (of the danger incurred by people that enter that forest), unless he is sick, and shall eat it or enjoy it — that is a matter that ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’"},{"ref":"11.4a","t":"Here end the Pâ<em>t</em>idesaniyas."},{"ref":"11.4b","t":"Venerable Sirs, the four rules regarding matters which require confession have been recited."},{"ref":"11.4c","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"11.4d","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"11.4e","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"11.4f","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"11.4g","t":"Here endeth the recitation or the Pâtidesaniyas."},{"sp":"HDR","t":"SEKHIY DHAMMÂ."},{"ref":"12.1","t":"RULES REGARDING MATTERS CONNECTED WITH DISCIPLINE."},{"ref":"12.2","t":"HERE, VENERABLE SIRS, the rules regarding matters connected with discipline come into recitation."},{"ref":"12.1a","t":"‘I will put on my under garment all around me.’ This is a discipline which ought to be observed."},{"ref":"12.2a","t":"‘I will put on my robe all around me.’ This is a discipline which ought to be observed."},{"ref":"12.3","t":"‘Properly clad will I go amidst the houses. This is a discipline which ought to be observed."},{"ref":"12.4","t":"‘Properly clad will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.5","t":"‘(With my body) under proper control will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.6","t":"‘(With my body) under proper control will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.7","t":"‘With downcast eye will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.8","t":"‘With downcast eye will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.9","t":"‘With robes not pulled up will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.10","t":"‘With robes not pulled up will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.10a","t":"End of the first section."},{"ref":"12.11","t":"‘Not with loud laughter will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.12","t":"‘Not with loud laughter will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.13","t":"‘Making but a little sound will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.14","t":"‘Making but a little sound will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.15","t":"‘Without swaying my body about will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.16","t":"‘Without swaying my body about will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.17","t":"‘Without swaying my arms about will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.18","t":"‘Without swaying my arms about will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.19","t":"‘Without swaying my head about will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.20","t":"‘Without swaying my head about will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.20a","t":"End of the second section."},{"ref":"12.21","t":"‘ With my arms not akimbo will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.22","t":"‘With my arms not akimbo will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.23","t":"‘With my head uncovered will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.24","t":"‘With my head uncovered will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.25","t":"‘Without walking on my heels or my toes will I go amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.26","t":"‘Without lolling will I take my seat amidst the houses.’ This is a discipline which ought to be observed."},{"ref":"12.27","t":"‘With mind alert will I receive an alms.’ This is a discipline which ought to be observed."},{"ref":"12.28","t":"‘Paying attention to my bowl will I receive an alms.’ This is a discipline which ought to be observed."},{"ref":"12.29","t":"‘With equal curry will I receive an alms.’ This is a discipline which ought to be observed."},{"ref":"12.30","t":"‘Equally full will I receive an alms.’ This is a discipline which ought to be observed."},{"ref":"12.30a","t":"End of the third section."},{"ref":"12.31","t":"‘With mind alert will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed."},{"ref":"12.32","t":"‘Paying attention to my bowl will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed."},{"ref":"12.33","t":"‘Begging straight on from house to house will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed."},{"ref":"12.34","t":"‘With equal curry will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed."},{"ref":"12.35","t":"‘Without pressing down from the top will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed."},{"ref":"12.36","t":"‘Neither the curry nor the condiment will I cover up with the rice, desiring to make it nicer.’ This is a discipline which ought to be observed."},{"ref":"12.37","t":"‘Neither curry nor rice will I ask for, for my own particular use, unless I am sick.’ This is discipline which ought to be observed."},{"ref":"12.38","t":"‘Not with envious thoughts will I look at others’ bowls.’ This is a discipline which ought to be observed."},{"ref":"12.39","t":"‘Not into too large balls will I make (up my food).’ This is a discipline which ought to be observed."},{"ref":"12.40","t":"‘Into round mouthfuls will I make up my food.’ This is a discipline which ought to be observed."},{"ref":"12.40a","t":"End of the fourth section."},{"ref":"12.41","t":"‘Not till the ball is brought close will I open the door of my mouth.’ This is a discipline which ought to be observed."},{"ref":"12.42","t":"‘Not the whole hand, when eating, will I put into my mouth.’ This is a discipline which ought to be observed."},{"ref":"12.43","t":"‘When the food is in my mouth will I not talk.’ This is a discipline which ought to be observed."},{"ref":"12.44","t":"‘Without tossing the food into my mouth will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.45","t":"‘Without nibbling at the balls of food will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.46","t":"‘Without stuffing my cheeks out will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.47","t":"‘Without shaking my hands about will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.48","t":"‘Without scattering the lumps of boiled rice will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.49","t":"‘Without putting out my tongue will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.50","t":"‘Without smacking my lips will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.50a","t":"End of the fifth section."},{"ref":"12.51","t":"‘Without making a hissing sound will I eat, ‘ This is a discipline which ought to be observed."},{"ref":"12.52","t":"‘Without licking my fingers will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.53","t":"‘Without licking my bowl will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.54","t":"‘Without licking my lips will I eat.’ This is a discipline which ought to be observed."},{"ref":"12.55","t":"‘Not with a hand soiled with food will I take hold of the water-jar.’ This is a discipline which ought to be observed."},{"ref":"12.56","t":"‘The rinsings of the bowl mixed with lumps of boiled rice will I not throw into the inner court.’ This is a discipline which ought to be observed."},{"ref":"12.57","t":"‘Not to a person with a sunshade in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.58","t":"‘Not to a person with a staff in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.59","t":"‘Not to a person with a sword in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.60","t":"‘Not to a person with a weapon in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.60a","t":"End of the sixth section."},{"ref":"12.61","t":"‘Not to a person wearing slippers, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.62","t":"‘Not to a person wearing sandals, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.63","t":"‘Not to a person seated in a cart, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.64","t":"‘Not to a person lying on a couch, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.65","t":"‘Not to a person lolling, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.66","t":"‘Not to a person with a turban on his head, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.67","t":"‘Not to a person with his head covered, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.68","t":"‘Not to a person seated on a seat, unless he is sick, will I, seated on the earth, preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.69","t":"‘Not to a person seated on a high seat, unless he is sick, will I, seated on a low seat, preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.70","t":"‘Not to a person sitting, unless he is sick, will I, standing, preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.70a","t":"End of the seventh section."},{"ref":"12.70b","t":"71.’Not to a person walking in front of me, unless he is sick, will I, walking behind, preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.72","t":"‘Not to a person walking on a path, unless he is sick, will I, walking by the side of the path, preach the Dhamma.’ This is a discipline which ought to be observed."},{"ref":"12.73","t":"‘Not standing will I ease myself, unless I am sick.’ This is a discipline which ought to be observed."},{"ref":"12.74","t":"‘Not on growing grass will I ease myself, or spit.’ This is a discipline which ought to be observed."},{"ref":"12.75","t":"‘Not into water will I ease myself, or spit.’ This is a discipline which ought to be observed."},{"ref":"12.75a","t":"Venerable Sirs, the rules regarding matters of discipline have been recited."},{"ref":"12.75b","t":"In respect of them I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75c","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75d","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75e","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"12.75f","t":"Here endeth the recitation of the Sekhiyas."},{"ref":"12.75g","t":"THE ADHIKARA<em>N</em>A-SAMATH DHAMMÂ."},{"ref":"12.75h","t":"THE RULES REGARDING THE SETTLEMENT OF CASES."},{"ref":"12.75i","t":"Here, venerable Sirs, the seven rules regarding the settlement of cases come into recitation."},{"ref":"12.75j","t":"For the decision and settlement of cases as they from time to time arise, the Proceeding in presence must be performed, or the Proceeding for the consciously innocent, or the Proceeding in the case of those who are no longer out of their mind, or the Proceeding on confession of guilt, or the Proceeding by majority of the chapter, or the Proceeding for the obstinate, or the Proceeding by covering over as with grass."},{"ref":"12.75k","t":"Venerable Sirs, the seven rules regarding the settlement of cases have been recited."},{"ref":"12.75l","t":"In respect of them l ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75m","t":"A second time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75n","t":"A third time I ask the venerable ones, ‘Are you pure in this matter?’"},{"ref":"12.75o","t":"The venerable ones are pure herein. Therefore do they keep silence. Thus I understand."},{"ref":"12.75p","t":"Here endeth the recitation of the Adhikara<em>n</em>a-samathas."},{"ref":"12.75q","t":"Venerable Sirs! Recited is the Introduction."},{"ref":"12.75r","t":"Recited are the four Pârâ<em>g</em>ika Rules."},{"ref":"12.75s","t":"Recited are the thirteen Sa<em>m</em>ghâdisesa Rules."},{"ref":"12.75t","t":"Recited are the two Aniyata Rules."},{"ref":"12.75u","t":"Recited are the thirty Nissaggiya-Pâ<em>k</em>ittiya Rules."},{"ref":"12.75v","t":"Recited are the ninety-two Pâ<em>k</em>ittiya Rules."},{"ref":"12.75w","t":"Recited are the four Pâ<em>t</em>idesaniya Rules."},{"ref":"12.75x","t":"Recited are the Sekhiya Rules."},{"ref":"12.75y","t":"Recited are the seven Adhikara<em>n</em>a-samatha Rules."},{"ref":"12.75z","t":"So much (of the words) of the Blessed One, handed down in the Suttas, embraced in the Suttas, comes into recitation every half month. It behoveth all to train themselves according thereto in concord, in pleasantness, without dispute!"},{"ref":"12.75aa","t":"Here endeth the recitation of the Pâtimokkha for the use of the Bhikkhus."},{"sp":"HDR","t":"PART II. The Mahâvagga"},{"ref":"13.1","t":"THE MAHÂVAGGA."},{"ref":"13.2","t":"REVERENCE TO THE BLESSED ONE, THE HOLY ONE, THE FULLY ENLIGHTENED ONE."},{"sp":"HDR","t":"FIRST KHANDHAKA."},{"ref":"14.1","t":"(THE ADMISSION TO THE ORDER OF BHIKKHUS.)"},{"ref":"14.2","t":"1. 1. At that time the blessed Buddha dwelt at Uruvelâ, on the bank of the river Nera<em>ñg</em>arâ at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation."},{"ref":"14.3","t":"2. Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order: ‘From Ignorance spring the sa<em>m</em>khâras, from the sa<em>m</em>khâras springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the six senses), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the sa<em>m</em>khâras are destroyed, by the destruction of the sa<em>m</em>khâras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are destroyed. Such is the cessation of this whole mass of suffering.’"},{"ref":"14.4","t":"3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brâhma<em>n</em>a, then all his doubts fade away, since he realises what is that nature and what its cause.’"},{"ref":"14.5","t":"4. Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: ‘From Ignorance spring the sa<em>m</em>khâras, &amp;c. Such is the origination of this whole mass of suffering, &amp;c. Such is the cessation of this whole mass of suffering.’"},{"ref":"14.6","t":"5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brâhma<em>n</em>a, then all his doubts fade away, since he has understood the cessation of causation.’"},{"ref":"14.7","t":"6. Then the Blessed One during the third watch of the night fixed his mind, &amp;c."},{"ref":"14.8","t":"7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brâhma<em>n</em>a, he stands, dispelling the hosts of Mâra, like the sun that illuminates the sky.’"},{"ref":"14.9","t":"Here ends the account of what passed under the Bodhi tree."},{"ref":"14.10","t":"2. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the A<em>g</em>apâla banyan tree (banyan tree of the goat-herds). And when he had reached it, he sat cross-legged at the foot of the A<em>g</em>apâla banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation."},{"ref":"14.11","t":"2. Now a certain Brâhma<em>n</em>a, who was of a haughty disposition, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brâhma<em>n</em>a thus spoke to the Blessed One: ‘By what, Gotama; does one become a Brâhma<em>n</em>a, and what are the characteristics that make a man a Brâhma<em>n</em>a?’"},{"ref":"14.12","t":"3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: ‘That Brâhma<em>n</em>a who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brâhma<em>n</em>a may justly call himself a Brâhma<em>n</em>a, whose behaviour is uneven to nothing in the world.’"},{"ref":"14.13","t":"Here ends the account of what passed under the A<em>g</em>apâla tree."},{"ref":"14.14","t":"3. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the A<em>g</em>apâla banyan tree to the Mu<em>k</em>alinda tree. And when he had reached it, he sat cross-legged at the foot of the Mu<em>k</em>alinda tree uninterruptedly during seven days, enjoying the bliss of emancipation."},{"ref":"14.15","t":"2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Nâga (or Serpent) king Mu<em>k</em>alinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One’s head, thinking to himself: ‘May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One!’"},{"ref":"14.16","t":"3. And at the end of those seven days, when the Nâga king Mu<em>k</em>alinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One."},{"ref":"14.17","t":"4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: ‘Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “I am!” This truly is the highest happiness!’"},{"ref":"14.18","t":"Here ends the account of what passed under the Mu<em>k</em>alinda tree."},{"ref":"14.19","t":"4. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mu<em>k</em>alinda tree to the Râ<em>g</em>âyatana (tree); when he had reached it, he sat cross-legged at the foot of the Râ<em>g</em>âyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation."},{"ref":"14.20","t":"2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relatian of the merchants Tapussa and Bhallika, thus spoke to the merchants Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Râ<em>g</em>âyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’"},{"ref":"14.21","t":"3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: ‘May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!"},{"ref":"14.22","t":"4. Then the Blessed One thought: ‘The Tathâgatas do not accept (food) with their hands. Now with what shall I accept the rice-cakes and lumps of honey?’ Then the four Mahârâ<em>g</em>a gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ The Blessed One accepted those new stone bowls; and therein be received the rice-cakes and honey lumps, and those, when he had received, he ate."},{"ref":"14.23","t":"5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed his bowl and his hands, bowed down in reverence at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad."},{"ref":"14.24","t":"Here ends the account of what passed under the Râ<em>g</em>âyatana tree."},{"ref":"14.25","t":"5. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Râ<em>g</em>âyatana tree to the A<em>g</em>apâla banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the A<em>g</em>apâla banyan tree."},{"ref":"14.26","t":"2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all sa<em>m</em>khâras, the getting rid of all the substrata (of existence), the destruction of desire, the absence of passion, quietude of heart, Nirvâ<em>n</em>a! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.’"},{"ref":"14.27","t":"3. And then the following.... stanzas, unheard before, occurred to the Blessed One: ‘With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred."},{"ref":"14.28","t":"‘Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.’"},{"ref":"14.29","t":"4. When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahmâ Sahampati, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: ‘Alas! the world perishes! Alas! the world is destroyed! if the mind of the Tathâgata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.’"},{"ref":"14.30","t":"5. Then Brahmâ Sahampati disappeared from Brahma’s world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm."},{"ref":"14.31","t":"6. And Brahmâ Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine! may the perfect One preach the doctrine! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.’"},{"ref":"14.32","t":"7. Thus spoke Brahmâ Sahampati; and when he had thus spoken, he further said: ‘The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do thou now open the door of the Immortal; let them hear the doctrine discovered by the spotless One!"},{"ref":"14.33","t":"‘As a man standing on a rock, on mountain’s top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay, — thou, who hast freed thyself from suffering!"},{"ref":"14.34","t":"‘Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will be people who can understand it!’"},{"ref":"14.35","t":"8. When he had spoken thus, the Blessed One said to Brahmâ Sahampati: ‘The following thought, Brahmâ, has occurred to me: “I have penetrated this doctrine,.. (&amp;c. down to end of § 2).” And also, Brahmâ, the following.... stanzas have presented themselves to my mind, which had not been heard (by me) before: “With great pains,.. (&amp;c. down to end of § 3).” When I pondered over this matter, Brahmâ, my mind became inclined to remain in quiet, and not to preach the doctrine.’"},{"ref":"14.36","t":"9. And a second time Brahmâ Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine,.. (&amp;c. as in §§ 6, 7).’ And for the second time the Blessed One said to Brahmâ Sahampati: ‘The following thought.... (&amp;c. as before).’"},{"ref":"14.37","t":"10. And a third time Brahmâ Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine,.. (&amp;c. as before).’"},{"ref":"14.38","t":"Then the Blessed One, when he had heard Brahmâ’s solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin."},{"ref":"14.39","t":"11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them, —"},{"ref":"14.40","t":"12. Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened,.. (&amp;c. the text repeats § 10); and when he had thus seen them, he addressed Brahmâ Sahampati in the following stanza: ‘Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmâ, despairing of the weary task, to men.’"},{"ref":"14.41","t":"13. Then Brahmâ Sahampati understood: ‘The Blessed One grants my request that He should preach the doctrine.’ And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared."},{"ref":"14.42","t":"Here ends the story of Brahmâ’s request."},{"ref":"14.43","t":"6. 1. Now the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is Â<em>l</em>âra Kâlâma; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Â<em>l</em>âra Kâlâma? He will easily understand this doctrine.’"},{"ref":"14.44","t":"2. Then an invisible deity said to the Blessed One: ‘Â<em>l</em>âra Kâlâma has died, Lord, seven days ago.’ And knowledge sprang up in the Blessed One’s mind that Â<em>l</em>âra Kâlâma had died seven days ago. And the Blessed One thought: ‘Highly noble was Alâra Kâlâma. If he had heard my doctrine, he would easily have understood it.’"},{"ref":"14.45","t":"3. Then the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is Uddaka Râmaputta; he is clever, wise, and learned; long since have the eye or his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Râmaputta? He will easily understand this doctrine.’"},{"ref":"14.46","t":"4. Then an invisible deity said to the Blessed One: ‘Uddaka Râmaputta has died, Lord, yesterday evening.’ And knowledge arose in the Blessed One’s mind that Uddaka Râmaputta had died the previous evening. And the Blessed One thought: ‘Highly noble was Uddaka Râmaputta. If he had heard my doctrine, he would easily have understood it.’"},{"ref":"14.47","t":"5. Then the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘The five Bhikkhus have done many services to me; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?’"},{"ref":"14.48","t":"6. Now the Blessed One thought: ‘Where do the five Bhikkhus dwell now?’ And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana. And the Blessed One, after having remained at Uruvelâ as long as he thought fit, went forth to Benares."},{"ref":"14.49","t":"7. Now Upaka, a man belonging to the Â<em>g</em>îvaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayâ and the Bodhi tree; and when he saw him, he said to the Blessed One: ‘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 profess?’"},{"ref":"14.50","t":"8. When Upaka the Â<em>g</em>îvaka had spoken thus, the Blessed One addressed him in the following stanzas: ‘I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvâ<em>n</em>a. To found the Kingdom of Truth I go to the city of the Kâsis (Benares); I will beat the drum of the Immortal in the darkness of this world.’"},{"ref":"14.51","t":"9. (Upaka replied): ‘You profess then, friend, to be the holy, absolute <em>G</em>ina.’"},{"ref":"14.52","t":"(Buddha said): ‘Like me are all <em>G</em>inas who have reached extinction of the Âsavas; I have overcome (<em>g</em>itâ me) all states of sinfulness; therefore, Upaka, am I the <em>G</em>ina.’"},{"ref":"14.53","t":"When he had spoken thus, Upaka the Â<em>g</em>îvaka replied: ‘It may be so, friend;’ shook his head, took another road, and went away."},{"ref":"14.54","t":"10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And the five Bhikkhus saw the Blessed One coming from afar; when they saw him, they concerted with each other, saying, ‘Friends, there comes the sama<em>n</em>a Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.’"},{"ref":"14.55","t":"11. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation ‘Friend.’"},{"ref":"14.56","t":"12. When they spoke to him thus, the Blessed One said to the five Bhikkhus: ‘Do not address, O Bhikkhus, the Tathâgata by his name, and with the appellation “Friend.” The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state."},{"ref":"14.57","t":"13. When he had spoken thus, the five monks said to the Blessed One: ‘By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?’"},{"ref":"14.58","t":"14. When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘The Tathâgata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’"},{"ref":"14.59","t":"15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above)."},{"ref":"14.60","t":"16. When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’"},{"ref":"14.61","t":"‘You have never spoken so, Lord.’"},{"ref":"14.62","t":"‘The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &amp;c. (as above).’"},{"ref":"14.63","t":"And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them)."},{"ref":"14.64","t":"17. And the Blessed One thus addressed the five Bhikkhus: ‘There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extrernes, O Bhikkhus, the Tathâgata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâ<em>n</em>a."},{"ref":"14.65","t":"18. ‘Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâ<em>n</em>a? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâ<em>n</em>a."},{"ref":"14.66","t":"19. ‘This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence is suffering."},{"ref":"14.67","t":"20. ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity."},{"ref":"14.68","t":"21. ‘This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (It ceases with) the complete cessation of this thirst, — a cessation which consists in the absence of every passion, — with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire."},{"ref":"14.69","t":"22. ‘This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation."},{"ref":"14.70","t":"23. ‘“This is the Noble Truth of Suffering;” — thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “This Noble Truth of Suffering must be understood, “ thus, O Bhikkhus, of this doctrine,.. (&amp;c. down to intuition). “This Noble Truth of Suffering I have understood, “ thus, O Bhikkhus, of this doctrine,.. (&amp;c. down to intuition)."},{"ref":"14.71","t":"24. ‘“This is the Noble Truth of the Cause of suffering, “ thus, O Bhikkhus, (&amp;c.) “This Noble Truth of the Cause of suffering must be abandoned has been abandoned by me, “ thus, O Bhikkhus, (&amp;c.)"},{"ref":"14.72","t":"25. ‘“This is the Noble Truth of the Cessation of suffering, “ thus, O Bhikkhus, (&amp;c.) “This Noble Truth of the Cessation of suffering must be seen face to face.... has been seen by me face to face, “ thus, O Bhikkhus, (&amp;c.)"},{"ref":"14.73","t":"26. ‘“This is the Noble Truth of the Path which leads to the cessation of suffering, “ thus, O Bhikkhus, (&amp;c.) “This Noble Truth of the Path which leads to the cessation of suffering, must be realised has been realised by me, “ thus, O Bhikkhus, (&amp;c.)"},{"ref":"14.74","t":"27. ‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mâra’s and Brahma’s world, among all beings, Sama<em>n</em>as and Brâhma<em>n</em>as, gods and men."},{"ref":"14.75","t":"28. ‘But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods,.. (&amp;c. as in § 27)."},{"ref":"14.76","t":"29. ‘And this knowledge and insight arose in my mind: “The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!”’"},{"ref":"14.77","t":"Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Ko<em>nd</em>a<em>ññ</em>a obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’"},{"ref":"14.78","t":"30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted: ‘Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Sama<em>n</em>a nor by a Brâhma<em>n</em>a, neither by a deva, nor by Mâra, nor by Brahma, nor by any being in the world.’"},{"ref":"14.79","t":"Hearing the shout of the earth-inhabiting devas, the <em>k</em>âtumahârâ<em>g</em>ika devas (gods belonging to the world of the four divine mahârâ<em>g</em>as) shouted,.. (&amp;c. as above). Hearing the shout of the <em>k</em>âtumahârâ<em>g</em>ika devas, the tâvati<em>m</em>sa devas, the yâma devas, the tusita devas, the nimmânarati devas, the paranimmitavasavatti devas, the brahmakâyika devas shouted: ‘Truly the Blessed One,..’ (&amp;c. as above)."},{"ref":"14.80","t":"31. Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas."},{"ref":"14.81","t":"And the Blessed One pronounced this solemn utterance: ‘Truly Ko<em>nd</em>a<em>ññ</em>a has perceived it (“a<em>ññ</em>âsi”), truly Ko<em>nd</em>a<em>ññ</em>a has perceived it!’ Hence the venerable Ko<em>nd</em>a<em>ññ</em>a received the name A<em>ññ</em>âtako<em>nd</em>a<em>ññ</em>a (Ko<em>nd</em>a<em>ññ</em>a who has perceived the doctrine)."},{"ref":"14.82","t":"32. And the venerable A<em>ññ</em>âtako<em>nd</em>a<em>ññ</em>a, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let me receive the pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.83","t":"‘Come, O Bhikkhu, ‘ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this venerable person received the upasampadâ ordination."},{"ref":"14.84","t":"33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’"},{"ref":"14.85","t":"34. And having seen the Truth, having mastered the Truth,.. (&amp;c. as in § 32), they thus spoke to the Blessed One: ‘Lord, let us receive the pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.86","t":"‘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."},{"ref":"14.87","t":"35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus brought home from their alms pilgrimage."},{"ref":"14.88","t":"36, 37. And the venerable Mahânâma and the venerable Assa<em>g</em>i, when they received from the Blessed One,.. (&amp;c. as in §§ 33, 34, down to:). Thus these venerable persons received the upasampadâ ordination."},{"ref":"14.89","t":"38. And the Blessed One thus spoke to the five Bhikkhus: ‘The body (Rûpa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “Let my body be such and such a one, let my body not be such and such a one.” But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “Let my body be such and such a one, let my body not be such and such a one.”"},{"ref":"14.90","t":"39-41. ‘Sensation (Vedanâ), O Bhikkhus, is not the self,.. (&amp;c.) Perception (Sa<em>ññ</em>â) is not the self,.. The Sa<em>m</em>khâras are not the self,.. Consciousness (Vi<em>ññ</em>â<em>n</em>a) is not the self,.. (&amp;c.)"},{"ref":"14.91","t":"42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable?’"},{"ref":"14.92","t":"‘It is perishable, Lord.’"},{"ref":"14.93","t":"‘And that which is perishable, does that cause pain or joy?’"},{"ref":"14.94","t":"‘It causes pain, Lord.’"},{"ref":"14.95","t":"‘And that which is perishable, painful, subject to change, is it possible to regard that in this way: ‘This is mine, this am I, this is my self?’"},{"ref":"14.96","t":"‘That is impossible, Lord.’"},{"ref":"14.97","t":"43. ‘Is sensation permanent or perishable?’.... (&amp;c.)"},{"ref":"14.98","t":"44. ‘Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth."},{"ref":"14.99","t":"45. ‘Whatever sensation,.. (&amp;c.)"},{"ref":"14.100","t":"46. ‘Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Sa<em>m</em>khâras, weary of consciousness. 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.’"},{"ref":"14.101","t":"47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Âsavas."},{"ref":"14.102","t":"At that time there were six Arahats (persons who had reached absolute holiness) in the world."},{"ref":"14.103","t":"End of the first Bhâ<em>n</em>avâra."},{"ref":"14.104","t":"7. 1. At that time there was in Benares a noble youth, Yasa by name, the son of a se<em>tth</em>i (or treasurer) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night."},{"ref":"14.105","t":"2. And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘Alas! what distress; alas! what danger!’"},{"ref":"14.106","t":"3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana."},{"ref":"14.107","t":"4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! what distress; alas! what danger!’ And the Blessed One said to Yasa, the noble youth: ‘Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).’"},{"ref":"14.108","t":"5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire."},{"ref":"14.109","t":"6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of stiffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even 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 also to the condition of cessation.’"},{"ref":"14.110","t":"7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the se<em>tth</em>i, the householder (her husband), and having approached him, she said to the se<em>tth</em>i, the householder: ‘Your son Yasa, O householder, has disappeared.’ Then the se<em>tth</em>i, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the se<em>tth</em>i, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up."},{"ref":"14.111","t":"8. And the Blessed One saw the se<em>tth</em>i, the householder, coming from afar. On seeing him, he thought: ‘What if I were to effect such an exercise of miraculous power, that the se<em>tth</em>i, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.’ And the Blessed One effected such an exercise of his miraculous power."},{"ref":"14.112","t":"9. And the se<em>tth</em>i, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘Pray, Lord, has the Blessed One seen Yasa, the noble youth?’"},{"ref":"14.113","t":"‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’"},{"ref":"14.114","t":"And the se<em>tth</em>i, the householder, who thought: ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also I became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him."},{"ref":"14.115","t":"10. When the se<em>tth</em>i, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving,.. (&amp;c. as at end of § 5). And the se<em>tth</em>i, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.’"},{"ref":"14.116","t":"This was the first person in the world who became a lay-disciple by the formula of the holy triad."},{"ref":"14.117","t":"11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was released from the Âsavas. Then the Blessed One thought: ‘Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of his miraculous Power."},{"ref":"14.118","t":"12. Then the se<em>tth</em>i, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: ‘My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’"},{"ref":"14.119","t":"13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se<em>tth</em>i, the householder: ‘What do you think then, O householder? That Yasa has (first) won only an imperfect degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; and that his mind has thus become free from attachment to the world, and has become released from the Âsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?’"},{"ref":"14.120","t":"‘Not so, Lord.’ ‘Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’"},{"ref":"14.121","t":"14. ‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the Âsavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant?’"},{"ref":"14.122","t":"The Blessed One expressed his consent by remaining silent. Then the se<em>tth</em>i, the householder, 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, departed thence."},{"ref":"14.123","t":"15. And Vasâ, the noble youth, soon after the se<em>tth</em>i, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.124","t":"‘Come, O Bhikkhu, ‘ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’"},{"ref":"14.125","t":"Thus this venerable person received the upasampadâ ordination. At that time there were seven Arahats in the world."},{"ref":"14.126","t":"End of the story of Yasa’s pabba<em>gg</em>â."},{"ref":"14.127","t":"8. 1. And in the forenoon the blessed One, having put on his under-robes, took his alms-bowl, and, with his <em>k</em>îvara on, went with the venerable Yasa as his attendant to the house of the se<em>tth</em>i, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One. they sat down near him."},{"ref":"14.128","t":"2. Then the Blessed One preached to them in due course; that is to say, he talked about the merits obtained by alms-giving,.. (&amp;c. as in cha. 5, 6, down to:); thus they obtained, while sitting there, the pure and spotless Eye of theTruth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’"},{"ref":"14.129","t":"3. And having seen the Truth,.. (&amp;c. as above, §§ 5, 6, down to:), dependent on nobody else for knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Glorious, Lord! glorious Lord! Just as if one should set up’ (&amp;c. as in cha. 10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.’"},{"ref":"14.130","t":"These were the first females in the world who became lay-disciples by the formula of the holy triad."},{"ref":"14.131","t":"4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered excellent food, both hard and soft, to the Blessed One and to the venerable Yasa; and when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away."},{"ref":"14.132","t":"9. 1. Now four lay persons, friends of the venerable Yasa, belonging to the se<em>tth</em>i families of Benares, and to the highest after the se<em>tth</em>i families, by name Vimala, Subâhu, Pu<em>nn</em>a<em>g</em>i, and Gavampati, heard: ‘Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ When they had heard that, they thought: ‘Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’"},{"ref":"14.133","t":"2. Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: ‘Lord, here are four lay-friends of mine, belonging to the se<em>tth</em>i families of Benares and to the highest after the se<em>tth</em>i families; their names are Vimala, Subâhu, Pu<em>nn</em>a<em>g</em>i, and Gavampati. May the Blessed One administer exhortation and. instruction to these four persons."},{"ref":"14.134","t":"3. Then the Blessed One preached to them,.. (&amp;c. as in cha. 2)."},{"ref":"14.135","t":"4. And having seen the Truth,.. (&amp;c. down to:) dependent on nobody else for the knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Lord, let us receive the pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.136","t":"‘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.’"},{"ref":"14.137","t":"Thus these venerable persons received the upasampadâ ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma. their minds became free from attachment to the world, and were released from the Âsavas."},{"ref":"14.138","t":"At that time there were eleven Arahats in the world."},{"ref":"14.139","t":"Here ends the story of the ordination of the four laymen."},{"ref":"14.140","t":"10. Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard,.. ( &amp;c. as in cha, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Âsavas."},{"ref":"14.141","t":"At that time there were sixty-one Arahats in the world."},{"ref":"14.142","t":"11. 1. And the Blessed One said to the Bhikkhus: ‘I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men, Let not two of you go the same way, Preach, O Bhikkhus, the doctrine which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvelâ, to Senâninigama, in order to preach the doctrine.’"},{"ref":"14.143","t":"2. And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: ‘Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Sama<em>n</em>a.’"},{"ref":"14.144","t":"Buddha replied: ‘I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’"},{"ref":"14.145","t":"(Mâra said): ‘The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Sama<em>n</em>a.’"},{"ref":"14.146","t":"(Buddha replied): ‘Whatever forms, sounds, odours, flavours, or contacts there are which please the senses, in me desire for them has ceased. Thou art struck down, O Death.’"},{"ref":"14.147","t":"Then Mâra the wicked One understood: ‘The Blessed One knows me, the perfect One knows me, ‘ and, sad and afflicted, he vanished away."},{"ref":"14.148","t":"Here ends the story of Mâra."},{"ref":"14.149","t":"12. 1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabba<em>gg</em>â andupasampadâ ordinations, thinking: ‘The Blessed One will confer on them the pabba<em>gg</em>â and upasampadâ ordinations.’ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabba<em>gg</em>â and upasampadâ ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabba<em>gg</em>â and upasampadâ ordinations, thinking: “The Blessed One will confer on them the pabba<em>gg</em>â and upasampadâ ordinations.” Now both the Bhikkhus become tired, and also those who desire to obtain the pabba<em>gg</em>â and upasampadâ ordinations. What if I were to grant permission to the Bhikkhus, saying: “Confer henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabba<em>gg</em>â and upasampadâ ordinations yourselves (on those who desire to receive them).”’"},{"ref":"14.150","t":"2. And the Blessed One, having left the solitude in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, a Bhikkhus, and had retired into solitude, the following consideration, &amp;c. What if I were to permit,..’ (&amp;c. as in § 1)."},{"ref":"14.151","t":"3. ‘I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabba<em>gg</em>â and upasampadâ ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabba<em>gg</em>â and upasampadâ ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:"},{"ref":"14.152","t":"4. ‘“I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sa<em>m</em>gha. And for the second time I take (&amp;c..... Sa<em>m</em>gha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Sa<em>m</em>gha.”"},{"ref":"14.153","t":"‘I prescribe, a Bhikkhus, the pabba<em>gg</em>â and upasampadâ ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).’"},{"ref":"14.154","t":"End of the account of the upasampadâ ordination by the threefold declaration of taking refuge."},{"ref":"14.155","t":"13. 1. And the Blessed One, after having kept the vassa residence, thus addressed the Bhikkhus: ‘By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.’"},{"ref":"14.156","t":"2. And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: ‘Thou art bound by Mâra’s fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Sama<em>n</em>a.’"},{"ref":"14.157","t":"(Buddha replied): ‘I am delivered from Mâra’s fetters, human and divine. I am delivered from the strong fetters. Thou art struck down; O Death.’"},{"ref":"14.158","t":"Then Mâra the wicked One understood: ‘The Blessed One knows me, the perfect One knows me;’ and, sad and afflicted, he vanished away."},{"ref":"14.159","t":"14. 1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvelâ. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away."},{"ref":"14.160","t":"2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: ‘Pray, Lord, has the Blessed One seen a woman passing by?’"},{"ref":"14.161","t":"‘What have you to do, young men, with the woman?’"},{"ref":"14.162","t":"‘We were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.’"},{"ref":"14.163","t":"3. ‘Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves?’"},{"ref":"14.164","t":"‘That, Lord, would be the better for us, that we should go in search of ourselves.’"},{"ref":"14.165","t":"‘If so, young men, sit down, I will preach to you the Truth (Dhamma).’"},{"ref":"14.166","t":"The rich young companions replied: ‘Yes, Lord, ‘ and respectfully saluted the Blessed One, and sat down near him."},{"ref":"14.167","t":"4. Then the Blessed One preached to them,.. (&amp;c. as in cha. 2, or 9. 3)."},{"ref":"14.168","t":"5. And having seen the Truth,.. (&amp;c. as in cha. 4 down to:). Thus these venerable persons received the upasampadâ ordination."},{"ref":"14.169","t":"Here ends the story of the thirty rich young companions."},{"ref":"14.170","t":"End of the second Bhâ<em>n</em>avâra."},{"ref":"14.171","t":"15. 1. And the Blessed One, wandering from place to place, came to Uruvelâ. At that time there lived in Uruvelâ three <em>G</em>a<em>t</em>ilas, Uruvelâ Kassapa, Nadî Kassapa (Kassapa of the River, i.e. the Nera<em>ñg</em>arâ), and Gayâ Kassapa (Kassapa of the village Gayâ.). Of these the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa was chief, leader, foremost, first, and highest over five hundred <em>G</em>a<em>t</em>ilas; Nadî Kassapa was chief.... (&amp;c. down to highest over) three hundred <em>G</em>a<em>t</em>ilas, Gayâ Kassapa was chief (&amp;c. down to highest over) two hundred <em>G</em>a<em>t</em>ilas."},{"ref":"14.172","t":"2. And the Blessed One went to the hermitage of the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa; having gone there, he said to the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa: ‘If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.’"},{"ref":"14.173","t":"‘It is not disagreeable to me, great Sama<em>n</em>a, but there is a savage Nâga (or Serpent) king of great magical power, a dreadfully venomous serpent; let him do no harm to you.’"},{"ref":"14.174","t":"And a second time the Blessed One said to the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa: ‘If it is not disagreeable, ‘ &amp;c....."},{"ref":"14.175","t":"‘It is not disagreeable, ‘ &amp;c."},{"ref":"14.176","t":"And a third time the Blessed One said: ‘If it not disagreeable, ‘ &amp;c....."},{"ref":"14.177","t":"‘It is not disagreeable, ‘ &amp;c....."},{"ref":"14.178","t":"‘He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept.’"},{"ref":"14.179","t":"‘Stay there, great Sama<em>n</em>a, as you wish it.’"},{"ref":"14.180","t":"3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind. And the Nâga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: ‘What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, and marrow of this Nâga; but were to conquer the fire, which he will send forth, by my fire.’"},{"ref":"14.181","t":"4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Nâga, who could not master his rage, sent forth flames. And the Blessed One, converting his body into fire, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the <em>G</em>a<em>t</em>ilas, surrounding the fire room, said: ‘Truly, the countenance of the great Sama<em>n</em>a is beautiful, but the Nâga will do harm to him.’"},{"ref":"14.182","t":"5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Nâga, and conquering the Nâga’s fire by his fire, threw him into his alms-bowl, and showed him to the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa (saying), ‘Here you see the Nâga, Kassapa; his fire has been conquered by my fire.’ Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Nâga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahâ) as I am.’"},{"ref":"14.183","t":"6. Near the Nera<em>ñg</em>arâ river the Blessed One said to the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa: ‘If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.’"},{"ref":"14.184","t":"‘It is not disagreeable to me, great Sama<em>n</em>a, but in your own behalf I warn you off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’"},{"ref":"14.185","t":"‘He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.’"},{"ref":"14.186","t":"When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men, joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the <em>G</em>a<em>t</em>ilas looked at the fire room (saying), ‘Truly the countenance of the great Sama<em>n</em>a is beautiful, but the Nâga will do harm to him.’"},{"ref":"14.187","t":"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 appeared on the Angirasa’s body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brâhma<em>n</em>a (saying), ‘Here you see the Nâga, Kassapa; his fire has been conquered by my fire.’"},{"ref":"14.188","t":"And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: ‘Stay with me, great Sama<em>n</em>a, I will daily provide you with food.’"},{"ref":"14.189","t":"End of the first Wonder."},{"ref":"14.190","t":"16. 1. And the Blessed One resided in a certain grove near the hermitage of the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa. And on a beautiful night the four Mahârâ<em>g</em>as, 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."},{"ref":"14.191","t":"2. And when that night had elapsed, the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Sama<em>n</em>a, the meal is ready. Who were they, great Sama<em>n</em>a, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?’"},{"ref":"14.192","t":"‘They were the four Mahârâ<em>g</em>as, Kassapa, who came to me in order to hearmy preaching.’"},{"ref":"14.193","t":"Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a possesses high magical powers and great faculties, since even the four Mahârâ<em>g</em>as come to hear his preaching. He is not, however, holy like me.’"},{"ref":"14.194","t":"And the Blessed One ate the food offered by the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, and continued to stay in that same grove."},{"ref":"14.195","t":"End of the second Wonder."},{"ref":"14.196","t":"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."},{"ref":"14.197","t":"2. And when that night had elapsed (&amp;c. as in cha. 2)."},{"ref":"14.198","t":"End of the third Wonder."},{"ref":"14.199","t":"18. And on a beautiful night Brahmâ Sahampati (&amp;c. as in cha)."},{"ref":"14.200","t":"End of the fourth Wonder."},{"ref":"14.201","t":"19. 1. At that time a great sacrifice which the <em>G</em>a<em>t</em>ila 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 <em>G</em>a<em>t</em>ila 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 Sama<em>n</em>a should perform a wonder before that great assembly, gain and honour would increase to the great Sama<em>n</em>a, and my gain and honour would diminish. Well, the great Sama<em>n</em>a shall not appear here to-morrow.’"},{"ref":"14.202","t":"2. Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, went to Uttara Kuru; having begged alms there, he took the food (he had received) to the Anotatta lake; there he took his meal and rested during the heat of the day at the same place."},{"ref":"14.203","t":"And when the night had elapsed, the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Sama<em>n</em>a, the meal is ready. Why did you not come yesterday, great Sama<em>n</em>a? We have thought of you: “Why does the great Sama<em>n</em>a not come?” and your portions of food, both hard and soft, were served up for you.’"},{"ref":"14.204","t":"3. (Buddha replied): ‘Did you not think, Kassapa: “Presently my great sacrifice (&amp;c. as above down to:). Well, the great Sama<em>n</em>a shall not appear here tomorrow?”"},{"ref":"14.205","t":"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.’"},{"ref":"14.206","t":"Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a 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 (&amp;c. as in cha, 2)."},{"ref":"14.207","t":"End of the fifth Wonder."},{"ref":"14.208","t":"20. 1. At that time the Blessed One had rags taken from a dust heap (of which he was going to make himself 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, and said to the Blessed One: ‘Lord, might the Blessed One wash the rags here.’"},{"ref":"14.209","t":"And the Blessed One thought: ‘What shall I rub the rags upon?’ Then Sakka the king of the devas, understanding, &amp;c. put there a great stone and said: ‘Lord, might the Blessed One rob the rags upon this stone.’"},{"ref":"14.210","t":"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, &amp;c. bent down a branch and said: ‘Lord, might the Blessed One take hold of this branch when going up (from the tank).’"},{"ref":"14.211","t":"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, &amp;c. put there a great stone and said: ‘Lord, might the Blessed One lay the rags upon this stone.’"},{"ref":"14.212","t":"3. And when that night had elapsed, the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Sama<em>n</em>a, the meal is ready. What is this, great Sama<em>n</em>a? 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.’"},{"ref":"14.213","t":"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, understanding 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 rags here.” Thus this tank has been dug by the hand of a non-human being."},{"ref":"14.214","t":"‘And I thought, Kassapa: “What shall I rub the rags upon?” Then, Kassapa, Sakka, &amp;c. Thus this stone has been put here by a non-human being."},{"ref":"14.215","t":"5. ‘And I thought, Kassapa: “What shall I take hold of when going up (from the tank)?” Then, Kassapa, a deity, &amp;c. Thus this Kakudha tree has served me as a hold for my hand."},{"ref":"14.216","t":"‘And I thought, Kassapa: “Where shall I lay the rags upon (in order to dry them)?” Then, Kassapa, Sakka, &amp;c. Thus this stone has been put here by a non-human being.’"},{"ref":"14.217","t":"6. Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a 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.’"},{"ref":"14.218","t":"And the Blessed One ate (&amp;c. as in cha. 2 )."},{"ref":"14.219","t":"7. And when that night had elapsed, the <em>G</em>a<em>t</em>ila 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 Sama<em>n</em>a, the meal is ready.’"},{"ref":"14.220","t":"(Buddha replied): ‘Go you, Kassapa; I will follow you.’"},{"ref":"14.221","t":"Having thus sent away the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, he went to pluck a fruit from the <em>g</em>ambu tree after which this continent of <em>G</em>ambudîpa (the Gambu Island, or India) is named; then arriving before Kassapa he sat down in the room where Kassapa’s (sacred) fire was kept."},{"ref":"14.222","t":"8. Then the <em>G</em>a<em>t</em>ila 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 Sama<em>n</em>a? I have departed before you, and you have arrived before me and are sitting in the fire room.’"},{"ref":"14.223","t":"9. ‘When I had sent you away, Kassapa, I went to pluck a fruit from the garnbu tree after which this continent of <em>G</em>ambudîpa is named; then I arrived before you and sat down in the fire room. Here is the <em>g</em>ambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour; you may eat it, if you like.’"},{"ref":"14.224","t":"‘Nay, great Sama<em>n</em>a, to you alone it is becoming to eat it; eat it yourself.’"},{"ref":"14.225","t":"And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a 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 <em>g</em>ambu tree after which this continent of <em>G</em>ambudîpa is named, and then to arrive before me and to sit down in the fire room. He is not however, holy like me.’"},{"ref":"14.226","t":"And the Blessed One ate (&amp;c. as in cha. 2)."},{"ref":"14.227","t":"10. And when that night had elapsed (&amp;c. as in § 7, down to:). Having thus sent away the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, he went to pluck a fruit from a mango tree growing near the <em>g</em>ambu tree after which this continent of <em>G</em>ambudîpa is named, &amp;c. He went to pluck a fruit from an emblic myrobalan tree, &amp;c. from a yellow myrobalan tree growing near the <em>g</em>ambu tree, &amp;c. He went to the Tâvatimsa heaven to pluck a pâri<em>kkh</em>attaka (or pâri<em>g</em>âtaka) flower; then arriving before Kassapa he sat down in the fire room. Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa saw (&amp;c. as in § 8)."},{"ref":"14.228","t":"11. ‘When I had sent you away, Kassapa, I went to the Tâvatimsa heaven to pluck a pâri<em>kkh</em>attaka flower; then I arrived before you and sat down in the fire room. Here is the pâri<em>kkh</em>attaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.’"},{"ref":"14.229","t":"‘Nay, great Sama<em>n</em>a, to you alone it is becoming to keep it; keep it yourself.’"},{"ref":"14.230","t":"And the <em>G</em>a<em>t</em>ila (&amp;c. as in § 9). ‘He is not, however, holy as I am.’"},{"ref":"14.231","t":"12. At that time one day the <em>G</em>a<em>t</em>ilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these <em>G</em>a<em>t</em>ilas thought:"},{"ref":"14.232","t":"‘Doubtless this is the magical power and the high faculty of the great Sama<em>n</em>a that we cannot succeed in splitting fire-wood.’ Then the Blessed One said to the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa: ‘Shall the fire-wood be split, Kassapa?’"},{"ref":"14.233","t":"‘Let it be split, great Sama<em>n</em>a.’"},{"ref":"14.234","t":"Then in a moment the five hundred pieces of fire-wood were split. And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.’"},{"ref":"14.235","t":"13. At that time the <em>G</em>a<em>t</em>ilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&amp;c. as in the preceding story)."},{"ref":"14.236","t":"14. At that time the <em>G</em>a<em>t</em>ilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&amp;c. as above)."},{"ref":"14.237","t":"15. At that time in the cold winter nights, in the time between the ash<em>t</em>akâ festivals, when snow falls, the <em>G</em>a<em>t</em>ilas plunged into the river Nera<em>ñg</em>arâ, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire; at those the <em>G</em>a<em>t</em>ilas coming out of the river warmed themselves. And the <em>G</em>a<em>t</em>ilas thought: ‘Doubtless this is the magical power and the high faculty of the great Sama<em>n</em>a that these vessels with fire have been caused to appear here.’ And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.’"},{"ref":"14.238","t":"16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One lived was covered with water. Then 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."},{"ref":"14.239","t":"And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa, who was afraid that the water might have carried away the great Sama<em>n</em>a, went with a boat together with many <em>G</em>a<em>t</em>ilas to the place where the Blessed One lived. Then the <em>G</em>a<em>t</em>ila 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 Sama<em>n</em>a?’"},{"ref":"14.240","t":"‘Here I am, Kassapa, ‘ replied the Blessed One, and he rose in the air and stationed himself in the boat."},{"ref":"14.241","t":"And the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa thought: ‘Truly the great Sama<em>n</em>a possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.’"},{"ref":"14.242","t":"17. Then the Blessed One thought: ‘This foolish man will still for a long time think thus: “Truly the great Sama<em>n</em>a possesses high magical powers and great faculties; he is not, however, holy like me.” What if I were to move the mind of this <em>G</em>a<em>t</em>ila (in order to show him my superiority).’"},{"ref":"14.243","t":"And the Blessed One said to the <em>G</em>a<em>t</em>ila 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.’"},{"ref":"14.244","t":"Then the <em>G</em>a<em>t</em>ila 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 pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.245","t":"18. (Buddha replied): ‘You, Kassapa, are chief, leader, foremost, first, and highest of five hundred <em>G</em>a<em>t</em>ilas; go first and inform them of your intention, and let them do what they think fit.’"},{"ref":"14.246","t":"Then the <em>G</em>a<em>t</em>ila Uruvelâ Kassapa went to those <em>G</em>a<em>t</em>ilas; having gone to them, he said to those <em>G</em>a<em>t</em>ilas: ‘I wish, Sirs, to lead a religious life under the direction of the great Sama<em>n</em>a; you may do, Sirs, what you think fit.’"},{"ref":"14.247","t":"(The <em>G</em>a<em>t</em>ilas replied): ‘We have conceived, Sir, an affection for the great Sama<em>n</em>a long since; if you will lead. Sir, a religious life under the great Sama<em>n</em>a’ s direction; we will all lead a religious life under the great Sama<em>n</em>a’s direction.’"},{"ref":"14.248","t":"19. Then the <em>G</em>a<em>t</em>ilas flung their hair, their braids, their provisions, 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 pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.249","t":"‘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.’"},{"ref":"14.250","t":"Thus these venerable persons received the upasampadâ ordination."},{"ref":"14.251","t":"20. And the <em>G</em>a<em>t</em>ila 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 <em>G</em>a<em>t</em>ilas, saying, ‘Go and look after my brother, ‘ and went himself with his three hundred <em>G</em>a<em>t</em>ilas to the venerable Uruvelâ Kassapa; having approached him, he said to the venerable Uruvelâ Kassapa: ‘Now, Kassapa, is this bliss?’"},{"ref":"14.252","t":"(Uruvelâ Kassapa replied): ‘Yes, friend, this is bliss.’"},{"ref":"14.253","t":"21. And the <em>G</em>a<em>t</em>ilas (who had come with Nadî Kassapa) (&amp;c. as in § 19)."},{"ref":"14.254","t":"22. And the <em>G</em>a<em>t</em>ila Gayâ Kassapa saw (&amp;c. as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some <em>G</em>a<em>t</em>ilas, saying, ‘Go and look after my brothers, ‘ and went himself with his two hundred <em>G</em>a<em>t</em>ilas to the venerable Uruvelâ Kassapa (&amp;c. as above)."},{"ref":"14.255","t":"23. And the <em>G</em>a<em>t</em>ilas (who had come with Gayâ Kassapa) (&amp;c. as in § 19)."},{"ref":"14.256","t":"24. At 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 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."},{"ref":"14.257","t":"21. 1. And the Blessed One, after having dwelt at Uruvelâ as long as he thought fit, went forth to Gayâsîsa, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been <em>G</em>a<em>t</em>ilas before. There near Gayâ, at Gayâsîsa, the Blessed One dwelt together with those thousand Bhikkhus."},{"ref":"14.258","t":"2. There the Blessed One thus addressed the Bhikkhus: ‘Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning?"},{"ref":"14.259","t":"‘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."},{"ref":"14.260","t":"3. ‘The ear is burning, sounds are burning, &amp;c..... The nose is burning, odours are burning, &amp;c..... The tongue is burning, tastes are burning, &amp;c..... The body is burning, objects of contact are burning, &amp;c..... The mind is burning, thoughts are burning, &amp;c....."},{"ref":"14.261","t":"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 (&amp;c..... down to.... thoughts). 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.’"},{"ref":"14.262","t":"When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Âsavas."},{"ref":"14.263","t":"Here ends the sermon on ‘The Burning.’"},{"ref":"14.264","t":"End of the third Bhâ<em>n</em>avâra concerning the Wonders done at Uruvelâ."},{"ref":"14.265","t":"22. 1. And the Blessed One, after having dwelt at Gayâsisa as long as he thought fit, went forth to Râ<em>g</em>aha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been <em>G</em>a<em>t</em>ilas before. And the Blessed One, wandering from place to place, came to Râ<em>g</em>agaha. There the Blessed One dwelt near Râ<em>g</em>agaha, in the La<em>tth</em>ivana pleasure garden, near the sacred shrine of Supati<em>tth</em>a."},{"ref":"14.266","t":"2. Then the Magadha king Seniya Bimbisâra heard: ‘The Sama<em>n</em>a Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Râ<em>g</em>agaha and is staying near Râ<em>g</em>agaha, in the La<em>tth</em>ivana pleasure garden, near the sacred shrine of Supati<em>tth</em>a. 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, Sama<em>n</em>as and Brâhma<em>n</em>as, 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.’"},{"ref":"14.267","t":"3. And the Magadha king Seniya Bimbisâra, surrounded by twelve myriads of Magadha Brâhma<em>n</em>as and householders, 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 Brâhma<em>n</em>as 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."},{"ref":"14.268","t":"4. Now those twelve myriads of Magadha Brâhma<em>n</em>as and householders thought: ‘How now is this? has the great Sama<em>n</em>a placed himself under the spiritual direction of Uruvelâ Kassapa, or has Uruvelâ Kassapa placed himself under the spiritual direction of the great Sama<em>n</em>a?’"},{"ref":"14.269","t":"And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brâhma<em>n</em>as and householders, addressed the venerable Uruvelâ Kassapa in this stanza: ‘What knowledge have you gained, O inhabitant of Uruvelâ, that has induced you, who were renowned for your penances, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?’"},{"ref":"14.270","t":"(Kassapa replied): ‘It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of; because I understood that whatever belongs to existence is filth, therefore I took no more delight in sacrifices and offerings.’"},{"ref":"14.271","t":"5. ‘But if your mind, Kassapa (said the Blessed One), found there no more delight, — either in visible things, or sounds, or tastes, — what is it in the world of men or gods in which your mind, Kassapa, now finds delight? Tell me that.’"},{"ref":"14.272","t":"(Kassapa replied): ‘I have seen the state of peace (i.e. Nirvâ<em>n</em>a) in which the basis of existence (upadhi) and the obstacles to perfection (ki<em>ñk</em>ana) 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.’"},{"ref":"14.273","t":"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 Brâhma<em>n</em>as and householders understood: ‘Uruvelâ Kassapa has placed himself under the spiritual direction of the great Sama<em>n</em>a.’"},{"ref":"14.274","t":"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 Brâhma<em>n</em>as and householders, preached to them in due course (&amp;c. as in cha, §§ 5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brâhma<em>n</em>as 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 also to the condition of cessation.’ One myriad announced their having become lay-pupils."},{"ref":"14.275","t":"9. Then the Magadha king Seniya Bimbisâra, having seen the Truth (&amp;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."},{"ref":"14.276","t":"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 entertained in former days when I was a prince; these are fulfilled now."},{"ref":"14.277","t":"11. ‘Glorious, Lord! (&amp;c. as in cha. 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.’"},{"ref":"14.278","t":"The Blessed One expressed his consent by remaining silent."},{"ref":"14.279","t":"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. 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 <em>k</em>îvara on entered the city of Râ<em>g</em>agaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been <em>G</em>a<em>t</em>ilas before."},{"ref":"14.280","t":"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 <em>G</em>a<em>t</em>ilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singî gold, has entered Râ<em>g</em>agaha."},{"ref":"14.281","t":"‘The emancipated One with the emancipated, with the former <em>G</em>a<em>t</em>ilas, &amp;c."},{"ref":"14.282","t":"‘He who has crossed (the ocean of passion) with them who have crossed (it), with the former <em>G</em>a<em>t</em>ilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singi gold, has entered Râ<em>g</em>agaha."},{"ref":"14.283","t":"‘He who is possessed of the ten Noble States and of the ten Powers, who understands the ten Paths of Kamma and possesses the ten (attributes of Arahatship), the Blessed One, surrounded by ten hundred of followers, has entered Râ<em>g</em>agaha.’"},{"ref":"14.284","t":"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?’"},{"ref":"14.285","t":"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.’"},{"ref":"14.286","t":"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 its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him."},{"ref":"14.287","t":"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?’"},{"ref":"14.288","t":"17. And the Magadha king Seniya Bimbisâra thought: ‘There is the Ve<em>l</em>uvana, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming,.. (&amp;c. down to a retired life). What if I were to make an offering of the Ve<em>l</em>uvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?’"},{"ref":"14.289","t":"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 Ve<em>l</em>uvana 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 Bimbisâra by religious discourse, rose from his seat and went away."},{"ref":"14.290","t":"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).’"},{"ref":"14.291","t":"23. 1. At that time Sa<em>ñg</em>aya, a paribbâ<em>g</em>aka (wandering ascetic), resided at Râ<em>g</em>agaha with a great retinue of paribbâ<em>g</em>akas, with two hundred and fifty paribbâ<em>g</em>akas. At that time Sâriputta and Moggallâna (two young Brâhma<em>n</em>as) led a religious life as followers of Sa<em>ñg</em>aya the paribbâ<em>g</em>aka; these had given their word to each other: ‘He who first attains to the immortal (amata, i.e. Nirvâ<em>n</em>a) shall tell the other one.’"},{"ref":"14.292","t":"2. Now one day the venerable Assa<em>g</em>i in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his <em>k</em>îvara on, entered the city of Râ<em>g</em>agaha 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 paribbâ<em>g</em>aka Sâriputta saw the venerable Assa<em>g</em>i, who went through Râ<em>g</em>agaha for alms, whose walking, &amp;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 to ask him: “In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?”’"},{"ref":"14.293","t":"3. Now the paribbâ<em>g</em>aka 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 something.’"},{"ref":"14.294","t":"And the venerable Assa<em>g</em>i, having finished his alms-pilgrimage through Râ<em>g</em>agaha, went back with the food he had received. Then the paribbâ<em>g</em>aka Sâriputta went to the place where the venerable Assa<em>g</em>i was; having approached him, he exchanged greeting with the venerable Assa<em>g</em>i; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbâ<em>g</em>aka Sâriputta said to the venerable Assa<em>g</em>i: ‘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 profess?’"},{"ref":"14.295","t":"4. (Assa<em>g</em>i replied): ‘There is, friend, the great Sama<em>n</em>a 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.’"},{"ref":"14.296","t":"‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’"},{"ref":"14.297","t":"‘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.’"},{"ref":"14.298","t":"Then the paribbâ<em>g</em>aka Sâriputta said to the venerable Assa<em>g</em>i: ‘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?’"},{"ref":"14.299","t":"5. Then the venerable Assa<em>g</em>i pronounced to the paribbâ<em>g</em>aka 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 their cessation also; this is the doctrine of the ‘great Sama<em>n</em>a.’"},{"ref":"14.300","t":"And the paribbâ<em>g</em>aka ‘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. Nirvâ<em>n</em>a), (the state) which has remained unseen through many myriads of Kappas (world-ages) of the past.’"},{"ref":"14.301","t":"6. Then the paribbâ<em>g</em>aka Sâriputta went to the place where the paribbâ<em>g</em>aka Moggallâna was. And the paribbâ<em>g</em>aka Moggallâna saw the paribbâ<em>g</em>aka Sâriputta coming from afar; seeing him he said to the paribbâ<em>g</em>aka Sâriputta: ‘Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the immortal, friend?’"},{"ref":"14.302","t":"‘Yes, friend, I have attained to the immortal.’"},{"ref":"14.303","t":"‘And how, friend, have you done so?’"},{"ref":"14.304","t":"7-9. ‘I saw, friend, the Bhikkhu Assa<em>g</em>i who went through Râ<em>g</em>agaha for alms (&amp;c. down to:); “But I will tell you in short what it means.”"},{"ref":"14.305","t":"‘“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?”"},{"ref":"14.306","t":"10. ‘Then, friend, the Bhikkhu Assa<em>g</em>i 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 Sama<em>n</em>a.”’"},{"ref":"14.307","t":"And the paribbâ<em>g</em>aka Moggallâna, after having heard (&amp;c. as in § 5, down to the end)."},{"ref":"14.308","t":"24. 1. Then the paribbâ<em>g</em>aka Moggallâna said to the paribbâ<em>g</em>aka Sâriputta: ‘Let us go, friend, and join the Blessed One; that He, the Blessed One, may be our teacher.’"},{"ref":"14.309","t":"(Sâriputta replied): ‘It is on our account, friend; that these two hundred and fifty paribbâ<em>g</em>akas live here (as followers of Sa<em>ñg</em>aya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.’"},{"ref":"14.310","t":"Then Sâriputta and Moggallâna went to the place where those paribbâ<em>g</em>akas were; having approached them, they said to the paribbâ<em>g</em>akas: ‘Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’"},{"ref":"14.311","t":"(The paribbâ<em>g</em>akas 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 Sama<em>n</em>a, we all will place ourselves also under the spiritual direction of the great Sama<em>n</em>a.’"},{"ref":"14.312","t":"2. Then Sâriputta and Moggallâna went to the place where the paribbâ<em>g</em>aka Sa<em>ñg</em>aya was; having approached him, they said to the paribbâ<em>g</em>aka Sa<em>ñg</em>aya: ‘Friend, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’"},{"ref":"14.313","t":"(Sa<em>ñg</em>aya replied): ‘Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’"},{"ref":"14.314","t":"And a second time Sâriputta and Moggallâna said, &amp;c. And a third time Sâriputta and Moggallâna said, &amp;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).’"},{"ref":"14.315","t":"3. But Sâriputta and Moggallâna took with them those two hundred and fifty paribbâ<em>g</em>akas and went to the Ve<em>l</em>uvana. But the paribbâ<em>g</em>aka Sa<em>ñg</em>aya began, on the spot, to vomit hot blood from his mouth."},{"ref":"14.316","t":"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 patissa; these will be a pair of (true) pupils, a most distinguished, auspicious pair."},{"ref":"14.317","t":"When (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 Ve<em>l</em>uvana, the Teacher, who saw them, foretold about them: ‘These two companions who are now coming — Kolita and Upatissa — these will be a pair of (true) pupils, a most distinguished, auspicious pair.’"},{"ref":"14.318","t":"4. Then Sâriputta and Moggallâna went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Lord, let us receive the pabba<em>gg</em>â and upasampadâ ordinations from the Blessed One.’"},{"ref":"14.319","t":"‘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."},{"ref":"14.320","t":"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 Sama<em>n</em>a Gotama causes fathers to beget no sons; the Sama<em>n</em>a Gotama causes wives to become widows; the Sama<em>n</em>a Gotama causes families to become extinct. Now he has ordained one thousand <em>G</em>a<em>t</em>ilas, and he has ordained these two hundred and fifty paribbâ<em>g</em>akas who were followers of Sa<em>ñg</em>aya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Sama<em>n</em>a Gotama.’ And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: ‘The great Sama<em>n</em>a has come to Giribba<em>g</em>a (i.e. Râ<em>g</em>agaha) of the Magadha people, leading with hi in all the followers of Sa<em>ñg</em>aya; who will be the next to be led by him?’"},{"ref":"14.321","t":"6. Some Bhikkhus heard those people that were annoyed, murmured, and had become 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 Sama<em>n</em>a has come, &amp;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?”’"},{"ref":"14.322","t":"7. At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: ‘The great Sama<em>n</em>a has come, &amp;c.’ Then the Bhikkhus replied to the revilers in the following stanza: ‘It is by means of the true doctrine, &amp;c.’"},{"ref":"14.323","t":"Then the people understood: ‘It is by truth, and not by wrong, that the Sakyaputtiya Sama<em>n</em>as lead men;’ and thus that noise lasted only seven days, and after seven days it was over."},{"ref":"14.324","t":"Here ends the narration of the ordination of Sâriputta and Moggallâna."},{"ref":"14.325","t":"End of the fourth Bhâ<em>n</em>avâra."},{"ref":"14.326","t":"25. 1. At that time some Bhikkhus, as they had no upa<em>ggh</em>âyas (preceptors) and received no exhortation 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 food, 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."},{"ref":"14.327","t":"2. The people were annoyed, murmured, and became angry (saying), ‘How can the Sakyaputtiya Sama<em>n</em>as go on their rounds for alms wearing improper under and upper garments,.. (&amp;c. as in § 1, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like Brâhma<em>n</em>as at the dinners given to them.’"},{"ref":"14.328","t":"3. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, conscientious, 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, &amp;c.? How can they make so great and loud a noise in the dining halls?’"},{"ref":"14.329","t":"4. These Bhikkhus told this thing to the Blessed One."},{"ref":"14.330","t":"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,.. (&amp;c. down to), that they make a great and loud noise in the dining halls?’"},{"ref":"14.331","t":"‘It is true, Lord.’"},{"ref":"14.332","t":"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 Sama<em>n</em>as, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &amp;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.’"},{"ref":"14.333","t":"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 before the Bhikkhus a religious discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus:"},{"ref":"14.334","t":"‘I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upa<em>ggh</em>âya (or preceptor)."},{"ref":"14.335","t":"‘The upa<em>ggh</em>âya, O Bhikkhus, ought to consider the saddhivihârika (i.e. pupil) as a son; the saddhivihârika ought to consider the upa<em>ggh</em>âya 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."},{"ref":"14.336","t":"7. ‘And let them choose, O Bhikkhus, an upa<em>ggh</em>âya in this way: Let him (who is going to choose an upa<em>ggh</em>âya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upa<em>ggh</em>âya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my upa<em>ggh</em>âya; venerable Sir, be my upa<em>ggh</em>âya; venerable Sir, be my upa<em>ggh</em>âya.” (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 upa<em>ggh</em>âya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upa<em>ggh</em>âya has not been chosen."},{"ref":"14.337","t":"8. ‘The saddhivihârika, O Bhikkhus, ought to observe a strict conduct towards his upa<em>ggh</em>âya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes and adjusted his upper robe so as to cover one shoulder, let him give (to the upa<em>ggh</em>âya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upa<em>ggh</em>âya). If there is rice-milk, let him rinse the jug and offer the rice-milk (to the upa<em>ggh</em>âya). When he has drunk it, let him give water (to the upa<em>ggh</em>âya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upa<em>ggh</em>âya has risen, let him take away the seat. If the place is dirty, let him sweep the place."},{"ref":"14.338","t":"9. ‘If the upa<em>ggh</em>âya wishes to go into the village, let (the saddhivihârika) give (to the upa<em>ggh</em>âya) 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 other and give them (to the upa<em>ggh</em>âya), rinse the alms-bowl, and give it him with some water in it. If the upa<em>ggh</em>âya 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 upa<em>ggh</em>âya as his attendant. Let him not go too far (from the upa<em>ggh</em>âya) nor too near. Let him take (from the upa<em>ggh</em>âya) what has been put into his alms-bowl."},{"ref":"14.339","t":"10. ‘When the upa<em>ggh</em>âya speaks, let (the saddhivihârika) not interrupt him. If the upa<em>ggh</em>âya is in danger of committing an offence by the words he says, let (the saddhivihârika) keep him back. When (the upa<em>ggh</em>âya) turns back (from his alms-pilgrimage), let the saddhivihârika go back (to the Vihâra) before (the upa<em>ggh</em>âya), prepares seat, get water for the washing of his feet, a foot-stool, and a towel; then let him go to meet the upa<em>ggh</em>âya, 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 upa<em>ggh</em>âya) 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 it. Let him the girdle. If there is any food received in the alms-bowl, and the upa<em>ggh</em>âya desires to eat it, let him give water (to the upa<em>ggh</em>âya) and then offer him the food."},{"ref":"14.340","t":"11. ‘Let him offer to the upa<em>ggh</em>âya (water) to drink. When the upa<em>ggh</em>âya 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 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 upa<em>ggh</em>âya has risen, let him take away the seat and put away the water for the washing of the feet, the foot-stool, and the towel. If the place is dirty, let him sweep the place."},{"ref":"14.341","t":"12. ‘If the upa<em>ggh</em>âya 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 upa<em>ggh</em>âya wishes to go to the <em>g</em>antâghara, let (the saddhivihârika) knead the powder, moisten the clay, take up the chair belonging to the <em>g</em>antâghara, follow the upa<em>ggh</em>âya from behind, give him the chair, take his robe and put it aside, give him the powder and the clay. If he is able, let him also enter the <em>g</em>antâghara. When he is going to enter the <em>g</em>antâghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the <em>g</em>antâghara."},{"ref":"14.342","t":"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 upa<em>ggh</em>âya in the<em>g</em>antâghara. When he is going to leave the<em>g</em>antâghara, let him take up the chair belonging to the <em>g</em>antâghara, cover himself from before and behind, and thus leave the <em>g</em>antâghara. Let him wait upon the upa<em>ggh</em>âya 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 upa<em>ggh</em>âya’s body, give him his under garment and his upper garment, take the chair belonging to the <em>g</em>antâghara, go before the upa<em>ggh</em>âya, prepare a seat for him, and get water for the washing of his feet, a foot-stool, and a towel. Let him offer to the upa<em>ggh</em>âya (water) to drink."},{"ref":"14.343","t":"14. ‘If (the upa<em>ggh</em>âya) likes being called upon to deliver a discourse, let him call upon (the upa<em>ggh</em>âya to do so). If (the upa<em>ggh</em>âya) likes questions being put to him, let him put questions (to the upa<em>ggh</em>âya)."},{"ref":"14.344","t":"‘If the Vihâra, in which the upa<em>ggh</em>âya 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 upa<em>ggh</em>âya) and lay them aside. Let him take away the mat and the sheet and lay them aside. Let him take away the mattress and the pillow and lay them aside."},{"ref":"14.345","t":"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 bed and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on 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 casements 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."},{"ref":"14.346","t":"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 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, &amp;c. 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, &amp;c. 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, &amp;c."},{"ref":"14.347","t":"17. ‘Let him put away the alms-bowl and the robe. When he puts them away (&amp;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."},{"ref":"14.348","t":"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, &amp;c. 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."},{"ref":"14.349","t":"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, &amp;c. If the fire room, &amp;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."},{"ref":"14.350","t":"20. ‘If discontent has arisen within the upa<em>ggh</em>âya’s heart, let the saddhivihârika appease him, or cause him to be appeased (by another), by compose him by religious conversation. If indecision has arisen in the upa<em>ggh</em>âya’s mind, let the saddhivihârika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upa<em>ggh</em>âya takes to a false doctrine, let the saddhivihârika discuss it, or cause another to discuss it, or compose (the upa<em>ggh</em>âya) by religious conversation."},{"ref":"14.351","t":"21. ‘If the upa<em>ggh</em>âya is guilty of a grave offence, and ought to be sentenced to parivâsa discipline, let the saddhivihârika take care that the Sa<em>m</em>gha sentence the upa<em>ggh</em>âya to parivâsa discipline. If the upa<em>ggh</em>âya ought to be sentenced to recommence his penal discipline, let the saddhivihârika take care that the Sa<em>m</em>gha may order the upa<em>ggh</em>âya to recommence his penal discipline. If the mânatta discipline ought to be imposed on the upa<em>ggh</em>âya, let the saddhivihârika take care that the Sa<em>m</em>gha impose the mânatta discipline on the upa<em>ggh</em>âya. If the upa<em>ggh</em>âya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhivihârika take care that the Sa<em>m</em>gha rehabilitate the upa<em>ggh</em>âya."},{"ref":"14.352","t":"22. ‘If the Sa<em>m</em>gha wishes to proceed against the upa<em>ggh</em>âya by the ta<em>gg</em>aniyakamma, or the nissaya, or the pabbâganiyakamma, or the patisâraniyakamma, or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the Sa<em>m</em>gha may not proceed against the upa<em>ggh</em>âya or may mitigate the proceeding. Or if the Sa<em>m</em>gha has instituted a proceeding against him, the ta<em>gg</em>aniyakamma, &amp;c. or the ukkhepaniyakamma, let the saddhivihârika do what he can in order that the upa<em>ggh</em>âya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Sa<em>m</em>gha may revoke its sentence."},{"ref":"14.353","t":"23. ‘If the robe of the upa<em>ggh</em>âya must be washed, let the saddhivihârika wash it or take care that the upa<em>ggh</em>âya’s robe is washed. If a robe must be made for the upa<em>ggh</em>âya, let the saddhivihârika make it or take care that the upa<em>ggh</em>âya’s robe is made. If dye must be boiled for the upa<em>ggh</em>âya, &amp;c. If the robe of the upa<em>ggh</em>âya must be dyed, &amp;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."},{"ref":"14.354","t":"24. ‘Let him not give his alms-bowl to any one without the permission of his upa<em>ggh</em>âya. Let him not accept an alms-bowl from any one else without the permission of his upa<em>ggh</em>âya. Let him not give his robe to any one else, &amp;c. Let him not accept a robe from any one else; let him not give articles (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 upa<em>ggh</em>âya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upa<em>ggh</em>âya. If his upa<em>ggh</em>âya is sick, let him nurse him as long as his life lasts, and wait until he has recovered.’"},{"ref":"14.355","t":"End of the duties towards an upa<em>ggh</em>âya."},{"ref":"14.356","t":"26. 1. ‘The upa<em>ggh</em>âya, O Bhikkhus, ought to observe a strict conduct towards his saddhivihârika. And these are the rules for his conduct: Let the upa<em>ggh</em>âya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhivihârika by teaching by putting questions to him, by exhortation, by instruction. If the upa<em>ggh</em>âya has an alms-bowl and the saddhivihârika has not, let the upa<em>ggh</em>âya give the alms-bowl to the saddhivihârika or take care that the saddhivihârika gets an alms-bowl. If the upa<em>ggh</em>âya has a robe and the saddhivihârika has not, let the upa<em>ggh</em>âya give the robe, &amp;c. If the upa<em>ggh</em>âya has the articles (required for a Bhikkhu) and the saddhivihârika has not, &amp;c."},{"ref":"14.357","t":"2-6. ‘If the saddhivihârika is sick, let (the upa<em>ggh</em>âya) 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 (&amp;c. as in cha. 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 (&amp;c. as in cha. 10-13, down to:). Let him offer to the saddhivihârika water to drink."},{"ref":"14.358","t":"7-10. ‘If the Vihâra in which the saddhivihârika dwells, is dirty.... (&amp;c. as in cha. 14-22)."},{"ref":"14.359","t":"11. ‘If the robe of the saddhivihârika must be washed, let the upa<em>ggh</em>âya 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 upa<em>ggh</em>âya 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, &amp;c. If the robe of the saddhivihârika must be dyed, let the upa<em>ggh</em>âya tell, &amp;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 is sick, let him nurse him as long as his life lasts and wait until he has recovered.’"},{"ref":"14.360","t":"End of the duties towards a saddhivihârika."},{"ref":"14.361","t":"27. 1. At that time the saddhivihârikas did not observe a proper conduct towards their upa<em>ggh</em>âyas. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can the saddhivihârikas not observe a proper conduct towards their upa<em>ggh</em>âyas?’ These Bhikkhus told this thing to the Blessed One."},{"ref":"14.362","t":"(Then Buddha questioned the Bhikkhus): ‘Is it true, O Bhikkhus, that the saddhivihârikas do not observe a proper conduct towards their upa<em>ggh</em>âyas?’ (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 upa<em>ggh</em>âyas?’ Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let a saddhivihârika, O Bhikkhus, not forbear to observe a proper conduct towards his upa<em>ggh</em>âya. He who does not observe it, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.363","t":"2. Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One."},{"ref":"14.364","t":"‘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 upa<em>ggh</em>âya 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.’"},{"ref":"14.365","t":"3. At that time saddhivihârikas who had been turned away did not beg pardon (of their upa<em>ggh</em>âyas). They told this thing to the Blessed One."},{"ref":"14.366","t":"‘I prescribe, O Bhikkhus, that (a saddhivihârika who has been turned away) should, beg pardon (of his upa<em>ggh</em>âya).’"},{"ref":"14.367","t":"They did not beg pardon notwithstanding. They told, &amp;c."},{"ref":"14.368","t":"‘I prescribe, O Bhikkhus, that (a saddhivihârika) who has been turned away shall not forbear to beg pardon (of his upa<em>ggh</em>âya). If he does not beg pardon, it is a dukka<em>t</em>a offence.’"},{"ref":"14.369","t":"4. At that time upa<em>ggh</em>âyas, when the saddhivihârikas begged their pardon, would not forgive them. They told, &amp;c."},{"ref":"14.370","t":"‘I prescribe, O Bhikkhus, forgiving.’"},{"ref":"14.371","t":"Notwithstanding this they did not forgive. The saddhivihârikas went away, or returned to the world, or went over to other schools. They told, &amp;c."},{"ref":"14.372","t":"‘Let him who is asked for his pardon, not withhold it. He who does not forgive, is guilty of a dukka<em>t</em>a offence:"},{"ref":"14.373","t":"5. At that time upa<em>ggh</em>âyas turned away (a saddhivihârika) who observed a proper conduct, and did not turn away one who did not observe it. They told, &amp;c."},{"ref":"14.374","t":"‘Let no one, O Bhikkhus, who observes a proper conduct, be turned away. He who turns him away is guilty of a dukka<em>t</em>a offence. And let no one, O Bhikkhus, who dues not observe a proper conduct, not be turned away. (An upa<em>ggh</em>âya) who does not turn him away is guilty of a dukka<em>t</em>a offence."},{"ref":"14.375","t":"6. ‘In five cases, O Bhikkhus, a saddhivihârika ought to be turned away: when he does not feel great affection for his upa<em>ggh</em>âya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the upa<em>ggh</em>âya). In these five cases, O Bhikkhus, a saddhivihârika ought to be turned away."},{"ref":"14.376","t":"‘In five cases, O Bhikkhus, a saddhivihârika ought not to be turned away: when he feels great affection for his upa<em>ggh</em>âya, great inclination (towards him), &amp;c. In these five cases, O Bhikkhus, a saddhivihârika ought not to be turned away."},{"ref":"14.377","t":"7. ‘In five cases, O Bhikkhus, it is right to turn away a saddhivihârika: when he does not feel great affection, &amp;c. In these five cases, O Bhikkhus, it is right to turn away a saddhivihârika."},{"ref":"14.378","t":"‘In five cases, O Bhikkhus, it is not right, &amp;c."},{"ref":"14.379","t":"8. ‘In five cases, O Bhikkhus, an upa<em>ggh</em>âya who does not turn away a saddhivihârika, trespasses (against the law), and an upa<em>ggh</em>âya who turns him away, does not trespass: when he does not feel great affection, &amp;c. In these five cases, &amp;c."},{"ref":"14.380","t":"‘In five cases, O Bhikkhus, an upa<em>ggh</em>âya who turns away a saddhivihârika, trespasses (against the law), and an upa<em>ggh</em>âya who does not turn him away, does not trespass, &amp;c.’"},{"ref":"14.381","t":"28. 1. At that time a certain Brâhma<em>n</em>a came to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabba<em>gg</em>â ordination from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body."},{"ref":"14.382","t":"And the Blessed One saw this Brâhma<em>n</em>a, who had become emaciated, &amp;c. When he had seen him, he said to the Bhikkhus: ‘How is it, O Bhikkhus, that this Brâhma<em>n</em>a has become emaciated, &amp;c.’"},{"ref":"14.383","t":"‘This Brâhma<em>n</em>a, Lord, came to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination (&amp;c. as above, down to:), and the veins became visible all over his body.’"},{"ref":"14.384","t":"2. Then the Blessed One said to the Bhikkhus: ‘Now, O Bhikkhus, who remembers anything about this Brâhma<em>n</em>a?’"},{"ref":"14.385","t":"When he had spoken thus, the venerable Sâriputta said to the Blessed One: ‘I remember something, Lord, about this Brâhma<em>n</em>a.’"},{"ref":"14.386","t":"‘And what is it you remember, Sâriputta, about this Brâhma<em>n</em>a?’"},{"ref":"14.387","t":"‘This Brâhma<em>n</em>a, Lord, one day, when I went through Râ<em>g</em>agaha for alms, ordered a spoonful of food to be given to me; this is what I remember, Lord, about this Brâhma<em>n</em>a.’"},{"ref":"14.388","t":"3. ‘Good, good, Sâriputta; pious men, Sâriputta, are grateful and remember what has been done to them. Therefore, Sâriputta, confer you the pabba<em>gg</em>â and upasampadâ ordinations on that Brâhma<em>n</em>a.’"},{"ref":"14.389","t":"‘Lord, how shall I confer the pabba<em>gg</em>â and upasampadâ ordinations on this Brâhma<em>n</em>a?’"},{"ref":"14.390","t":"Then the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I abolish, O Bhikkhus, from this day the upasampadâ ordination by the threefold declaration of taking refuge, which I had prescribed. I prescribe, O Bhikkhus, that you confer the upasampadâ ordination by a formal act of the Order in which the announcement (<em>ñ</em>atti) is followed by three questions."},{"ref":"14.391","t":"4. ‘And you ought, O Bhikkhus, to confer the upasampadâ ordination in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha:"},{"ref":"14.392","t":"‘Let the Sa<em>m</em>gha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. (i.e. with the venerable N. N. as his upa<em>ggh</em>âya). If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha confer on N. N. the upasampadâ ordination with N. N. as upa<em>ggh</em>âya. This is the <em>ñ</em>atti."},{"ref":"14.393","t":"5, 6. ‘Let the Sa<em>m</em>gha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. The Sa<em>m</em>gha confers on N. N. the upasampadâ ordination with N. N. as upa<em>ggh</em>âya. Let any one of the venerable brethren who is in favour of the upasampadâ ordination of N. N. with N. N. as upa<em>ggh</em>âya, be silent, and any one who is not in favour of it, speak."},{"ref":"14.394","t":"‘And for the second time I thus speak to you: Let the Sa<em>m</em>gha (&amp;c. as before)."},{"ref":"14.395","t":"‘And for the third time I thus speak to you: Let the Sa<em>m</em>gha, &amp;c."},{"ref":"14.396","t":"‘N. N. has received the upasampadâ ordination from the Sa<em>m</em>gha with N. N. as upa<em>ggh</em>âya. The Sa<em>m</em>gha is in favour of it, therefore it is silent. Thus I understand.’"},{"ref":"14.397","t":"29. 1. At that time a certain Bhikkhu shortly after having received the upasampadâ ordination, abandoned himself to bad conduct. The Bhikkhus said to him: ‘You ought not to do so, friend; it is not becoming.’"},{"ref":"14.398","t":"He replied: ‘I never asked you, Sirs, saying, “Confer on me the upasampadâ ordination.” Why have you ordained me without your being asked?’"},{"ref":"14.399","t":"They told this thing to the Blessed One."},{"ref":"14.400","t":"‘Let no one, O Bhikkhus, ordain a person unless he has been asked to do so. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you ordain only after having been asked."},{"ref":"14.401","t":"2. ‘And (a Bhikkhu) ought to be asked in this way: Let him who desires to receive the upasampadâ ordination, go to the Sa<em>m</em>gha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus with his head, sit down squatting, raise his joined hands, and say: “I ask the Sa<em>m</em>gha, reverend Sirs, for the upasampadâ ordination; might the Sa<em>m</em>gha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me.” And for the second time, &amp;c.; and for the third time let him ask, &amp;c."},{"ref":"14.402","t":"3. ‘Then let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N.; N. N. asks the Sa<em>m</em>gha for the upasampadâ ordination with N. N. as upa<em>ggh</em>âya. If the Sa<em>m</em>gha is ready, &amp;c, “‘"},{"ref":"14.403","t":"30. 1. At that time an arrangement had been made at Râ<em>g</em>agaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich upâsakas). Now (one day) a certain Brâhma<em>n</em>a thought: ‘Indeed the precepts which these Sakyaputtiya Sama<em>n</em>as keep and the life they live are commodious; they have good meals and lie down on beds protected from the wind. What if I were to embrace the religious life among the Sakyaputtiya Sama<em>n</em>as?’ Then this Brâhma<em>n</em>a went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination; the Bhikkhus conferred the pabba<em>gg</em>â and upasampadâ ordinations on him."},{"ref":"14.404","t":"2. When he had been ordained, the arrangement of successive meals (with the rich upâsakas) came to an end. The Bhikkhus said to him: ‘Come, friend, let us now go on our rounds for alms.’"},{"ref":"14.405","t":"He replied: ‘I have not embraced the religious life for that purpose — to going about for alms; if you give me (food), I will eat; if you do not, I will return to the world.’"},{"ref":"14.406","t":"(The Bhikkhus said): ‘What, friend! have you indeed embraced the religious life for your belly’s sake?’"},{"ref":"14.407","t":"‘Yes, friends.’"},{"ref":"14.408","t":"3. The moderate Bhikkhus were annoyed, murmured, and became angry: ‘How can a Bhikkhu embrace the religious life in so well-taught a doctrine and discipline for his belly’s sake?’"},{"ref":"14.409","t":"These Bhikkhus told this thing to the Blessed One."},{"ref":"14.410","t":"(The Buddha said): ‘Is it true, O Bhikkhu, that you have embraced the religious life for your belly’s sake?’"},{"ref":"14.411","t":"(He replied): ‘It is true, Lord.’"},{"ref":"14.412","t":"Then the blessed Buddha rebuked that Bhikkhu: ‘How can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your belly’s sake? This will not do, O foolish one, for converting the unconverted and for augmenting the number of the converted.’"},{"ref":"14.413","t":"Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"14.414","t":"4. ‘I prescribe, O Bhikkhus, that he who confers the upasampadâ ordination (on a Bhikkhu), tell him the four Resources."},{"ref":"14.415","t":"‘The religious life has morsels of food given in alms for its resource. Thus you must endeavour to live all your life. Meals given to the Sa<em>m</em>gha, to certain persons, invitations, food distributed by ticket, meals given each fortnight, each uposatha day (i.e. the last day of each fortnight), or the first day of each fortnight, are extra allowances."},{"ref":"14.416","t":"‘The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances."},{"ref":"14.417","t":"‘The religious life has dwelling at the foot of a tree for its resource. Thus you must endeavour to live all your life. Vihâras, a<em>ddh</em>ayogas, storied dwellings, attics, caves are extra allowances."},{"ref":"14.418","t":"‘The religious life has decomposing urine as medicine for its resource. Thus you must endeavour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances.’"},{"ref":"14.419","t":"Here ends the fifth Bhâ<em>n</em>avâra, which contains the duties towards upa<em>ggh</em>âyas."},{"ref":"14.420","t":"31. 1. At that time a certain youth came to the Bhikkhus and asked them to be ordained. The Bhikkhus told him the (four) Resources before his ordination. Then he said: ‘If you had told me the Resources, venerable Sirs, after my ordination, I should have persisted (in the religious life); but now, venerable Sirs, I will not be ordained; the Resources are repulsive and loathsome to me.’"},{"ref":"14.421","t":"The Bhikkhus told this thing to the Blessed One."},{"ref":"14.422","t":"‘You ought not, O Bhikkhus, to tell the Resources (to the candidates) before their ordination. He who does, is guilty of a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you tell the Resources (to the newly-ordained Bhikkhus) immediately after their upasampadâ.’"},{"ref":"14.423","t":"2. At that time some Bhikkhus performed the upasampadâ service with a chapter of two or three Bhikkhus."},{"ref":"14.424","t":"They told this thing to the Blessed One."},{"ref":"14.425","t":"‘Let no one, O Bhikkhus, receive the upasampadâ ordination before a chapter of less than ten Bhikkhus. He who performs the upasampadâ service (with a smaller number of Bhikkhus), is guilty of a dukka<em>t</em>a offence. I prescribe you, O Bhikkhus, the holding of upasampadâ services with a chapter of ten Bhikkhus or more than ten.’"},{"ref":"14.426","t":"3. At that time some Bhikkhus conferred the upasampadâ ordination on their saddhivihârikas one or two years after their own upasampadâ. Thus also the venerable Upasena Vangantaputta conferred the upasampadâ ordination on a saddhivihârika of his one year after his own upasampadâ. When he had concluded the vassa residence, after two years from his own upasampadâ had elapsed, he went with his saddhivihârika, who had completed the first year after his upasampadâ, to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him."},{"ref":"14.427","t":"4. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the venerable Upasena Vangantaputta: ‘Do things go well with you, Bhikkhu? Do you get enough to support your life? Have you made your journey with not too great fatigue?’"},{"ref":"14.428","t":"‘Things go pretty well with us, Lord; we get enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue.’ The Tathâgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathâgatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathâgatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples."},{"ref":"14.429","t":"5. And the Blessed One said to the venerable Upananda Vangantaputta: ‘How many years have you completed, O Bhikkhu, since your upasampadâ?’"},{"ref":"14.430","t":"‘Two years, Lord.’"},{"ref":"14.431","t":"‘And how many years has this Bhikkhu completed?’"},{"ref":"14.432","t":"‘One year, Lord.’"},{"ref":"14.433","t":"‘In what relation does this Bhikkhu stand to you?’"},{"ref":"14.434","t":"‘He is my saddhivihârika, Lord.’"},{"ref":"14.435","t":"Then the blessed Buddha rebuked him: ‘This is improper, O foolish one, unbecoming, unsuitable, unworthy of a Sama<em>n</em>a, unallowable, and to be avoided. How can you, O foolish one, who ought to receive exhortation and instruction from others, think yourself fit for administering exhortation and instruction to another Bhikkhu? Too quickly, O foolish one, have you abandoned yourself to the ambition of collecting followers. This will not do (&amp;c.: as in cha. 3). Let no one, O Bhikkhus, confer the upasampadâ ordination who has not completed ten years. He who does, is guilty of a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that only he who has completed ten years or more than ten years, may confer the upasampadâ ordination.’"},{"ref":"14.436","t":"6. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasampadâ), we have completed ten years, ‘ conferred the upasampadâ ordination; (thus) ignorant upa<em>ggh</em>âyas were found and clever saddhivihârikas; unlearned upa<em>ggh</em>âyas were found and learned saddhivihârikas; upa<em>ggh</em>âyas were found who had small knowledge, and saddhivihârikas who had great knowledge; foolish upa<em>ggh</em>âyas were found and wise saddhivihârikas. And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upa<em>ggh</em>âya remonstrated with him (on certain offences) according to the Dhamma, brought his upa<em>ggh</em>âya (by reasoning) to silence and went back to that same Titthiya school."},{"ref":"14.437","t":"7. The moderate Bhikkhus were annoyed, murmured, and became angry: ‘How can those ignorant, unlearned Bhikkhus confer the upasampadâ ordination (saying); “We have completed ten years, we have completed ten years?” (Thus) ignorant upa<em>ggh</em>âyas are found and clever saddhivihârikas (&amp;c. down to:), foolish upa<em>ggh</em>âyas are found and wise saddhivihârikas.’"},{"ref":"14.438","t":"These Bhikkhus told, &amp;c."},{"ref":"14.439","t":"‘Is it true, O Bhikkhus, &amp;c.?’"},{"ref":"14.440","t":"‘It is true, Lord.’"},{"ref":"14.441","t":"8. Then the blessed Buddha rebuked those Bhikkhus: ‘How can these foolish persons, O Bhikkhus, confer the upasampadâ ordination (saying), “We have, &amp;c?” (Thus) ignorant upa<em>ggh</em>âyas are found, &amp;c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’"},{"ref":"14.442","t":"Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampadâ ordination. If he does, he is guilty of a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the upasampadâ ordination.’"},{"ref":"14.443","t":"32. 1. At that time some Bhikkhus whose upa<em>ggh</em>âyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, as they had no â<em>k</em>ariyas and received no exhortation and instruction, went on their rounds for alms wearing improper under and upper garments (&amp;c. as in cha. 1-6, down to:), he thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, (that young Bhikkhus choose) an â<em>k</em>ariya."},{"ref":"14.444","t":"‘The â<em>k</em>ariya, O Bhikkhus, ought to consider the antevâsika (i.e. disciple) as a son; the antevâsika ought to consider the â<em>k</em>ariya 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."},{"ref":"14.445","t":"‘I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an â<em>k</em>ariya); he who has completed his tenth year may give a nissaya himself."},{"ref":"14.446","t":"2. ‘And let (the antevâsika), O Bhikkhus, choose his â<em>k</em>ariya in this way: Let him adjust his upper robe so as to cover one shoulder, salute the feet (of the â<em>k</em>ariya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my â<em>k</em>ariya, I will live in dependence on you, Sir.”’ (This formula is repeated thrice.)"},{"ref":"14.447","t":"‘(If the other answers): “Well” (&amp;c. as in cha. 7)."},{"ref":"14.448","t":"3. ‘The antevâsika, O Bhikkhus, ought to observe a strict conduct towards his â<em>k</em>ariya’ (&amp;c. as in cha. 8-24)."},{"ref":"14.449","t":"End of the duties towards an â<em>k</em>ariya."},{"ref":"14.450","t":"33. ‘The â<em>k</em>ariya, O Bhikkhus, ought to observe a strict conduct towards his antevâsika’ (&amp;c. as in cha)."},{"ref":"14.451","t":"End of the duties towards an antevâsika."},{"ref":"14.452","t":"End of the sixth Bhâ<em>n</em>avâra."},{"ref":"14.453","t":"34. At that time the antevâsikas did not observe a proper conduct towards their â<em>k</em>ariyas (&amp;c. as in cha. 1-8)."},{"ref":"14.454","t":"35. 1, 2. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasampadâ), we have completed ten years, ‘ gave a nissaya (i.e. they received young Bhikkhus as their antevâsikas); (thus) ignorant â<em>k</em>ariyas were found and clever antevâsikas; unlearned â<em>k</em>ariyas were found and learned antevâsikas; â<em>k</em>ariyas were found who had small knowledge, and antevâsikas who had great knowledge; foolish â<em>k</em>ariyas were found and wise antevâsikas. The moderate Bhikkhus were annoyed (&amp;c. as in cha, 7, 8)."},{"ref":"14.455","t":"‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya."},{"ref":"14.456","t":"36. 1. At that time the Bhikkhus whose â<em>k</em>ariyas and upa<em>ggh</em>âyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas. They told this thing to the Blessed One."},{"ref":"14.457","t":"‘There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhivihârika and) upa<em>ggh</em>âya: When the upa<em>ggh</em>âya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upa<em>ggh</em>âya to the saddhivihârika). These, O Bhikkhu’s, are the five cases of the cessation of a nissaya between (saddhivihârika and) upa<em>ggh</em>âya."},{"ref":"14.458","t":"‘There are six cases of cessation of a nissaya, O Bhikkhus, between (antevâsika and) â<em>k</em>ariya: When the â<em>k</em>ariya is gone away, &amp;c.; the fifth case is that of order (given by the â<em>k</em>ariya to the antevâsika); or (sixthly) when the â<em>k</em>ariya and the upa<em>ggh</em>âya have come together at the same place. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevâsika and) â<em>k</em>ariya."},{"ref":"14.459","t":"2. ‘In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice: When he does not possess full perfection in what belongs to moral practices; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does not possess full perfection in what belongs to emancipation; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice."},{"ref":"14.460","t":"3. ‘In five cases, O Bhikkhus, a Bhikkhu may confer the upasampadâ ordination, give a nissaya, and ordain a novice: When he possesses full perfection in what belongs to moral practices, &amp;c. In these five cases, O Bhikkhus, a Bhikkhu may, &amp;c."},{"ref":"14.461","t":"4. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he does not possess for himself full perfection in what belongs to moral practices and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &amp;c."},{"ref":"14.462","t":"5. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &amp;c."},{"ref":"14.463","t":"6. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &amp;c."},{"ref":"14.464","t":"7. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &amp;c."},{"ref":"14.465","t":"8. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When as regards moral practices he is guilty of moral transgressions; or when as regards the rules of conduct he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy; or when he is unlearned; or when he is foolish. In these five cases, &amp;c."},{"ref":"14.466","t":"9. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When as regards moral practices he is not guilty of moral transgressions, &amp;c.; when he is learned; and when he is wise. In these five cases, &amp;c."},{"ref":"14.467","t":"10. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he is not able to nurse or to get nursed an antevâsika or a saddhivihârika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &amp;c."},{"ref":"14.468","t":"11. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he is able (&amp;c. down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &amp;c."},{"ref":"14.469","t":"12. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he is not able to train an antevâsika or a saddhivihârika in the precepts of proper conduct, to educate him in the elements of morality, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &amp;c."},{"ref":"14.470","t":"13. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he is able, &amp;c."},{"ref":"14.471","t":"14. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; when the two Pâtimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &amp;c."},{"ref":"14.472","t":"15. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he knows, &amp;c."},{"ref":"14.473","t":"16. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; or when he has not completed the tenth year (after his upasampadâ). In these five cases, &amp;c."},{"ref":"14.474","t":"17. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &amp;c.: When he knows (&amp;c. down to:); when he has completed ten years or more than ten years (after his upasampadâ). In these five cases, &amp;c.’"},{"ref":"14.475","t":"End of the sixteen times five cases concerning the admissibility of upasampadâ."},{"ref":"14.476","t":"37. ‘In six cases, O Bhikkhus, a Bhikkhu should not confer, &amp;c.’"},{"ref":"14.477","t":"End of the sixteen times six cases concerning the admissibility of upasampadâ."},{"ref":"14.478","t":"38. 1. At that time that Bhikkhu who, having formerly belonged to a Titthiya school, had (by reasoning) put to silence his upa<em>ggh</em>âya, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school, came back again and asked the Bhikkhus for the upasampadâ ordination. The Bhikkhus told, &amp;c."},{"ref":"14.479","t":"‘That Bhikkhu, O Bhikkhus, who having formerly belonged to a Titthiya school, has put to silence his upa<em>ggh</em>âya when he remonstrated with him according to the Dhamma, and has returned to that same Titthiya school, must not receive the upasampadâ ordination, if he comes back. On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabba<em>gg</em>â and upasampadâ ordinations in this doctrine and discipline, you ought to impose a parivâsa (a probation-time) of four months."},{"ref":"14.480","t":"2. ‘And you ought, O Bhikkhus, to impose it in this way: Let him (who desires to receive the ordination) first cut off his hair and beard; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands, and tell him to say: “I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sa<em>m</em>gha. And for the second time, &amp;c. And for the third time take I my refuge in the Buddha, and for the third time take I my refuge in the Dhamma, and for the third time take I my refuge in the Sa<em>m</em>gha.”"},{"ref":"14.481","t":"3. ‘Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Sa<em>m</em>gha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), sit down squatting, raise his joined hands, and say: “I, N. N. reverend Sirs, who have formerly belonged to a Titthiya school, desire to receive the upasampadâ ordination in this doctrine and discipline, and ask the Sa<em>m</em>gha, reverend Sirs, for a parivâsa of four months.” Let him ask thus a second time. Let him ask thus a third time."},{"ref":"14.482","t":"‘Then let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me, This person N, N. who has formerly belonged to a Titthiya school, desires to receive the upasampadâ ordination in this doctrine and discipline, He asks the Sa<em>m</em>gha for a parivâsa of four months. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha impose on N. N. who has formerly belonged to a Titthiya school, a parivâs-a of four months, This is the <em>ñ</em>atti."},{"ref":"14.483","t":"4. ‘“Let the Sa<em>m</em>gha, reverend Sirs, hear me, This person N. N. who has, &amp;c. He asks the Sa<em>m</em>gha for a parivâsa of four months, The Sa<em>m</em>gha imposes on N. N. who has formerly belonged to a Titthiya school, a parivâsa of four months. Let any one of the venerable brethren who is in favour of imposing a parivâsa of four months on N. N. who has formerly belonged to a Titthiya school, be silent, and any one who is not in favour of it, speak, A parivâsa of four months has been imposed by the Sa<em>m</em>gha on N. N. who has formerly belonged to a Titthiya school, The Sa<em>m</em>gha is in favour of it, therefore it is silent. Thus I understand.”"},{"ref":"14.484","t":"5. ‘And this, O Bhikkhus, is the way in which a person that has formerly belonged to a Titthiya school, succeeds or fails in satisfying (the Bhikkhus and obtaining upasampadâ when the probation-time is over)."},{"ref":"14.485","t":"‘What is the way, a Bhikkhus, in which a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)?"},{"ref":"14.486","t":"‘In case, O.Bhikkhus, the person that has formerly belonged to a Titthiya school, enters the village too early, and comes back (to the Vihâra) too late, thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)."},{"ref":"14.487","t":"‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunîs, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)."},{"ref":"14.488","t":"6. ‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show himself skilled in the various things his fellow Bhikkhus have to do, not diligent, not able to consider how those things are to be done, not able to do things himself, not able to give directions to others, thus also, O Bhikkhus, &amp;c."},{"ref":"14.489","t":"‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show keen zeal, when the doctrine is preached to him or when questions are put, in what belongs to morality, to contemplation, and to wisdom, thus also, O Bhikkhus, &amp;c."},{"ref":"14.490","t":"7. ‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed of the school he formerly belonged to; and is pleased, glad, and satisfied, when people speak against the Buddha, the Dhamma, and the Sa<em>m</em>gha; or he is pleased, glad, and satisfied, when people speak in praise of the teacher, &amp;c.; and becomes angry, displeased, dissatisfied, when people speak in praise of the Buddha, the Dhamma, and the Sa<em>m</em>gha; this, O Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Sa<em>m</em>gha)."},{"ref":"14.491","t":"‘Thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus failed in satisfying (the Bhikkhus), the upasampadâ ordination should not be conferred on him."},{"ref":"14.492","t":"8-10. ‘And what is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, succeeds in satisfying (the Bhikkhus)?"},{"ref":"14.493","t":"‘In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, does not enter the village too early (&amp;c. point by point the contrary of the preceding)."},{"ref":"14.494","t":"‘When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasampadâ ordination ought to be conferred on him."},{"ref":"14.495","t":"11. ‘If a person, O Bhikkhus, that has formerly belonged to a Titthiya school, comes (to the Bhikkhus) naked, it is incumbent on his upa<em>ggh</em>âya to get a robe for him. If he comes with unshaven hair, the Sa<em>m</em>gha’s permission ought to be asked for having his hair shaved."},{"ref":"14.496","t":"‘If fire-worshippers and <em>G</em>a<em>t</em>ilas come to you, O Bhikkhus, they are to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on them. And for what reason? These, O Bhikkhus, hold the doctrine that actions receive their reward, and that our deeds have their result (according to their moral merit)."},{"ref":"14.497","t":"‘If a Sakya by birth, O Bhikkhus, who has belonged to a Titthiya school, comes to you, he is to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on him. This exceptional privilege, O Bhikkhus, I grant to my kinsmen.’"},{"ref":"14.498","t":"Here ends the exposition on the ordination of persons that have formerly belonged to Titthiya schools."},{"ref":"14.499","t":"End of the seventh Bhâ<em>n</em>avâra."},{"ref":"14.500","t":"39. 1. At that time these five diseases prevailed among the people of Magadha: — leprosy, boils, dry leprosy, consumption, and fits. The people who were affected with these five diseases went to <em>G</em>îvaka Komârabha<em>kk</em>a and said: ‘pray, doctor, cure us.’"},{"ref":"14.501","t":"‘I have too many duties’, Sirs, and am too occupied. I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head. I cannot cure you."},{"ref":"14.502","t":"‘All that we possess shall be yours, doctor, and we will be your slaves; pray, doctor, cure us.’"},{"ref":"14.503","t":"‘I have too many duties, Sirs, &amp;c.; I cannot cure you.’"},{"ref":"14.504","t":"2. Now those people thought: ‘Indeed the precepts which these Sakyaputtiya Sama<em>n</em>as keep and the life they live are commodious; they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Sama<em>n</em>as: then the Bhikkhus will nurse us, and <em>G</em>îvaka Komârabha<em>kk</em>a, will cure us.’"},{"ref":"14.505","t":"Thus these persons went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination; the Bhikkhus conferred on them the pabba<em>gg</em>â and upasampadâ ordinations; and the Bhikkhus nursed them, and <em>G</em>îvaka Komârabha<em>kk</em>a cured them."},{"ref":"14.506","t":"3. At that time the Bhikkhus, who had to nurse many sick Bhikkhus, began to solicit (lay people) with many demands and many requests: ‘Give us food for the sick; give us food for the tenders of the sick; give us medicine for the sick.’ And also <em>G</em>îvaka Komârabha<em>kk</em>a, who had to treat many sick Bhikkhus, neglected some of his duties to the king."},{"ref":"14.507","t":"4. Now one day a man who was affected with the five diseases went to <em>G</em>îvaka Komârabha<em>kk</em>a and said: ‘Pray, doctor, cure me.’"},{"ref":"14.508","t":"‘I have too many duties, Sir, and am too occupied; I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head; I cannot cure you.’"},{"ref":"14.509","t":"‘All that I possess shall be yours, doctor, and I will be your slave; pray doctor, cure me.’"},{"ref":"14.510","t":"‘I have too many duties, Sir, &amp;c.; I cannot cure you."},{"ref":"14.511","t":"5. Now that man thought: ‘Indeed the precepts which these Sakyaputtiya Sama<em>n</em>as keep (&amp;c. down to:): then the Bhikkhus will nurse me, and <em>G</em>îvaka Komârabha<em>kk</em>a will cure me. When I have become free from sickness, then I will return to the world.’"},{"ref":"14.512","t":"Thus that man went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination; the Bhikkhus conferred on him the pabba<em>gg</em>â and upasampadâ ordinations; and the Bhikkhus nursed him, and <em>G</em>îvaka Komârabha<em>kk</em>a cured him. When he had become free from sickness, he returned to the world. Now <em>G</em>îvaka Komârabha<em>kk</em>a saw this person that had returned to the world; and when he saw him he asked that person: ‘Had you not embraced the religious life, Sir, among the Bhikkhus?’"},{"ref":"14.513","t":"‘Yes, doctor.’"},{"ref":"14.514","t":"‘And why have you adopted such a course, Sir?’"},{"ref":"14.515","t":"Then that man told <em>G</em>îvaka Komârabha<em>kk</em>a the whole matter."},{"ref":"14.516","t":"6. Then <em>G</em>îvaka Komârabha<em>kk</em>a was annoyed, murmured, and became angry: ‘How can the venerable brethren confer the pabba<em>gg</em>â ordination on a person affected with the five diseases?’"},{"ref":"14.517","t":"And <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, <em>G</em>îvaka Komârabha<em>kk</em>a said to the Blessed One: ‘Pray, Lord, let their reverences not confer the pabba<em>gg</em>â ordination on persons affected with the five diseases.’"},{"ref":"14.518","t":"7. Then the Blessed One taught, incited, animated, and gladdened <em>G</em>îvaka Komârabha<em>kk</em>a by religious discourse; and <em>G</em>îvaka Komârabha<em>kk</em>a, having been taught.... and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away."},{"ref":"14.519","t":"In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, who is affected with the five diseases, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination ( on such a person), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.520","t":"40. 1. At that time the border provinces (of the kingdom) of the Magadha king Seniya Bimbisâra were agitated. Then the Magadha king Seniya Bimbisâra gave order to the officers who were at the head of the army: ‘Well now, go and search through the border provinces: The officers who were at the head of the army accepted the order of the Magadha king Seniya Bimbisâra (by saying), ‘Yes, Your Majesty.’"},{"ref":"14.521","t":"2. Now many distinguished warriors thought: ‘We who go (to war) and find our delight in fighting, do evil and produce great demerit. Now what shall we do that we may desist from evil-doing and may do good?’"},{"ref":"14.522","t":"Then these warriors thought: ‘These Sakyaputtiya Sama<em>n</em>as lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabba<em>gg</em>â with the Sakyaputtiya Sama<em>n</em>as, we should desist from evil-doing and do good.’"},{"ref":"14.523","t":"Thus these warriors went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination; the Bhikkhus conferred on them: the pabba<em>gg</em>â and upasanipadâ ordinations."},{"ref":"14.524","t":"3. The officers at the head of the army asked the royal soldiers: ‘Why, how is it that the warriors N. N. and N. N. are nowhere to be seen?’"},{"ref":"14.525","t":"‘The warriors N. N. and N. N. Lords, have embraced religious life among the Bhikkhus.’"},{"ref":"14.526","t":"Then the officers at the head of the army were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Sama<em>n</em>as ordain persons in the royal service?’"},{"ref":"14.527","t":"The officers who were at the head of the army told the thing to the Magadha king Seniya Bimbisâra. And the Magadha king Seniya Bimbisâra asked the officers of justice: ‘Tell me, my good Sirs, what punishment does he deserve who ordains a person in the royal service?’"},{"ref":"14.528","t":"‘The upa<em>ggh</em>âya, Your Majesty, should be beheaded; to him who recites (the kammavâ<em>k</em>â), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.’"},{"ref":"14.529","t":"4. Then the Magadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisâra said to the Blessed One: ‘Lord, there are unbelieving kings who are disinclined (to the faith); these might harass the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not confer the pabba<em>gg</em>â ordination on persons in royal service.’"},{"ref":"14.530","t":"Then the Blessed One taught (&amp;c. see cha. 7, down to:), thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, who is in the royal service, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on such a person), is guilty of a dukka<em>t</em>a offence:"},{"ref":"14.531","t":"41. At that time the robber Angulimâla had embraced religious life among the Bhikkhus. When the people saw that, they became alarmed and terrified; they fled away, went elsewhere, turned away their heads, and shut their doors. The people were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Sama<em>n</em>as ordain a robber who openly wears the emblems (of his deeds)?’"},{"ref":"14.532","t":"Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told the thing to the Blessed One."},{"ref":"14.533","t":"The Blessed One thus addressed the Bhikkhus: ‘Let no robber, O Bhikkhus, who wears the emblems (of his deeds), receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on such a person), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.534","t":"42. 1. At that time the Magadha king Seniya Bimbisâra had issued the following decree: ‘No one is to do any harm to those who are ordained among the Sakyaputtiya Sama<em>n</em>as; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.’"},{"ref":"14.535","t":"Now at that time a certain person who had committed robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the pabba<em>gg</em>â ordination with the Bhikkhus."},{"ref":"14.536","t":"2. The people who saw him, said: ‘Here is the robber who has broken out of jail; come, let us bring him (before the authorities).’"},{"ref":"14.537","t":"But some people replied: ‘Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: ‘No one is to do any harm to those who are ordained, &amp;c.’"},{"ref":"14.538","t":"People were annoyed, murmured, and became angry, thinking: ‘Indeed these Sakyaputtiya Sama<em>n</em>as are secure from anything; it is not allowed to do any harm to them. How can they ordain a robber who has broken out of jail?’"},{"ref":"14.539","t":"They told this thing to the Blessed One."},{"ref":"14.540","t":"‘Let no robber, O Bhikkhus, who has broken out of jail, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on such a person), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.541","t":"43. At that time a certain person who had committed robbery had run away and had become ordained with the Bhikkhus. At the royal palace a proclamation was written: ‘Wherever he is seen, he is to be killed.’"},{"ref":"14.542","t":"The people who saw him, said: ‘Here is the proclaimed robber; come, let us kill him’ (&amp;c. as in cha)."},{"ref":"14.543","t":"‘Let no proclaimed robber, O Bhikkhus, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on such a robber), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.544","t":"44. At that time a certain person who had been punished by scourging had been ordained with the Bhikkhus. People were annoyed, &amp;c.: ‘How can these Sakyaputtiya Sama<em>n</em>as ordain a person that has been punished by scourging?’"},{"ref":"14.545","t":"They told this thing to the Blessed One."},{"ref":"14.546","t":"‘Let no one, O Bhikkhus, who has been punished by scourging, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on such a person), is guilty of dukka<em>t</em>a offence.’"},{"ref":"14.547","t":"45. At that time a certain person who had been punished by branding (&amp;c. as in cha, down to the end)."},{"ref":"14.548","t":"46. At that time a certain person who was in debt, ran away and was ordained with the Bhikkhus. When his creditors saw him, they said: ‘There is our debtor; come, let us lead him (to prison).’ But some people replied: ‘Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: ‘No one is to do any harm to those who are ordained with the Sakyaputtiya Sama<em>n</em>as; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.’"},{"ref":"14.549","t":"People were annoyed, murmured, and became angry: ‘Indeed these Sakyaputtiya Sama<em>n</em>as are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor?’"},{"ref":"14.550","t":"They told this thing to the Blessed One."},{"ref":"14.551","t":"‘Let no debtor, O Bhikkhus, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on a debtor), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.552","t":"47. At that time a slave ran away and was ordained with the Bhikkhus. When his masters saw him, they said: ‘There is our slave; come, let us lead him away (back to our house), ‘ (&amp;c. as in cha)."},{"ref":"14.553","t":"‘Let no slave, O Bhikkhus, receive the pabba<em>gg</em>â ordination. He who confers the pabba<em>gg</em>â ordination (on a slave), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.554","t":"48. 1. At that time a certain smith who was bald-headed, having had a quarrel with his father and mother, had gone to the Ârâma and received pabba<em>gg</em>â with the Bhikkhus. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, came to the Ârâma and asked the Bhikkhus: ‘Pray, reverend Sirs, have you seen such and such a boy?’"},{"ref":"14.555","t":"The Bhikkhus, who did not know him, said: ‘We do not know him;’ having not seen him, they said: ‘We have not seen him.’"},{"ref":"14.556","t":"2. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, found him ordained with the Bhikkhus; they were annoyed, &amp;c.: ‘These Sakyaputtiya Sama<em>n</em>as are shameless, wicked, and liars. They knew him and said: “We do not know him;” they had seen him and said: “We have not seen him.” This boy has been ordained with the Bhikkhus.’"},{"ref":"14.557","t":"Now some Bhikkhus heard the father and mother of that bald-headed smith, who were annoyed, &amp;c. Those Bhikkhus told the thing to the Blessed One."},{"ref":"14.558","t":"‘I prescribe, O Bhikkhus, that the Sa<em>m</em>gha’s permission is asked for having (the new coming Bhikkhus) shaved.’"},{"ref":"14.559","t":"49. 1. At that time there was in Râ<em>g</em>agaha a company of seventeen boys, friends of each other; young Upâli was first among them. Now Upâli’s father and mother thought: ‘How will Upâli after our death live a life of ease and without pain?’ Then Upâli’s father and mother said to themselves: ‘If Upâli could learn writing, he would after our death live a life of ease and without pain.’ But then Upâli’s father and mother thought again: ‘If Upâli learns writing, his fingers will become sore. But if Upâli could learn arithmetic, he would after our death live a life of ease and without pain.’"},{"ref":"14.560","t":"2. But then Upâli’s father and mother thought again: ‘If Upâli learns arithmetic, his breast will become diseased. But if Upâli could learn money-changing, he would after our death live a life of ease and comfort, and without pain.’ But then Upâli’s father and mother said to themselves: ‘If Upâli learns money-changing, his eyes will suffer. Now here are the Sakyaputtiya Sama<em>n</em>as, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from the wind. If Upâli could be ordained with the Sakyaputtiya Sama<em>n</em>as, he would after our death live a life of ease and without pain.’"},{"ref":"14.561","t":"3. Now young Upâli heard his father and mother talking thus. Then young Upâli went to the other boys; having approached them, he said to those boys: ‘Come, Sirs, let us get ordained with the Sakyaputtiya Sama<em>n</em>as.’ (They replied): ‘If you will get ordained, Sir, we will be ordained also.’ Then those boys went each to his father and mother and said to them: ‘Give me your consent for leaving the world and going forth into the houseless state.’ Then the parents of those boys, who thought, ‘It is a good thing what all these boys are wishing so unanimously for, gave their consent. They went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination. The Bhikkhus conferred the pabba<em>gg</em>â and upasampadâ ordinations on them."},{"ref":"14.562","t":"4. In the night, at dawn, they rose and began to cry: ‘Give us rice-milk, give us soft food, give us hard food!’ The Bhikkhus said: ‘Wait, friends, till day-time. If there is rice-milk, you shall drink; if there is food, soft or hard, you shall eat; if there is no rice-milk and no food, soft or hard, you must go out for alms, and then you will eat.’"},{"ref":"14.563","t":"But those Bhikkhus, when they were thus spoken to by the other Bhikkhus, threw their bedding about and made it wet, calling out: ‘Give us rice-milk, give us soft food, give us hard food!’"},{"ref":"14.564","t":"5. Then the Blessed One, having arisen in the night, at dawn, heard the noise which those boys made; hearing it he said to the venerable Ânanda: ‘Now, Ânanda, what noise of boys is that?’"},{"ref":"14.565","t":"Then the venerable Ânanda told the thing to the Blessed One."},{"ref":"14.566","t":"‘Is it true, O Bhikkhus, that the Bhikkhus knowingly confer the upasampadâ ordination on persons under twenty years of age?’"},{"ref":"14.567","t":"‘It is true, Lord.’"},{"ref":"14.568","t":"Then the Blessed One rebuked those Bhikkhus: ‘How can those foolish persons, O Bhikkhus, knowingly confer the upasampadâ ordination on persons under twenty years of age?"},{"ref":"14.569","t":"6. ‘A person under twenty years, O Bhikkhus, cannot endure coldness and heat, hunger and thirst, vexation by gadflies and gnats, by storms and sun-heat, and by reptiles; (he cannot endure) abusive, offensive language; he is not able to bear bodily pains which are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life; whilst a person that has twenty years of age, O Bhikkhus, can endure coldness, &amp;c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’"},{"ref":"14.570","t":"Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, knowingly confer the upasampadâ ordination on a person under twenty years of age. He who does, is to be treated according to the law.’"},{"ref":"14.571","t":"50. At that time a certain family had died of pestilence; only a father and his son were left; they received the pabba<em>gg</em>â ordination with the Bhikkhus and went together on their rounds for alms. Now that boy, when food was given to his father, ran up to him and said: ‘Give some to me too, father; give some to me too, father.’"},{"ref":"14.572","t":"People were annoyed, &amp;c.: ‘These Sakyaputtiya Sama<em>n</em>as live an impure life; this boy is a Bhikkhunî’s son.’"},{"ref":"14.573","t":"Some Bhikkhus heard, &amp;c."},{"ref":"14.574","t":"They told this thing to the Blessed One, &amp;c. ‘Let no one, O Bhikkhus, confer the pabba<em>gg</em>â ordination on a boy under fifteen years of age. He who does, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.575","t":"51. At that time a believing, pious family, who devoted themselves to the (especial) service of the venerable Ânanda, had died of pestilence. Only two boys were left; these, when seeing Bhikkhus, ran up to them according to their old custom, but the Bhikkhus turned them away. When they were turned away by the Bhikkhus, they cried. Now the venerable Ânanda thought: ‘The Blessed One has forbidden us to confer the pabba<em>gg</em>â ordination on a boy under fifteen years of age, and these boys are under fifteen years of age. What can be done in order that these boys may not perish?’ And the venerable Ânanda told this thing to the. Blessed One."},{"ref":"14.576","t":"‘Are these boys able, Ânanda, to scare crows?’"},{"ref":"14.577","t":"‘They are, Lord.’"},{"ref":"14.578","t":"In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I allow you, O Bhikkhus, to confer the pabba<em>gg</em>â ordination on crow-keeper boys even under fifteen years of age.’"},{"ref":"14.579","t":"52. At that time the venerable Upananda, of the Sakya tribe, had two novices, Ka<em>nd</em>aka and Mahaka; these committed sodomy with each other. The Bhikkhus were annoyed, &amp;c.: ‘How can novices abandon themselves to such bad conduct?’"},{"ref":"14.580","t":"They told this thing to the Blessed One, &amp;c."},{"ref":"14.581","t":"‘Let no one, O Bhikkhus, ordain two novices. He who does, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.582","t":"53. 1. At that time the Blessed One dwelt at Râ<em>g</em>agaha during the rainy season, and remained at the same place during winter and summer. The people were annoyed, &amp;c.: ‘The (four) regions are.... and covered by darkness to the Sakyaputtiya Sama<em>n</em>as; they cannot discern the (four) regions.’ Some Bhikkhus heard, &amp;c."},{"ref":"14.583","t":"2. Then the Blessed One said to the venerable Ânanda: ‘Go, Ânanda, take a key and tell the Bhikkhus in every cell: “Friends, the Blessed One wishes to go forth to Dakkhi<em>n</em>âgiri. Let any one of the venerable brethren who thinks fit, come to him.”’"},{"ref":"14.584","t":"The venerable Ânanda accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ took a key, and said to the Bhikkhus in every cell: ‘Friends, the Blessed One, ‘ &amp;c."},{"ref":"14.585","t":"3. The Bhikkhus replied: ‘Friend Ânanda, the Blessed One has prescribed that Bhikkhus are to live (the first) ten years in dependence (on their â<em>k</em>ariyas and upa<em>ggh</em>âyas), and that he who has completed his tenth year, may give a nissaya himself. Now if we go there, we shall be obliged to take a nissaya there; then we shall stay there for a short time, then we must go back again and take a new nissaya. If our â<em>k</em>ariyas and upa<em>ggh</em>âyas go, we will go also; if our â<em>k</em>ariyas and upa<em>ggh</em>âyas do not go, we will not go either. Otherwise our light-mindedness, friend Ânanda, will become manifest.’"},{"ref":"14.586","t":"4. Thus the Blessed One went forth to Dakkhi<em>n</em>âgiri followed only by a few Bhikkhus. And the Blessed One, after having dwelt at Dakkhi<em>n</em>âgiri as long as he thought fit, went back to Râ<em>g</em>agaha again."},{"ref":"14.587","t":"Then the Blessed One said to the venerable Ânanda: ‘How is it, Ânanda, that the perfect One has gone forth to Dakkhi<em>n</em>âgiri with so few Bhikkhus?’"},{"ref":"14.588","t":"Then the venerable Ânanda told the thing to the Blessed One."},{"ref":"14.589","t":"In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his â<em>k</em>ariya and upa<em>ggh</em>âya), an unlearned one all his life."},{"ref":"14.590","t":"5. ‘In five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya (i.e. independent of â<em>k</em>ariya and upa<em>ggh</em>âya): when he does not possess full perfection in what belongs to moral practices (&amp;c. as in cha. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a nlssaya."},{"ref":"14.591","t":"‘In five cases, O Bhikkhus, a Bhikkhu may live without a nissaya: when he possesses full perfection in what belongs to moral practices (&amp;c. as in cha. 3). In these five cases, O Bhikkhus, a Bhikkhu may live without a nissaya."},{"ref":"14.592","t":"6-13. ‘And also in other five cases, &amp;c.’"},{"ref":"14.593","t":"End of the eighth Bhâ<em>n</em>avâra, which is called the Abhayûvara Bhâ<em>n</em>avâra."},{"ref":"14.594","t":"54. 1. Then the Blessed One, after having resided at Râ<em>g</em>agaha as long as he thought fit, went forth to Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the Nigrodhârâma (Banyan Grove)."},{"ref":"14.595","t":"And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his <em>k</em>îvara on went to the residence of the Sakka Suddhodana (his father). Having gone there, he sat down on a seat laid out for him."},{"ref":"14.596","t":"Then the princess, who was the mother of Râhula, said to young Râhula: ‘This is your father, Râhula; go and ask him for your inheritance.’"},{"ref":"14.597","t":"2. Then young Râhula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said): ‘Your shadow, Sama<em>n</em>a, is a place of bliss.’"},{"ref":"14.598","t":"Then the Blessed One rose from his seat and went away, and young Râhula followed the Blessed One from behind and said: ‘Give me my inheritance, Sama<em>n</em>a; give me my inheritance, Sama<em>n</em>a.’"},{"ref":"14.599","t":"Then the Blessed One said to the venerable Sâriputta: ‘Well, Sâriputta, confer the pabba<em>gg</em>â. ordination on young Râhula.’ (Sâriputta replied): ‘How shall I confer, Lord, the pabba<em>gg</em>â ordination on young Râhula?’"},{"ref":"14.600","t":"3. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, the pabba<em>gg</em>â ordination of novices by the threefold declaration of taking refuge."},{"ref":"14.601","t":"‘And you ought, O Bhikkhus, to confer the pabba<em>gg</em>â ordination (on a novice) in this way: Let him first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say: “I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sa<em>m</em>gha. And for the second time, &amp;c. And for the third time, &amp;c.”"},{"ref":"14.602","t":"‘I prescribe, O Bhikkhus, the pabba<em>gg</em>â ordination of novices by this threefold declaration of taking refuge.’"},{"ref":"14.603","t":"Thus the venerable Sâriputta conferred the pabba<em>gg</em>â ordination on young Râhula."},{"ref":"14.604","t":"4. Then the Sakka Suddhodana went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sakka Suddhodana said to the Blessed One: ‘Lord, I ask one boon of the Blessed One.’ (The Buddha replied): ‘The perfect Ones, Gotama, are above granting boons (before they know what they are).’ (Suddhodana said): ‘Lord, it is a proper and unobjectionable demand.’ ‘Speak, Gotama.’"},{"ref":"14.605","t":"5. ‘Lord, when the Blessed One gave up the world, it was a great pain to me; so it was when Nanda did the same; my pain was excessive when Râhula too did so. The love for a son, Lord, cuts into the skin; having cut into the skin, it cuts into the hide; having cut into the hide, it cuts into the flesh,.. the ligaments,.. the bones; having cut into the bones, it reaches the marrow and dwells in the marrow. Pray, Lord, let their reverences not confer the pabba<em>gg</em>â ordination on a son without his father’s and mother’s permission.’"},{"ref":"14.606","t":"Then the Blessed One taught the Sakka Suddhodana (&amp;c. see cha. 7)."},{"ref":"14.607","t":"‘Let no son, O Bhikkhus, receive the pabba<em>gg</em>â ordination without his father’s and mother’s permission. He who confers the pabba<em>gg</em>â ordination (on a son without that permission), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.608","t":"55. Then the Blessed One, after having resided at Kapilavatthu as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There the Blessed One dwelt at Sâvatthi, in the <em>G</em>etavana, the Ârâma of Anâthapi<em>nd</em>ika."},{"ref":"14.609","t":"At that time a family who devoted themselves to the (especial) service of the venerable Sâriputta sent a boy to the venerable Sâriputta (with this message): ‘Might the Thera confer the pabba<em>gg</em>â ordination on this boy.’ Now the venerable Sâriputta thought: ‘The Blessed One has established the rule that no one may ordain two novices, and I have already one novice, Râhula. Now what am I to do?’ He told the thing to the Blessed One."},{"ref":"14.610","t":"‘I allow, O Bhikkhus, a learned, competent Bhikkhu to ordain two novices, or to ordain as many novices as he is able to administer exhortation and instruction to.’"},{"ref":"14.611","t":"56. Now the novices thought: ‘How many precepts are there for us, and in what (precepts) are we to exercise ourselves?’"},{"ref":"14.612","t":"They told this thing to the Blessed One."},{"ref":"14.613","t":"‘I prescribe, O Bhikkhus, ten precepts for the novices, and the exercise of the novices in these (ten precepts), viz. abstinence from destroying life; abstinence from stealing; abstinence from impurity; abstinence from lying; abstinence from arrack and strong drink and intoxicating liquors, which cause indifference (to religion); abstinence from eating at forbidden times; abstinence from dancing, singing, music, and seeing spectacles; abstinence from garlands, scents, unguents, ornaments, and finery; abstinence from (the use of) high or broad beds; abstinence from accepting gold or silver. I prescribe, O Bhikkhus, these ten precepts for the novices, and the exercise of the novices in these (ten precepts).’"},{"ref":"14.614","t":"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?’"},{"ref":"14.615","t":"They told this thing to the Blessed One."},{"ref":"14.616","t":"‘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.’"},{"ref":"14.617","t":"2. Now the Bhikkhus thought: ‘What punishment are we to inflict?’"},{"ref":"14.618","t":"They told this thing to the Blessed One."},{"ref":"14.619","t":"‘I prescribe, O Bhikkhus, that you forbid them (certain places, for instance, their own residences).’"},{"ref":"14.620","t":"At that time Bhikkhus forbad novices the whole Sa<em>m</em>ghârâma. The novices, who were not admitted to the Sa<em>m</em>ghârâma, went away, or returned to the world, or went over to Titthiya schools."},{"ref":"14.621","t":"They told this thing to the Blessed One."},{"ref":"14.622","t":"‘Let them not, O Bhikkhus, forbid (novices) the whole Sa<em>m</em>ghârâma. He who does so, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.’"},{"ref":"14.623","t":"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 Sa<em>m</em>gha, said to the novices:"},{"ref":"14.624","t":"‘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?’"},{"ref":"14.625","t":"They told this thing to the Blessed One."},{"ref":"14.626","t":"‘Let them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. He who does so, commits a dukka<em>t</em>a offence.’"},{"ref":"14.627","t":"End of the section about punishment (of novices)."},{"ref":"14.628","t":"58. At that time the <em>Kh</em>abbaggiya Bhikkhus laid a ban upon novices without the consent of the upa<em>ggh</em>âyas (of those novices). The upa<em>ggh</em>âyas searched after them, thinking: ‘How is it that our novices have disappeared?’ The Bhikkhus said: ‘The<em>Kh</em>abbaggiya Bhikkhus, friends, have laid a ban upon them.’ The upa<em>ggh</em>âyas were annoyed, &amp;c.: ‘How can the <em>Kh</em>abbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent?’"},{"ref":"14.629","t":"They told this thing to the Blessed One."},{"ref":"14.630","t":"‘Let no one, O Bhikkh us, lay a ban (upon novices) without consent of the upa<em>ggh</em>âyas. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"14.631","t":"59. At that time the <em>Kh</em>abbaggiya 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."},{"ref":"14.632","t":"They told this thing to the Blessed One."},{"ref":"14.633","t":"‘Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"14.634","t":"60. At that time a novice, Ka<em>nd</em>aka by name, who was a follower of the venerable Upananda Sakyaputto, had sexual intercourse with a Bhikkhunî, Ka<em>nd</em>akâ by name. The Bhikkhus were annoyed, &amp;c.: ‘How can a novice abandon himself to such conduct?’"},{"ref":"14.635","t":"They told this thing to the Blessed One."},{"ref":"14.636","t":"‘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 Sa<em>m</em>gha; when he holds false doctrines; when he has sexual intercourse with Bhikkhunîs. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).’"},{"ref":"14.637","t":"61. At that time, &amp;c."},{"ref":"14.638","t":"‘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).’"},{"ref":"14.639","t":"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?’"},{"ref":"14.640","t":"Then this person of an old family, whose kinsmen had died away, gave himself the following answer: ‘There are the Sakyaputtiya Sama<em>n</em>as, 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.’"},{"ref":"14.641","t":"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 Bhikkhus said to him: ‘How many years, friend, have elapsed since your upasampadâ?’"},{"ref":"14.642","t":"‘What does that mean, friends, “years elapsed since the upasampadâ?”’"},{"ref":"14.643","t":"‘And who is your upa<em>ggh</em>âya, friend?’"},{"ref":"14.644","t":"‘What does that word upa<em>ggh</em>âya mean, friends?’"},{"ref":"14.645","t":"The Bhikkhus said to the venerable Upâli: ‘Pray, friend Upâli, examine this ascetic.’"},{"ref":"14.646","t":"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."},{"ref":"14.647","t":"‘Let a person, O Bhikkhus, who has furtively attached himself to the Sa<em>m</em>gha, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity)."},{"ref":"14.648","t":"‘Let a person, O Bhikkhus, who has gone over to the Titthiyas’ ( &amp;c. as in cha)."},{"ref":"14.649","t":"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 Sama<em>n</em>as lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If I could obtain pabba<em>gg</em>â with the Sakyaputtiya Sama<em>n</em>as, I should be released from being a serpent and quickly obtain human nature,’"},{"ref":"14.650","t":"2. Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabba<em>gg</em>â ordination; the Bhikkhus conferred on him the pabba<em>gg</em>â and upasampadâ ordinations."},{"ref":"14.651","t":"At that time that serpent dwelt together with a certain Bhikkhu in the last Vihâra (near the boundary wall of the <em>G</em>etavana). 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."},{"ref":"14.652","t":"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.’"},{"ref":"14.653","t":"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."},{"ref":"14.654","t":"4. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of 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.’"},{"ref":"14.655","t":"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."},{"ref":"14.656","t":"5. Then the Blessed One said to the Bhikkhus:"},{"ref":"14.657","t":"‘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."},{"ref":"14.658","t":"‘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).’"},{"ref":"14.659","t":"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 Sama<em>n</em>as lead indeed a virtuous, tranquil, holy life, &amp;c. If I could obtain pabba<em>gg</em>â with the Sakyaputtiya Sama<em>n</em>as, I might get rid of my sinful deed.’"},{"ref":"14.660","t":"2. Then that young man went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination. The Bhikkhus said to the venerable Upâli: ‘Formerly, friend Upâli, a serpent in the shape of a youth received the pabba<em>gg</em>â 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."},{"ref":"14.661","t":"‘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).’"},{"ref":"14.662","t":"65. At that time a certain young man deprived his father of life (&amp;c. as in chap.64)."},{"ref":"14.663","t":"‘Let a person, O Bhikkhus, that is guilty of parricide, &amp;c.’"},{"ref":"14.664","t":"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 pabba<em>gg</em>â with the Bhikkhus; those who had been caught, were led to death."},{"ref":"14.665","t":"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."},{"ref":"14.666","t":"‘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).’"},{"ref":"14.667","t":"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 (&amp;c. as in cha)."},{"ref":"14.668","t":"The Bhikkhus told this thing to the Blessed One."},{"ref":"14.669","t":"‘Let a person, O Bhikkhus, that has violated a Bhikkhunî (or, that has had sexual intercourse with a Bhikkhunî), (&amp;c. as in cha)."},{"ref":"14.670","t":"‘Let a person, O Bhikkhus, that has caused a schism among the Sa<em>m</em>gha, &amp;c."},{"ref":"14.671","t":"‘Let a person, O Bhikkhus, that has shed (a Buddha’s) blood, ‘ &amp;c."},{"ref":"14.672","t":"68. At that time a certain hermaphrodite had received pabba<em>gg</em>â with the Bhikkhus; so karoti pi kârâpeti pi."},{"ref":"14.673","t":"They told this thing to the Blessed One."},{"ref":"14.674","t":"‘Let a hermaphrodite, O Bhikkhus, ‘ &amp;c."},{"ref":"14.675","t":"69. 1. At that time the Bhikkhus conferred, the upasampadâ ordination on a person that had no upa<em>ggh</em>âya."},{"ref":"14.676","t":"They told this thing to the Blessed One."},{"ref":"14.677","t":"‘Let no one, O Bhikkhus, who has no upa<em>ggh</em>âya, receive the upasampadâ ordination. He who confers the upasampadâ ordination (on such a person), commits a dukka<em>t</em>a offence.’"},{"ref":"14.678","t":"2. At that time the Bhikkhus conferred the upasampadâ ordination with the Sa<em>m</em>gha as upa<em>ggh</em>âya."},{"ref":"14.679","t":"They told this thing to the Blessed One."},{"ref":"14.680","t":"‘Let no one receive the upasampadâ ordination with the Sa<em>m</em>gha as upa<em>ggh</em>âya. He who confers the upasampadâ ordination (in such a way), commits a dukka<em>t</em>a offence.’"},{"ref":"14.681","t":"3. At that time the Bhikkhus conferred the upasampadâ ordination with a number of Bhikkhus as upa<em>ggh</em>âya (&amp;c. as before)."},{"ref":"14.682","t":"4. At that time the Bhikkhus conferred the upasampadâ ordination with a eunuch as upa<em>ggh</em>âya, &amp;c.; with a person that had furtively attached himself (to the Sa<em>m</em>gha) as upa<em>ggh</em>âya; with a person that was gone over to the Titthiyas as upa<em>ggh</em>âya; with an animal as upa<em>ggh</em>âya; with a person that was guilty of matricide as upa<em>ggh</em>âya; with a person that was guilty of parricide as upa<em>ggh</em>âya; with a person that had murdered an Arahat as upa<em>ggh</em>âya; with a person that had violated a Bhikkhunî as upa<em>ggh</em>âya; with a person that had caused a schism among the Sa<em>m</em>gha as upa<em>ggh</em>âya; with a person that had shed (a Buddha’s) blood as upa<em>ggh</em>âya; with a hermaphrodite as upa<em>ggh</em>âya."},{"ref":"14.683","t":"They told this thing to the Blessed One."},{"ref":"14.684","t":"‘Let no one, ‘ &amp;c. (as in the first clause)."},{"ref":"14.685","t":"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.’"},{"ref":"14.686","t":"They told this thing to the Blessed One."},{"ref":"14.687","t":"‘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 dukka<em>t</em>a offence.’"},{"ref":"14.688","t":"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 (&amp;c. as in § 1)."},{"ref":"14.689","t":"3. At that time the Bhikkhus conferred the upasampadâ 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 (&amp;c. as in § 1)."},{"ref":"14.690","t":"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 (&amp;c..... down to): ‘Like the Titthiyas.’"},{"ref":"14.691","t":"They told this thing to the Blessed One."},{"ref":"14.692","t":"‘Let no one, O Bhikkhus, receive the upasampadâ ordination who has borrowed the alms-bowl. He who confers, ‘ &amp;c. (as in the first clause)."},{"ref":"14.693","t":"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 (&amp;c. as in § 1 to the end)."},{"ref":"14.694","t":"6. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls and robes, &amp;c."},{"ref":"14.695","t":"Here end the twenty cases in which upasampadâ is forbidden."},{"ref":"14.696","t":"71. 1. At that time the Bhikkhus conferred the pabba<em>gg</em>â 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 thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake’s hood, 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 cripple, 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."},{"ref":"14.697","t":"They told this thing to the Blessed One."},{"ref":"14.698","t":"‘Let no person, O Bhikkhus, whose hands are cut off, receive the pabba<em>gg</em>â ordination. Let no person whose feet are cut off, receive the pabba<em>gg</em>â ordination, &amp;c. (each of the above cases being here repeated). He who confers the pabba<em>gg</em>â ordination (on such persons), is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.699","t":"Here end the thirty-two cases in which pabba<em>gg</em>â. is forbidden."},{"ref":"14.700","t":"End of the ninth Bhâ<em>n</em>avâra."},{"ref":"14.701","t":"72. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus gave a nissaya to shameless Bhikkhus."},{"ref":"14.702","t":"They told this thing to the Blessed One."},{"ref":"14.703","t":"‘Let no one, O Bhikkhus, give a nissaya to shameless Bhikkhus. He who does, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.704","t":"At that time some Bhikkhus lived in dependence on shameless Bhikkhus (i.e. they received a nissaya from them, they chose them for their upa<em>ggh</em>âyas or â<em>k</em>ariyas); ere long they became also shameless, bad Bhikkhus."},{"ref":"14.705","t":"They told this thing to the Blessed One."},{"ref":"14.706","t":"‘Let no one, O Bhikkhus, live in dependence on shameless Bhikkhus. He who does, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"14.707","t":"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?’"},{"ref":"14.708","t":"They told this thing to the Blessed One."},{"ref":"14.709","t":"‘I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.’"},{"ref":"14.710","t":"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 â<em>k</em>ariya and an upa<em>ggh</em>âya); now I want a nissaya, but I am travelling. What am I to do?’"},{"ref":"14.711","t":"They told this thing to the Blessed One."},{"ref":"14.712","t":"‘I allow, O Bhikkhus, a travelling Bhikkhu who can get no nissaya, to live without a nissaya.’"},{"ref":"14.713","t":"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?’"},{"ref":"14.714","t":"They told this thing to the Blessed One."},{"ref":"14.715","t":"‘I allow, O Bhikkhus, a sick Bhikkhu who can get no nissaya, to live without a nissaya.’"},{"ref":"14.716","t":"3. Now the other Bhikkhu, who nursed that sick Bhikkhu, thought: ‘The Blessed One has prescribed, &amp;c.; now I want a nissaya, but this Bhikkhu is sick. What am I to do?’"},{"ref":"14.717","t":"They told this thing to the Blessed One."},{"ref":"14.718","t":"‘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.’"},{"ref":"14.719","t":"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, &amp;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?’"},{"ref":"14.720","t":"They told this thing to the Blessed One."},{"ref":"14.721","t":"‘I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he may live pleasantly, 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.”"},{"ref":"14.722","t":"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.’"},{"ref":"14.723","t":"They told this thing to the Blessed One."},{"ref":"14.724","t":"‘I allow you, O Bhikkhus, to use also the family name (of the upa<em>ggh</em>âya, instead of his proper name) in the proclamation.’"},{"ref":"14.725","t":"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."},{"ref":"14.726","t":"‘I allow you, O Bhikkhus, to ordain two persons by one proclamation.’"},{"ref":"14.727","t":"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 first.’ (The other said): ‘Nay, I will receive it first.’ The Theras said: ‘Well, friends, let us ordain them altogether by one proclamation.’"},{"ref":"14.728","t":"They told this thing to the Blessed One."},{"ref":"14.729","t":"‘I allow you, O Bhikkhus, to ordain two or three persons by one proclamation, provided they have the same upa<em>ggh</em>âya, but not if they have different upa<em>ggh</em>âyas.’"},{"ref":"14.730","t":"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 age, and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampadâ ordination, or have I not received it?’"},{"ref":"14.731","t":"They told this thing to the Blessed One."},{"ref":"14.732","t":"‘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).’"},{"ref":"14.733","t":"76. 1. At that time ordained Bhikkhus were seen who were afflicted with leprosy, boils, dry leprosy, consumption, and fits."},{"ref":"14.734","t":"They told this thing to the Blessed One."},{"ref":"14.735","t":"‘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:"},{"ref":"14.736","t":"‘Are you afflicted with the following diseases, leprosy, boils, dry leprosy, consumption, and fits?"},{"ref":"14.737","t":"‘Are you a man?"},{"ref":"14.738","t":"‘Are you a male?"},{"ref":"14.739","t":"‘Are you a freeman?"},{"ref":"14.740","t":"‘Have you no debts?"},{"ref":"14.741","t":"‘Are you not in the royal service?"},{"ref":"14.742","t":"‘Have your father and mother given their consent?"},{"ref":"14.743","t":"‘Are you full twenty years old?"},{"ref":"14.744","t":"‘Are your alms-bowl and your robes in due state?"},{"ref":"14.745","t":"‘What is your name?"},{"ref":"14.746","t":"‘What is your upa<em>ggh</em>âya’s name?’"},{"ref":"14.747","t":"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."},{"ref":"14.748","t":"They told this thing to the Blessed One."},{"ref":"14.749","t":"‘I prescribe, O Bhikkhus, that you first instruct (the persons desirous of being ordained), and then ask them about the Disqualifications.’"},{"ref":"14.750","t":"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."},{"ref":"14.751","t":"They told this thing to the Blessed One."},{"ref":"14.752","t":"‘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 upa<em>ggh</em>âya; when they have chosen an upa<em>ggh</em>âya, their alms-bowl and robes must be shown to them, “This is your alms-bowl, this is your sa<em>m</em>ghâ<em>t</em>i, this is your upper robe, this is your under garment; come and place yourself here.”’"},{"ref":"14.753","t":"4. Ignorant, unlearned Bhikkhus instructed them; the persons desirous of being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer."},{"ref":"14.754","t":"They told this thing to the Blessed One."},{"ref":"14.755","t":"‘Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.’"},{"ref":"14.756","t":"5. At. that time persons instructed them who were not appointed thereto."},{"ref":"14.757","t":"They told this thing to the Blessed One."},{"ref":"14.758","t":"‘Let no one, O Bhikkhus, instruct them without being appointed thereto. He who so instructs, commits a dukka<em>t</em>a 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 appoint himself? Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Sa<em>m</em>gha is ready, I will instruct N. N.” Thus one may appoint himself."},{"ref":"14.759","t":"6. ‘And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, &amp;c. N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Sa<em>m</em>gha is ready let N. N. instruct N. N.” Thus one may appoint another person."},{"ref":"14.760","t":"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, &amp;c?’”’"},{"ref":"14.761","t":"8. (After the instruction, the instructor and the candidate) appeared together before the assembly."},{"ref":"14.762","t":"‘Let them not appear together. Let the instructor come first and proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, 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 Sa<em>m</em>gha is ready, let N. N. come.” Then let him be told: “Come on.” Let him be told to adjust his upper robe (&amp;c. see cha. 2 ), to raise his joined hands, and to ask (the Sa<em>m</em>gha) for the upasampadâ ordination (by saying), “I ask the Sa<em>m</em>gha, reverend Sirs, for the upasampadâ ordination; might the Sa<em>m</em>gha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me. And for the second time, reverend Sirs, I ask, &amp;c. And for the third time, reverend Sirs, I ask, &amp;c.”"},{"ref":"14.763","t":"9. ‘Then let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Sa<em>m</em>gha is ready, let me ask N. N. about the Disqualifications."},{"ref":"14.764","t":"‘“Do you hear, N. N.? This is the time for you (&amp;c. see § 7, down to:) you ought to answer: ‘It is not.’”"},{"ref":"14.765","t":"‘“Are you afflicted with the following diseases, &amp;c.?”"},{"ref":"14.766","t":"10. ‘Then let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, 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 Sa<em>m</em>gha for the upasampadâ ordination with N. N. as upa<em>ggh</em>âya. If the Sa<em>m</em>gha is ready, &amp;c.”’"},{"ref":"14.767","t":"End of the regulations for the upasampadâ ordination."},{"ref":"14.768","t":"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 formula, and tell him the four Resources: “The religious life has the morsels of food given in alms for its resource (&amp;c. as in cha. 4).”’"},{"ref":"14.769","t":"End of the four Resources."},{"ref":"14.770","t":"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?’"},{"ref":"14.771","t":"2. Then that Bhikkhu told the whole matter to the Bhikkhus. The Bhikkhus told it to the Blessed One."},{"ref":"14.772","t":"‘I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions:"},{"ref":"14.773","t":"‘“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 Sama<em>n</em>a 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 Sama<em>n</em>a and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts."},{"ref":"14.774","t":"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 kârshâpa<em>n</em>a), or of the value of a pâda or worth more than a pâda, is no Sama<em>n</em>a and no follower of the Sakyaputta. As a sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &amp;c. Abstain from doing so as long as your life lasts."},{"ref":"14.775","t":"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 Sama<em>n</em>a and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &amp;c. Abstain from doing so as long as your life lasts."},{"ref":"14.776","t":"5. ‘“A Bhikkhu who has received the upasampadâ ordination, ought not to attribute to 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 <em>gh</em>âna (mystic meditation), or one of the vimokkhas, or one of the samâdhis (states of self-concentration), or one of the samâpattis (the attainment of the four <em>gh</em>ânas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Sama<em>n</em>a 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, &amp;c. Abstain from doing so as long as your life lasts.”’"},{"ref":"14.777","t":"End of the four Interdicts."},{"ref":"14.778","t":"79. 1. At that time a certain Bhikkhu against whom expulsion had been pronounced for his refusal to see an offence (committed by himself), returned to the world. Afterwards he came back to the Bhikkhus and asked them for the upasampadâ ordination."},{"ref":"14.779","t":"They told this thing to the Blessed One."},{"ref":"14.780","t":"‘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 pabba<em>gg</em>â ordination; if he replies: “I will not see it, “ let him not be admitted to the pabba<em>gg</em>â ordination."},{"ref":"14.781","t":"2. ‘When he has received the pabba<em>gg</em>â 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."},{"ref":"14.782","t":"‘When he has received the upasampadâ ordination (&amp;c. as before). If he says: “I will see it, “ let him be restored; if he says: “I will not see it, “ let him not be restored."},{"ref":"14.783","t":"‘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)."},{"ref":"14.784","t":"3. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to atone for an offence (committed by himself), &amp;c. When he has been restored, let them say to him: “Atone now for that offence.” If he atones for it, well and good, &amp;c."},{"ref":"14.785","t":"4. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &amp;c. When he has been restored, let them say to him: “Renounce now that false doctrine.” If he renounces it, well and good, &amp;c.’"},{"ref":"14.786","t":"End of the first Khandhaka, which is called the Great Khandhaka."},{"sp":"HDR","t":"SECOND KHANDHAKA."},{"ref":"15.1","t":"(THE UPOSATHA CEREMONY, AND THE PÂTIMOKKHA.)"},{"ref":"15.2","t":"1. 1. At that time the blessed Buddha dwelt near Râ<em>g</em>agaha, on the Gi<em>ggh</em>akû<em>t</em>a mountain (‘the Vulture’s Peak’). At that time the Paribbâ<em>g</em>akas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbâ<em>g</em>akas belonging to Titthiya schools; the Paribbâ<em>g</em>akas belonging to Titthiya schools gained adherents."},{"ref":"15.3","t":"2. Now when the Mâgadha king Seniya Bimbisâra was alone, and had retired into solitude, the following consideration presented itself to his mind: ‘The Paribbâ<em>g</em>akas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribbâ<em>g</em>akas who belong to Titthiya schools; the Paribbâ<em>g</em>akas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth clay of each half month.’"},{"ref":"15.4","t":"3. Then the Mâgadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat clown near him. Sitting near him the Mâgadha king Seniya Bimbisâra said to the Blessed One: ‘Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: “The Paribbâ<em>g</em>akas, &amp;c.; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth clay of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth clay of each half month.’"},{"ref":"15.5","t":"4. Then the Blessed One taught, incited, animated, and gladdened the Mâgadha king Seniya Bimbisâra by religious discourse; and the Mâgadha king Seniya Bimbisâra, having been taught and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away."},{"ref":"15.6","t":"In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that you assemble on the fourteenth, fifteenth, and eighth clay of each month.’"},{"ref":"15.7","t":"2. At that time the Bhikkhus, considering that the Blessed One had ordered them to assemble on the fourteenth &amp;c. day of each half month, assembled on the fourteenth &amp;c. day of each half month and sat there silent. The people went to them in order to hear the Dhamma. They were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Sama<em>n</em>as, when they have assembled on the fourteenth &amp;c. day of each half month, sit there silent, like the dumb, or like hogs? Ought they not to recite the Dhamma, when they have assembled?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &amp;c. day of each half month.’"},{"ref":"15.8","t":"3. 1. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘What if I were to prescribe that the Bhikkhus recite as the Pâtimokkha the precepts which I have promulgated to them; this will be their Uposatha service (service of the fast-day).’"},{"ref":"15.9","t":"2. And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &amp;c. this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Pâtimokkha."},{"ref":"15.10","t":"3. ‘And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold the Uposatha service and recite the Pâtimokkha. What ought to be first done by the Sa<em>m</em>gha? Proclaim the pârisuddhi, Sirs. I will recite the Pâtimokkha.”"},{"ref":"15.11","t":"‘“We hear it well and fix well the mind on it all of us.”"},{"ref":"15.12","t":"‘“He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an assembly like this a question has been solemnly proclaimed three times: if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly.”’"},{"ref":"15.13","t":"4. ‘Pâtimokkha<em>m</em>:’ it is the beginning, it is the face (mukha<em>m</em>), it is the principal (pamukha<em>m</em>) of good qualities; therefore it is called ‘pâtimokkham.’"},{"ref":"15.14","t":"‘Âyasmanto:’ this word ‘âyasmanto ‘ is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence."},{"ref":"15.15","t":"‘Uddisissâmi:’ I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare."},{"ref":"15.16","t":"‘Ta<em>m</em>’ (it): this refers to the Pâtimokkha."},{"ref":"15.17","t":"‘Sabbe va santâ’ (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by, sabbe va santâ.’"},{"ref":"15.18","t":"‘Sâdhuka<em>m</em> su<em>n</em>oma’ (we hear it well): admitting its authority, fixing our minds on it, we repeat the whole of it in our thoughts."},{"ref":"15.19","t":"‘Manasikaroma’ (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts."},{"ref":"15.20","t":"5. ‘Yassa siyâ âpatti’ (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences."},{"ref":"15.21","t":"‘So âvikareyya:’ he may show it, unveil it, make it evident, declare it before the Sa<em>m</em>gha (the full chapter of Bhikkhus), or before a small number, or before one person."},{"ref":"15.22","t":"‘Asanti âpatti’ (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for."},{"ref":"15.23","t":"‘Tu<em>n</em>hi bhavitabba<em>m</em>’ (he ought to remain silent): he ought to accept (the recitation of the Pâtimokkha without any answer), he ought not to utter anything."},{"ref":"15.24","t":"‘Parisuddhâ ‘ti vedissâmi’ (I shall understand that they are pure): I shall infer, I shall know."},{"ref":"15.25","t":"6. ‘Yathâ kho pana pa<em>kk</em>ekapu<em>tth</em>assa veyyâkara<em>n</em>a<em>m</em> hoti’ (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: ‘He asks me.’ ‘Evarûpâ parisâ’ (an assembly like this): this refers to the assembly of Bhikkhus."},{"ref":"15.26","t":"‘Yâvatatiya<em>m</em> anussâvita<em>m</em> hoti’ (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time."},{"ref":"15.27","t":"‘Saramâno’ (remembering it): knowing it, being conscious of it."},{"ref":"15.28","t":"‘Santî âpatti’ (an existing offence): an offence which has been committed, or which has been committed and not been atoned for."},{"ref":"15.29","t":"‘Nâvikareyya:’ he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Sa<em>m</em>gha, or before a small chapter, or before one person."},{"ref":"15.30","t":"7. ‘Sampa<em>g</em>ânamusâvâd’ assa hoti’ (he commits an intentional falsehood): what is intentional falsehood? It is a sin."},{"ref":"15.31","t":"‘Antarâyiko dhammo vutto bhagavatâ’ (it has been declared an impediment by the Blessed One): an impediment to what? An impediment to the attainment of the first <em>Gh</em>âna, an impediment to the attainment of the second... third... fourth <em>Gh</em>âna, an impediment to the attainment of the <em>Gh</em>ânas, Vimokkhas, Samâdhis (states of self-concentration), Samâpattis (the eight attainments of the four <em>Gh</em>ânas and four of the eight Vimokkhas), the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities."},{"ref":"15.32","t":"‘Tasmâ:’ for that reason."},{"ref":"15.33","t":"‘Saramânena’ (by him who remembers it): by him who knows it and is conscious of it."},{"ref":"15.34","t":"‘Visuddhâpekkhena’ (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it."},{"ref":"15.35","t":"8. ‘Santî âpatti’... (see § 6)."},{"ref":"15.36","t":"‘Âvikâtabbâ’ (it is to be confessed): it is to be confessed before the Sa<em>m</em>gha, or before a small chapter, or before one person.’"},{"ref":"15.37","t":"‘Âvikatâ hi ‘ssa phâsu hoti’ (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first <em>Gh</em>âna (and so on, as in § 7, clown to:) of (all) good qualities."},{"ref":"15.38","t":"4. 1. At that time the Bhikkhus, considering that the Pâtimokkha recitation had been instituted by the Blessed One, recited the Pâtimokkha every day."},{"ref":"15.39","t":"They told this thing to the Blessed One."},{"ref":"15.40","t":"‘The Pâtimokkha, O Bhikkhus, is not to be recited every day. He who recites it (every day), commits a dukka<em>t</em>a offence. I ordain, O Bhikkhus, to recite the Pâtimokkha on the Uposatha day.’"},{"ref":"15.41","t":"2. At that time the Bhikkhus, considering that it had been prescribed by the Blessed One to recite the Pâtimokkha on the Uposatha day, recited the Pâtimokkha three times each half month, on the fourteenth, fifteenth, and eighth day of each half month."},{"ref":"15.42","t":"They told this thing to the Blessed One."},{"ref":"15.43","t":"‘The Pâtimokkha, O Bhikkhus, is not to be recited three times each half month. He who recites it (three times), commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you recite the Pâtimokkha once each half month, on the fourteenth or on the fifteenth day.’"},{"ref":"15.44","t":"5. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus recited the Pâtimokkha according as they lived together, every one before his own companions."},{"ref":"15.45","t":"They told this thing to the Blessed One."},{"ref":"15.46","t":"‘The Pâtimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. He who recites it (in that way), commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that the Uposatha service is to be held by the complete fraternity.’"},{"ref":"15.47","t":"2. Now the Bhikkhus thought: ‘The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth?’"},{"ref":"15.48","t":"They told this thing to the Blessed One."},{"ref":"15.49","t":"‘I prescribe, O Bhikkhus, that completeness is to extend as far as one residence.’"},{"ref":"15.50","t":"3. At that time the reverend Mahâ Kappina dwelt near Râ<em>g</em>agaha, in the deer park of Maddaku<em>kkh</em>i. Now (one day) when the reverend Mahâ Kappina was alone and had retired into solitude, the following consideration presented itself to his mind: ‘Shall I go to the Uposatha service or shall I not go? Shall I go to the functions of the Order or shall I not go? Indeed I have become pure by the highest purity (i.e. I have reached Arahatship or Nirvâ<em>n</em>a).’"},{"ref":"15.51","t":"4. Then the Blessed One, understanding by the power of his mind the reflection which had arisen in Mahâ Kappina’s mind, disappeared from the Gi<em>ggh</em>akû<em>t</em>a mountain and appeared in the deer park of Maddaku<em>kkh</em>i, before the reverend Mahâ Kappina (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. The Blessed One sat down on a seat laid out for him, and the reverend Mahâ Kappina, after having respectfully saluted the Blessed One, sat down also near him."},{"ref":"15.52","t":"5. When the reverend Mahâ Kappina was seated near him, the Blessed One said to him: ‘When you were alone, Kappina, and had retired into solitude, has not the following consideration presented itself to your mind: “Shall I go (&amp;c. as in § 3 down to:) by the highest purity?”’"},{"ref":"15.53","t":"‘Even so, Lord.’"},{"ref":"15.54","t":"‘If you Brâhmanas do not honour, do not regard, do not revere, do not pay reverence to the Uposatha, who will then honour, regard, revere, pay reverence to the Uposatha? Go to the Uposatha, O Brâhmana, do not neglect to go; go to the functions of the Order, do not neglect to go.’ The reverend Mahâ Kappina promised the Blessed One to do so (by saying), ‘Even so, Lord.’"},{"ref":"15.55","t":"6. Then, having taught, incited, animated, and gladdened the reverend Mahâ Kappina by a religious discourse, the Blessed One disappeared from the deer park of Maddaku<em>kkh</em>i, from the presence of the reverend Mahâ Kappina, and appeared on the Gi<em>ggh</em>akû<em>t</em>a mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back."},{"ref":"15.56","t":"6. Now the Bhikkhus thought: ‘The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence. Now how far does one residence extend?’"},{"ref":"15.57","t":"They told this thing to the Blessed One."},{"ref":"15.58","t":"‘I prescribe, O Bhikkhus; that you determine a boundary. And it ought to be determined, O Bhikkus, in this way: First the landmarks are to be proclaimed: a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an anthill, in a river, in a piece of water. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha, as the landmarks have been proclaimed all around, by these land marks determine the boundary for common residence and communion of Uposatha. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, reverend Sirs, hear me. The Sa<em>m</em>gha determines the boundary (&amp;c. as above). Thus I understand.”’"},{"ref":"15.59","t":"7. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus, considering that fixing of boundaries had been prescribed by the Blessed One, fixed boundaries of excessive extension, of four yo<em>g</em>anas, five yo<em>g</em>anas, six yo<em>g</em>anas. The Bhikkhus who came to the Uposatha, arrived when the Pâtimokkha was being recited, or when it had just been recited, or they were obliged to stay the night on the way."},{"ref":"15.60","t":"They told this thing to the Blessed One."},{"ref":"15.61","t":"‘Let no one, O Bhikkhus, determine a boundary of excessive extension, of four, five, or six yo<em>g</em>anas. He who determines (such a boundary), commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you determine boundaries of three yo<em>g</em>anas’ extent at most."},{"ref":"15.62","t":"2. At that time the <em>Kh</em>abbaggiya Bhikkhus determined a boundary which extended to the opposite side of a river. The Bhikkhus who came to the Uposatha, were carried down (by the river), and their alms-bowls and robes were carried away."},{"ref":"15.63","t":"They told this thing to the Blessed One."},{"ref":"15.64","t":"‘Let no one, O Bhikkhus, determine a boundary which extends to the opposite side of a river. He who determines (such a boundary), commits a dukka<em>t</em>a offence. I allow you, O Bhikkhus, if there is a regular communication by a ferry boat or a dike, at such places to determine a boundary which extends also to the opposite side of the river.’"},{"ref":"15.65","t":"8. 1. At that time the Bhikkhus recited the Pâtimokkha in their successive cells without appointing (a certain place for doing so). The Bhikkhus who arrived (from distant places), did not know where the Uposatha was to be held that day."},{"ref":"15.66","t":"They told this thing to the Blessed One."},{"ref":"15.67","t":"‘Let no one, O Bhikkhus, recite the Pâtimokkha in the successive cells without appointing a certain place for it. He who recites it (in this way), commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, the holding of Uposatha after having fixed upon an Uposatha hall, wherever the Sa<em>m</em>gha likes, a Vihâra, or an A<em>ddh</em>ayoga, or a storied building, or a house, or a cave. And you ought to appoint it in this way:"},{"ref":"15.68","t":"2. ‘Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha appoint the Vihâra called N. N. to be our Uposatha hall. This is the <em>ñ</em>atti Let the Sa<em>m</em>gha, reverend Sirs, hear me. The Sa<em>m</em>gha appoints, &amp;c. Thus I understand.”"},{"ref":"15.69","t":"3. At that time there were in a certain residence (or district) two Uposatha halls fixed upon. The Bhikkhus assembled in both places, because (some of them) thought, ‘The Uposatha will be held here;’ (and some), ‘It will be held there.’"},{"ref":"15.70","t":"They told this thing to the Blessed One."},{"ref":"15.71","t":"‘Let no one, O Bhikkhus, fix upon two Uposatha halls in one district. He who does so, commits a dukka<em>t</em>a offence. I ordain, O Bhikkhus, the abolishing of one of them, and the holding of Uposatha ( only) in one place."},{"ref":"15.72","t":"4. ‘And you ought to abolish it, O Bhikkhus, in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, the Sa<em>m</em>gha may abolish the Uposatha hall called N.N. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, &amp;c. Thus I understand.”’"},{"ref":"15.73","t":"9. 1. At that time in a certain district too small an Uposatha hall had been appointed. On the day of Uposatha a great assembly of Bhikkhus met together. The Bhikkhus heard the Pâtimokkha sitting outside the site fixed upon. Now those Bhikkhus thought: ‘The Blessed One has promulgated the precept that Uposatha is to be held after an Uposatha hall has been fixed upon, and we have heard the Pâtimokkha sitting outside the site fixed upon. Have we therefore (duly) held Uposatha or have we not held it?’"},{"ref":"15.74","t":"They told this thing to the Blessed One."},{"ref":"15.75","t":"‘Whether (a Bhikkhu) be seated inside or outside the site fixed upon, provided he hears the Pâtimokkha, Uposatha has been duly held by him."},{"ref":"15.76","t":"2. ‘Therefore, O Bhikkhus, let the Sa<em>m</em>gha determine as large an uposatha-pamukha as it desires. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha, as the land marks have been proclaimed all around, determine an uposathapamukha by these land marks. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, &amp;c. Thus I understand.”’"},{"ref":"15.77","t":"10. At that time in a certain district on the day of Uposatha the young Bhikkhus, who had assembled first, thought: ‘The Theras do not come yet, ‘ and went away. The Uposatha service was held after the right time."},{"ref":"15.78","t":"They told this thing to the Blessed One."},{"ref":"15.79","t":"‘I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first.’"},{"ref":"15.80","t":"11. At that time there were at Râ<em>g</em>agaha several residences (of Bhikkhus) within the same boundary. Now the Bhikkhus quarrelled: (some of them said), ‘The Uposatha shall be held in our residence;’ (others said), ‘It shall be held in our residence.’"},{"ref":"15.81","t":"They told this thing to the Blessed One."},{"ref":"15.82","t":"‘There are, O Bhikkhus, several (Bhikkhu) residences within the same boundary; now the Bhikkus quarrel: (some of them say), “The Uposatha shall be held in our residence;” (others say), “It shall be held in our residence.” Let those Bhikkhus, O Bhikkhus, assemble in one place all of them and hold Uposatha there, or let them assemble where the senior Bhikkhu dwells and hold Uposatha there. But in no case is Uposatha to be held by an incomplete congregation. He who holds it (in that way), commits a dukka<em>t</em>a offence.’"},{"ref":"15.83","t":"12. 1. At that time the reverend Mahâ Kassapa, when going to the Uposatha from Andhakavinda to Râ<em>g</em>agaha, and crossing a river on his way, was nearly being carried away (by the river); and his robes got wet. The Bhikkhus said to the reverend Mahâ Kassapa: ‘How have your robes got wet, friend?’ (He replied): ‘As I was going, friends, to the Uposatha from Andhakavinda to Râ<em>g</em>agaha, and crossing a river on my way, I was nearly being carried away (by the river); thus my robes have become wet.’"},{"ref":"15.84","t":"They told this thing to the Blessed One."},{"ref":"15.85","t":"‘Let the Sa<em>m</em>gha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the I character of ti<em>k</em>îvarena avippavâsa."},{"ref":"15.86","t":"2. ‘And you ought, O Bhikkhus, to confer on it this character in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha confer on the boundary which the Sa<em>m</em>gha has determined for common residence and for communion of Uposatha. the character of ti<em>k</em>îvarena avippavâsa. ‘This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha (&amp;c. as above). Thus I understand.”’"},{"ref":"15.87","t":"3. At that time the Bhikkhus, considering that the Blessed One had ordained the conferring of the character of ti<em>k</em>îvarena avippavâsa (on the boundaries), deposited their robes in a house. Those robes were lost, burnt, or eaten by rats; the Bhikkhus were badly dressed and had coarse robes. (Other) Bhikkhus said: ‘How comes it that you are badly dressed, friends, and that you have coarse robes?’ (They replied): ‘Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) of the character of ti<em>k</em>îvarena avippavâsa, we deposited our robes in a house; the robes have been lost, burnt, or eaten by rats; therefore we are badly dressed and have coarse robes.’"},{"ref":"15.88","t":"They told this thing to the Blessed One."},{"ref":"15.89","t":"‘Let the Sa<em>m</em>gha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the character of ti<em>k</em>îvarena avippavâsa, excepting villages and the neighbourhood of villages."},{"ref":"15.90","t":"4. ‘And you ought, O Bhikkhus, to confer on it this character in this way, &amp;c."},{"ref":"15.91","t":"5. ‘Let him who determines a boundary, O Bhikkhus, first determine the boundary for common residence and for communion of Uposatha, and afterwards decree about the ti<em>k</em>îvarena avippavâsa. Let him who abolishes a boundary, O Bhikkhus, first abolish the decree about the ti<em>k</em>îvarena avippavâsa, and afterwards abolish the boundary for common residence and for communion of Uposatha."},{"ref":"15.92","t":"‘And you ought, O Bhikkhus, to abolish the ti<em>k</em>îvarena avippavâsa in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha abolish the ti<em>k</em>îvarena avippavâsa, which the Sa<em>m</em>gha has decreed. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, &amp;c.”"},{"ref":"15.93","t":"6. ‘And you ought, O Bhikkhus, to abolish the boundary in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, &amp;c.”"},{"ref":"15.94","t":"7. ‘If there is no boundary determined nor fixed, O Bhikkhus, the village boundary of that village, or the nigama boundary of that nigama (market town) near which village or nigama (a Bhikkhu) dwells, is to be considered as boundary for common residence and for the communion of Uposatha. If (he lives), O Bhikkhus, in a forest where no villages are, community of residence and Uposatha extends to a distance of seven abbhantaras all around. A river, O Bhikkhus, cannot be a boundary, a sea cannot be a boundary, a natural lake cannot be a boundary. In a river, O Bhikkhus, or in a sea, or in a natural lake, community of residence and Uposatha extends as far as an average man can spirt water all around.’"},{"ref":"15.95","t":"13. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus made one boundary overlap another one (which had been determined before by other Bhikkhus)."},{"ref":"15.96","t":"They told this thing to the Blessed One."},{"ref":"15.97","t":"‘The act of those who have determined their boundary first is lawful, unobjectionable, and valid. The act of those who have determined their boundary afterwards is unlawful, objectionable, and invalid. Let no one, O Bhikkhus, make one boundary overlap another one. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"15.98","t":"2. At that time the <em>Kh</em>abbaggiya Bhikkhus made one boundary encompass another one (which had been determined before by other Bhikkhus)."},{"ref":"15.99","t":"They told this thing to the Blessed One."},{"ref":"15.100","t":"‘The act of those, &amp;c. (see § 1). Let no one, O Bhikkhus, make one boundary encompass another one. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that he who determines a boundary, is to determine it so as to leave an interstice between the boundaries.’"},{"ref":"15.101","t":"14. 1. Now the Bhikkhus thought: ‘How many Uposatha (days) are there?’"},{"ref":"15.102","t":"They told this thing to the Blessed One."},{"ref":"15.103","t":"‘There are the following two Uposatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the half month); these are the two Uposatha (days), O Bhikkhus.’"},{"ref":"15.104","t":"2. Now the Bhikkhus thought: ‘How many Uposatha services are there?’"},{"ref":"15.105","t":"They told this thing to the Blessed One."},{"ref":"15.106","t":"‘There are the following four Uposatha services. O Bhikkhus: the Uposatha service which is held unlawfully (by an) incomplete (congregation), the Uposatha service which is held unlawfully (by a) complete (congregation), the Uposatha service which is held lawfully (by an) incomplete (congregation), the Uposatha service which is held lawfully (by a) complete; (congregation)."},{"ref":"15.107","t":"3. Now, O Bhikkhus, the Uposatha service Which is held unlawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhikkus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought to be held, and such an Uposatha service is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus: “The Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service will we hold.”’"},{"ref":"15.108","t":"15. 1. Now the Bhikkhus thought: ‘How many ways are there of reciting the Pâtimokkha?’"},{"ref":"15.109","t":"They told this thing to the Blessed One."},{"ref":"15.110","t":"‘There are the following five ways of reciting the Pâtimokkha: The introduction having been recited, as to the rest, it may be proclaimed: “Such and such rules are known (to the fraternity).” This is the first way of reciting the Pâtimokkha. The introduction having been recited, the four pârâ<em>g</em>ikâ dhammâ having been recited, as to the rest, it may be proclaimed: “Such and such rules are known (to the fraternity).” This is the second way of reciting the Pâtimokkha. The introduction having been recited, the four pârâ<em>g</em>ikâ dhammâ having been recited, the thirteen sa<em>m</em>ghâdisesâ dhammâ having been recited,. the introduction having been recited, the four pârâ<em>g</em>ikâ dhammâ having been recited, the thirteen sa<em>m</em>ghâdisesâ dhammâ having been recited, the two aniyatâ dhammâ having been recited, as to the rest, it may be proclaimed: “Such and such rules are known (to the fraternity).” This is the fourth way of reciting the Pâtimokkha. The fifth way is (to recite it) in its full extent. These, O Bhikkhus, are the five ways of reciting the Pâtimokkha.’"},{"ref":"15.111","t":"2. At that time the Bhikkhus, considering that the Blessed One had allowed to recite the Pâtimokkha abridged, always recited the Pâtimokkha abridged."},{"ref":"15.112","t":"They told this thing to the Blessed One."},{"ref":"15.113","t":"‘You ought not, O Bhikkhus, to recite the Pâtimokkha abridged. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"15.114","t":"3. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Uposatha by savage people. The Bhikkhus were not able to recite the Pâtimokkha in its full extent."},{"ref":"15.115","t":"They told this thing to the Blessed One."},{"ref":"15.116","t":"‘I allow you, O Bhikkhus, in the case of danger to recite the Pâtimokkha abridged.’"},{"ref":"15.117","t":"4. At that time the <em>Kh</em>abbaggiya Bhikkhus recited the Pâtimokkha abridged also when there was no danger."},{"ref":"15.118","t":"They told this thing to the Blessed One."},{"ref":"15.119","t":"‘You ought not to recite the Pâtimokkha abridged, O Bhikkhus, if there is no danger. He who does, commits a dukka<em>t</em>a offence. I allow you, O Bhikkhus, in the case of danger only to recite the Pâtimokkha abridged. The cases of danger are the following: danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts of prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases of danger of the Pâtimokkha abridged; if there is no danger, in its full extent.’"},{"ref":"15.120","t":"5. At that time the <em>Kh</em>abbaggiya Bhikkhus preached the Dhamma before the Sa<em>m</em>gha without being called upon (by the Thera)."},{"ref":"15.121","t":"They told this thing to the Blessed One."},{"ref":"15.122","t":"‘Let no one, O Bhikkhus, preach the Dhamma before the Sa<em>m</em>gha without being called upon. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that the Thera is either to preach the Dhamma himself or to call upon another (Bhikkhu to do so).’"},{"ref":"15.123","t":"6. At that time the <em>Kh</em>abbaggiya Bhikkhus put questions about the Vinaya before the Sa<em>m</em>gha without being appointed thereto."},{"ref":"15.124","t":"They told this thing to the Blessed One."},{"ref":"15.125","t":"‘Let no one, O Bhikkhus, put questions about the Vinaya before the Sa<em>m</em>gha without being appointed thereto. He who so questions, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Sa<em>m</em>gha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way: One may either appoint himself, or one may appoint another person."},{"ref":"15.126","t":"7. I And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, I will question N. N. about the Vinaya.” Thus one may appoint himself. And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, &amp;c. If the Sa<em>m</em>gha is ready, let N. N. question N. N. about the Vinaya.” Thus one may appoint another person.’"},{"ref":"15.127","t":"8. At that time appointed, clever Bhikkhus put questions about the Vinaya before the Sa<em>m</em>gha; The <em>Kh</em>abbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows."},{"ref":"15.128","t":"They told this thing to the Blessed One."},{"ref":"15.129","t":"‘I prescribe you, O Bhikkhus, that even he who has been appointed shall (not) put questions about the Vinaya before the Sa<em>m</em>gha (without) having looked at the assembly and weighed (with the mind each) person (present).’"},{"ref":"15.130","t":"9, 10. At that time the <em>Kh</em>abbaggiya Bhikkhus answered questions about the Vinaya before the Sa<em>m</em>gha without being appointed thereto."},{"ref":"15.131","t":"They told this thing to the Blessed One."},{"ref":"15.132","t":"‘Let no one, O Bhikkhus; answer questions about the Vinaya before the Sa<em>m</em>gha without being appointed thereto. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that questions about the Vinaya are to be answered before the Sa<em>m</em>gha (only) by an appointed (Bhikkhu). And (this Bhikkhu) is to be appointed, &amp;c.’"},{"ref":"15.133","t":"11. At that time appointed, clever Bhikkhus answered questions about the Vinaya before the Sa<em>m</em>gha. The <em>Kh</em>abbaggiya Bhikkhus, &amp;c."},{"ref":"15.134","t":"16. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus reproved for an offence a Bhikkhu who had not given them leave."},{"ref":"15.135","t":"They told this thing to the Blessed One."},{"ref":"15.136","t":"1. No Bhikkhu, O Bhikkhus, who has not given leave, may be reproved for an offence. He who reproves (such a Bhikkhu), commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you reprove (Bhikkhus) for an offence (only) after having asked for leave (by saying), “Give me leave, reverend brother; I wish to speak to you.”’"},{"ref":"15.137","t":"2. At that time clever Bhikkhus reproved the <em>Kh</em>abbaggiya Bhikkhus for an offence after having asked for leave. The <em>Kh</em>abbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows."},{"ref":"15.138","t":"They told this thing to the Blessed One."},{"ref":"15.139","t":"‘I prescribe, O Bhikkhus, that you are (not) to reprove (a Bhikkhu) for an offence, even if he has given leave, (without) having weighed (with your mind) the person (concerned).’"},{"ref":"15.140","t":"3. At that time the <em>Kh</em>abbaggiya Bhikkhus, who thought: ‘Otherwise clever Bhikkhus might ask us for leave (and reprove us tor an offence), ‘ themselves asked beforehand pure Bhikkhus who had committed no offence, for leave without object and reason."},{"ref":"15.141","t":"They told this thing to the Blessed One."},{"ref":"15.142","t":"‘Let no pure Bhikkhus, O Bhikkhus, who have committed no offence, be asked for leave without object and reason. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you are (not) to ask for leave (without) having weighed (with your mind) the person (concerned).’"},{"ref":"15.143","t":"4. At that time the <em>Kh</em>abbaggiya Bhikkhus performed an unlawful official act before the Sa<em>m</em>gha."},{"ref":"15.144","t":"They told this thing to the Blessed One."},{"ref":"15.145","t":"‘Let no one, O Bhikkhus, perform unlawful acts before the Sa<em>m</em>gha. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"15.146","t":"They performed an unlawful act nevertheless."},{"ref":"15.147","t":"They told this thing to the Blessed One."},{"ref":"15.148","t":"‘I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being performed.’"},{"ref":"15.149","t":"5. At that time clever Bhikkhus protested at an unlawful act being performed by the <em>Kh</em>abbaggiya Bhikkhus. The <em>Kh</em>abbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows."},{"ref":"15.150","t":"They told this thing to the Blessed One."},{"ref":"15.151","t":"‘I allow you, O Bhikkhus, to express your opinion only (instead of protesting formally).’"},{"ref":"15.152","t":"They expressed their opinion in the presence of the said (Bhikkhus). The <em>Kh</em>abbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (them) with blows."},{"ref":"15.153","t":"They told this thing to the Blessed One."},{"ref":"15.154","t":"‘I prescribe, O Bhikkhus, that four or five persons may protest, that two or three may express their opinion, and that one person may determine (in his mind): “I do not think this right.”’"},{"ref":"15.155","t":"6. At that time the <em>Kh</em>abbaggiya Bhikkhus, when reciting the Pâtimokkha before the Sa<em>m</em>gha, intentionally recited it so that it could hot be heard."},{"ref":"15.156","t":"They told this thing to the Blessed One."},{"ref":"15.157","t":"‘Let not him who is to recite the Pâtimokkha, O Bhikkhus, intentionally recite it so that it cannot be heard. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"15.158","t":"7. At that time the reverend Udâyi, who had a crow’s voice, had the duty to recite the Pâtimokkha before the Sa<em>m</em>gha. Now the reverend Udâyi thought: ‘It has been prescribed by the ‘Blessed One that he who is to recite the Pâtimokkha, ought to recite it so that it may be heard; but I have a crow’s voice. Well, how am I to act?’"},{"ref":"15.159","t":"They told this thing to the Blessed One."},{"ref":"15.160","t":"‘I prescribe, O Bhikkhus, that he who is to recite the Pâtimokkha may endeavour to make it audible. If he endeavours (to do so), he is free from offence.’"},{"ref":"15.161","t":"8. At that time Devadatta recited the Pâtimokkha before an assembly in which laymen were present."},{"ref":"15.162","t":"They told this thing to the Blessed One."},{"ref":"15.163","t":"‘Let no one, O Bhikkhus, recite the Pâtimokkha before an assembly in which laymen are present. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"15.164","t":"9. At that time the <em>Kh</em>abbaggiya Bhikkhus recited the Pâtimokkha before the Sa<em>m</em>gha without being called upon (by the Thera)."},{"ref":"15.165","t":"They told this thing to the Blessed One."},{"ref":"15.166","t":"‘Let no one, O Bhikkhus, recite the Pâtimokkha before the Sa<em>m</em>gha without being called upon. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that the Thera is master of the Pâtimokkha.’"},{"ref":"15.167","t":"End of the Bhâ<em>n</em>avâra of the A<em>ññ</em>atitthiyas."},{"ref":"15.168","t":"17. 1. Then the Blessed One, after having dwelt near Râ<em>g</em>agaha as long as he thought fit, went forth on his pilgrimage to <em>K</em>odanâvatthu. Going from place to place on his pilgrimage, he came to <em>K</em>odanâvatthu. At that time there dwelt in a certain residence many Bhikkhus, the eldest of whom was an ignorant, unlearned person: he neither knew Uposatha, nor the Uposatha service, nor the Pâtimokkha, nor the recital of the Pâtimokkha."},{"ref":"15.169","t":"2. Now those Bhikkhus thought: ‘It has been prescribed by the Blessed One that the eldest Bhikku is master of the Pâtimokkha, and here the eldest of us is an ignorant, unlearned person: he neither knows Uposatha... nor the recital of the Pâtimokkha. Well, how are we to act?’"},{"ref":"15.170","t":"They told this thing to the Blessed One."},{"ref":"15.171","t":"‘I prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master of the Pâtimokkha.’"},{"ref":"15.172","t":"3. At that time there dwelt in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus: they neither knew Uposatha... nor the recital of the Pâtimokkha. They called upon the Thera: ‘May it please the Thera, reverend Sir, to recite the Pâtimokkha.’ He replied: ‘I am not competent to do so.’ They called upon the next eldest, &amp;c. He also replied, &amp;c. They called upon the third eldest, &amp;c. In this manner they called upon (all Bhikkhus) down to the youngest one: ‘May it please the reverend brother to recite the Pâtimokkha.’ He also replied: ‘I am not competent, venerable Sirs, to do so.’"},{"ref":"15.173","t":"They told this thing to the Blessed One."},{"ref":"15.174","t":"4, 5. ‘When, O Bhikkhus, in a certain residence, &amp;c.; in that case, O Bhikkhus, these Bhikkhus are instantly to send one Bhikkhu to the neighbouring residence (of Bhikkhus): “Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent.”’"},{"ref":"15.175","t":"6. Now the Bhikkhus thought: ‘By whom is (this Bhikkhu) to be sent?’"},{"ref":"15.176","t":"They told this thing to the Blessed One."},{"ref":"15.177","t":"‘I prescribe, O Bhikkhus, that the Thera is to give order to a young Bhikkhu.’"},{"ref":"15.178","t":"The young Bhikkhus, having received that order from the Thera, did not go."},{"ref":"15.179","t":"They told this thing to the Blessed One."},{"ref":"15.180","t":"‘Let no one who has been ordered by the Thera forbear to go, unless he be sick. He who does not go, commits a dukka<em>t</em>a offence.’"},{"ref":"15.181","t":"18. 1. Then the Blessed One, after having dwelt at <em>K</em>odanâvatthu as long as he thought fit, went back again to Râ<em>g</em>agaha. At that time the people asked the Bhikkhus who went about for alms: ‘What day of the half month is this, reverend Sirs?’ The Bhikkus replied: ‘We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘Those Sakyaputtiya Sama<em>n</em>as do not even know how to count (the days of) the half month; what good things else will they know?’"},{"ref":"15.182","t":"They told this thing to the Blessed One."},{"ref":"15.183","t":"‘I prescribe, O Bhikkhus, that you learn how to count (the days of) the half month.’"},{"ref":"15.184","t":"2. Now the Bhikkhus thought: ‘Who ought to learn to count (the days of) the half month?’"},{"ref":"15.185","t":"They told this thing to the Blessed One."},{"ref":"15.186","t":"‘I prescribe, O Bhikkhus, that you learn all of you to count (the days of) the half month.’"},{"ref":"15.187","t":"3. At that time the people asked the Bhikkhus who went about for alms: ‘How many Bhikkhus are there, reverend Sirs?’ The Bhikkhus replied: ‘We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘Those Sakyaputtiya Sama<em>n</em>as do not even know each other; what good things else will they know?’"},{"ref":"15.188","t":"They told this thing to the Blessed One."},{"ref":"15.189","t":"‘I prescribe, O Bhikkhus, that you count the Bhikkhus.’"},{"ref":"15.190","t":"4. Now the Bhikkhus thought: ‘At what time ought we to count the Bhikkhus?’"},{"ref":"15.191","t":"They told this thing to the Blessed One."},{"ref":"15.192","t":"‘I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day of Uposatha, either by way of (counting the single) troops (of which the assembly is composed), or that you take (each of you) a ticket (and count those tickets).’"},{"ref":"15.193","t":"19. At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village. They came back when the Pâtimokkha was being recited, or when it just had been recited."},{"ref":"15.194","t":"They told this thing to the Blessed One."},{"ref":"15.195","t":"‘I prescribe, O Bhikkhus, that you proclaim: “To-day is Uposatha.”’"},{"ref":"15.196","t":"Now the Bhikkhus thought: ‘Who is to proclaim so?’"},{"ref":"15.197","t":"They told this thing to the Blessed One."},{"ref":"15.198","t":"‘I prescribe, O Bhikkhus, that the Thera is to proclaim (the day of Uposatha) in due time.’"},{"ref":"15.199","t":"At that time a certain Thera did not think of it in due time."},{"ref":"15.200","t":"They told this thing to the Blessed One."},{"ref":"15.201","t":"‘I allow you, O Bhikkhus, to proclaim it also at meal time.’"},{"ref":"15.202","t":"(The Thera) did not think of it at meal time either."},{"ref":"15.203","t":"They told this thing to the Blessed One."},{"ref":"15.204","t":"‘I allow, O Bhikkhus, to proclaim it whenever (the Thera) thinks of it.’"},{"ref":"15.205","t":"20. 1. At that time the Uposatha hall in a certain residence was full of sweepings. The Bhikkhus who arrived there were annoyed, murmured, and became angry: ‘How can the Bhikkhus neglect to sweep the Uposatha hall?’"},{"ref":"15.206","t":"They told this thing to the Blessed One."},{"ref":"15.207","t":"‘I prescribe, O Bhikkhus; that you sweep the Uposatha hall.’"},{"ref":"15.208","t":"2. Now the Bhikkhus thought: ‘Well, who is to sweep the Uposatha hall?’"},{"ref":"15.209","t":"They told this thing to the Blessed One."},{"ref":"15.210","t":"‘I prescribe, O Bhikkhus, that the Thera is to Order a young Bhikkhu (to sweep the Uposatha hall). The young Bhikkhus, having received that order from the Thera, did not sweep it."},{"ref":"15.211","t":"They told this thing to the Blessed One."},{"ref":"15.212","t":"‘He who has been ordered by the Thera, ought not to forbear to sweep it, unless he be sick. He who does not sweep it, commits a dukka<em>t</em>a offence.’"},{"ref":"15.213","t":"3. At that time there were no seats prepared in the Uposatha hall. The Bhikkhus sat down on the ground. Their bodies and their robes became full of dust."},{"ref":"15.214","t":"They told this thing to the Blessed One."},{"ref":"15.215","t":"‘I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall.’"},{"ref":"15.216","t":"Now the Bhikkhus thought, &amp;c. (see § 2)."},{"ref":"15.217","t":"‘He who does not prepare (seats), commits a dukka<em>t</em>a offence.’"},{"ref":"15.218","t":"4. At that time there was no lamp in the Uposatha hall. The Bhikkhus in the darkness trod upon (each other’s) bodies and robes."},{"ref":"15.219","t":"They told this thing to the Blessed One."},{"ref":"15.220","t":"‘I prescribe, O Bhikkhus, that you light a lamp in the Uposatha hall.’"},{"ref":"15.221","t":"Now the Bhikkhus thought, &amp;c. (see § 2)."},{"ref":"15.222","t":"‘He who does not light (the lamp), commits a dukka<em>t</em>a offence.’"},{"ref":"15.223","t":"5. At that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. The incoming Bhikkhus were annoyed, murmured, and became angry: ‘How can the resident Bhikkhus neglect to provide for drink and to provide for food?’"},{"ref":"15.224","t":"They told this thing to the Blessed One. ~"},{"ref":"15.225","t":"‘I prescribe, O Bhikkhus, that you provide drink and food.’"},{"ref":"15.226","t":"Now the Bhikkhus thought, &amp;c. (see § 2)."},{"ref":"15.227","t":"‘He who does not provide for it, commits a dukka<em>t</em>a offence.’"},{"ref":"15.228","t":"21. 1. At that time many ignorant, unlearned Bhikkus who travelled to the (four) quarters (of the world) did not ask leave of their â<em>k</em>ariyas and upa<em>ggh</em>âyas (when going away)."},{"ref":"15.229","t":"They told this thing to the Blessed One."},{"ref":"15.230","t":"‘In case, O Bhikkhus, there are many ignorant, unlearned Bhikkhus who travel to the (four) quarters without asking leave of their â<em>k</em>ariyas and upa<em>ggh</em>âyas; such Bhikkhus ought to be asked by their â<em>k</em>ariyas and upa<em>ggh</em>âyas: “Where will you go? with whom will you go?” If those ignorant, unlearned Bhikkhus name other ignorant, unlearned Bhikkhus, their â<em>k</em>ariyas and upa<em>ggh</em>âyas ought not to allow them (to go); if they allow them, they commit a dukka<em>t</em>a offence. If those ignorant, unlearned Bhikkhus go without the permission of their â<em>k</em>ariyas and upa<em>ggh</em>âyas, they commit a dukka<em>t</em>a offence."},{"ref":"15.231","t":"2. ‘In case, O Bhikkhus, there dwell in a certain residence many ignorant, unlearned Bhikkhus who neither know Uposatha, nor the Uposatha service, nor the Pâtimokkha, nor the recital of the Pâtimokkha: now there arrives (at that place) another Bhikkhu who is erudite, who has studied the âgamas (i.e. the collections of Suttas), who knows the Dhamma, the Vinaya, the mâtikâ, who is wise, learned, intelligent, modest, conscientious, anxious for training; let those Bhikkhus, O Bhikkus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with. If they do not receive him kindly, or show no attention to him, or do not exchange (friendly) words with him, or do not provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with, they commit a dukka<em>t</em>a offence."},{"ref":"15.232","t":"3. ‘In case, O Bhikkhus, there dwell in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus who neither know Uposatha... nor the recital of the Pâtimokkha; let those Bhikkhus, O Bhikkhus, instantly send one Bhikkhu to the neighbouring residence (of Bhikkhus, saying), “Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the Pâtimokkha or the recital of the Pâtimokkha. If they do not go, they commit a dukka<em>t</em>a offence."},{"ref":"15.233","t":"4. ‘In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa in a certain residence who neither know, &amp;c. If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days’ time (saying), “Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought not to keep vassa in that residence. If they do, they commit a dukka<em>t</em>a offence.’"},{"ref":"15.234","t":"22. 1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Sa<em>m</em>gha will hold Uposatha.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a sick Bhikkhu, Lord, who is not present.’"},{"ref":"15.235","t":"‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his pârisuddhi. And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I declare my pârisuddhi, take my pârisuddhi, proclaim my pârisuddhi (before the fraternity).” Whether he express this by gesture (lit. by his body), or by word or by gesture and word, the pârisuddhi has been declared. If he does not express this by gesture, &amp;c. the pârisuddhi has not been declared."},{"ref":"15.236","t":"2. ‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: “If we move this sick person from his place, the sickness will increase, or he will die, “ let them not move the sick, O Bhikkhus, from his place; let the Sa<em>m</em>gha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukka<em>t</em>a offence."},{"ref":"15.237","t":"3. ‘If he who has been charged with the pârisuddhi, O Bhikkhus, leaves the place at once, after the pârisuddhi has been entrusted (to him), the pârisuddhi ought to be declared to another. If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, returns to the world at once; or dies; or admits that he is a sâma<em>n</em>era; or that he has abandoned the precepts; or that he has become guilty of an extreme offence; or that he is mad; or that his mind is unhinged; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence; or to renounce a false doctrine; or that he is a eunuch; or that he has furtively attached himself (to the Sa<em>m</em>gha); or that he is gone over to the Titthiyas; or that he is an animal; or that he is guilty of matricide; or that he is guilty of parricide; or that he has murdered an Arahat; or that he has violated a Bhikkhunî; or that he has caused a schism among the Sa<em>m</em>gha; or that he has shed (a Buddha’s) blood; or that he is a hermaphrodite: (in these cases) the pârisuddhi ought to be entrusted to another one."},{"ref":"15.238","t":"4. ‘If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, and whilst he is on his way (to the assembly), leaves the place, or returns to the world, or dies, or admits that he is a sâma<em>n</em>era, &amp;c. or admits that he is a hermaphrodite, the pârisuddhi has not been conveyed (to the Sa<em>m</em>gha). If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, having arrived with the fraternity, leaves the place, or dies, &amp;c. the pârisuddhi has been conveyed. If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, though he reaches the assembly, does not proclaim (the pârisuddhi he is charged with) because he falls asleep, or by carelessness, or because he attains (meditation), the pârisuddhi has been conveyed, and there is no offence on the part of him who has been charged with the pârisuddhi. If he who has been charged, &amp;c. intentionally omits to proclaim (the pârisuddhi), the pârisuddhi has been conveyed, but he who has been charged with the pârisuddhi is guilty of a dukka<em>t</em>a offence.’"},{"ref":"15.239","t":"23. Then the Blessed One thus addressed the Bhikkus: ‘Assemble, O Bhikkhus, the Sa<em>m</em>gha will perform an (official) act.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘there is a sick Bhikkhu, Lord, who is not present.’"},{"ref":"15.240","t":"‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his consent (to the act to be performed), &amp;c. I prescribe, O Bhikkhus, that on the day of Uposatha he who declares his pârisuddhi is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the Sa<em>m</em>gha (and for the validity of its acts)."},{"ref":"15.241","t":"24. 1. At that time relations of a certain Bhikkhu seized him on the day of Uposatha."},{"ref":"15.242","t":"They told this thing to the Blessed One."},{"ref":"15.243","t":"‘In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by relations of his, let the Bhikkhus say to those relations: “Pray, friends, let this Bhikkhu free for a moment until this Bhikkhu has held Uposatha.”"},{"ref":"15.244","t":"2. ‘If they succeed in this way, well and good. If they do not succeed, let the Bhikkhus say to those relations: “Pray, friends, stand apart for a moment, until this Bhikkhu has declared his pârisuddhi.” If they succeed, well and good. If they do not succeed, let the Bhikkhus say to those relations: “Pray, friends, take this Bhikkhu for a moment outside the boundary, until the Sa<em>m</em>gha has held Uposatha.” If they succeed, well and good. If they do not succeed, in no case is Uposatha to be held by an assembly that is incomplete. Should it be so held, (each Bhikkhu in the assembly) is guilty of a dukka<em>t</em>a offence."},{"ref":"15.245","t":"3. ‘In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by kings, by robbers, by rascals, by hostile Bhikkhus, &amp;c.’"},{"ref":"15.246","t":"25. 1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Sa<em>m</em>gha has duties (official acts) to perform.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a mad Bhikkhu, Lord, called Gagga, who is not present.’ ‘There are, O Bhikkhus, two sorts of madmen: There is one mad Bhikkhu who now remembers the Uposatha, now does not remember it, who now remembers official acts (of the Order), now does not remember them, (and) there is (another mad Bhikkhu) who does not remember them; one who now goes to Uposatha, now does not go, who now goes to official acts, now does not go, (and another) who does not go."},{"ref":"15.247","t":"2. ‘Now, O Bhikkhus, that madman that now remembers, &amp;c. that now goes to, &amp;c. to such a madman I prescribe that you grant ummattakasammuti (i.e. the madman’s leave)."},{"ref":"15.248","t":"3. ‘And you ought, O Bhikkhus, to grant it in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. Gagga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &amp;c. now goes to, &amp;c.; if the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha grant ummattakasammuti to the mad Bhikkhu Gagga: let the Bhikkhu Gagga remember or not remember Uposatha, remember or not remember official acts (of the Order), let him go to Uposatha or not go, let him go to official acts or not go: (in every case) it may be free to the Sa<em>m</em>gha to hold Uposatha and to perform, official acts with Gagga as well as without Gagga. This is the <em>ñ</em>atti."},{"ref":"15.249","t":"4. ‘“Let the Sa<em>m</em>gha, &amp;c. Gagga, a mad Bhikkhu, &amp;c.; the Sa<em>m</em>gha grants, &amp;c. Thus I understand.”’"},{"ref":"15.250","t":"26. 1. At that time four Bhikkhus dwelt in a certain residence (of Bhikkhus) on the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed the holding of Uposatha, and we are (only) four persons. Well, how are we to hold Uposatha?’"},{"ref":"15.251","t":"They told this thing to the Blessed One."},{"ref":"15.252","t":"‘I prescribe, O Bhikkhus, that four (Bhikkhus) may recite the Pâtimokkha.’"},{"ref":"15.253","t":"2. At that time three Bhikkhus dwelt in a certain residence (of Bhikkhus) at the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed to four (Bhikkhus) the reciting of the Pâtimokkha, and we are (only) three persons: &amp;c. ‘I prescribe, O Bhikkhus, that three Bhikkhus may hold pârisuddhi-uposatha."},{"ref":"15.254","t":"3. ‘And it ought to be held in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before those Bhikkhus: “Let the reverend brethren hear me. To-day is Uposatha, the fifteenth (day of the half month). If the reverend brethren are ready, let us hold pârisuddhi-uposatha with each other.” Let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: “I am pure, friends, understand that I am pure, &amp;c.”"},{"ref":"15.255","t":"4. ‘Let (each) younger Bhikkhu (in his turn) adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: “I am pure, reverend Sirs, &amp;c:”’"},{"ref":"15.256","t":"5. At that time two Bhikkhus dwelt in a certain residence on the day of Uposatha. Now these Bhikkus thought: ‘The Blessed One has prescribed to four (Bhikkhus) the reciting of the Pâtimokkha, to three (Bhikkhus) the holding of pârisuddhi-uposatha, and we are (only) two persons, ‘ &amp;c."},{"ref":"15.257","t":"‘I prescribe, O Bhikkhus, that two persons may hold pârisuddhi-uposatha.’"},{"ref":"15.258","t":"6, 7. ‘And it ought to be held in this way: Let the senior Bhikkhu, &amp;c.’"},{"ref":"15.259","t":"8. At that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. Now this Bhikkhu thought, &amp;c."},{"ref":"15.260","t":"9. ‘In case there dwell, O Bhikkhus, in a certain residence on the day of Uposatha a single Bhikkhu; let that Bhikkhu; O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Uposatha with them; if they do not come, let him fix his mind upon the thought: “To-day is my Uposatha.” If he does not fix his mind upon this thought, he commits a dukka<em>t</em>a offence."},{"ref":"15.261","t":"10. ‘Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the pârisuddhi of one (to their assembly), and recite the Pâtimokkha by three; If they do, they commit a dukka<em>t</em>a offence."},{"ref":"15.262","t":"‘Now, O Bhikkhus, where three Bhikkhus dwell (together), they must not convey the pârisuddhi of one (to their assembly), and hold pârisuddhi-uposatha by two. If they do, they commit a dukka<em>t</em>a offence."},{"ref":"15.263","t":"‘Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the pârisuddhi of the other one, and fix (only) his thoughts (upon the Uposatha). If he does, he commits a dukka<em>t</em>a offence.’"},{"ref":"15.264","t":"27. 1. At that time a certain Bhikkhu was guilty of an offence on the day of Uposatha. Now this Bhikku thought: ‘The Blessed One has prescribed: “Uposatha is not to be held by a Bhikkhu who is guilty of an offence.” Now I am guilty of an offence. What am I to do?’"},{"ref":"15.265","t":"They told this thing to the Blessed One."},{"ref":"15.266","t":"‘In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Uposatha; let that Bhikku, O Bhikkhus, go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I have committed, friend, such and such an offence; I confess that offence.” Let the other say: “Do you see it?” “Yes, I see it.” “Refrain from it in future.”"},{"ref":"15.267","t":"2. ‘In case, O Bhikkhus, there be a Bhikkhu on the day of Uposatha who feels doubt with regard to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &amp;c. (§ 1), and say: “I feel doubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Uposatha and hear the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.’"},{"ref":"15.268","t":"3, At that time the <em>Kh</em>abbaggiya Bhikkhus confessed in common an offence (shared by them all)."},{"ref":"15.269","t":"They told this thing to the Blessed One."},{"ref":"15.270","t":"‘You ought not, O Bhikkhus, to confess an offence in common, He who does so, commits a dukka<em>t</em>a offence.’"},{"ref":"15.271","t":"At that time the <em>Kh</em>abbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus)."},{"ref":"15.272","t":"They told this thing to the Blessed One."},{"ref":"15.273","t":"‘You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukka<em>t</em>a offence.’"},{"ref":"15.274","t":"4. At that time a certain Bhikkhu remembered an offence, while Pâtimokkha was being recited. Now this Bhikkhu thought: ‘The Blessed One has prescribed: “Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence.” Now I am guilty of an offence. What am I to do?’"},{"ref":"15.275","t":"They told this thing to the Blessed One."},{"ref":"15.276","t":"‘In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Pâtimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: “I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence.” Having spoken thus, &amp;c. (§ 2)."},{"ref":"15.277","t":"5. ‘In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while Pâtimokkha is being recited, &amp;c. (§§ 2, 4).’"},{"ref":"15.278","t":"6. At that time the whole Sa<em>m</em>gha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Sa<em>m</em>gha is guilty of a common offence. What are we to do?’"},{"ref":"15.279","t":"They told this thing to the Blessed One."},{"ref":"15.280","t":"‘In case, O Bhikkhus, the whole Sa<em>m</em>gha in a certain residence is guilty of a common offence on the day of Uposatha; let those Bhikkhus, O Bhikkus, send instantly one Bhikkhu to the neighbouring residence of Bhikkhus (saying), “Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.”"},{"ref":"15.281","t":"7. ‘If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. This whole Sa<em>m</em>gha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him.” (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause."},{"ref":"15.282","t":"8. ‘In case, O Bhikkhus, the whole Sa<em>m</em>gha in a certain residence feels doubt with regard to a common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. This whole Sa<em>m</em>gha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence.” (One of the Bhikkhus) having spoken thus, &amp;c."},{"ref":"15.283","t":"9. ‘In case, O Bhikkhus, in a certain residence the Sa<em>m</em>gha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &amp;c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days’ time: “Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.”’"},{"ref":"15.284","t":"10. At that time the whole Sa<em>m</em>gha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &amp;c. (see cha. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him: ‘He who does such and such a thing, friend, what sort of offence does he commit?’"},{"ref":"15.285","t":"11. He replied: ‘He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence.’ The other replied: ‘Not I myself alone, friend, am guilty of that offence; this whole Sa<em>m</em>gha is guilty of that offence.’ He said: ‘What is it to you, friend, whether another is guilty or guiltless? Come, friend, atone for your own offence.’"},{"ref":"15.286","t":"12. Now this Bhikkhu, after having atoned for that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence); having gone to them, he said to those Bhikkhus: ‘He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence.’ Now those Bhikkhus refused to atone for that offence by that Bhikkhu’s advice."},{"ref":"15.287","t":"They told this thing to the Blessed One."},{"ref":"15.288","t":"13, 14. ‘In case, O Bhikkhus, the whole Sa<em>m</em>gha in a certain residence is guilty of a common offence, &amp;c. (§§ 10, 11) —"},{"ref":"15.289","t":"15. ‘If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus: “He who does, &amp;c.” and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu’s advice, well and good; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like.’"},{"ref":"15.290","t":"End of the Bhâ<em>n</em>avâra on <em>K</em>odanâvatthu."},{"ref":"15.291","t":"28. 1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and recited the Pâtimokkha. While they were reciting the Pâtimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived."},{"ref":"15.292","t":"They told this thing to the Blessed one."},{"ref":"15.293","t":"2. ‘In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &amp;c. (§ 1); while they are reciting the Pâtimokkha, other resident Bhikkhus, a greater number, arrive; let those Bhikkhus, O Bhikkhus, recite the Pâtimokkha again; they who have recited it, are free from guilt."},{"ref":"15.294","t":"3. In case, O Bhikkhus, there assemble, &amp;c.; while they are reciting the Pâtimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Pâtimokkha) that has been recited, has been correctly recited; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt."},{"ref":"15.295","t":"‘In case, O Bhikkhus, there assemble, &amp;c.; while they are reciting the Pâtimokkha, other resident Bhikkhus, a smaller number, arrive, &amp;c."},{"ref":"15.296","t":"4. ‘In case, O Bhikkhus, there assemble, &amp;c.; when they have just finished the recital of the Pâtimokkha, other resident Bhikkhus, &amp;c."},{"ref":"15.297","t":"5. ‘In case, O Bhikkhus, there assemble, &amp;c.; when they have just finished the recital of the Pâtimokkha, and the assembly has not yet risen, other resident Bhikkhus, &amp;c."},{"ref":"15.298","t":"6. ‘In case, O Bhikkhus, there assemble, &amp;c.; when they have just finished the recital of the Pâtimokkha, and a part of the assembly has risen, &amp;c."},{"ref":"15.299","t":"7. ‘In case, O Bhikkhus, there assemble, &amp;c.; when they have just finished the recitation of the Pâtimokkha, and the whole assembly has risen, &amp;c.’"},{"ref":"15.300","t":"End of the fifteen cases in which there is no offence."},{"ref":"15.301","t":"29. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Pâtimokkha, &amp;c.’"},{"ref":"15.302","t":"End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness."},{"ref":"15.303","t":"30. ‘In case, O Bhikkhus, there assemble, &amp;c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Pâtimokkha, &amp;c.’"},{"ref":"15.304","t":"End of the fifteen cases of the Bhikkhus who feel doubt."},{"ref":"15.305","t":"31. ‘In case, O Bhikkhus, there assemble, &amp;c.; they know that there are other resident Bhikkhus absent. (Thinking): “We are competent to hold Uposatha, we are not incompetent, “ they abandon themselves to misbehaviour, hold Uposatha, and recite the Pâtimokkha, &amp;c.’"},{"ref":"15.306","t":"End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour."},{"ref":"15.307","t":"32. ‘In case, O Bhikkhus, there assemble, &amp;c.; they know that there are other resident Bhikkhus absent. They perish and become ruined, saying, “What are those people to us?” and risking a schism (among the fraternity), they hold Uposatha and recite the Pâtimokkha, &amp;c.’"},{"ref":"15.308","t":"End of the fifteen cases of the Bhikkhus risking a schism."},{"ref":"15.309","t":"End of the seventy-five cases."},{"ref":"15.310","t":"33. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &amp;c. who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &amp;c. have entered within the boundary.’"},{"ref":"15.311","t":"Thus a hundred and seventy-five systems of triads are produced which refer to resident and resident Bhikkhus. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkus. By putting these words (successively) into the peyyâla, seven hundred triands are produced."},{"ref":"15.312","t":"34. 1. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth; if the number of the resident Bhikkhus is greater, the incoming Bhikkhu ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus."},{"ref":"15.313","t":"2. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth; if, &amp;c. (§ 1)."},{"ref":"15.314","t":"1. 3. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &amp;c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary."},{"ref":"15.315","t":"4. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkus to their communion or go outside the boundary. If their number is equal, &amp;c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there)."},{"ref":"15.316","t":"5. ‘ In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the characteristics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells; seeing this, they begin to doubt: “Are there here any resident Bhikkhus or are there not?”"},{"ref":"15.317","t":"6. ‘Being doubtful they do not search, having not searched they hold Uposatha: this is a dukka<em>t</em>a offence. Being doubtful they search, searching they do not see them, not seeing them they hold Uposatha: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha together: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha apart: this is a dukka<em>t</em>a offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined, saying, “What are those people to us?” and risking a schism, they hold Uposatha: this is a thulla<em>kk</em>aya (grave) offence."},{"ref":"15.318","t":"7. ‘In case, O Bhikkhus, the incoming Bhikkhus hear the signs &amp;c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &amp;c. (§§ 5, 6)."},{"ref":"15.319","t":"8. ‘In case, O Bhikkhus, the resident Bhikkhus see the signs &amp;c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about; seeing this they begin to doubt, &amp;c."},{"ref":"15.320","t":"9. ‘In case, O Bhikkhus, the resident Bhikkhus hear the signs &amp;c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, &amp;c."},{"ref":"15.321","t":"10. ‘In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different district; they take them as belonging to the same district; taking them as belonging to the same district they do not ask; having not asked, they hold Uposatha together: (in this case) they are free from offence. They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together: this is a dukka<em>t</em>a offence. They ask, &amp;c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence."},{"ref":"15.322","t":"11. ‘In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district; taking them, &amp;c. they do not ask; having not asked, they hold Uposatha together: this is a dukka<em>t</em>a offence. They ask; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart: this is a dukka<em>t</em>a offence. They ask, &amp;c. (as in the last case), they hold Uposatha together: (in this case) they are free from offence."},{"ref":"15.323","t":"12. ‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different district, &amp;c. (see § 10)."},{"ref":"15.324","t":"13. ‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same district, &amp;c. (see § 11).’"},{"ref":"15.325","t":"35. 1. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Sa<em>m</em>gha or in a case of danger. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &amp;c. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence or non-residence in which no Bhikkhus are, except, &amp;c."},{"ref":"15.326","t":"2. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &amp;c. to a non-residence, &amp;c. to a residence or non-residence in which no Bhikkhus are, except, &amp;c."},{"ref":"15.327","t":"3. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &amp;c. to a non-residence, &amp;c. to a residence or non-residence in which no Bhikkhus are, except, &amp;c."},{"ref":"15.328","t":"4. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkus belong to a different district, except, &amp;c."},{"ref":"15.329","t":"5. ‘You may go, O Bhikkhus, on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkus belong to the same district, and if you know: “I can attain that place to-day.” You may, &amp;c.’"},{"ref":"15.330","t":"36. 1. ‘ Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukka<em>t</em>a offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ, a sâma<em>n</em>era, a sâma<em>n</em>erî, one who has abandoned the precepts, one who is guilty of an extreme offence. He who does, commits a dukka<em>t</em>a offence."},{"ref":"15.331","t":"2. ‘Let no one, O Bhikklius, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law."},{"ref":"15.332","t":"3, ‘Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Sa<em>m</em>gha), &amp;c. {see cha. 3), before a hermaphrodite. He who does, commits a dukka<em>t</em>a offence."},{"ref":"15.333","t":"4. ‘Let no one, O Bhikkhus, hold Uposatba by (accepting) the pârisuddhi declaration of a pârivâsika, except if the assembly has not yet risen (at the time when the pârisuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Sa<em>m</em>gha.’"},{"ref":"15.334","t":"End of the third Bhâ<em>n</em>avâra in the Uposathakhandhaka."},{"sp":"HDR","t":"THIRD KHANDHAKA."},{"ref":"16.1","t":"(RESIDENCE DURING THE RAINY SEASON, VASSA.)"},{"ref":"16.2","t":"1. 1. At that time the Blessed One dwelt at Râ<em>g</em>agaha, in the Ve<em>l</em>uvana, in the Kalandakanivâpa. At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season."},{"ref":"16.3","t":"2. People were annoyed, murmured, and became angry, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as go on their travels alike during winter, summer, and the rainy season? They crush the green herbs, they hurt vegetable life, they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in? shall the birds make their nests on the summits of the trees, and retire during the rainy season, and arrange themselves places to live in; and yet the Sakyaputtiya Sama<em>n</em>as go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things?’"},{"ref":"16.4","t":"3. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that you enter upon Vassa.’"},{"ref":"16.5","t":"2. 1. Now the Bhikkhus thought: ‘When are we to enter upon Vassa?’"},{"ref":"16.6","t":"They told this thing to the Blessed One."},{"ref":"16.7","t":"‘I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season.’"},{"ref":"16.8","t":"2. Then the Bhikkhus thought: ‘How many periods are there for entering upon Vassa?’"},{"ref":"16.9","t":"They told this thing to the Blessed One."},{"ref":"16.10","t":"‘There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the full moon of Âsâ<em>lh</em>a (June-July); the later, a month after the full moon of Âsâ<em>lh</em>a. These, O Bhikkhus, are the two periods for entering upon Vassa..’"},{"ref":"16.11","t":"3. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus, having entered upon Vassa, went on their travels during the period of Vassa. People were annoyed, murmured, and became angry (saying), ‘How can the Sakyaputtiya Sama<em>n</em>as go on their travels alike during winter, summer, and the rainy season,. (&amp;c. as in cha. 2, down to:) and destroy the life of many small living things?’"},{"ref":"16.12","t":"2. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the <em>Kh</em>abbaggiya Bhikkhus, having entered upon Vassa, go on their travels during the period of Vassa?’"},{"ref":"16.13","t":"These Bhikkhus told this thing to the Blessed One."},{"ref":"16.14","t":"In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:"},{"ref":"16.15","t":"‘Let no one, O Bhikkhus, who has entered upon Vassa, go on his travels before he has kept Vassa during the earlier or during the later three months. He who does so, commits a dukka<em>t</em>a offence.’"},{"ref":"16.16","t":"4. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus were not willing to enter upon Vassâ."},{"ref":"16.17","t":"They told this thing to the Blessed One."},{"ref":"16.18","t":"‘Let no one, O Bhikkhus, forbear to enter upon Vassa. He who does not enter upon Vassa, commits a dukka<em>t</em>a offence.’"},{"ref":"16.19","t":"2. At that time the <em>Kh</em>abbaggiya Bhikkhus, who were not willing to enter upon Vassa on the prescribed day, purposely left the district (where they were living)."},{"ref":"16.20","t":"They told this thing to the Blessed One."},{"ref":"16.21","t":"‘Let no one, O Bhikkhus, purposely leave the district (where he is living), because he is not willing to enter upon Vassa on the prescribed day. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.22","t":"3. At that time the Magadha king Seniya Bimbisâra, who wished that the Vassa period might be postponed, sent a messenger to the Bhikkhus: ‘What if their reverences were to enter upon Vassa on the next full moon day?’"},{"ref":"16.23","t":"They told this thing to the Blessed One."},{"ref":"16.24","t":"‘I prescribe, O Bhikkhus, that you obey kings.’"},{"ref":"16.25","t":"5. 1. And the Blessed One, after having resided at Râ<em>g</em>agaha as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There, at Sâvatthi, the Blessed One dwelt in the <em>G</em>etavana, the garden of Anâthapi<em>nd</em>ika."},{"ref":"16.26","t":"At that time an upâsaka (lay devotee) named Udena, in the Kosala country, had a Vihâra built for the Sa<em>m</em>gha. He sent a messenger to the Bhikkhus (saying), ‘Might their reverences come hither; I desire to bestow gifts (on the Sa<em>m</em>gha) and to hear the Dhamma and to see the Bhikkhus.’"},{"ref":"16.27","t":"2. The Bhikkhus replied: ‘The Blessed One has prescribed, friend, that no one who has entered upon Vassa, may go on a journey before he has kept Vassa during the earlier or during the later three months. Let the upâsaka Udena wait so long as the Bhikkhus keep their Vassa residence; when they have finished Vassa, they will go. But if there is any urgent necessity, let him dedicate the Vihâra in presence of the Bhikkhus who reside there.’"},{"ref":"16.28","t":"3. The upâsaka Udena was annoyed, murmured, and became angry (saying), ‘How can their reverences, when I send for them, refuse to come? I am a giver and a doer (of good works), and do service to the fraternity.’ Some Bhikkhus heard the upâsaka Udena, who was annoyed, &amp;c."},{"ref":"16.29","t":"These Bhikkhus told the thing to the Blessed One."},{"ref":"16.30","t":"4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:"},{"ref":"16.31","t":"‘I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of the following seven classes: Bhikkhus, Bhikkhunîs, sikkharnânâs. sâma<em>n</em>eras, sâma<em>n</em>erîs, lay devotees, female lay devotees. I allow you, O Bhikkhus, to go, if the thing (you go for) can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of these seven classes. Within seven days you ought to return."},{"ref":"16.32","t":"5. ‘In case, O Bhikkhus, an upâsaka has built a Vihâra for the Sa<em>m</em>gha. If he sends a messenger to the Bhikkhus (saying), “Might their reverences come hither; I desire to bestow gifts (on them) and to hear the Dhamma and to see the Bhikkhus, “ you ought to go, O Bhikkhus, if the affair for which you go can be accomplished in seven days, and if he sends for you, but not if he does not send for you. Within seven days you ought to return."},{"ref":"16.33","t":"6. ‘In case, O Bhikkhus, an upâsaka has built for the Sa<em>m</em>gha an a<em>ddh</em>ayoga. has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a warehouse, a privy, a place to walk in, a house to walk in, a well, a well house, a <em>g</em>antâghara, a <em>g</em>antâghara room, a lotus-pond, a pavilion, a park, or has prepared the site for a park. If he sends a messenger to the Bhikkhus,.. (&amp;c. as in § 5, down to the end of the section)."},{"ref":"16.34","t":"7. ‘In case, O Bhikkhus, an upâsaka has built for a number of Bhikkhus an a<em>ddh</em>ayoga.... (&amp;c. as in § 6 to the end of the section),.. for one Bhikkhu a Vihâra, an a<em>ddh</em>ayoga, a storied house.... (&amp;c. as in § 6 to the end)."},{"ref":"16.35","t":"8. ‘In case, O Bhikkhus, an upâsaka has built for the sisterhood of Bhikkhunîs, &amp;c. for a number of Bhikkhunîs, for one Bhikkhunî, for a number of sikkhamânâs, for one sikkhamânâ, for a number of sâma<em>n</em>eras, for one sâma<em>n</em>era, for a number of sâma<em>n</em>erîs, for one sâma<em>n</em>erî a Vihâra, &amp;c. If he sends a messenger to the Bhikkhus, &amp;c."},{"ref":"16.36","t":"9. ‘In case, O Bhikkhus, an upâsaka has built for his own use a residence, a sleeping room, a stable, a tower, a one-peaked building, a shop, a boutique, a storied house, an attic, a cave, a cell, a store-room, a refectory, a fire-room, a kitchen, a privy, a place to walk in, a house to walk in, a well, a well house, a <em>g</em>antâghara, a <em>g</em>antâghara room, a lotus-pond, a pavilion, a park, or has prepared the site for a park; or that his son is to choose a consort; or that his daughter is to choose a consort; or that he is sick; or that he knows how to recite a celebrated suttanta. If he sends a messenger to the Bhikkhus (saying), “Might their reverences come and learn this suttanta; otherwise this suttanta will fall into oblivion;” — or if he has any other business or any work to be done; and if he sends a messenger to the Bhikkhus (saying), “Might their reverences come hither” (&amp;c.) then you ought to go (&amp;c. as in § 5, down to:) you ought to return."},{"ref":"16.37","t":"10-12. ‘In case, O Bhikkhus, an upâsikâ has built a Vihâra for the Sa<em>m</em>gha (&amp;c. as in §§ 5-9)."},{"ref":"16.38","t":"13. ‘In case, O Bhikkhus, a Bhikkhu has built, &amp;c. a Bhikkhunî, a sikkharnânâ, a sâma<em>n</em>era, a sâma<em>n</em>erî has built for the Sa<em>m</em>gha, for a number of Bhikkhus, for one Bhikkhu, for the sisterhood of Bhikkhunîs, for one sâma<em>n</em>erî, for his own use, a Vihâra (&amp;c. as in § 8).’"},{"ref":"16.39","t":"6. 1. At that time a certain Bhikkhu was sick. He sent a messenger to the Bhikkhus (saying), ‘I am sick; might the Bhikkhus come to me; I long for the Bhikkhus’ coming.’"},{"ref":"16.40","t":"They told this thing to the Blessed One."},{"ref":"16.41","t":"‘I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of the following five classes: Bhikkhus, Bhikkhunîs, sikkhamânâs, sâma<em>n</em>eras, and sâma<em>n</em>erîs. I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return."},{"ref":"16.42","t":"2. ‘In case, O Bhikkhus, a Bhikkhu is sick. If he sends a messenger to the Bhikkhus (saying), “I am sick; might the Bhikkhus come to me; I long for the Bhikkhus’ coming, “ you ought to go, O Bhikkhus, if the thing can be accomplished in seven days, even if he had not sent for you, much more when he has sent (saying to yourselves): “I will try to get food for the sick, or food for the tender of the sick, or medicine for the sick, or I will ask him (questions referring to the Dhamma), or nurse him.” Within seven days you ought to return."},{"ref":"16.43","t":"3. ‘In case, O Bhikkhus, inward struggles have befallen a Bhikkhu. If he sends a messenger to the Bhikkhus: “Inward struggles have befallen me; might the Bhikkhus come to me; I long for the Bhikkhus’ coming, “ you ought to go.... (&amp;c. as in § 2, down to); (saying to yourselves): “I will try to appease those struggles, or cause them to be appeased (by another), or compose him by religious conversation.” Within seven days you ought to return."},{"ref":"16.44","t":"4. ‘In case, O Bhikkhus, a Bhikkhu in whose mind doubts of conscience have arisen sends.... (&amp;c. as in § 3, down to): (saying to yourselves): “I will try to dispel those doubts, or cause them to be dispelled) or compose him by religious conversation.” Within seven days you ought to return."},{"ref":"16.45","t":"5. ‘In case, O Bhikkhus, a Bhikkhu takes to a false doctrine. If he sends.... (&amp;c. down to): (saying to yourselves): “I will discuss that false doctrine, or cause another to discuss it, or compose (that Bhikkhu) by religious conversation.” Within seven days you ought to return."},{"ref":"16.46","t":"6. ‘In case, O Bhikkhus, a Bhikkhu is guilty of a grave offence and ought to be sentenced to parivâsa discipline. If he sends.... (&amp;c. down to): (saying to yourselves): “I will take care that he may be sentenced to parivâsa discipline, or I will propose the resolution (to the assembly), or I will help to complete the quorum (required for passing the sentence of parivâsa):’ Within seven days you ought to return."},{"ref":"16.47","t":"7. ‘In case, O Bhikkhus, a Bhikkhu ought to be sentenced to recommence penal discipline. If he sends.... (&amp;c. as in § 6, down to the end of the section )."},{"ref":"16.48","t":"8. ‘In case, O Bhikkhus, a Bhikkhu ought to have the mânatta discipline imposed upon him. If he sends.... (&amp;c.) as in § 6, down to the end of the section)."},{"ref":"16.49","t":"9. ‘In case, O Bhikkhus, a Bhikkhu (having duly undergone penal discipline) ought to be rehabilitated. If he sends.... (&amp;c. as in § 6)."},{"ref":"16.50","t":"10. ‘In case, O Bhikkhus, the Sa<em>m</em>gha is going to proceed against a Bhikkhu by the ta<em>gg</em>aniyakamma, or the nissaya, or the pabbâ<em>g</em>aniyakamma) or the pa<em>t</em>isâra<em>n</em>iyakamma, or the ukkhepaniyakamma. If that Bhikkhu sends a messenger to the Bhikkhus (saying), “The Sa<em>m</em>gha is going to proceed against me; might the Bhikkhus come to me; I long for the Bhikkhus’ coming, “ you ought to go.... (&amp;c. as in § 2, down to): (saying to yourselves): “What can be done in order that the Sa<em>m</em>gha may not proceed (against that Bhikkhu) or may mitigate the proceeding?” Within seven days you ought to return."},{"ref":"16.51","t":"11. ‘Or the Sa<em>m</em>gha has instituted a proceeding against him, the ta<em>gg</em>aniyakamma.... (&amp;c. down to):.... or the ukkhepaniyakamma; if he sends a messenger to the Bhikkhus: “The Sa<em>m</em>gha has instituted a proceeding against me; might the Bhikkhus come to me; I long for the Bhikkhus’ coming, “ you ought to go.... (&amp;c. as in § 3, down to): (saying to yourselves): “What can be done in order that this Bhikkhu may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Sa<em>m</em>gha may revoke its sentence?” Within seven days you ought to return."},{"ref":"16.52","t":"12-15. ‘In case, O Bhikkhus, a Bhikkhunî is sick, &amp;c."},{"ref":"16.53","t":"16. ‘In case, O Bhikkhus, a Bhikkhunî is guilty of a grave offence and ought to be sentenced to mânatta discipline. If she sends.... (as in § 3, down to):.... (saying to yourselves): “I will take care that she may be sentenced to mânatta discipline.” Within seven days you ought to return."},{"ref":"16.54","t":"17. ‘In case, O Bhikkhus, a Bhikkhunî ought to be sentenced to recommence penal discipline.... (&amp;c. as in § 7)."},{"ref":"16.55","t":"18. ‘In case, O Bhikkhus, a Bhikkhunî who is to be rehabilitated.... (&amp;c. as in § 9)."},{"ref":"16.56","t":"19. ‘In case, O Bhikkhus, the Sa<em>m</em>gha is going to proceed against a Bhikkhunî by the ta<em>gg</em>aniyakamma.... (&amp;c. as in § 10)."},{"ref":"16.57","t":"20. ‘Or the Sa<em>m</em>gha has instituted a proceeding against her.... (&amp;c. as in § 11)."},{"ref":"16.58","t":"21, 22. ‘In case, O Bhikkhus, a sikkhamânâ is sick.... (&amp;c. see §§ 2-5)."},{"ref":"16.59","t":"‘In case, O Bhikkhus, a sikkhamânâ has violated the precepts (in which she is trained). If she sends.... (&amp;c. as in § 3, down to): (saying to yourselves): “I will take care that she may take upon herself the precepts (again).” Within seven days you ought to return."},{"ref":"16.60","t":"23. ‘In case, O Bhikkhus, a sikkhamânâ desires to receive the upasampadâ ordination. If she sends, &amp;c.... you ought to go (saying to yourselves): “I will take care that she may receive the upasampadâ ordination, or I will proclaim the formula (of ordination before the assembly), or I will help to complete the quorum.” Within seven days you ought to return."},{"ref":"16.61","t":"24, 25. ‘In case, O Bhikkhus, a sâma<em>n</em>era is sick (&amp;c. as in §§ 2-5).... a sâma<em>n</em>era desires to ask concerning Vassa. If he sends.... (saying to yourselves): “I will ask him or I will tell it to him.” Within seven days you ought to return."},{"ref":"16.62","t":"26. ‘In case, O Bhikkhus, a sâma<em>n</em>era who desires to receive the upasampadâ ordination (&amp;c. see § 23)."},{"ref":"16.63","t":"27, 28. ‘In case, O Bhikkhus, a sâma<em>n</em>erî is sick (&amp;c. see §§ 24-25)."},{"ref":"16.64","t":"29. ‘In case, O Bhikkhus, a sâma<em>n</em>erî desires to take upon herself the precepts. If she sends.... &amp;c. you should go (saying to yourselves): “I will take care that she may take upon herself the precepts.” Within seven days you ought to return.’"},{"ref":"16.65","t":"7. 1. At that time the mother of a Bhikkhu was sick. She sent a messenger to her son (saying), ‘I am sick; might my son come to me; I long for my son’s coming.’ Now that Bhikkhu thought: ‘The Blessed One has allowed (a Bhikkhu) to go, if the affair for which he goes can be accomplished within seven days, and if he is sent for, but not if he is not sent for, by a person of any one of the seven classes; (and he has also allowed to go), if the thing he goes for can be accomplished within seven days, even if he is not sent for, and much more if he is sent for, by a person of any one of the five classes. Now my mother is sick; she is not a lay-devotee (upasikâ). What am I, therefore, to do?’"},{"ref":"16.66","t":"They told this thing to the Blessed One."},{"ref":"16.67","t":"2. ‘I allow you, O Bhikkhus, to go (even during the rainy season), if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of the following seven classes: Bhikkhus, Bhikkhunîs, sikkhamânâs, sâma<em>n</em>eras, sâma<em>n</em>erîs, the mother, and the father. I allow you, O Bhikkhus, to go, if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of these seven classes. Within seven days you ought to return."},{"ref":"16.68","t":"3. ‘In case, O Bhikkhus, a Bhikkhu’s mother is sick. If she sends a messenger to her son (saying), “I am sick; might my son come to me; I long for my son’s coming (&amp;c. see cha. 2).”"},{"ref":"16.69","t":"4. ‘In case, O Bhikkhus, a Bhikkhu’s father is sick.... (&amp;c. as in § 3)."},{"ref":"16.70","t":"5. ‘In case, O Bhikkhus, a Bhikkhu’s brother is sick. If he sends a messenger to his brother (saying), “I am sick; might my brother come to me; I long for my brother’s coming, “ he ought to go, O Bhikkhus, if the affair can be accomplished within seven days, and if he sends for him, but not if he does not send for him. Within seven days he ought to return."},{"ref":"16.71","t":"6. ‘In case, O Bhikkhus, a Bhikkhu’s sister is sick.... (&amp;c. see § 5)."},{"ref":"16.72","t":"7. ‘In case, O Bhikkhus, a relation of a Bhikkhu is sick. If he sends a messenger to that Bhikkhu (saying), “I am sick; might his reverence come to me”.... ( &amp;c. as in § 5)."},{"ref":"16.73","t":"8. ‘In case, O Bhikkhus, a person that used to live with the Bhikkhus is sick. If he sends a messenger to the Bhikkhus (saying), “I am sick; might the Bhikkhus come to me”.... ( &amp;c.. as in § 5).’"},{"ref":"16.74","t":"8. At that time a Vihâra belonging to the Sa<em>m</em>gha went to ruin. A certain upâsaka had a quantity of wood cut in the forest. He sent a messenger to the Bhikkhus (saying), ‘If their reverences will fetch that wood, I will give it to them.’"},{"ref":"16.75","t":"They told this thing to the Blessed One."},{"ref":"16.76","t":"‘I allow you, O Bhikkhus, to go out on the Sa<em>m</em>gha’s business. Within seven days you ought to return."},{"ref":"16.77","t":"End of the first Bhâ<em>n</em>avâra about the Vassa residence."},{"ref":"16.78","t":"9. 1. At that time the Bhikkhus of a certain district in the Kosala country who had entered upon Vassal were troubled by beasts of prey; the beasts carried them off and killed them."},{"ref":"16.79","t":"They told this thing to the Blessed One."},{"ref":"16.80","t":"‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by beasts of prey, and the beasts carry them off and kill them: this is to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa."},{"ref":"16.81","t":"‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are infested by snakes; they bite them and kill them. This is to be considered as a case of danger,.. ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.82","t":"2. ‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by robbers; the robbers plunder them and beat them. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.83","t":"‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by demons; the demons enter into them and take their power from them. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.84","t":"3. ‘In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by fire; the Bhikkhus suffer from want of food. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.85","t":"‘In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are destroyed by fire; the Bhikkhus suffer from having no place of rest. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.86","t":"4. ‘In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by water; the Bhikkhus suffer from want of food,.. ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.87","t":"‘In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are destroyed by water; the Bhikkhus suffer from having no place of rest,.. ( &amp;c. as in § 1 down to).... Vassa.’"},{"ref":"16.88","t":"10. At that time the village near which the Bhikkhus of a certain district had entered upon Vassa, was transferred to another place through (fear of) robbers."},{"ref":"16.89","t":"They told this thing to the Blessed One."},{"ref":"16.90","t":"‘I prescribe. O Bhikkhus, that you go where the village is.’"},{"ref":"16.91","t":"The village (people) divided themselves in two parts."},{"ref":"16.92","t":"They told this thing to the Blessed One."},{"ref":"16.93","t":"‘I prescribe, O Bhikkhus, that you go where the greater part is."},{"ref":"16.94","t":"The greater part were unbelieving, unconverted people."},{"ref":"16.95","t":"They told this thing to the Blessed One."},{"ref":"16.96","t":"‘I prescribe, O Bhikkhus, that you go where the believing, converted people are.’"},{"ref":"16.97","t":"11. 1. At that time the Bhikkhus of a certain district in the Kosala county who had entered upon Vassa, could get (there) neither coarse nor fine food sufficiently as required."},{"ref":"16.98","t":"They told this thing to the Blessed One."},{"ref":"16.99","t":"‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, can get neither coarse nor fine food sufficiently as required. This is to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa."},{"ref":"16.100","t":"‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine sufficiently as required, but they cannot get sustaining food. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.101","t":"2. ‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine sufficiently as required, they get sustaining food, but they cannot get proper medicine. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.102","t":"‘In case, O Bhikkhus, the Bhikkhus.... (&amp;c. as § 1, down to).... sustaining food, and they can get profitable medicine, but they cannot find suitable laymen to do service to them. This is to be considered.... ( &amp;c. as in § 1 down to).... Vassa."},{"ref":"16.103","t":"3. ‘In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a woman makes an offer (in these words): “Come, venerable Sir, I give you gold, or I give you bullion, or I give you a field, or I give you a site (for a house or a garden), or I give you an ox, or I give you a cow, or I give you a slave, or I give you a female slave, or I give you my daughter as your wife, or I will be your wife, or I get another wife for you.” In that case, if the Bhikkhu thinks: “The Blessed One has said that the mind of men is easily changeable; danger might arise to the purity of my life, “ he ought to go away from that place. He is not guilty of interruption of Vassa."},{"ref":"16.104","t":"4. ‘In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a harlot makes an offer, &amp;c. an adult girl makes an offer, &amp;c. a eunuch makes an offer, &amp;c. relations make an offer, &amp;c. kings make an offer, &amp;c. robbers make an offer, &amp;c. rascals make an offer (in these words): “Come, venerable Sir, we give you gold,.. (&amp;c. down to).... or we give you our daughter as your wife, or we get another wife for you.” In that case,.. (&amp;c. as in § 3 down to).... Vassa."},{"ref":"16.105","t":"‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, finds an ownerless treasure. In that case,.. ( &amp;c. as in § 3 down to).... Vassa."},{"ref":"16.106","t":"5. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, sees a number of Bhikkhus who strive to cause divisions in the Sa<em>m</em>gha. In that case, if that Bhikkhu thinks: “The Blessed One has said that it is a grievous sin to cause divisions in the Sa<em>m</em>gha; may no division arise in the Sa<em>m</em>gha in my presence, “ let him go away. He is not guilty of interruption of Vassa."},{"ref":"16.107","t":"‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “A number of Bhikkhus are striving to cause divisions in the Sa<em>m</em>gha.” In that case,.. ( &amp;c. as in § 5 down to).... Vassa."},{"ref":"16.108","t":"6. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhus are striving to cause divisions in the Sa<em>m</em>gha.” If that Bhikkhu thinks: “Those Bhikkhus are friends of mine; I will say to them: ‘The Blessed One, my friends, has said that it is a grievous sin to cause divisions in the Sa<em>m</em>gha; let not divisions in the Sa<em>m</em>gha please you, Sirs;’ then they will do what I say, they will obey me and give ear, “ in that case let him go (to that place). He is not guilty of interruption of Vassa."},{"ref":"16.109","t":"7. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhus are striving to cause divisions in the Sa<em>m</em>gha.” If that Bhikkhu thinks: “Those Bhikkhus are not friends of mine, but their friends are friends of mine; to these I will say, and they will say to their friends: ‘The Blessed One,.. ( &amp;c. as in § 6 down to).... Vassa."},{"ref":"16.110","t":"8. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Sa<em>m</em>gha have been caused by a number of Bhikkhus.” If that Bhikkhu.... ( &amp;c. as in § 6 down to).... Vassa."},{"ref":"16.111","t":"9. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Sa<em>m</em>gha have been caused by a number of Bhikkhus.” If that Bhikkhu.... (&amp;c. as in § 7 down to).... Vassa."},{"ref":"16.112","t":"10-13. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhunîs strive to cause divisions in the Sa<em>m</em>gha.... (&amp;c.)”’"},{"ref":"16.113","t":"12. 1. At that time a Bhikkhu desired to enter upon Vassa in a cattle-pen."},{"ref":"16.114","t":"They told this thing to the Blessed One."},{"ref":"16.115","t":"‘I allow you, O Bhikkhus, to enter upon Vassa in a cattle-pen: The cattle-pen was moved from its place."},{"ref":"16.116","t":"They told this thing to the Blessed One."},{"ref":"16.117","t":"‘I allow you, O Bhikkhus, to go with the cattle-pen.’"},{"ref":"16.118","t":"2. At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey with a caravan."},{"ref":"16.119","t":"They told this thing to the Blessed One."},{"ref":"16.120","t":"‘I allow you, O Bhikkhus, to enter upon Vassa in a caravan.’"},{"ref":"16.121","t":"At that time a Bhikkhu, when the time for entering upon Vassa approached desired to go on a journey in a ship."},{"ref":"16.122","t":"They told this thing to the Blessed One."},{"ref":"16.123","t":"‘I allow you, O Bhikkhus, to enter upon Vassa in a ship.’"},{"ref":"16.124","t":"3. At that time some Bhikkhus entered upon Vassa in a hollow tree. People were annoyed, murmured, and became angry: ‘(These Bhikkhus behave) like goblins.’"},{"ref":"16.125","t":"They told this thing to the Blessed One."},{"ref":"16.126","t":"‘Let no one, O Bhikkhus, enter upon Vassa in a hollow tree. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.127","t":"4. At that time some Bhikkhus entered upon Vassa on a branch of a tree. People were annoyed, &amp;c.: ‘(These Bhikkhus behave) like huntsmen.’"},{"ref":"16.128","t":"They told this thing to the Blessed One."},{"ref":"16.129","t":"‘Let no one, O Bhikkhus, enter upon Vassa on a branch of a tree. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.130","t":"5. At that time some Bhikkhus entered upon Vassa in the open air. When it began to rain, they ran up to the foot of a tree, or to the hollow of a Nimba tree."},{"ref":"16.131","t":"They told this thing to the Blessed One."},{"ref":"16.132","t":"‘Let no one, O Bhikkhus, enter upon Vassa in the open air. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.133","t":"6. At that time some Bhikkhus entered upon Vassa without having a place of rest. They suffered from coldness and heat."},{"ref":"16.134","t":"They told this thing to the Blessed One."},{"ref":"16.135","t":"‘Let no one, O Bhikkhus, enter upon Vassa without having a place of rest. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.136","t":"7. At that time some Bhikkhus entered upon Vassa in a house for keeping dead bodies in. People were annoyed, &amp;c.: ‘(These Bhikkhus are) like those who burn corpses.’"},{"ref":"16.137","t":"They told this thing to the Blessed One."},{"ref":"16.138","t":"‘Let no one, O Bhikkhus, enter upon Vassa in a house for keeping dead bodies. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.139","t":"8: At that time some Bhikkhus entered upon Vassa under a sun-shade. People were annoyed, &amp;c.: ‘Like cowherds.’"},{"ref":"16.140","t":"They told this thing to the Blessed One."},{"ref":"16.141","t":"‘Let no one, O Bhikkhus, enter upon Vassa under a sun-shade. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.142","t":"9. At that time some Bhikkhus entered upon Vassa under an earthenware vessel. People were annoyed, &amp;c.: ‘Like Titthiyas.’"},{"ref":"16.143","t":"They told this thing to the Blessed One."},{"ref":"16.144","t":"‘Let no one, O Bhikkhus, enter upon Vassa under an earthenware vessel. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"16.145","t":"13. 1. At that time the Sa<em>m</em>gha at Sâvatthi had made an agreement that nobody should receive the pabba<em>gg</em>â ordination during the rainy season. A grandson of Visâkhâ Migâramâtâ went to the Bhikkhus and asked them for the pabba<em>gg</em>â ordination. The Bhikkhus said to him: ‘The Sa<em>m</em>gha, friend, has made an agreement that nobody shall receive the pabba<em>gg</em>â ordination during the rainy season. Wait, friend, as long as the Bhikkhus keep Vassa; when they have concluded the Vassa residence, they will confer on you the pabba<em>gg</em>â ordination."},{"ref":"16.146","t":"When those Bhikkhus had concluded the Vassa residence, they said to the grandson of Visâkhâ Migâramâtâ: ‘Come now, friend, you may receive the pabba<em>gg</em>â ordination.’ He replied: ‘If I had received the pabba<em>gg</em>â ordination before, reverend Sirs, I should remain (in the religious life), but now, reverend Sirs, I will not receive the pabba<em>gg</em>â ordination.’"},{"ref":"16.147","t":"2. Visâkhâ Migâramâtâ was annoyed, murmured, and became angry (saying), ‘How can the noble ones make such an agreement. that nobody shall receive the pabba<em>gg</em>â ordination during the rainy season? At what time ought the duties of the Dhamma not to be performed?’"},{"ref":"16.148","t":"Some Bhikkhus heard Visâkhâ Migâramâtâ, who was annoyed, murmured, and had become angry."},{"ref":"16.149","t":"Those Bhikkhus told the thing to the Blessed One. ‘Such an agreement, O Bhikkhus, ought not to be made — that nobody shall receive the pabba<em>gg</em>â ordination during the rainy season. He who makes (an agreement like this), commits a dukka<em>t</em>a offence.’"},{"ref":"16.150","t":"14. 1. At that time the venerable Upananda Sakyaputta had promised to king Pasenadi of Kosala to take up his Vassa residence (with him) at the earlier period. When he was going to the district (where he had consented to go to), he saw on his way two districts in which there were plenty of robes, and he thought: ‘What if I were to keep Vassa in these two districts; thus shall I obtain many robes.’ And he kept Vassa in those two districts. King Pasenadi of Kosala was annoyed, murmured, and became angry (saying), ‘How can the noble, Upananda Sakyaputta, after he has promised us to take up his Vassa residence (with us), break his word? Has not falsehood been reproved, and abstinence from falsehood been praised by the Blessed One in many ways?’"},{"ref":"16.151","t":"2. Some Bhikkhus heard king Pasenadi of Kosala. who was annoyed, &amp;c. The moderate Bhikkhus were annoyed, murmured, and became angry (saying). ‘How can the venerable Upananda Sakyaputta, after he has promised to king Pasenadi of Kosala, &amp;c.? Has not falsehood.... (&amp;c. as in § I)?’"},{"ref":"16.152","t":"3. Those Bhikkhus told the thing to the Blessed One."},{"ref":"16.153","t":"In consequence of that, the Blessed One, after having ordered the fraternity of Bhikkhus to assemble, asked the venerable Upananda Sakyaputta: ‘Is it true, Upananda, that you have broken your word, having promised to king Pasenadi of Kosala to take up your Vassa residence (with him)?’"},{"ref":"16.154","t":"‘It is true, Lord?’"},{"ref":"16.155","t":"Then the blessed Buddha rebuked him: ‘How can you, O foolish one, break your word, having promised, &amp;c.? Has not falsehood, O foolish one, been reproved, and abstinence from falsehood been praised by me in many ways? This will not do, O foolish one, for converting the unconverted, and for augmenting the number of the converted, but it will result, O foolish one, in the unconverted being repulsed (from the faith) and many of the converted being estranged.’"},{"ref":"16.156","t":"Having reproved him and delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"16.157","t":"4. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when he goes to that district, he sees on his way two districts in which there are plenty of robes, and he thinks: “What if I were to keep Vassa in these two districts; thus shall I obtain many robes;” and he keeps Vassa in those two districts. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is not valid, and as to his promise he has committed a dukka<em>t</em>a offence."},{"ref":"16.158","t":"5. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when going to that district, he holds Uposatha outside (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihâra, prepares himself a place of rest, gets (water to) drink and food, sweeps the cell, and goes away that. same day without having any business. This Bhikkhu’s (entering upon Vassa).... (&amp;c. as in § 4, down to).... offence."},{"ref":"16.159","t":"‘In case, O Bhikkhus, a Bhikkhu has promised (&amp;c. as in the preceding case, down to:) and goes away that same day, having business. This Bhikkhu’s (entering upon Vassa).... (&amp;c. as in § 4, down to) offence."},{"ref":"16.160","t":"6. ‘In case, O Bhikkhus, a Bhikkhu has promised, &amp;c. and having resided there two or three days, he goes away without having any business, &amp;c.; he goes away having business. This Bhikkhu’s (entering upon Vassa).... (&amp;c, as in § 4, down to).... offence."},{"ref":"16.161","t":"‘In case, O Bhikkhus, a Bhikkhu has promised, &amp;c. and having resided there two or three days, he goes away having a business which can be accomplished within seven days; he is absent above those seven days. This Bhikkhu’s (entering upon Vassa).... (&amp;c, as in § 4, down to).... offence."},{"ref":"16.162","t":"‘In case, O Bhikkhus, &amp;c. he returns within those seven days. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence."},{"ref":"16.163","t":"7. ‘In case, O Bhikkhus, a Bhikkhu has promised, &amp;c. and goes away seven days before the Pavâra<em>n</em>â having business. No matter, O Bhikkhus, whether that Bhikkhu comes back to that district or does not come back, this Bhikkhu’s entering, &amp;c. is valid, and as to his promise he has committed no offence."},{"ref":"16.164","t":"8-10. ‘In case, O Bhikkhus, a Bhikkhu has promised, &amp;c. and having gone to that district, he holds Uposatha there (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihâra, &amp;c."},{"ref":"16.165","t":"11. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the later period, and when going to that district, he holds Uposatha outside, &amp;c.’"},{"ref":"16.166","t":"End of the third Khandhaka, which treats of entering upon Vassa."},{"sp":"HDR","t":"FOURTH KHANDHAKA."},{"ref":"17.1","t":"(THE PAVÂRA<em>N</em> CEREMONY AT THE END OF THE RAINY SEASON, VASSA)."},{"ref":"17.2","t":"1. 1. At that time the blessed Buddha dwelt at Sâvatthi, in the <em>G</em>etavana, the garden of Anâthapi<em>nd</em>ika. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought: ‘What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food?’"},{"ref":"17.3","t":"2. Then those Bhikkhus thought: ‘If we do not speak to or converse with each other, if he who comes back first from the village, from his alms-pilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel, cleans the slop-basin and gets it ready, and puts there (water to) drink and food, —"},{"ref":"17.4","t":"3. ‘And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel; cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room, —"},{"ref":"17.5","t":"4. ‘And if he, who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort without uttering a word on that account, — thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food.’"},{"ref":"17.6","t":"5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&amp;c. as above, § 4, down to) without uttering a word on that account."},{"ref":"17.7","t":"8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Sâvatthi. Wandering from place to place, they came to Sâvatthi, to the <em>G</em>etavana, the garden of Anâthapi<em>nd</em>ika, to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him."},{"ref":"17.8","t":"9. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus: ‘Do things go well with you, O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel? and have you not suffered from want of food?’"},{"ref":"17.9","t":"‘Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.’"},{"ref":"17.10","t":"10. The Tathâgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathâgatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathâgatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine. or when they intend to institute a rule of conduct to their disciples."},{"ref":"17.11","t":"11. And the Blessed One said to those Bhikkhus: ‘In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food?’"},{"ref":"17.12","t":"‘We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other. in a certain district of the Kosala country. Now, Lord, we thought: “What shall we do (&amp;c. as in § 1)?” Then we thought, Lord: “If we do not speak (&amp;c. as in §§ 2-4).” Thus, Lord, we did not speak to or converse with each other (&amp;c. down to:) without uttering a word on that account. In that way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.’"},{"ref":"17.13","t":"12. Then the Blessed One thus addressed the Bhikkhus: ‘Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed have kept it like a herd of rams; indeed have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do?"},{"ref":"17.14","t":"13. ‘This will not do, O Bhikkhus, for converting the unconverted (&amp;c. as in Book III, chapter 14, § 3).’ And when he bad rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"17.15","t":"‘Let no one, O Bhikkhus, take upon himself the vow of silence, as the Titthiyas do. He who does, I commits a dukka<em>t</em>a offence."},{"ref":"17.16","t":"‘I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavâra<em>n</em>â with each other in these three ways: by what has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes."},{"ref":"17.17","t":"14. ‘And you ought, O Bhikkhus, to hold Pavâra<em>n</em>â in this way:"},{"ref":"17.18","t":"‘Let a learned, competent Bhikkhu proclaim the following ñatti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. To-day is the Pavâra<em>n</em>â day. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â.”"},{"ref":"17.19","t":"‘Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I pronounce my Pavâra<em>n</em>â, friends, before the Sa<em>m</em>gha, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &amp;c. And for the third time I pronounce my Pavâra<em>n</em>â (&amp;c. down to) if I see (an offence), I will atone for it.”"},{"ref":"17.20","t":"‘Then let (each) younger Bhikkhu adjust his upper robe.... (&amp;c.)’"},{"ref":"17.21","t":"2. 1. At. that time the <em>Kh</em>abbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their Pavâra<em>n</em>â, remained on their seats. The moderate Bhikkhus were annoyed, murmured, and became angry: ‘How can the <em>Kh</em>abbaggiya Bhikkhus remain on their seats, while the senior Bhikkhus crouch down, and perform their Pavâra<em>n</em>â?’"},{"ref":"17.22","t":"Those Bhikkhus told the thing to the Blessed One."},{"ref":"17.23","t":"‘Is it true, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus, &amp;c.?’"},{"ref":"17.24","t":"‘It is true, O Lord.’"},{"ref":"17.25","t":"Then the blessed Buddha rebuked them: ‘How can these foolish men, O Bhikkhus, remain on their seats (&amp;c. as above)? This will not do, O Bhikkhus, for converting the unconverted (&amp;c. as in cha, § 13).’"},{"ref":"17.26","t":"Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, remain on his seat, while the senior Bhikkhus crouch down, and perform their Pavâra<em>n</em>â. He who does, commits a dukka<em>t</em>a. offence. I prescribe, O Bhikkhus, that all of you crouch down while Pavâra<em>n</em>â is being performed.’"},{"ref":"17.27","t":"2. At that time a certain Bhikkhu weak from age, who waited crouching till all had finished their Pavâra<em>n</em>â, fell down fainting."},{"ref":"17.28","t":"They told this thing to the Blessed One."},{"ref":"17.29","t":"‘I prescribe, O Bhikkhus, that (every Bhikkhu) crouches down the whole while till he has performed his Pavâra<em>n</em>â, and sits down on his seat when he has performed it.’"},{"ref":"17.30","t":"3. 1. Now the Bhikkhus thought: ‘How many Pavâra<em>n</em>â (days) are there?’"},{"ref":"17.31","t":"They told this thing to the Blessed One."},{"ref":"17.32","t":"‘There are the two following Pavâra<em>n</em>â (days), O Bhikkhus: the fourteenth and the fifteenth (of the half month); these are the two Pavâra<em>n</em>â (days), O Bhikkhus.’"},{"ref":"17.33","t":"2. Now the Bhikkhus thought: ‘How many Pavâra<em>n</em>â services are there?’"},{"ref":"17.34","t":"They told this thing to the Blessed One."},{"ref":"17.35","t":"‘There are the four following Pavâra<em>n</em>â services. O Bhikkhus, &amp;c.’"},{"ref":"17.36","t":"3. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Sa<em>m</em>gha will hold Pavâra<em>n</em>â.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a sick Bhikkhu, Lord, who is not present.’"},{"ref":"17.37","t":"‘I prescribe, O Bhikkhus, that a sick Bhikkhu shall declare (lit. give) his Pavâra<em>n</em>â. And let him declare it, O Bhikkhus, in this way: Let that sick Bhikkhu go to some Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I declare my Pavâra<em>n</em>â, take my Pavâra<em>n</em>â, perform the Pavâra<em>n</em>â for me.” If he expresses this by gesture, or by word, or by gesture and word, the Pavâra<em>n</em>â has been declared. If he does not express this by gesture, &amp;c. the Pavâra<em>n</em>â has not been declared."},{"ref":"17.38","t":"4-5. ‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, &amp;c."},{"ref":"17.39","t":"‘I prescribe, O Bhikkhus. that on the day of Pavâra<em>n</em>â he who declares his Pavâra<em>n</em>â, is to declare also his consent (to acts to be performed eventually by the Order), for (both declarations) are required for the Sa<em>m</em>gha (and for the validity of its acts).’"},{"ref":"17.40","t":"4. At that time relations of a certain Bhikkhu kept him back on the day of Pavâra<em>n</em>â, &amp;c."},{"ref":"17.41","t":"5. 1. At that time five Bhikkhus dwelt in a certain district (or, in a certain residence of Bhikkhus) on the day of Pavâra<em>n</em>â."},{"ref":"17.42","t":"Now these Bhikkhus thought: ‘The Blessed One has prescribed the holding of Pavâra<em>n</em>â by the Sa<em>m</em>gha, and we are (only) five persons. Well, how are we to hold Pavâra<em>n</em>â?’"},{"ref":"17.43","t":"They told this thing to the Blessed One."},{"ref":"17.44","t":"‘I prescribe, O Bhikkhus, that five Bhikkhus should. hold Pavâra<em>n</em>â in a (regular) chapter.’"},{"ref":"17.45","t":"2. At that time four Bhikkhus dwelt in a certain district on the day of Pavâra<em>n</em>â. Now these Bhikkhus thought: ‘The Blessed One has prescribed that five Bhikkhus shall hold Pavâra<em>n</em>â in a (regular) chapter, and we, are (only) four persons. Well, how are we to hold Pavâra<em>n</em>â?’"},{"ref":"17.46","t":"They told this thing to the Blessed One."},{"ref":"17.47","t":"‘I prescribe, O Bhikkhus, that four Bhikkhus should hold Pavâra<em>n</em>â with each other."},{"ref":"17.48","t":"3. ‘And let them hold Pavâra<em>n</em>â, O Bhikkhus, in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before those Bhikkhus:"},{"ref":"17.49","t":"“Hear me, Sirs. To-day is Pavâra<em>n</em>â day. If you are ready, Sirs, let us hold Pavâra<em>n</em>â with each other.”"},{"ref":"17.50","t":"‘Then let the senior Bhikkhu adjust his upper robe, &amp;c. and say to those Bhikkhus: “I pronounce my Pavâra<em>n</em>â, friends, before you, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &amp;c.; and for the third time, &amp;c.”"},{"ref":"17.51","t":"‘Then let each younger Bhikkhu, &amp;c.’"},{"ref":"17.52","t":"4. At that time three Bhikkhus dwelt in a certain district on the day of Pavâra<em>n</em>â. Now these Bhikkhus thought: ‘The Blessed One has prescribed that five Bhikkhus shall hold Pavâra<em>n</em>â in a (regular) chapter, that four Bhikkhus shall hold Pavâra<em>n</em>â with each other, and we are (only) three persons. Well, how are we to hold Pavâra<em>n</em>â?’"},{"ref":"17.53","t":"‘I prescribe, O Bhikkhus, that three Bhikkhus should hold Pavâra<em>n</em>â with each other. And let them hold Pavâra<em>n</em>â (&amp;c. see §.3).’"},{"ref":"17.54","t":"5. At that time two Bhiklthus dwelt in a certain district on the day of Pavâra<em>n</em>â. Now these Bhikkhus thought: ‘The Blessed One has prescribed that five Bhikkhus, &amp;c. that four Bhikkhus, &amp;c. that three Bhikkhus, &amp;c. and we are (only) two persons. Well, how are we to hold Pavâra<em>n</em>â?’"},{"ref":"17.55","t":"‘I prescribe, O Bhikkhus, that two Bhikkhus should hold Pavâra<em>n</em>â with each other."},{"ref":"17.56","t":"6. ‘And let them hold Pavâra<em>n</em>â, O Bhikkhus, in this way: Let the senior Bhikkhu adjust his upper robe, &amp;c. and say to the junior Bhikkhu: “I pronounce my Pavâra<em>n</em>â, friend, &amp;c.”"},{"ref":"17.57","t":"‘Then let the junior Bhikkhu, &amp;c.’"},{"ref":"17.58","t":"7. At that time there dwelt a single Bhikkhu in a certain district on the day of Pavâra<em>n</em>â. Now this Bhikkhu thought: ‘The Blessed One has prescribed that five Bhikkhus, &amp;c. &amp;c. and I am only one person. Well, how am I to hold Pavâra<em>n</em>â?’"},{"ref":"17.59","t":"8. ‘In case there dwell, O Bhikkhus, in a certain district on the day of Pavâra<em>n</em>â, a single Bhikkhu: Let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus use to frequent, — the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Pavâra<em>n</em>â with them; if they do not come, let him fix his mind upon the thought: “To-day is my Pavâra<em>n</em>â.” If he does not fix his mind upon this thought, he commits a dukka<em>t</em>a offence."},{"ref":"17.60","t":"9. ‘Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pavâra<em>n</em>â of one (to their assembly) and hold Pavâra<em>n</em>â by four (as) in a (regular) chapter. If they do, they commit a dukka<em>t</em>a offence."},{"ref":"17.61","t":"‘Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the Pavâra<em>n</em>â of one (to their assembly) and hold Pavâra<em>n</em>â with each other by three. If they do, they commit a dukka<em>t</em>a offence."},{"ref":"17.62","t":"‘Now, O Bhikkhus, where three Bhikkhus (&amp;c. as in the last clause)."},{"ref":"17.63","t":"‘Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the Pavâra<em>n</em>â of the other one, and fix (only) his thoughts (upon the Pavâra<em>n</em>â). If he does, he commits a dukka<em>t</em>a offence.’"},{"ref":"17.64","t":"6. 1. At that time a certain Bhikkhu was guilty of an offence on the day of Pavâra<em>n</em>â. Now this Bhikkhu thought: ‘The Blessed One has prescribed: “Pavâra<em>n</em>â is not to be held by a Bhikkhu who is guilty of an offence.” Now I am guilty of a an offence. What am I to do?’"},{"ref":"17.65","t":"They told this thing to the Blessed One."},{"ref":"17.66","t":"‘In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Pavâra<em>n</em>â (&amp;c. as in II, 27. 1, 2, down to:) “When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Pavâra<em>n</em>â. But in no case must there any hindrance arise to holding Pavâra<em>n</em>â from such a cause.’"},{"ref":"17.67","t":"2-3. At that time a certain Bhikkhu remembered an offence, while Pavâra<em>n</em>â was being held (&amp;c. see II, 27. 4-8)."},{"ref":"17.68","t":"End of the first Bhâ<em>n</em>avâra."},{"ref":"17.69","t":"7-13."},{"ref":"17.70","t":"7. 1. At that time there assembled in a certain residence (or district) on the day of Pavâra<em>n</em>â a number of resident Bhikkhus, five or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Pavâra<em>n</em>â. While they were holding Pavâra<em>n</em>â, other resident Bhikkhus, a greater number (than the first ones), arrived."},{"ref":"17.71","t":"They told this thing to the Blessed One."},{"ref":"17.72","t":"2. ‘In case there assemble, O Bhikkhus, in a certain residence on the day of Pavâra<em>n</em>â (&amp;c. as in § 1, down to) they hold Pavâra<em>n</em>â. While they are holding Pavâra<em>n</em>â, other resident Bhikkhus, a greater number, arrive. Let (all) those Bhikkhus, O Bhikkhus, hold Pavâra<em>n</em>â again; they who have held Pavâra<em>n</em>â, are free from guilt."},{"ref":"17.73","t":"3. ‘In case there assemble, &amp;c. While they are holding Pavâra<em>n</em>â, other resident Bhikkhus, exactly the same number (as the first ones), arrive. Those who have held Pavâra<em>n</em>â, have held it correctly; let the other ones hold Pavâra<em>n</em>â; they who have held Pavâra<em>n</em>â, are free from guilt.’"},{"ref":"17.74","t":"........"},{"ref":"17.75","t":"........"},{"ref":"17.76","t":"........"},{"ref":"17.77","t":"14. 1-3. ‘Let no one, O Bhikkhus, hold Pavâra<em>n</em>â in a seated assembly (of Bhikkhus) before a Bhikkhunî, (&amp;c, )"},{"ref":"17.78","t":"4. ‘Let no one, O Bhikkhus, hold Pavâra<em>n</em>â by (accepting) the Pavâra<em>n</em>â declaration of a pârivâsika, except if the assembly has not yet risen (at the time when the Pavâra<em>n</em>â is declared). And let no one, O Bhikkhus, hold Pavâra<em>n</em>â on another day than the Pavâra<em>n</em>â day, except for the sake of (preserving) concord among the Sa<em>m</em>gha.’"},{"ref":"17.79","t":"15. 1. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Pavâra<em>n</em>â by savage people. The Bhikkhus were not able to perform Pavâra<em>n</em>â with the threefold formula."},{"ref":"17.80","t":"They told this thing to the Blessed One."},{"ref":"17.81","t":"‘I allow you, O Bhikkhus, to perform Pavâra<em>n</em>â with the twofold formula.’"},{"ref":"17.82","t":"The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pavâra<em>n</em>â with the twofold formula."},{"ref":"17.83","t":"They told this thing to the Blessed One."},{"ref":"17.84","t":"‘I allow you, O Bhikkhus, to perform Pavâra<em>n</em>â with the onefold formula.’"},{"ref":"17.85","t":"The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pavâra<em>n</em>â with the onefold formula."},{"ref":"17.86","t":"They told this thing to the Blessed One."},{"ref":"17.87","t":"‘I allow, O Bhikkhus, that all the Bhikkhus who have kept Vassa together, perform Pavâra<em>n</em>â (by one common declaration).’"},{"ref":"17.88","t":"2. At that time in a certain district on the day of Pavâra<em>n</em>â the greater part of the night had passed away while (lay-)people were offering gifts (to the Bhikkhus). Now the Bhikkhus thought: ‘The greater part of the night has passed away while the people were offering gifts. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â with the threefold formula, it will not have finished the Pavâra<em>n</em>â when day breaks. Well, what are we to do?’"},{"ref":"17.89","t":"They told this thing to the Blessed One."},{"ref":"17.90","t":"3. ‘In case, O Bhikkhus, in a certain district on the day of Pavâra<em>n</em>â the greater part of the night has passed away while people were offering gifts (to the Bhikkhus). Now if those Bhikkhus think: “The greater part (&amp;c. down to:) when day breaks, “ let a learned, competent Bhikkhu proclaim the following ñatti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. While people were offering gifts, the greater part of the night has passed away. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â with the threefold formula, it will not have finished the Pavâra<em>n</em>â when day breaks. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together.”"},{"ref":"17.91","t":"4. ‘In case, O Bhikkhus, in a certain district on the day of Pavâra<em>n</em>â the greater part of the night has passed away while the Bhikkhus were in confusion: the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Suttantas, those versed in the Vinaya were discussing the Vinaya, the Dhamma preachers were talking about the Dhamma. Now if those Bhikkhus think: “The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â with the threefold formula, it will not have finished the Pavâra<em>n</em>â when day breaks, “ let a learned, competent Bhikkhu proclaim the following ñatti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, &amp;c. The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â (&amp;c. as in § 3)”’"},{"ref":"17.92","t":"5. At that time in a certain district in the Kosala country a great assembly of Bhikkhus had come together on the day of Pavâra<em>n</em>â, and there was but a small place protected from rain, and a great cloud was in the sky. Now the Bhikkhus thought: ‘A great assembly of Bhikkhus has come together here, and there is but a small place protected from rain, and a great cloud is in the sky. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â with the threefold formula, it will not have finished the Pavâra<em>n</em>â when this cloud will begin to rain. Well, what are we to do?’"},{"ref":"17.93","t":"They told this thing to the Blessed One."},{"ref":"17.94","t":"6. ‘In case, O Bhikkhus, in a certain district a great assembly of Bhikkhus has come together on the day of Pavâra<em>n</em>â, and there is but a small place protected from rain, and a great cloud is in the sky. Now if those Bhikkhus think.... (&amp;c. as in § 3 to the end)."},{"ref":"17.95","t":"7. ‘In case, O Bhikkhus, in a certain district on the day of Pavâra<em>n</em>â danger arises from kings, danger from robbers, danger from fire, danger from water, danger from human beings, danger from non-human beings, danger from beasts of prey, danger from creeping things, danger of life, danger against chastity. Now if those Bhikkhus think: “Here is danger for our chastity. If the Sa<em>m</em>gha performs Pavâra<em>n</em>â with the threefold formula, it will not have finished the Pavâra<em>n</em>â when this danger for chastity will arise, “ let a learned, competent Bhikkhu....’ (&amp;c. as in § 3 to the end)."},{"ref":"17.96","t":"16. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus held Pavâra<em>n</em>â being guilty of an offence."},{"ref":"17.97","t":"They told this thing to the Blessed One."},{"ref":"17.98","t":"‘Let no one, O Bhikkhus, hold Pavâra<em>n</em>â who is guilty of an offence. He who does, commits a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, that you ask a Bhikkhu who holds Pavâra<em>n</em>â being guilty of an offence. for his leave and reprove him for that offence.’"},{"ref":"17.99","t":"2. At that time the <em>Kh</em>abbaggiya Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence)."},{"ref":"17.100","t":"They told this thing to the Blessed One."},{"ref":"17.101","t":"‘I prescribe, O Bhikkhus, that you inhibit the Pavâra<em>n</em>â of a Bhikkhu who does not give leave. And you ought to inhibit it, O Bhikkhus, in this way: Let (a Bhikkhu) say on the day of Pavâra<em>n</em>â, on the fourteenth or on the fifteenth day (of the half month), in presence of that person, before the assembled Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. Such and such a person is guilty of an offence; I inhibit his Pavâra<em>n</em>â; Pavâra<em>n</em>â must not be held in his presence.” Thus his Pavâra<em>n</em>â is inhibited.’"},{"ref":"17.102","t":"3, At that time the <em>Kh</em>abbagiya Bhikkhus, who thought: ‘Otherwise good Bhikkhus might inhibit our Pavâra<em>n</em>â, ‘ themselves inhibited beforehand, without object and reason, the Pavâra<em>n</em>â of pure Bhikkhus who had committed no offence, and they also inhibited the Pavâra<em>n</em>â of Bhikkhus who had already performed their Pavâra<em>n</em>â."},{"ref":"17.103","t":"They told this thing to the Blessed One."},{"ref":"17.104","t":"‘Let no one, O Bhikkhus, inhibit, without object and reason, the Pavâra<em>n</em>â of pure Bhikkhus who have committed no offence. He who does, commits a dukka<em>t</em>a offence. And further, O Bhikkhus, let no one inhibit the Pavâra<em>n</em>â of Bhikkhus who have already performed their Pavâra<em>n</em>â. He who does, commits a dukka<em>t</em>a offence."},{"ref":"17.105","t":"4. ‘And thus, O Bhikkhus, (you may discern whether) the Pavâra<em>n</em>â is (duly) inhibited or not inhibited."},{"ref":"17.106","t":"‘In what cases is the Pavâra<em>n</em>â, O Bhikkhus, not inhibited? When Pavâra<em>n</em>â, O Bhikkhus, is pronounced, declared, and finished with the threefold formula, and if (a Bhikkhu then) inhibits the Pavâra<em>n</em>â (of another Bhikkhu), the Pavâra<em>n</em>â is not inhibited. When Pavâra<em>n</em>â, O Bhikkhus, is pronounced, declared, and finished with the twofold formula, with the onefold formula, by common declaration of all Bhikkhus who have kept Vassa together, and if (a Bhikkhu then) inhibits, (&amp;c. as before). In these cases, O Bhikkhus, the Pavâra<em>n</em>â is not inhibited."},{"ref":"17.107","t":"5. ‘And in what cases, O Bhikkhus, is the Pavâra<em>n</em>â inhibited? When Pavâra<em>n</em>â, O Bhikkhus, is pronounced, declared, but not finished with the threefold formula, and if (a Bhikkhu then) inhibits the Pavâra<em>n</em>â (of another Bhikkhu), the Pavâra<em>n</em>â is inhibited, (&amp;c.). In these cases, O Bhikkhus, the Pavâra<em>n</em>â is inhibited."},{"ref":"17.108","t":"6. ‘In case, O Bhikkhus, one Bhikkhu, on the day of Pavâra<em>n</em>â, inhibits the Pavâra<em>n</em>â of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: “This venerable brother is not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood, he is ignorant, unlearned, unable to give explanation when he is questioned, “ (let them say to him): “Nay, friend, let not quarrel arise, nor strife, nor discord, nor dispute, “ and having thus put him to silence, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â."},{"ref":"17.109","t":"7-9. ‘In case; O Bhikkhus, &amp;c."},{"ref":"17.110","t":"10. ‘In case, O Bhikkhus, one Bhikkhu on the day of Pavâra<em>n</em>â inhibits the Pavâra<em>n</em>â of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: “This venerable brother is of a pure conduct in his deeds and in his words and with regard to his means of livelihood, he is clever, learned, and able to give explanation when he is questioned, “ let them say to him: “If you inhibit, friend, the Pavâra<em>n</em>â of this Bhikkhu, on what account do you inhibit it, on account of a moral transgression, or on account of a transgression against the rules of conduct or on account of heresy?”"},{"ref":"17.111","t":"11. ‘ If he replies: “I inhibit it on account of a moral transgression, I inhibit it on account of a transgression against the rules of conduct. I inhibit it on account of heresy, “ let them say to him: “Well, do you know, Sir, what a moral transgression is, what a transgression against the rules of conduct is, what heresy is?” If he replies. “I know, friends, what a moral transgression is, &amp;c.” let them say to him: “And what is, friend, a moral transgression, &amp;c.?”"},{"ref":"17.112","t":"12. ‘If he replies: “The four pârâ<em>g</em>ika offences and the thirteen sa<em>m</em>ghâdisesa offences are the moral transgressions; thulla<em>kk</em>aya offences, pâ<em>k</em>ittiya offences, pâ<em>t</em>idesanîya offences, dukka<em>t</em>a offences, and wicked language are the transgressions against the rules of conduct; false doctrine and.... doctrine are heresy, “ let them say to him: “If you inhibit, friend, the Pavâra<em>n</em>â of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?”"},{"ref":"17.113","t":"13. ‘If he replies: “I inhibit it on account of what I have seen, or on account of what I have heard, or on account of what I suspect, “ let them say to him: “If you inhibit, friend, the Pavâra<em>n</em>â of this Bhikkhu on account of what you have seen, what have you seen? What is it that you have seen? When have you seen it? Where have you seen it? Have you seen him committing a pârâ<em>g</em>ika offence? Have you seen him committing a sa<em>m</em>ghâdisesa offence? Have you seen him committing a thulla<em>kk</em>a ya offence, a pâ<em>k</em>ittiya offence, a pâ<em>t</em>idesanîya offence, a dukka<em>t</em>a offence, or making himself guilty of wicked language? And where were you? And where was this Bhikkhu? And what did you do? And what did this Bhikkhu do?”"},{"ref":"17.114","t":"14. ‘If he then replies: “I do not inhibit, friends, the Pavâra<em>n</em>â of this Bhikkhu on account of what I have seen, but I inhibit it on account of what I have heard, “ let them say to him: “If you inhibit, friend, the Pavâra<em>n</em>â of this Bhikkhu on account of what you have heard, what have you heard? What is it that you have heard? When have you heard it? Where have you heard it? Have you heard that he has committed a pârâ<em>g</em>ika offence, (&amp;c. down to) or that he has made himself guilty of wicked language? Have you heard it from a Bhikkhu? Have you heard it from a Bhikkhunî? Have you heard it from a sikkhamânâ, from a sâma<em>n</em>era, from a sâma<em>n</em>erî, from an upâsaka, from an upâsikâ, from kings, from royal officers, from Titthiyas, from Titthiya disciples?”"},{"ref":"17.115","t":"15. ‘If he then replies: “I do not inhibit, friends, the Pavâra<em>n</em>â of this Bhikkhu on account of what I have heard, but I inhibit it on account of what I suspect, “ let them say to him: “If you inhibit, friend, the Pavâra<em>n</em>â of this Bhikkhu on account of what you suspect, what do you suspect? What is it that you suspect? When do you suspect it? Where do you suspect it? Do you suspect that he has committed a pârâ<em>g</em>ika offence, (&amp;c. down to) wicked language? Does your suspicion come from what you have heard from a Bhikkhu, (&amp;c. down to) from Titthiya disciples?”"},{"ref":"17.116","t":"16. ‘If he then replies: “I do not inhibit. friends, the Pavâra<em>n</em>â of this Bhikkhu on account of what I suspect; I do not know the reason why I inhibit the Pavâra<em>n</em>â of this Bhikkhu, “ and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is not able to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blameless. But if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is able to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blamable."},{"ref":"17.117","t":"17. ‘If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that be has charged him unfoundedly with a pârâ<em>g</em>ika offence, let the Sa<em>m</em>gha enter upon the sa<em>m</em>ghâdisesa proceedings (against the accuser) and then hold Pavâra<em>n</em>â."},{"ref":"17.118","t":"‘If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a sa<em>m</em>ghâdisesa offence, let the Sa<em>m</em>gha treat (the accuser) according to the law and then hold Pavâra<em>n</em>â."},{"ref":"17.119","t":"‘If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a thulla<em>kk</em>aya offence, or with a pâ<em>k</em>ittiya offence, or with a pâ<em>t</em>idesanîya offence, or with a dukka<em>t</em>a offence, or with having used wicked language, let the Sa<em>m</em>gha treat (the accuser) according to the law and then hold Pavâra<em>n</em>â."},{"ref":"17.120","t":"18. ‘If that Bhikkhu, O Bhikkhus, who has been reproved, admits that be has committed a pârâ<em>g</em>ika offence, let the Sa<em>m</em>gha expel him and then bold Pavâra<em>n</em>â."},{"ref":"17.121","t":"‘If that Bhikkhu, &amp;c. admits that be has committed a sa<em>m</em>ghâdisesa offence, let the Sa<em>m</em>gha enter upon the sa<em>m</em>ghâdisesa proceedings (against him) and then hold Pavâra<em>n</em>â."},{"ref":"17.122","t":"‘If that Bhikkhu, &amp;c. admits that he has committed a thulla<em>kk</em>aya offence, or a pâ<em>k</em>ittiya offence,.. (&amp;c. down to).... wicked language, let the Sa<em>m</em>gha treat him according to the law and then hold Pavâra<em>n</em>â."},{"ref":"17.123","t":"19. ‘In case, O Bhikkhus, a Bhikkhu on the day of Pavâra<em>n</em>â is guilty of a thulla<em>kk</em>aya offence. Some Bhikkhus believe that it is a thulla<em>kk</em>aya offence, other Bhikkhus believe that it is a sa<em>m</em>ghâdisesa offence. In that case, O Bhikkhus, let those Bhikkhus who take it for a thulla<em>kk</em>aya offence, take that Bhikkhu, O Bhikkhus, aside, treat him according to the law, go back to the Sa<em>m</em>gha, and say: “The offence, friends, which this Bhikkhu has committed, he has atoned for according to the law. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â."},{"ref":"17.124","t":"20. ‘In case, O Bhikkhus, a Bhikkhu on the day of Pavâra<em>n</em>â is guilty of a thulla<em>kk</em>aya offence. Some Bhikkhus believe that it is a thulla<em>kk</em>aya offence, other Bhikkhus believe that it is a pâ<em>k</em>ittiya offence. Some Bhikkhus believe that it is a thulla<em>kk</em>aya offence, other Bhikkhus believe that it is a pâ<em>t</em>idesanîya offence; a thulla<em>kk</em>aya offence; a dukka<em>t</em>a offence; a thulla<em>kk</em>aya offence, an offence by wicked language. In that case (&amp;c. as in § 19, down to the end)."},{"ref":"17.125","t":"21, 22. ‘In case, O Bhikkhus, a Bhikkhu on the day of Pavâra<em>n</em>â is guilty of a pâ<em>k</em>ittiya offence, of a pâ<em>t</em>idesanîya offence, or a dukka<em>t</em>a offence, of an offence by wicked language. Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a sa<em>m</em>ghâdisesa offence, &amp;c. Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a dukka<em>t</em>a offence. In that case, O Bhikkhus, let those Bhikkhus who take it for an offence by wicked language, take that Bhikkhu, O Bhikkhus, aside (&amp;c. see § 19)."},{"ref":"17.126","t":"23. ‘If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavâra<em>n</em>â: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. Here this deed is known (to me), but not the (guilty) person. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â excluding this deed, “ (the Bhikkhus) ought to reply: “The Blessed One, friend, has prescribed that they who hold Pavâra<em>n</em>â, ought to be pure. If a deed is known, but not the (guilty) person, report it (to us) now.”"},{"ref":"17.127","t":"24. ‘If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavâra<em>n</em>â: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. Here a person is known (to me as guilty), but not his deed. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â excluding this person, “ (the Bhikkhus) ought to reply: “The Blessed One, friend, has prescribed that they who hold Pavâra<em>n</em>â, ought to be complete. If a person is known to you (as guilty), but not his deed, report it (to us) now.”"},{"ref":"17.128","t":"25. ‘If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavâra<em>n</em>â: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. Here a deed is known (to me) as well as the (guilty) person. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hold Pavâra<em>n</em>â excluding this deed and this person, “ (the Bhikkhus) ought to reply: “The Blessed One, friend, has prescribed that they who hold Pavâra<em>n</em>â, ought to be pure as well as complete. If the deed and the (guilty) person are known to you, report it (to us) now.”"},{"ref":"17.129","t":"26. ‘If, O Bhikkhus, a deed becomes known before the Pavâra<em>n</em>â, and the (guilty) person afterwards (i.e. after the Pavâra<em>n</em>â), it is right to bring it forward (then)."},{"ref":"17.130","t":"‘If, O Bhikkhus, the (guilty) person becomes known before the Pavâra<em>n</em>â, and his deed afterwards, it is right to bring it forward (then)."},{"ref":"17.131","t":"‘If, O Bhikkhus, the deed as well as the (guilty) person becomes known before the Pavâra<em>n</em>â, and if (a Bhikkhu) raises up that matter again after the Pavâra<em>n</em>â, he makes himself guilty of a pâ<em>k</em>ittiya offence for raising up (a matter that has been settled).’"},{"ref":"17.132","t":"17. 1. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. In their neighbourhood other Bhikkhus, litigious, contentious, quarrelsome, disputatious persons, who used to raise questions before the Sa<em>m</em>gha, entered upon Vassa with the intention of inhibiting, on the Pavâra<em>n</em>â day, the Pavâra<em>n</em>â of those Bhikkhus when they should have finished their Vassa residence. Now those Bhikkhus heard: ‘In our neighbourhood other Bhikkhus, &amp;c. Well, what are we to do?’"},{"ref":"17.133","t":"They told this thing to the Blessed One."},{"ref":"17.134","t":"2. ‘In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, enter upon Vassa in a certain district. In their neighbourhood other Bhikkhus,.. (&amp;c. § 1). I prescribe, O Bhikkhus, that those Bhikkhus hold Uposatha twice or thrice on the fourteenth day (of the half-month) in order that they may be able to hold Pavâra<em>n</em>â before those (other) Bhikkhus. If those litigious, contentious,.. (&amp;c. § 1) Bhikkhus approach that district, let the resident Bhikkhus, O Bhikkhus, quickly assemble and hold Pavâra<em>n</em>â; having held Pavâra<em>n</em>â, let them say to them: “We have held our Pavâra<em>n</em>â, friends; do you do, Sirs, as you think fit.”"},{"ref":"17.135","t":"3. ‘If those litigious,.. (&amp;c. § 1) Bhikkhus come to that residence unexpectedly, let the resident Bhikkhus, O Bhikkhus, prepare seats (for them), get water for the washing of their feet, foot-stools, and towels, then let them go to meet them, take their bowls and their robes, and offer them (water) to drink; having thus looked after those Bhikkhus, let them go outside the boundary and hold Pavâra<em>n</em>â; having held Pavâra<em>n</em>â, let them say: “We have held our Pavâra<em>n</em>â, friends, do you do, Sirs, as you think fit.”"},{"ref":"17.136","t":"4. ‘If they succeed in this way, well and good; if they do not succeed, let a learned, competent, resident Bhikkhu proclaim the following ñatti before the resident Bhikkhus: “Let the resident Bhikkhus hear me, Sirs. If you are ready, Sirs, let us now bold Uposatha and recite the Pâtimokkha, and let us hold Pavâra<em>n</em>â on the next new-moon day.” If, O Bhikkhus, the litigious,.. (&amp;c. § 1) Bhikkhus say to those Bhikkhus: “Well, friends, hold Pavâra<em>n</em>â with us now, “ let them reply: “You are not masters, friends, of our Pavâra<em>n</em>â; we will not hold Pavâra<em>n</em>â now.”"},{"ref":"17.137","t":"5. ‘If, O Bhikkhus, those litigious, (&amp;c. § 1) Bhikkhus stay there till that new-moon day, let a learned, competent, resident Bhikkhu,.."},{"ref":"17.138","t":"6. ‘If, O Bhikkhus, those litigious,.. (&amp;c. § 1) Bhikkhus stay there still till that full-moon day, those Bhikkhus, O Bhikkhus, ought to hold Pavâra<em>n</em>â all of them, no matter whether they like it or not, on the next full-moon day, on the day of the komudî <em>k</em>âtumâsinî."},{"ref":"17.139","t":"7. ‘If those Bhikkhus, O Bhikkhus, hold Pavâra<em>n</em>â, and a sick Bhikkhu inhibits the Pavâra<em>n</em>â of a healthy Bhikkhu, let them say (to the inhibiting Bhikkhu): “You are sick, Sir, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered; having recovered, you may reprove him, if you like.” If they speak to him thus, and he reproves (that Bhikkhu) notwithstanding, he makes himself guilty of the pâ<em>k</em>ittiya offence of disregard."},{"ref":"17.140","t":"8. ‘If those Bhikkhus, O Bhikkhus, hold Pavâra<em>n</em>â, and a healthy Bhikkhu inhibits the Pavâra<em>n</em>â of a sick Bhikkhu, let them say (to the inhibiting Bhikkhu): “This Bhikkhu is sick, friend, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until this Bhikkhu has recovered; when he has recovered you may reprove him, if you like.” If they speak to him thus,.. (&amp;c. as in § 7)."},{"ref":"17.141","t":"9. ‘If those Bhikkhus, O Bhikkhus, hold Pavâra<em>n</em>â, and a sick Bhikkhu inhibits the Pavâra<em>n</em>â of another sick Bhikkhu, let them say (to the inhibiting Bhikkhu): “You are sick, Sirs, and the “Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered; when he has recovered you may reprove him, if you like.” If they speak to him thus,.. (&amp;c. as in § 7)."},{"ref":"17.142","t":"10. ‘If those Bhikkhus, O Bhikkhus, hold Pavâra<em>n</em>â, and a healthy Bhikkhu inhibits the Pavâra<em>n</em>â of another healthy Bhikkhu, let the Sa<em>m</em>gha question and examine them both and treat them according to the law, and then hold Pavâra<em>n</em>â.’"},{"ref":"17.143","t":"18. 1. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. These Bhikkhus, living in unity, and concord, and without quarrel, had found a comfortable place to dwell in. Now those Bhikkhus thought: ‘Living in unity, &amp;c. we have found a comfortable place to dwell in. If we hold Pavâra<em>n</em>â now, (other Bhikkhus) might come on a journey, having held their Pavâra<em>n</em>â, (and might occupy this place); thus we should lose this place which is comfortable to dwell in. Well, what are we to do?’"},{"ref":"17.144","t":"They told this thing to the Blessed One."},{"ref":"17.145","t":"2. ‘In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, have entered upon Vassa in a certain district. These Bhikkhus,.. (&amp;c. § 1)."},{"ref":"17.146","t":"‘If these Bhikkhus think: “Living in unity,.. (&amp;c. § 1, down to:) thus we should lose this place which is comfortable to dwell in, “ I allow, O Bhikkhus, these Bhikkhus to agree upon pavâra<em>n</em>âsa<em>m</em>gaha."},{"ref":"17.147","t":"3. ‘And you ought, O Bhikkhus, to agree upon it in this way: Let them all assemble together. When they have assembled, let a learned, competent Bhikkhu proclaim the following ñatti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me."},{"ref":"17.148","t":"Living in unity,.. (&amp;c. § 1, down to:) thus we should lose this place which is comfortable to dwell in. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha agree upon pavâra<em>n</em>âsa<em>m</em>gaha; let it now hold Uposatha and recite the Pâtimokkha, and let the Sa<em>m</em>gha hold Pavâra<em>n</em>â on the next komudî <em>k</em>âtumâsinî day. This is the ñatti.”"},{"ref":"17.149","t":"4. ‘“Let the Sa<em>m</em>gha, &amp;c.”"},{"ref":"17.150","t":"5. ‘If, O Bhikkhus, after those Bhikkhus have agreed upon pavâra<em>n</em>âsa<em>m</em>gaha, a Bhikkhu should say: “I wish, friends, to go on my travels through the country; I have a business in the country, “ let them reply to him: “Good, friend, hold Pavâra<em>n</em>â; and go.” If that Bhikkhu, O Bhikkhus, when holding Pavâra<em>n</em>â inhibits the Pavâra<em>n</em>â of another Bhikkhu, let (that other Bhikkhu) say to him: “You are not master of my Pavâra<em>n</em>â, friend; I will not hold Pavâra<em>n</em>â now.”"},{"ref":"17.151","t":"‘If, O Bhikkhus, when that Bhikkhu holds Pavâra<em>n</em>â, another Bhikkhu inhibits his Pavâra<em>n</em>â, let the Sa<em>m</em>gha question and examine them both and treat them according to the law."},{"ref":"17.152","t":"6. ‘If that Bhikkhu, O Bhikkhus, has finished that business in the country and comes back to that district before the clay of komudî <em>k</em>âtumâsinî, and if a Bhikkhu, O Bhikkhus, when the Bhikkhus hold Pavâra<em>n</em>â, inhibits the Pavâra<em>n</em>â of that Bhikkhu (who has been absent), let him say (to the inhibiting Bhikkhu): “You are not master of my Pavâra<em>n</em>â, friend; I have held my Pavâra<em>n</em>â.”"},{"ref":"17.153","t":"‘If, O Bhikkhus, when the Bhikkhus hold Pavâra<em>n</em>â, this Bhikkhu inhibits the Pavâra<em>n</em>â of another Bhikkhu, let the Sa<em>m</em>gha question and examine them both and treat them according to the law, and then hold Pavâra<em>n</em>â.’"},{"ref":"17.154","t":"End of the Pavâra<em>n</em>â-Khandhaka."},{"sp":"HDR","t":"FIFTH KHANDHAKA."},{"ref":"18.1","t":"(RULES FOR FOOT-CLOTHING, SEATS, VEHICLES, ETC.)"},{"ref":"18.2","t":"1. 1. At that time the blessed Buddha dwelt at Râ<em>g</em>agaha at the Vulture’s Peak."},{"ref":"18.3","t":"Now at that time Se<em>n</em>iya Bimbisâra, the king of Magadha, held rule and sovereignty over eighty thousand townships. And at that time there was at <em>K</em>ampâ a Se<em>tth</em>i’s son named So<em>n</em>a Ko<em>li</em>visa, delicately nurtured, on the soles of whose feet hair had grown."},{"ref":"18.4","t":"Now when Se<em>n</em>iya Bimbisâra, the king of Magadha, was holding an assembly of the eighty thousand overseers over those townships, he sent a message to So<em>n</em>a Ko<em>li</em>visa on some matter of business, saying, ‘Let So<em>n</em>a come hither. I desire So<em>n</em>a’s presence!’"},{"ref":"18.5","t":"2. Then spake the parents of So<em>n</em>a Ko<em>li</em>visa to him thus: ‘The king, dear So<em>n</em>a, wishes to see thy feet. But stretch not out thy feet, dear So<em>n</em>a, towards the king. Take thy seat cross-legged before the king, that the king may see thy feet as thou sittest there.’ And they carried So<em>n</em>a Ko<em>li</em>visa in a palankeen (to Râ<em>g</em>agaha)."},{"ref":"18.6","t":"And So<em>n</em>a Ko<em>li</em>visa went to the place where Se<em>n</em>iya Bimbisâra, the king of Magadha, was. And when he had come there, and had bowed down before Se<em>n</em>iya Bimbisâra, the king of Magadha, he took his seat cross-legged before the king. And Se<em>n</em>iya Bimbisâra, the king of Magadha, saw that hair had grown on the soles of the feet of So<em>n</em>a Ko<em>li</em>visa."},{"ref":"18.7","t":"3. Now after Se<em>n</em>iya Bimbisâra, the king of Magadha, had instructed the eighty thousand overseers over those townships in the things of this world he exhorted them, saying, ‘Ye have now received from me instruction in the things of this world. Go now, and wait upon the Blessed One. The Blessed One himself shall instruct you in the things of eternity.’"},{"ref":"18.8","t":"Then the eighty thousand overseers over those townships went on to the Vulture’s Peak."},{"ref":"18.9","t":"4. Now at that time the venerable Sâgata was the attendant on the Blessed One. And the eighty thousand overseers over those townships went to the place where the venerable Sâgata was. And when they were come there they spake thus to the venerable Sâgata:"},{"ref":"18.10","t":"The eighty thousand overseers over the townships are come here, Sir, to visit the Blessed One. It were well, Sir, that we should be granted an audience of the Blessed One.’"},{"ref":"18.11","t":"Then do you, Sirs, stay here yet a moment, while I let the Blessed One know.’"},{"ref":"18.12","t":"5. Then the venerable Sâgata disappeared down the steps from before the very eyes of the eighty thousand overseers over those townships, and appeared before the Blessed One, and spake to the Blessed One, and said:"},{"ref":"18.13","t":"‘Lord, the eighty thousand overseers over the townships are come here to visit the Blessed One. Let the Blessed One do as seemeth to him fit.’"},{"ref":"18.14","t":"Do thou then, Sâgata, make a seat ready in the shade of the house.’"},{"ref":"18.15","t":"6. ‘Even so, Lord!’ said the venerable Sâgata, in assent, to the Blessed One. And taking a chair, he disappeared from before the Blessed One, and reappeared up the steps before the very eyes of those eighty thousand overseers over those townships, and made ready a seat in the shade of the house."},{"ref":"18.16","t":"And the Blessed One came out of the house and sat down on the seat made ready in the shade thereof."},{"ref":"18.17","t":"7. Then those eighty thousand overseers over the townships went up to the place where the Blessed One was. And when they had come there they bowed down before the Blessed One and took their seats on one side. But those eighty thousand overseers over the townships paid more respect in their hearts to the venerable Sâgata than to the Blessed One."},{"ref":"18.18","t":"And the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships; and he addressed the venerable Sâgata, and said: ‘Show them now, Sâgata, a still greater wonder, beyond the power of men.’"},{"ref":"18.19","t":"‘Even so, Lord!’ said the venerable Sâgata, in assent, to the Blessed One. And rising up into the air he walked, and stood, and sat, and lay down, and gave forth smoke and fire, and disappeared in the sky."},{"ref":"18.20","t":"8. Then the venerable Sâgata, when he had shown in the open sky wonders of various kinds beyond the power of men, fell down with his head at the feet of the Blessed One, and said to the Blessed One:"},{"ref":"18.21","t":"My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord, is the Blessed One; and I am the disciple.’"},{"ref":"18.22","t":"Then those eighty thousand overseers over the townships thinking, ‘Wonderful is it, most marvellous! If even the pupil be so mighty and so powerful, how much more then the master!’ paid more respect in their hearts to the Blessed One than to the venerable Sâgata."},{"ref":"18.23","t":"9. Then the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships, and held to them a discourse in due order; that is to say, he spake to them of giving, of righteousness, of heaven, of the danger, the worthlessness, the depravity of lusts, and of the advantages of renunciation. And when the Blessed One perceived that they had become pliant, softened, unprejudiced, upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; (that is to say), Suffering, its Origin, its Cessation, and the Path."},{"ref":"18.24","t":"Just as a clean cloth, from which all stain has been washed away, would readily take the dye, just even so did those eighty thousand overseers over the townships obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution."},{"ref":"18.25","t":"10. And having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, they said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth while our life lasts as his disciples who have taken their refuge in Him.’"},{"ref":"18.26","t":"11. And So<em>n</em>a Ko<em>li</em>visa thought: As I understand the Dhamma proclaimed by the Blessed One, it is not easy to a person living as a layman to lead a wholly perfect and pure and altogether consummate life of holiness. What if I were to cut off my hair and beard, and to put on yellow robes, and give up the world, and go forth into the houseless state.’"},{"ref":"18.27","t":"And those eighty thousand overseers over the townships, having expressed their joy and delight at the words of the Blessed One, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right sides towards him, went away."},{"ref":"18.28","t":"12. And So<em>n</em>a Ko<em>li</em>visa, soon after those eighty thousand overseers over the townships had departed, went to the place where the Blessed One was. And when he had come there he bowed down before the Blessed One and took his seat on one side. Sitting on one side So<em>n</em>a Ko<em>li</em>visa said to the Blessed One: ‘As I understand the Dhamma proclaimed by the Blessed One (&amp;c. as in § 11, down to:) and go forth into the houseless state. I desire, Lord, to cut off my hair and beard, and to put on yellow robes, and to give up the world, and to go forth into the houseless state. May the Blessed One, Lord, ordain me.’"},{"ref":"18.29","t":"Thus So<em>n</em>a Ko<em>li</em>visa received from the Blessed One the pabba<em>gg</em>â and upasampadâ ordinations. And the venerable So<em>n</em>a, soon after his upasampadâ, dwelt in the Sîtavana grove."},{"ref":"18.30","t":"13. As he, with eager determination, was walking up and down there, his feet were injured, and the place in which he walked became covered with blood, like a slaughter-house for oxen. Then in the mind of the venerable So<em>n</em>a, who had gone apart and was plunged in meditation, there sprung up this thought:"},{"ref":"18.31","t":"‘Though I have become one of those disciples of the Blessed One who live in the exercise of strenuous determination, yet my heart has not been set free from the Âsavas through absence of craving. And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good deeds. Let me now, then, returning to the lower state, enjoy my wealth and do good deeds.’"},{"ref":"18.32","t":"14. Now the Blessed One perceived in his mind the thought of the heart of the venerable So<em>n</em>a; and as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he disappeared from the hill of the Vulture’s Peak, and appeared in the Sîtavana grove. And the Blessed One, as he was passing through the sleeping-places (of the Bhikkhus), came up, with a multitude of Bhikkhus, to the place where the venerable So<em>n</em>a had walked up and down."},{"ref":"18.33","t":"When the Blessed One saw that the place where the venerable So<em>n</em>a had walked up and down was covered with blood, he addressed the Bhikkhus, and said: ‘Whose walking-place is this, O Bhikkhus, which is covered with blood, like a slaughter-house for oxen?’"},{"ref":"18.34","t":"‘As the venerable So<em>n</em>a, Lord, was walking up and down here with eager determination, his feet were injured; and so this place has become covered with blood, like a slaughter-house for oxen.’"},{"ref":"18.35","t":"15. Then the Blessed One went on to the house in which the venerable So<em>n</em>a was living, and sat down there on a seat made ready for him. And the venerable So<em>n</em>a bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the Blessed One addressed the venerable Soma, and said: ‘Is it not true, So<em>n</em>a, that in your mind, when you had gone apart and were plunged in meditation, there sprung up this thought: “Though I have become (&amp;c. as in § 13, down to the end)?”’"},{"ref":"18.36","t":"‘Even so, Lord!’"},{"ref":"18.37","t":"‘Now what think you, So<em>n</em>a, — you were skilled, were you not, when you formerly lived in the world, in the music of the lute?’"},{"ref":"18.38","t":"‘That was so, Lord!’"},{"ref":"18.39","t":"‘Now what think you, So<em>n</em>a, — when the strings of your lute were too much stretched, had your lute then any sound, was it in a fit state to be played upon?’"},{"ref":"18.40","t":"‘Not so, Lord!’"},{"ref":"18.41","t":"16. ‘Now what think you, So<em>n</em>a, — when the strings of your lute were too loose, had your lute then any sound, was it in a fit state to be played upon?’ ‘Not so, Lord!’"},{"ref":"18.42","t":"Now what think you, So<em>n</em>a, — when the strings of your lute were neither too much stretched nor too loose, but fixed in even proportion, had your lute sound then, was it then in a fit state to be played upon?’"},{"ref":"18.43","t":"Yes, Lord!’"},{"ref":"18.44","t":"‘And just so, So<em>n</em>a, does too eager a determination conduce to self-righteousness, and too weak a determination to sloth. Do thou, therefore, O So<em>n</em>a, be steadfast in evenness of determination, press through to harmony of your mental powers. Let that be the object of your thought!’"},{"ref":"18.45","t":"Even so, Lord!’ said the venerable So<em>n</em>a, and hearkened to the word of the Blessed One."},{"ref":"18.46","t":"And when the Blessed One had exhorted the venerable So<em>n</em>a with this exhortation, then, as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he vanished from the presence of the venerable So<em>n</em>a in the Sîtavana grove, and reappeared on the hill of the Vulture’s Peak."},{"ref":"18.47","t":"18. Thenceforward the venerable So<em>n</em>a was stead-fast in evenness of determination, he pressed through to harmony of his mental powers, that did he take as the object of his thought. And the venerable So<em>n</em>a remaining alone and separate, earnest, zealous, and resolved, attained ere long to that supreme goal of the higher life for the sake of which noble youths go out from all and every household gain and comfort to become houseless wanderers — yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond!"},{"ref":"18.48","t":"So the venerable So<em>n</em>a became yet another among the Arahats."},{"ref":"18.49","t":"19. Now when the venerable So<em>n</em>a had attained to Arahatship there occurred to him the thought: ‘Let me now make known my Insight in the presence of the Blessed One!’"},{"ref":"18.50","t":"Then the venerable So<em>n</em>a went to the place where the Blessed One was, and bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the venerable So<em>n</em>a said to the Blessed One:"},{"ref":"18.51","t":"20. ‘Whatsoever Bhikkhu, Lord, is an Arahat whose Âsavas are rooted out, who has lived the life, who has accomplished the task, who has laid aside every burden, who has gained the end he had in view, who has quite broken the fetter of a craving for (future) existence, who is completely set free by insight, six things doth he reach up unto — unto renunciation, unto the love of solitude, unto kindness of heart, unto the destruction of craving, unto the destruction of thirst, unto the getting free from delusions."},{"ref":"18.52","t":"21. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “For the sake of faith merely hath this brother attained unto renunciation.” But not thus, Lord, should this matter be regarded. For the Bhikkhu in whom the Âsavas are rooted out, who has lived the life, who has accomplished the task, he looks not upon himself as one who has anything yet to do, or to gather up, of (the fruit of his past) labour; but he attaineth to renunciation by the destruction of lust, by the very condition of the absence of lust; he attaineth to renunciation by the destruction of ill-will, by the very condition of the absence of ill-will; he attaineth to renunciation by the destruction of delusions, by the very condition of the absence of delusions."},{"ref":"18.53","t":"22. ‘Now it may, be, Lord, that it might occur, regarding this matter, to some brother, thus: “Seeking after gain, hospitality, and fame bath this brother attained to the love of solitude.” But not thus (&amp;c. as in § 21, down to the end, substituting “love of solitude” for “renunciation”)."},{"ref":"18.54","t":"23. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “Returning, verily, to the dependence upon works, as if that were the true essence (of spiritual welfare), hath this brother attained to kindness of heart.” But not thus (&amp;c. as in § 21, down to the end, substituting “kindness of heart” for “renunciation”)."},{"ref":"18.55","t":"24. ‘He attaineth to the destruction of craving by the destruction of lust (&amp;c. as in § 21, down to the end, substituting “absence of craving” for “renunciation”). He attaineth to the absence of thirst (&amp;c. as in § 21). He attaineth to the absence of delusions (&amp;c. as in § 21, down to the end)."},{"ref":"18.56","t":"25. ‘When a Bhikkhu, Lord, has thus become fully emancipated in heart, even though many objects visible to the sight should enter the path of his eye, yet they take not possession of his mind: undefiled is his mind, firm, immovable; and he sees into the (manner which that impression) passes away — even though many objects audible to the ear, smellable to the nostrils, tastable to the tongue, feelable by the body, sensible to the intellect should enter the path of the ear, the nose, the tongue, the skin, the intellect, yet they take not possession of his mind: undefiled is his mind, firm, immovable, and he sees into the (manner in which that impression) passes away."},{"ref":"18.57","t":"26. ‘Just, Lord, as if there be a mountain of rock, undivided, solid, one mass, and much wind and rain should fall upon it from the direction of the East, or of the West, or of the North, or of the South, yet they would not make it shake, or tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully emancipated in heart (&amp;c. as in § 25, down to the end)."},{"ref":"18.58","t":"27. ‘He who has attained to renunciation, to solitude of heart, who has attained to kindness, and to the rooting out of craving,"},{"ref":"18.59","t":"‘He who has attained to the rooting out of thirst, to the absence of delusions from the mind, he sees the source of sensations, his mind is quite set free."},{"ref":"18.60","t":"‘To such a Bhikkhu, so emancipated, and with calmness in his heart, there is no gathering up of what is done, nothing to be done still remains."},{"ref":"18.61","t":"‘As a rock, all of one mass, is not shaken by the breezes, just so never can shapes and tastes, and sounds, and smells, and touch — the whole of them Things wished for, things unwished — make tremble such a one. Firm is his mind, set free. He sees into the end thereof.’"},{"ref":"18.62","t":"28. And the Blessed One addressed the Bhikkhus, and said: ‘Thus, brethren, do young men of worth make their insight known. The truth is spoken, and the self is not obtruded. But herein some foolish ones, methinks, make known their insight to be a thing ridiculous, and they, thereafter, fall into defeat!’"},{"ref":"18.63","t":"29. Then the Blessed One said to the venerable So<em>n</em>a, ‘You, So<em>n</em>a, have been delicately nurtured. I enjoin upon you, So<em>n</em>a, the use of shoes with one lining.’"},{"ref":"18.64","t":"I have gone out from the world, Lord, into the houseless state, abandoning eighty cart-loads of gold, and a retinue of seven elephants. It will be said against me for this matter: “So<em>n</em>a Ko<em>li</em>visa went out from the world into the houseless state, abandoning eighty cart-loads of gold, and a retinue of seven elephants; but the very same man now accustoms himself to the use of shoes with a lining to them.” If the Blessed One will enjoin their use upon the Order of Bhikkhus, I will also use them. If the Blessed One will not enjoin their use upon the Order of Bhikkhus, neither will I use them.’"},{"ref":"18.65","t":"Then the Blessed One, on that occasion, having delivered a religious discourse, thus addressed the Bhikkhus:"},{"ref":"18.66","t":"‘I enjoin upon you, O Bhikkhus, the use of shoes with one lining to them. Doubly lined shoes, Bhikkhus, are not to be worn, nor trebly lined ones, nor shoes with many linings. Whosoever shall wear such, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.67","t":"2. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus were in the habit of wearing slippers all of a blue, yellow, red, brown, black, orange, or yellowish colour. People were annoyed, murmured, and became angry, saying, ‘(These act) like those who still enjoy the pleasures of the world.’ The brethren told this thing to the Blessed One."},{"ref":"18.68","t":"‘Do not wear, O Bhikkhus, shoes that are all of a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.69","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus were in the habit of wearing shoes with edges of a blue, yellow, red, brown, black, orange, or yellowish colour."},{"ref":"18.70","t":"People were annoyed, murmured, and became angry, saying, ‘These act like those who still enjoy the pleasures of the world.’ The brethren told this thing to the Blessed One."},{"ref":"18.71","t":"‘Do not wear, O Bhikkhus, shoes that have edges of a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.72","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus were in the habit of wearing shoes with heel-coverings (? ); mocassins; laced boots; boots lined with cotton; boots of various hues, like the wings of partridges; boots pointed with rams’ horns, and with goats’ horns; ornamented with scorpions’ tails; sewn round with peacocks’ feathers; or shoes of all kinds of colours."},{"ref":"18.73","t":"People were annoyed (&amp;c. as in § 2, down to:) told this thing to the Blessed One."},{"ref":"18.74","t":"‘Do not wear, O Bhikkhus, shoes with heel-coverings (&amp;c. as in § 3, down to:) shoes of all kinds of colours. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.75","t":"4. Now at that time the <em>Kh</em>abbaggiya Bhikkhus were in the habit of wearing shoes adorned with lion-skins, tiger-skins, panther-skins, antelope-skins, otter-skins, cat-skins, squirrel-skins, and owl-skins."},{"ref":"18.76","t":"People were annoyed (&amp;c. as in § 3, down to the end, substituting ‘shoes adorned with lion-skins, &amp;c.’ for ‘shoes with heel-coverings, &amp;c.’)"},{"ref":"18.77","t":"3. 1. Now the Blessed One, having dressed early in the morning, went into Râ<em>g</em>agaha, duly bowled and robed, for alms, with a certain Bhikkhu as his companion. And that Bhikkhu followed limping step by step behind the Blessed One."},{"ref":"18.78","t":"Now a certain lay-disciple who had put on a pair of shoes with many linings, saw the Blessed One approaching from afar. And when he saw him, he took off that pair of shoes and went up to the Blessed One, and saluted him; and went on to that Bhikkhu, and saluted him, and said:"},{"ref":"18.79","t":"2. ‘Why does your reverence limp?’"},{"ref":"18.80","t":"My feet, friend, are blistered.’"},{"ref":"18.81","t":"‘But here, Sir, are shoes.’"},{"ref":"18.82","t":"‘Enough, good friend! shoes with linings have been forbidden by the Blessed One.’"},{"ref":"18.83","t":"‘Take the shoes, O Bhikkhu!’"},{"ref":"18.84","t":"Then the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"18.85","t":"I allow you, O Bhikkhus, the use of shoes with linings, when they have been cast off by others. But new shoes with linings are not to be worn. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.86","t":"4. 1. Now at that time the Blessed One walked up and down in the open air unshod. Noticing that, ‘The Master walks unshod, ‘ the Elders (the Thera Bhikkhus) also went unshod when they were walking up and down. But though the Master and the Thera Bhikkhus went unshod, the <em>Kh</em>abbaggiya Bhikkhus walked up and down with coverings on their feet."},{"ref":"18.87","t":"The temperate Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can these <em>Kh</em>abbaggiya Bhikkhus walk shod, when the Master and the Thera Bhikkhus walk unshod?’"},{"ref":"18.88","t":"2. Then those Bhikkhus told this thing to the Blessed One."},{"ref":"18.89","t":"‘Is it true, what they say, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus walk shod, though the Master and the Elders walk unshod?’"},{"ref":"18.90","t":"‘It is true, Lord.’"},{"ref":"18.91","t":"The Blessed Buddha rebuked them, saying,"},{"ref":"18.92","t":"‘How, O Bhikkhus, can these foolish persons walk shod, though (&amp;c. as in §§ 1, 2). For even the lay-men, O Bhikkhus, who are clad in white, for the sake of some handicraft that may procure them a living, will be respectful, affectionate, hospitable to their teachers. Do you, therefore, O Bhikkhus, so let (your light) shine forth, that you having left the world (to enter into) so well taught a doctrine and discipline may be respectful, affectionate, hospitable to your teachers (â<em>k</em>ariyas), or those who rank as teachers, and to your superiors (upa<em>ggh</em>âyas), or those who rank as superiors. This will not conduce, O Bhikkhus, to the conversion of the unconverted, and to the augmentation of 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 becoming estranged.’ Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"18.93","t":"None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank as teachers, or your superiors, or those who rank as superiors, are walking unshod. Whosoever does so, is guilty of a dukka<em>t</em>a offence."},{"ref":"18.94","t":"‘And no one of you, O Bhikkhus, is to wear shoes in the open Ârâma. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.95","t":"5. 1. Now at that time a certain Bhikkhu had an eruption on his feet. They used to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he was passing through the sleeping places (of the Bhikkhus) saw them (doing so), and going up to them, he said:"},{"ref":"18.96","t":"2. ‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers?’"},{"ref":"18.97","t":"This venerable brother has an eruption on his feet, Lord, and we are carrying him out to ease himself.’"},{"ref":"18.98","t":"Then, on that occasion, the Blessed One, having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"18.99","t":"‘I enjoin, O Bhikkhus, the use of foot coverings by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’"},{"ref":"18.100","t":"6. 1. Now at that time the Bhikkhus used to get up on to couches or chairs with unwashen feet; and the robes and seats became soiled."},{"ref":"18.101","t":"They told this thing to the Blessed One."},{"ref":"18.102","t":"‘I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get up on to couches or chairs.’"},{"ref":"18.103","t":"2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the assembly in the dark, they trod upon stakes or thorns, and their feet were hurt."},{"ref":"18.104","t":"They told this thing to the Blessed One."},{"ref":"18.105","t":"‘I enjoin, O Bhikkhus, the use of foot coverings in the open Ârâma, and of a torch, or lamp, and a walking stick.’"},{"ref":"18.106","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to rise up in the night towards dawn; and, putting on wooden shoes, walked up and down in the open air talking, in tones high, loud, and harsh, of all kinds of worldly things — such as tales of kings, of robbers, of ministers of state; tales of armies, of terror, of war; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, villages, towns, cities, provinces, women, warriors, and streets; tales about buried treasures, ghost stories; various tales; discussions on the world; disasters by sea; things which are, and things which are not. And so doing they both trod upon and slew all kinds of insects, and disturbed the Bhikkhus in their meditations."},{"ref":"18.107","t":"4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can the <em>Kh</em>abbaggiya Bhikkhus [do so]?’"},{"ref":"18.108","t":"And those Bhikkhus told this thing to the Blessed One."},{"ref":"18.109","t":"‘Is it true’ (&amp;c. comp. cha. 2)?"},{"ref":"18.110","t":"‘It is true, Lord.’"},{"ref":"18.111","t":"He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said: Wooden shoes, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.112","t":"7. 1. Now when the Blessed One had remained at Râ<em>g</em>agaha as long as he thought fit, he set out on his journey towards Benares. And wandering from place to place, he came to Benares, and there at Benares the Blessed One stayed in the deer-park Isipatana."},{"ref":"18.113","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus, since the Blessed One had forbidden wooden shoes, used to break off young palmyra palms, and wear shoes made of the talipat leaves. The young palmyra plants withered. People were annoyed, murmured, and became angry, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as break off young palmyra palms, and wear shoes made of the talipat leaves? The young palmyra plants wither. (By so doing), the Sakyaputtiya Sama<em>n</em>as destroy vegetable life.’"},{"ref":"18.114","t":"2. The Bhikkhus heard those people murmuring in annoyance and indignation; and they told this matter to the Blessed One."},{"ref":"18.115","t":"‘Is it true’ (&amp;c. as in cha. 2)?"},{"ref":"18.116","t":"‘It is true, Lord.’"},{"ref":"18.117","t":"The Blessed Buddha rebuked them, saying, ‘How can those foolish persons, O Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a tree. Such conduct will not conduce (&amp;c. as in cha. 2, down to:) becoming estranged."},{"ref":"18.118","t":"Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.119","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, since the Blessed One had forbidden talipat shoes, used to break off young bambus, and wear shoes made of the bambu leaves (&amp;c. as in last section down to the end, substituting bambu for palmyra)."},{"ref":"18.120","t":"8. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he set out on his journey towards Bhaddiya. And wandering from place to place he came to Bhaddiya: and there, at Bhaddiya, he stayed in the <em>G</em>âtiyâ Grove."},{"ref":"18.121","t":"Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various kinds of foot coverings for the sake of ornament. They made, or had made for themselves foot coverings of ti<em>n</em>a-grass, of mu<em>ñg</em>a-grass, of babba<em>g</em>a-grass, of the leaves of the date-palm, of kamala-grass, and of wool. And they neglected instruction, enquiry, morality, self-concentration, and wisdom."},{"ref":"18.122","t":"2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking, ‘How can they [do so]?’ And those Bhikkhus told this thing to the Blessed One."},{"ref":"18.123","t":"‘Is it true’ (&amp;c. as in cha. 2)?"},{"ref":"18.124","t":"‘It is true, Lord.’"},{"ref":"18.125","t":"The Blessed Buddha rebuked them, saying, ‘How can they [do so]?’ This will not conduce (&amp;c. as in cha. 2, down to:) becoming estranged."},{"ref":"18.126","t":"3. Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘Shoes, O Bhikkhus, made of ti<em>n</em>a-grass are not to be worn, or made of mu<em>ñg</em>a-grass, or of babba<em>g</em>a-grass, or of leaves of the date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead, or bronze. Whosoever does so, is guilty of a dukka<em>t</em>a offence."},{"ref":"18.127","t":"‘And clogs, O Bhikkhus, that are taken away, are not to be worn. Whosoever does so, is guilty of a dukka<em>t</em>a offence."},{"ref":"18.128","t":"‘I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the ground, and are not taken away, privy-clogs, urinal-clogs, and rinsing-clogs.’"},{"ref":"18.129","t":"9. 1. Now when the Blessed One had remained at Bhaddiya as long as he thought fit, he set out on a journey towards Sâvatthi. And walking from place to place he arrived at Sâvatthi. There the Blessed One dwelt at Sâvatthi at the <em>G</em>etavana, Anâtha-pi<em>nd</em>ika’s Grove."},{"ref":"18.130","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to catch hold of the heifers crossing on the A<em>k</em>iravatî River by their horns, or ears, or dewlaps, or tails, or spring up upon their backs, or touch with lustful thoughts their privy parts: and they used to duck the young calves and so kill them. People were annoyed, murmured, and became angry, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as [act thus]? it is like men still enjoying the pleasures of the world.’"},{"ref":"18.131","t":"And Bhikkhus heard them murmuring in annoyance and indignation: and those Bhikkhus told this thing to the Blessed One."},{"ref":"18.132","t":"‘Is it true’ (&amp;c. see cha. 2)?"},{"ref":"18.133","t":"‘It is true, Lord.’"},{"ref":"18.134","t":"He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"18.135","t":"‘Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their ears, or their dewlaps, or their tails. You are not to get up on their backs. Whosoever gets up on their backs, is guilty of a dukka<em>t</em>a offence. And their privy parts, O Bhikkhus, are not to be touched with lustful thoughts. Whosoever does so, is guilty of a thulla<em>kk</em>aya offence. And calves ought not to be killed. Whosoever kills them, let him be dealt with according to law.’"},{"ref":"18.136","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to have themselves carried in vehicles to which cows were yoked with a bull between them, or bulls were yoked with a cow between them. People were annoyed, murmured, and became angry, saying, ‘That is as is done at the Feast of the Gaṅgâ and the Mahî.’"},{"ref":"18.137","t":"They told this thing to the Blessed One."},{"ref":"18.138","t":"‘Do not have yourselves carried in vehicles, O Bhikkhus. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.139","t":"10. 1. Now at that time a certain Bhikkhu, as he was passing through the Kosala country to Sâvatthi, to visit the Blessed One, was taken ill on the way. And that Bhikkhu went aside out of the road, and sat down at the foot of a certain tree."},{"ref":"18.140","t":"When people saw him sitting there, they said: ‘Whither is your reverence going?’"},{"ref":"18.141","t":"‘I am going, friends, to Sâvatthi to visit the Blessed One.’"},{"ref":"18.142","t":"2. ‘Come along, Sir; let us go together.’"},{"ref":"18.143","t":"‘I cannot, friends. I am sick.’"},{"ref":"18.144","t":"‘Well then, Sir, get up into the cart.’"},{"ref":"18.145","t":"‘Enough, friends! The Blessed One has forbidden the use of vehicles.’ And fearing to offend, he refused to get up into the cart."},{"ref":"18.146","t":"And when that Bhikkhu had come to Sâvatthi, he told this thing to the Bhikkhus, and they told it to the Blessed One."},{"ref":"18.147","t":"‘I allow you, O Bhikkhus, if you are sick, to use a cart.’"},{"ref":"18.148","t":"Now the Bhikkhus thought: ‘Should the carts be yoked with cows or bulls?’"},{"ref":"18.149","t":"They told this thing to the Blessed One."},{"ref":"18.150","t":"‘I allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand.’"},{"ref":"18.151","t":"Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of a cart."},{"ref":"18.152","t":"I allow you, O Bhikkhus, the use of a litter or a sedan-chair.’"},{"ref":"18.153","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus were in the habit of using lofty and large things to recline upon, that is to say: large cushions; divans; coverlets with long fleece; counterpanes of many colours, woollen coverlets, white or marked with thick flowers; mattresses; cotton coverlets, dyed with figures of animals; rugs with long hair on one or both sides; carpets inwrought with gold, or with silk; large woollen carpets such as the nautch girls dance upon; rich elephant housings, horse-rugs, or carriage rugs; panther or antelope skins; couches covered with canopies, or with crimson cushions at both ends."},{"ref":"18.154","t":"When people, who went to visit the Vihâras, saw these things, they were annoyed, murmured, and became angry, thinking, ‘This is as if they were still enjoying the pleasures of the world.’"},{"ref":"18.155","t":"They told this thing to the Blessed One."},{"ref":"18.156","t":"4. ‘Lofty and large things to recline upon, such as large cushions (&amp;c. as in § 3, down to:) cushions crimson at both ends, are not, O Bhikkhus, to be used. Whosoever uses them, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.157","t":"5. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, since the use of lofty and large things to recline upon had been forbidden by the Blessed One, used to use fine skins, such as lion, tiger, and panther skins. These skins were cut to fit the couches, and to fit the chairs; and were spread inside or outside the couches or the chairs."},{"ref":"18.158","t":"When people, who went to visit the Vihâras, saw these things, they were annoyed, murmured, and became angry, thinking, ‘This is as if they were still enjoying the pleasures of the world.’"},{"ref":"18.159","t":"They told this thing to the Blessed One."},{"ref":"18.160","t":"6. ‘Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.161","t":"7. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, since fine skins had been forbidden by the Blessed One, began to use the skins of oxen. These skins were cut to fit the couches, or the chairs; and were spread inside or outside the couches, or the chairs."},{"ref":"18.162","t":"Now a certain Bhikkhu of bad character was a friend of the family of a certain lay-disciple of a bad character. And that bad Bhikkhu, early one morning, dressed himself, and with his robe on and his bowl in his hand, went to the dwelling-place of that bad disciple, and sat down on a seat made ready for him. And the bad disciple went up to the place where the bad Bhikkhu was, and saluted him, and took his seat beside him."},{"ref":"18.163","t":"8. Now at that time that bad disciple had a young bull beautiful to behold, quiet, and varied in colour like a panther’s cub. And the bad Bhikkhu gazed with longing at the bull. And that bad disciple said to that bad Bhikkhu: ‘Why does your reverence gaze so with longing at that bull?’"},{"ref":"18.164","t":"‘My friend, ‘ said he, ‘I want that bull’s skin.’"},{"ref":"18.165","t":"Then that bad disciple slew that bull, and skinned it, and gave it to that bad Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away."},{"ref":"18.166","t":"9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind him. The Bhikkhus said:"},{"ref":"18.167","t":"‘How is it, friend, that this cow keeps following so behind you?’"},{"ref":"18.168","t":"‘I don’t know, friends, why it should keep following me.’"},{"ref":"18.169","t":"But that bad Bhikkhu’s robe was soiled with blood; and the Bhikkhus asked him,"},{"ref":"18.170","t":"‘How has this robe of yours got marked with blood?’"},{"ref":"18.171","t":"Then he told them the whole matter."},{"ref":"18.172","t":"‘How is that, Sir? You have been causing another to deprive a living thing of life!’ ‘That is so, friends.’"},{"ref":"18.173","t":"The modest among the Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can this Bhikkhu induce a man to deprive a living thing of life? Has not the taking of life been censured, and the abstinence therefrom been praised in many a discourse by the Blessed One?’"},{"ref":"18.174","t":"And the Bhikkhus told this thing to the Blessed One."},{"ref":"18.175","t":"Then the Blessed One held because of this, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu,"},{"ref":"18.176","t":"‘Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life?’"},{"ref":"18.177","t":"‘It is true, Lord.’"},{"ref":"18.178","t":"‘But how can you be so foolish as to do so? Have I not censured in many a discourse the taking of life, O foolish one, and praised the abstinence therefrom? Such conduct, thou foolish one, will not conduce to the conversion of the unconverted!’"},{"ref":"18.179","t":"And having thus rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"18.180","t":"Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever does so shall be dealt with according to the Laws. Ox-skins are not to be worn, O Bhikkhus. Whosoever does so, is guilty of a dukka<em>t</em>a offence. And neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.181","t":"11. Now at that time men had couches and chairs covered or bound with skins. The Bhikkhus, fearing to offend, would not sit down upon them."},{"ref":"18.182","t":"They told this thing to the Blessed One."},{"ref":"18.183","t":"‘I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to lie down upon them.’"},{"ref":"18.184","t":"Now at that time the Vihâras were bound together by thongs made of skin. The Bhikkhus fearing to offend, would not sit down upon them."},{"ref":"18.185","t":"They told this thing to the Blessed One."},{"ref":"18.186","t":"‘I allow you, O Bhikkhus, to sit down upon (skins when they are) only used for binding things together.’"},{"ref":"18.187","t":"12. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to go into the villages with their shoes on. The people were annoyed, murmured, and became angry, saying, That is how those behave who are still enjoying the pleasures of the world!’"},{"ref":"18.188","t":"They told this thing to the Blessed One."},{"ref":"18.189","t":"‘You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever does so, is guilty of a dukka<em>t</em>a offence.’"},{"ref":"18.190","t":"Now at that time a certain Bhikkhu was sick, and unable to go into the village without shoes on. They told this thing to the Blessed One."},{"ref":"18.191","t":"‘I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.’"},{"ref":"18.192","t":"13. 1. Now at that time the venerable Mahâ Ka<em>kk</em>âyana was staying in Avanti on the hill called the Precipice, near Kuraraghara. And at that time the lay-disciple named So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a was the personal attendant upon the venerable Mahâ Ka<em>kk</em>âyana."},{"ref":"18.193","t":"And the disciple So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a went to the place where the venerable Mahâ Ka<em>kk</em>âyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Mahâ Ka<em>kk</em>âyana:"},{"ref":"18.194","t":"‘As I understand the doctrine laid down by the venerable Mahâ Ka<em>kk</em>âyana, it is difficult for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection. I wish therefore to cut off my hair and beard, to clothe myself in the orange-coloured robes, and to go forth from the household life into the houseless state. May the venerable Mahâ Ka<em>kk</em>âyana receive me into the Order of those who have renounced the world!’"},{"ref":"18.195","t":"2. ‘Hard is it, So<em>n</em>a, your life long to live the higher life using only one bed, and with but one meal a day. Do you, therefore, So<em>n</em>a, remain in the state of a householder, and practise only for a time the higher life, the precepts of the Buddhas, using only one bed, and with but one meal a day.’"},{"ref":"18.196","t":"Then the desire for renunciation which had arisen in the disciple So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a abated in him."},{"ref":"18.197","t":"A second time the disciple So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a [made the same request, and received the same reply with the same result]."},{"ref":"18.198","t":"And a third time So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a made the same request. Then the venerable Mahâ Ka<em>kk</em>âyana conferred the pabba<em>gg</em>â (ordination) on the disciple So<em>n</em>a Ku<em>t</em>ika<em>nn</em>a."},{"ref":"18.199","t":"Now at that time in the Southern country and in Avanti there were but few Bhikkhus. And it was only after the lapse of three years that the venerable Mahâ Ka<em>kk</em>âyana was able, with difficulty, and with trouble, to get together a meeting of the Order in which ten Bhikkhus were present. And then he admitted the venerable So<em>n</em>a into the higher rank of the Order."},{"ref":"18.200","t":"3. Now when the venerable So<em>n</em>a had passed the rainy season there sprang up in his mind, when he was meditating alone, this thought:"},{"ref":"18.201","t":"‘I have heard indeed that the Blessed One is such and such a one. But I have not as yet seen him face to face. I should like to go and visit the Blessed One, the Arahat Buddha, if my superior would allow me.’"},{"ref":"18.202","t":"And in the evening the venerable So<em>n</em>a, leaving his solitude, went to the place where the venerable Mahâ Ka<em>kk</em>âyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Mahâ Ka<em>kk</em>âyana:"},{"ref":"18.203","t":"4. ‘When I was meditating alone, venerable Sir, the following thought occurred to my mind, “I have heard (&amp;c. as above).” Now I would go and visit the Blessed One, the Arahat Buddha, if you, as my superior, allow it.’"},{"ref":"18.204","t":"‘That is good, that is good, So<em>n</em>a! Go then, So<em>n</em>a, to visit the Blessed One, the Arahat Buddha. You shall see, So<em>n</em>a, how the Blessed One arouses faith, is worthy of faith, calm in his senses, calm in his mind, gifted with the highest self-control and quietude, an elephant among men, subdued, guarded, with his senses in subjection to himself. Do you therefore, Soma, bow down in my name at the feet of the Blessed One, and say, “Lord! my superior, the venerable Mahâ Ka<em>kk</em>âyana, bows down in salutation at the feet of the Blessed One!” and add, “In the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was only after the lapse of three years that with difficulty and with trouble an assembly of the Order was got together, in which ten members were present, and I could be received into the higher rank of the Order. May the Blessed One be pleased, therefore, to allow the higher ordination in the Southern country and in Avanti before a meeting of a lesser number. In the Southern country and in Avanti, Lord, the soil is black on the surface, rough, and trampled by the feet of cattle."},{"ref":"18.205","t":"May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath. In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country the eragu, moragu, ma<em>ggh</em>âru, and <em>g</em>antu grasses are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, ‘We give this set of robes to (a Bhikkhu) of such and such a name.’ When they return, the Bhikkhus tell them, ‘A set of robes has been given to you by a person of such and such a name.’ But they, fearing to offend, do not accept it, saying, ‘Let us not be guilty of a Nissaggiya.’ May the Blessed One be pleased to make a detailed statement in the matter of robes.”"},{"ref":"18.206","t":"‘Even so, Lord, ‘ said the venerable So<em>n</em>a in assent to the venerable Mahâ Ka<em>kk</em>âyana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to Sâvatthi."},{"ref":"18.207","t":"8. And wandering from place to place he arrived at the place where the Blessed One was, at Sâvatthi in the <em>G</em>etavana, Anâtha-pi<em>nd</em>ika’s park. And when he had come there he saluted the Blessed One, and took his seat beside him."},{"ref":"18.208","t":"Then the Blessed One said to the venerable Ânanda: ‘Make ready a sleeping-place, Ânanda, for this Bhikkhu who has just arrived.’ And the venerable Ânanda thought:"},{"ref":"18.209","t":"‘Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihâra with that Bhikkhu, he desires to dwell in the same Vihâra with the venerable So<em>n</em>a.’ And he made ready a sleeping-place for the venerable So<em>n</em>a at the place where the Blessed One was staying."},{"ref":"18.210","t":"9. Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihâra. And also the venerable So<em>n</em>a, having spent the greater part of the night in the open air, entered the Vihâra. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable So<em>n</em>a, saying,"},{"ref":"18.211","t":"‘May the Dhamma so become clear to you that you may speak.’"},{"ref":"18.212","t":".Even so, Lord!’ said the venerable So<em>n</em>a in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (A<em>tth</em>aka-vaggikâni )."},{"ref":"18.213","t":"And the Blessed One, at the conclusion of the venerable So<em>n</em>a’s recitation, expressed his pleasure, saying,"},{"ref":"18.214","t":"‘Excellent, most excellent, O Bhikkhu! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant, able to make things understood. How many years is it since thou hast been ordained?’"},{"ref":"18.215","t":"‘One year, my Lord!’"},{"ref":"18.216","t":"10. ‘But why have you postponed it so long?’"},{"ref":"18.217","t":"‘’Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares.’"},{"ref":"18.218","t":"And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion:"},{"ref":"18.219","t":"‘When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi,"},{"ref":"18.220","t":"‘The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’"},{"ref":"18.221","t":"11. Then thought the venerable So<em>n</em>a: ‘The Blessed One is pleased with me. This then is the time which my superior spoke of.’ And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said:"},{"ref":"18.222","t":"‘Lord! my superior Mahâ Ka<em>kk</em>âyana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&amp;c. as in §§ 4-7, down to the end of the message).’"},{"ref":"18.223","t":"Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said:"},{"ref":"18.224","t":"‘The Southern country and Avanti has but few Bhikkhus. I allow the upasampadâ (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.’"},{"ref":"18.225","t":"12. ‘In this passage the following are the border countries referred to. To the East is the town Ka<em>g</em>aṅgala, and beyond it Mahâsâlâ. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavatî. Beyond that is border country; this side of it is the Middle country. To the South is the town Setaka<em>nn</em>ika. Beyond that is border country; this side of it is the Middle country. To the West is the Brâhman district of Thûna. Beyond that is border country; this side of it is the Middle country. To the North is the mountain range called Usîradha<em>g</em>a. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampadâ (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara."},{"ref":"18.226","t":"13. ‘In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings."},{"ref":"18.227","t":"‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries."},{"ref":"18.228","t":"‘In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, ma<em>ggh</em>âru, and <em>g</em>antu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheep-skins, goat-skins, and deer-skins, as coverlets, in all the border countries."},{"ref":"18.229","t":"‘There also, O Bhikkhus, people are in the habit of giving a set of robes to Bhikkhus who have left the district, saying, “We give this set of robes to (a Bhikkhu) with such and such a name.” I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days’ rule, before it reaches the hand (of the person for whom it was intended).’"},{"sp":"HDR","t":"SIXTH KHANDHAKA."},{"ref":"19.1","t":"(ON MEDICAMENTS.)"},{"ref":"19.2","t":"1. 1. At that time the Blessed One dwelt at Sâvatthi, in the <em>G</em>etavana, the park of Anâtha-pi<em>nd</em>ika. And at that time Bhikkhus, attacked by the sickness of the hot season, threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs."},{"ref":"19.3","t":"And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ânanda:"},{"ref":"19.4","t":"‘How is it, Ânanda, that the Bhikkhus are become now so lean, rough, &amp;c.?’"},{"ref":"19.5","t":"‘At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs.’"},{"ref":"19.6","t":"2. Then there occurred to the mind of the Blessed One, when meditating alone, this consideration: ‘At this time the Bhikkhus (&amp;c. down to:) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food?’ And the Blessed One thought: ‘These five medicaments — that is to say, ghee, butter, oil, honey, molasses — are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.’"},{"ref":"19.7","t":"3. And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying,"},{"ref":"19.8","t":"‘When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration: “At this time (&amp;c. as in § 2, down to:) material food.” Then I thought: “These five (&amp;c. as in § 2, down to:) at the right time.” I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.’"},{"ref":"19.9","t":"4. Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest, much less greasy foods. Then they — attacked both by the hot-season disease, and by this want of appetite — became by both at once still more lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs."},{"ref":"19.10","t":"And the ‘Blessed One saw the Bhikkhus thus still more lean, &amp;c. And when he saw it, he asked the venerable Ânanda: ‘How is it, Ânanda, that the Bhikkhus are become now still more lean, &amp;c.?’"},{"ref":"19.11","t":"5. ‘At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&amp;c. as in § 4, down to:) standing out on their limbs.’"},{"ref":"19.12","t":"Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.’"},{"ref":"19.13","t":"2. 1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine."},{"ref":"19.14","t":"They told this thing to the Blessed One."},{"ref":"19.15","t":"‘I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with oil.’"},{"ref":"19.16","t":"2. ‘If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukka<em>t</em>a offences.’"},{"ref":"19.17","t":"‘If it be received, O Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of two dukka<em>t</em>a offences.’"},{"ref":"19.18","t":"‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.19","t":"‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.’"},{"ref":"19.20","t":"3. 1. Now at that time the Bhikkhus who were sick had need of roots for medicine."},{"ref":"19.21","t":"They told this thing to the Blessed One."},{"ref":"19.22","t":"I allow you, O Bhikkhus, the use of roots as medicine — turmeric, ginger, orris root, white orris root, ativisa, black hellebore, usîra root, bhaddamuttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.23","t":"2. Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots."},{"ref":"19.24","t":"They told this thing to the Blessed One."},{"ref":"19.25","t":"I allow you, O Bhikkhus, the use of a grind-stone, and of another stone to grind upon.’"},{"ref":"19.26","t":"4. 1. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine. They told this thing to the Blessed One."},{"ref":"19.27","t":"‘I allow you, O Bhikkhus, the use of astringent decoctions as medicine — the nimba, the ku<em>t</em>aga, the pakkava, the nattamâla, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be. eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.28","t":"5. 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine."},{"ref":"19.29","t":"They told this thing to the Blessed One."},{"ref":"19.30","t":"‘I allow you, O Bhikkhus, the use of leaves as medicine — the leaves of the nimba, of the ku<em>t</em>aga, of the pa<em>t</em>ola, of the tulasi, of the kappâsika, and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&amp;c. as in last chapter, down to:) guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.31","t":"6. 1. Now at that time the Bhikkhus who were sick had need of fruits as medicine."},{"ref":"19.32","t":"They told this thing to the Blessed One."},{"ref":"19.33","t":"‘I allow you, O Bhikkhus, the use of fruits as medicine — the vi<em>l</em>aṅga, the pippala, and mari<em>k</em>a peppers; the harîtaka, and vibhîtaka, and âmalaka myrobalans; the go<em>th</em>a fruit; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received and stored up (&amp;c. as in cha, down to:) guilty of a dukka<em>t</em>a offence,’"},{"ref":"19.34","t":"7. 1. Now at that time the Bhikkhus who were sick had need of various kinds of gum as-medicine. They told this thing to the Blessed One."},{"ref":"19.35","t":"‘I allow you, O Bhikkhus, the use of gums as medicine — hiṅgu, hiṅgu lac, sipâ<em>t</em>ikâ, taka 3, taka-patti 3, taka-pa<em>nn</em>i, sa<em>gg</em>ulasa, and whatsoever other gums are used for medicine, and impart (&amp;c. as in cha, down to:) is guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.36","t":"8. 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt as medicine. They told this thing to the Blessed One."},{"ref":"19.37","t":"‘I allow you, O Bhikkhus, the use of salts as medicine — sea-salt, black salt, rock salt, kitchen salt, red salt, and whatsoever other salts are used in medicine (&amp;c. as in cha, down to:) is guilty of a dukka<em>t</em>a offence.’"},{"ref":"19.38","t":"9. 1. Now at that time the venerable Bela<em>tth</em>asîsa, the superior of the venerable Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body)."},{"ref":"19.39","t":"The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so], and going up to the place where they were, he asked them:"},{"ref":"19.40","t":"‘What is the matter, O Bhikkhus, with this Bhikkhu?’"},{"ref":"19.41","t":"‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).’"},{"ref":"19.42","t":"2. Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"19.43","t":"‘I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung, and of clay, and of colouring matter. I allow the use, O Bhikkhus, of a pestle and mortar.’"},{"ref":"19.44","t":"10. 1. Now at that time the Bhikkhus who were sick had need of sifted chunam as medicine."},{"ref":"19.45","t":"They told this thing to the Blessed One."},{"ref":"19.46","t":"‘I allow, O Bhikkhus, the use of a chunam sieve.’"},{"ref":"19.47","t":"They had need of the chunam very fine."},{"ref":"19.48","t":"‘I allow, O Bhikkhus, the use of a cloth sieve.’"},{"ref":"19.49","t":"2. Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw flesh, and drank the blood. Thereby his sickness abated."},{"ref":"19.50","t":"They told this thing to the Blessed One."},{"ref":"19.51","t":"‘I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.’"},{"ref":"19.52","t":"11. 1. Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus’ sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus:"},{"ref":"19.53","t":"‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers?’"},{"ref":"19.54","t":"2. ‘This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself.’"},{"ref":"19.55","t":"Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"19.56","t":"‘I allow, O Bhikkhus, the use of eye ointments; to wit, black collyrium, rasa ointment, sota ointment, geruka, and kapalla.’"},{"ref":"19.57","t":"They had need of perfumes to grind up into ointments."},{"ref":"19.58","t":"‘I allow, O Bhikkhus, the use of sandal wood, tagara, black anusâri, kâlîya, and bhaddamuttaka.’"},{"ref":"19.59","t":"12. 1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust."},{"ref":"19.60","t":"They told this thing to the Blessed One."},{"ref":"19.61","t":"‘I allow, O Bhikkhus, the use of a box for ointment.’"},{"ref":"19.62","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to carry about various kinds of boxes for ointments — gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’"},{"ref":"19.63","t":"They told this thing to the Blessed One."},{"ref":"19.64","t":"‘Various kinds of boxes for ointments, gold ones. and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukka<em>t</em>a offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the na<em>l</em>a reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell.’"},{"ref":"19.65","t":"2. Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust."},{"ref":"19.66","t":"They told this thing to the Blessed One."},{"ref":"19.67","t":"‘I allow, O Bhikkhus, the use of a lid.’"},{"ref":"19.68","t":"The lids used to fall off."},{"ref":"19.69","t":"‘I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.’"},{"ref":"19.70","t":"The boxes used to fall."},{"ref":"19.71","t":"‘I allow you, O Bhikkhus, to sew the boxes on with thread.’"},{"ref":"19.72","t":"3. Now at that time the Bhikkhus used to rub the ointment on with their fingers: and the eyes were hurt."},{"ref":"19.73","t":"They told this thing to the Blessed One."},{"ref":"19.74","t":"‘I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.’"},{"ref":"19.75","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to keep various kinds of ointment-sticks — gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’"},{"ref":"19.76","t":"They told this thing to the Blessed One."},{"ref":"19.77","t":"‘Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of. a dukka<em>t</em>a offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the na<em>l</em>a reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chank-shell.’"},{"ref":"19.78","t":"4. Now at that time the ointment-sticks used to fall on the ground and become rough."},{"ref":"19.79","t":"They told this thing to the Blessed One."},{"ref":"19.80","t":"‘I allow, O Bhikkhus, the use of a case for the ointment-sticks.’"},{"ref":"19.81","t":"Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands."},{"ref":"19.82","t":"They told this thing to the Blessed One."},{"ref":"19.83","t":"‘I allow, O Bhikkhus, the use of a bag to put the ointment-box in.’"},{"ref":"19.84","t":"They had no shoulder strap."},{"ref":"19.85","t":"‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).’"},{"ref":"19.86","t":"13. 1. Now at that time the venerable Pilindava<em>kkh</em>a had head-ache."},{"ref":"19.87","t":"‘I allow, O Bhikkhus, the use of a little oil on the head.’"},{"ref":"19.88","t":"(The disease) became no better."},{"ref":"19.89","t":"‘I allow, O Bhikkhus, the practice of taking up (medicine) through the nose.’"},{"ref":"19.90","t":"The nose ran."},{"ref":"19.91","t":"‘I allow, O Bhikkhus, the use of a nose-spoon.’"},{"ref":"19.92","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus had various kinds of nose-spoons — made of gold, and of silver. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’"},{"ref":"19.93","t":"They told this thing to the Blessed One."},{"ref":"19.94","t":"‘Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukka<em>t</em>a offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&amp;c. as in cha. 1, down to:) or of the chank-shell.’"},{"ref":"19.95","t":"2. The nose took up the medicament in unequal proportions."},{"ref":"19.96","t":"‘I allow, O Bhikkhus, the use of a double nose-spoon.’"},{"ref":"19.97","t":"(The disease) became no better."},{"ref":"19.98","t":"‘I allow you, O Bhikkhus, to sniff up the aroma.’"},{"ref":"19.99","t":"They used to spread the drugs on a wick before they sniffed up the aroma: and their throats got burnt."},{"ref":"19.100","t":"‘I allow, O Bhikkhus, the use of a pipe to conduct the aroma.’"},{"ref":"19.101","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus had various kinds of pipes (&amp;c. as in the last clauses of § 1, down to the end)."},{"ref":"19.102","t":"Now at that time the aroma-pipes came open: and worms got in."},{"ref":"19.103","t":"I allow, O Bhikkhus, the use of a lid to the pipes.’"},{"ref":"19.104","t":"Now at that time the Bhikkhus carried the pipes about in their hands."},{"ref":"19.105","t":"‘I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’"},{"ref":"19.106","t":"The aroma-pipes rubbed against one another."},{"ref":"19.107","t":"‘I allow, O Bhikkhus, the use of a double bag.’"},{"ref":"19.108","t":"They had no shoulder strap."},{"ref":"19.109","t":"‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).’"},{"ref":"19.110","t":"14. 1. Now at that time the venerable Pilindava<em>kkh</em>a was troubled with wind in the stomach. The physicians said he must drink oil."},{"ref":"19.111","t":"‘I allow you, O Bhikkhus, a decoction of oil.’"},{"ref":"19.112","t":"It was necessary to put strong drink into the decoction."},{"ref":"19.113","t":"‘I allow you, O Bhikkhus, to put strong drink in decoctions of oil.’"},{"ref":"19.114","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils: and they got drunk."},{"ref":"19.115","t":"‘Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law.’"},{"ref":"19.116","t":"‘I allow you, O Bhikkhus, to drink such decoctions of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.’"},{"ref":"19.117","t":"2. Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought: ‘What shall we do with this oil, which has too much strong drink in it?’"},{"ref":"19.118","t":"‘I allow, O Bhikkhus, to use it as an ointment.’"},{"ref":"19.119","t":"Now at that time the venerable Pilindava<em>kkh</em>a had a quantity of oil-decoction; but he had no vessel for it."},{"ref":"19.120","t":"‘I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits.’"},{"ref":"19.121","t":"3. Now at that time the venerable Pilindava<em>kkh</em>a had rheumatism."},{"ref":"19.122","t":"‘I allow you, O Bhikkhus, to bring on sweating.’"},{"ref":"19.123","t":"(The disease) became no better."},{"ref":"19.124","t":"‘I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect.’"},{"ref":"19.125","t":"(The disease) became no better."},{"ref":"19.126","t":"‘I allow you, O Bhikkhus, the use of a great steam bath.’"},{"ref":"19.127","t":"(The disease) became no better."},{"ref":"19.128","t":"‘I allow you, O Bhikkhus, the use of hemp-water (bang).’"},{"ref":"19.129","t":"(The disease) became no better."},{"ref":"19.130","t":"‘I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped."},{"ref":"19.131","t":"4. Now at that time the venerable Pilindava<em>kkh</em>a had intermittent ague."},{"ref":"19.132","t":"‘I allow, O Bhikkhus, the letting of blood.’"},{"ref":"19.133","t":"(The disease) became no better."},{"ref":"19.134","t":"‘I allow you, O Bhikkhus, to make use of a horn to let blood.’"},{"ref":"19.135","t":"Now at that time the feet of the venerable Pilindava<em>kkh</em>a were blistered."},{"ref":"19.136","t":"‘I allow, O Bhikkhus, the use of ointment for the feet.’"},{"ref":"19.137","t":"(The disease) became no better."},{"ref":"19.138","t":"‘I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers).’"},{"ref":"19.139","t":"Now at that time a certain Bhikkhu had boils."},{"ref":"19.140","t":"‘I allow, O Bhikkhus, the use of the lancet.’"},{"ref":"19.141","t":"Decoctions of astringent herbs were required."},{"ref":"19.142","t":"‘I allow, O Bhikkhus, decoctions of astringent herbs.’"},{"ref":"19.143","t":"Sesamum salve was required."},{"ref":"19.144","t":"‘I allow, O Bhikkhus, the use of sesamum salve.’"},{"ref":"19.145","t":"5. Compresses were required."},{"ref":"19.146","t":"‘I allow, O Bhikkhus, the use of compresses.’"},{"ref":"19.147","t":"It was necessary to tie up the sore with cloth."},{"ref":"19.148","t":"‘I allow, O Bhikkhus, the use of bandages for tieing up wounds.’"},{"ref":"19.149","t":"The sore itched."},{"ref":"19.150","t":"‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder.’"},{"ref":"19.151","t":"The sore became moist."},{"ref":"19.152","t":"‘I allow you, O Bhikkhus, to fumigate (the sore).’"},{"ref":"19.153","t":"Proud flesh formed on the wound."},{"ref":"19.154","t":"‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’"},{"ref":"19.155","t":"The wound would not close up."},{"ref":"19.156","t":"‘I allow, O Bhikkhus, the use of oil for wounds.’"},{"ref":"19.157","t":"The oil ran over."},{"ref":"19.158","t":"They told this thing to the Blessed One."},{"ref":"19.159","t":"‘I allow, O Bhikkhus, the use of fine rags, and of all kinds of ways of treating wounds.’"},{"ref":"19.160","t":"6. Now at that time a certain Bhikkhu was bitten by a snake."},{"ref":"19.161","t":"They told this thing to the Blessed One."},{"ref":"19.162","t":"‘I allow, O Bhikkhus, the four kinds of filth to be given — dung, urine, ashes, and clay.’"},{"ref":"19.163","t":"Now the Bhikkhus thought: ‘Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered?’"},{"ref":"19.164","t":"They told this thing to the Blessed One."},{"ref":"19.165","t":"‘I allow these things, O Bhikkhus, to be accepted if any one be there to offer them, and if not, then that you may take them yourselves and use them.’"},{"ref":"19.166","t":"Now at that time a certain Bhikkhu had drunk poison."},{"ref":"19.167","t":"‘I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.’"},{"ref":"19.168","t":"Then the Bhikkhus thought: ‘Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered?’"},{"ref":"19.169","t":"They told this thing to the Blessed One."},{"ref":"19.170","t":"‘I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and that such a thing need not be received again from others.’"},{"ref":"19.171","t":"7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka disease."},{"ref":"19.172","t":"‘I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough.’&lt;"},{"ref":"19.173","t":"Now at that time a certain Bhikkhu had constipation."},{"ref":"19.174","t":"‘I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice.’"},{"ref":"19.175","t":"Now at that time a certain Bhikkhu had the jaundice."},{"ref":"19.176","t":"‘I allow you, O Bhikkhus, to give to drink a decoction made with (cows’) urine.’"},{"ref":"19.177","t":"Now at that time a certain Bhikkhu had skin disease."},{"ref":"19.178","t":"‘I allow, O Bhikkhus, the anointing with perfumes.’"},{"ref":"19.179","t":"Now at that time a certain Bhikkhu had a superfluity of humors in his body.’"},{"ref":"19.180","t":"‘I allow you, O Bhikkhus, to give a purgative.’"},{"ref":"19.181","t":"Clarified gruel was required."},{"ref":"19.182","t":"‘I allow, O Bhikkhus, the use of clarified gruel.’"},{"ref":"19.183","t":"Natural juice was required."},{"ref":"19.184","t":"‘I allow, O Bhikkhus, the use of natural juice.’"},{"ref":"19.185","t":"Artificial and natural juice was required."},{"ref":"19.186","t":"I allow, O Bhikkhus, the use of artificial and natural juice.’"},{"ref":"19.187","t":"Meat broth was required."},{"ref":"19.188","t":"‘I allow, O Bhikkhus, the use of meat broth.’"},{"ref":"19.189","t":"15. 1. Now at that time the venerable Pilindava<em>kkh</em>a had a mountain cave at Râ<em>g</em>agaha cleared out, with the object of making it into a cave dwelling-place. And the Mâgadha king Se<em>n</em>iya Bimbisâra went to the place where the venerable Pilindava<em>kkh</em>a was; and when he had come there, he saluted the venerable Pilindava<em>kkh</em>a, and took his seat on one side."},{"ref":"19.190","t":"And when he was so seated the Mâgadha king Se<em>n</em>iya Bimbisâra said to the venerable Pilindava<em>kkh</em>a, ‘What is it that my Lord, the Thera, is having done?’"},{"ref":"19.191","t":"‘I am having a cave cleared out, with the object of making it into a cave dwelling-place.’"},{"ref":"19.192","t":"‘Do you then, Sir, require an ârâmika (a park-keeper)?’"},{"ref":"19.193","t":"‘Not so, great king! A park-keeper has not been prescribed by the Blessed One.’"},{"ref":"19.194","t":"‘Then, Sir, enquire, of the Blessed One (concerning this matter), and let me then know.’"},{"ref":"19.195","t":"‘Very well, O King!’ said the venerable Pilindava<em>kkh</em>a in assent to the Mâgadha king Se<em>n</em>iya Bimbisâra."},{"ref":"19.196","t":"2. Then the venerable Pilindava<em>kkh</em>a taught and incited and roused and gladdened the Mâgadha king Se<em>n</em>iya Bimbisâra with religious discourse. And the Mâgadha king Se<em>n</em>iya Bimbisâra, when he had been taught &amp;c. by the religious discourse, rose from his seat, and bowed down before the venerable Pilindava<em>kkh</em>a, and passing round him with his right side towards him, departed thence."},{"ref":"19.197","t":"Then the venerable Pilindava<em>kkh</em>a sent a message to the Blessed One, saying, ‘Lord! the Mâgadha king Se<em>n</em>iya Bimbisâra desires to present me with a park-keeper. What am I, therefore, Lord, to do?’"},{"ref":"19.198","t":"Then the Blessed One, in that connection, after delivering a religious discourse, said to the Bhikkhus:"},{"ref":"19.199","t":"‘I allow you, O Bhikkhus, the accepting of a park-keeper.’"},{"ref":"19.200","t":"3. And a second time the Mâgadha king Se<em>n</em>iya Bimbisâra went to the place where the venerable Pilindava<em>kkh</em>a was; and when he had come there he saluted the venerable Pilindava<em>kkh</em>a, and took his seat on one side."},{"ref":"19.201","t":"And when he was so seated the Mâgadha king Se<em>n</em>iya Bimbisâra said to the venerable Pilindava<em>kkh</em>a, ‘Has the Blessed One allowed a park-keeper?’"},{"ref":"19.202","t":"‘Yes, O King!’"},{"ref":"19.203","t":"Then, Sir, I will present a park-keeper to you.’"},{"ref":"19.204","t":"Now the Mâgadha king Se<em>n</em>iya Bimbisâra, after he had (thus) promised a park-keeper to the venerable Pilindava<em>kkh</em>a, forgot it. And after a time he recovered recollection of it, and addressed a certain minister who had charge of general affairs, and said: ‘The park-keeper whom I promised to the venerable one, has he been given to him?’"},{"ref":"19.205","t":"‘No, your Majesty!’"},{"ref":"19.206","t":"‘How long is it then, good Sir, since that was determined?’"},{"ref":"19.207","t":"4. Then that minister, counting up the nights, said to the Mâgadha king Se<em>n</em>iya Bimbisâra, ‘Five hundred nights, your Majesty.’"},{"ref":"19.208","t":"‘Give then, my good Sir, five hundred park-keepers to the venerable one!’"},{"ref":"19.209","t":"‘As your Majesty commands, ‘ said that minister in assent to the Mâgadha king Se<em>n</em>iya Bimbisâra; and he gave over to the venerable Pilindava<em>kkh</em>a five hundred park-keepers, and (for their use) a distinct village grew up. And they called it Arâmika-gâma, and they called it also Pilinda-gâma. Thenceforward the venerable Pilindava<em>kkh</em>a depended upon the families living in that village (for alms, &amp;c.). And the venerable Pilindava<em>kkh</em>a robed himself early in the morning, and entered into Pilinda-gâma, duly bowled and robed for alms."},{"ref":"19.210","t":"5. Now at that time there was a feast in that village, and the children were celebrating it, with their ornaments on, and decked with garlands. And the venerable Pilindava<em>kkh</em>a, when he was going his rounds for alms, straight on from house to house, came to the dwelling-place of a certain park-keeper; and when he had come there he sat down on a seat prepared for him."},{"ref":"19.211","t":"And at that time the daughter of that park-keeper’s wife, seeing the other children with their ornaments on, and decked with garlands, began to cry (saying), ‘Give me too a garland, give me an ornament!’"},{"ref":"19.212","t":"And the venerable Pilindava<em>kkh</em>a said to that park-keeper’s wife: ‘Why does that girl cry?’"},{"ref":"19.213","t":"‘This girl, venerable Sir, seeing the other children with their ornaments on, and decked with garlands, is crying (and saying), “Give me too a garland, give me too an ornament!” But whence should we, who have become so poor, get garlands or ornaments?’"},{"ref":"19.214","t":"6. Then the venerable Pilindava<em>kkh</em>a took a grass chumbat, and said to the park-keeper’s wife: ‘Bind, I pray you, this grass chumbat round the child’s head.’"},{"ref":"19.215","t":"And the park-keeper’s wife took the grass chumbat, and bound it round the girl’s head. And that became a chaplet of gold, beautiful, lovely, and pleasing, such that there was no chaplet of gold in the king’s seraglio like it."},{"ref":"19.216","t":"And people told the Mâgadha king Se<em>n</em>iya Bimbisâra, ‘There is a chaplet of gold, your Majesty, in the house of such and such a park-keeper, such that there is no chaplet of gold in the king’s seraglio like it. How could he, poor as he is, have got (such a thing)? For a certainty he must have procured it by theft.’"},{"ref":"19.217","t":"Then the Mâgadha king Se<em>n</em>iya Bimbisâra had (the whole of) that park-keeper’s family thrown into bonds."},{"ref":"19.218","t":"7. Now the venerable Pilindava<em>kkh</em>a robed himself again early in the morning, and went, duly bowled and robed, into Pilinda-gâma for alms. And going his round for alms straight on from house to house he came to the dwelling-place of that park-keeper; and when he had come there he asked the neighbours, ‘Where is the family of this park-keeper gone to?’"},{"ref":"19.219","t":"‘The king, Sir, has had them thrown into bonds on account of that chaplet of gold.’"},{"ref":"19.220","t":"Then the venerable Pilindava<em>kkh</em>a went on to the residence of the Mâgadha king Se<em>n</em>iya Bimbisâra: and when he had come there he sat down on the seat prepared for him. And the Mâgadha king Se<em>n</em>iya Bimbisâra went to the place where the venerable Pilindava<em>kkh</em>a was; and when he had come there, he bowed down before the venerable Pilindava<em>kkh</em>a, and took his seat on one side. And when he was so seated the venerable Pilindava<em>kkh</em>a said to the Mâgadha king Se<em>n</em>iya Bimbisâra:"},{"ref":"19.221","t":"8. ‘Why, O King, has the park-keeper’s family been thrown into bonds?’"},{"ref":"19.222","t":"‘That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king’s seraglio like it. Whence should he, poor as he is, have got (such a thing)? For a certainty he has procured it by theft.’"},{"ref":"19.223","t":"Then the venerable Pilindava<em>kkh</em>a determined that the palace of the Mâgadha king Se<em>n</em>iya Bimbisâra should be gold. And it became all of gold."},{"ref":"19.224","t":"‘Now, your Majesty, whence have you this so great quantity of gold?’"},{"ref":"19.225","t":"‘I understand, Lord. This is your miraculous power’ (said the king. And so saying) he set that park-keeper’s family free."},{"ref":"19.226","t":"9. When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable Pilindava<em>kkh</em>a to the king and his royal retinue, they brought to the venerable Pilindava<em>kkh</em>a the five kinds of medicine, — that is to say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindava<em>kkh</em>a was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Vihâras became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Vihâras, were annoyed, murmured, and became indignant (saying), ‘These Sakyaputtiya Sama<em>n</em>as are becoming storers up of goods like the Mâgadha king Se<em>n</em>iya Bimbisâra.’"},{"ref":"19.227","t":"To. The Bhikkhus heard the people thus murmuring, &amp;c. And those Bhikkhus who were moderate were indignant, &amp;c. saying,"},{"ref":"19.228","t":"‘How can Bhikkhus think (of possessing) such abundance?’"},{"ref":"19.229","t":"And those Bhikkhus told the matter to the Blessed One."},{"ref":"19.230","t":"‘Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such abundance?’"},{"ref":"19.231","t":"‘It is true, Lord.’"},{"ref":"19.232","t":"The Blessed One rebuked them, and after delivering a religious discourse, he addressed the Bhikkhus:"},{"ref":"19.233","t":"‘Whatsoever kinds of medicine are meet for the use of sick Bhikkhus, — that is to say, ghee, butter, oil, honey, and molasses, — when such are received they must be used within a period of seven days during which they may be stored up. Whosoever goes beyond that limit shall be dealt with according to law.’"},{"ref":"19.234","t":"End of the first Bhâ<em>n</em>avâra on the law of medicines."},{"ref":"19.235","t":"16. 1. Now after the Blessed One had remained at Sâvatthi as long as he thought fit, he. went forth on his journey towards Râ<em>g</em>agaha. And on the way the venerable Kaṅkhâ-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought: ‘Molasses mixed with food is not permitted: it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).’ And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not."},{"ref":"19.236","t":"They told this thing to the Blessed One."},{"ref":"19.237","t":"‘Why, O Bhikkhus, do they put flour and cane-dust into molasses?’"},{"ref":"19.238","t":"‘In order, Lord, to make it firm.’"},{"ref":"19.239","t":"‘If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like.’"},{"ref":"19.240","t":"2. Now the venerable Kaṅkhâ-revata saw on the way a kidney bean growing out of a dung heap. And when he had seen it, he thought: ‘Beans are not permitted (to us, for) beans grow ready ripe: And he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans."},{"ref":"19.241","t":"They told this thing to the Blessed One."},{"ref":"19.242","t":"‘Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like.’"},{"ref":"19.243","t":"3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated."},{"ref":"19.244","t":"They told this thing to the Blessed One."},{"ref":"19.245","t":"I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water as a beverage.’"},{"ref":"19.246","t":"17. 1. Now the Blessed One journeying on in due course came to Râ<em>g</em>agaha. And there at Râ<em>g</em>agaha the Blessed One stayed at the Veluvana in the Kalandaka-nivâpa."},{"ref":"19.247","t":"Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ânanda thinking, ‘Now formerly the Blessed One when suffering from wind in the stomach had ease from Teka<em>t</em>ula gruel, ‘ made ready of his own accord tila seeds, and rice, and beans; and kept them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, ‘Let the Blessed One drink this Teka<em>t</em>ula gruel.’"},{"ref":"19.248","t":"2. Now the Tathâgatas sometimes ask about what they know (&amp;c. as usual, as, for instance, in I, 31, 5, down to the end)."},{"ref":"19.249","t":"And the Blessed One said to the venerable Ânanda, ‘Whence, Ânanda, is this gruel?’"},{"ref":"19.250","t":"Then the venerable Ânanda told this thing to the Blessed One."},{"ref":"19.251","t":"3. The Blessed Buddha rebuked him, saying, ‘This is improper, Ânanda, unbecoming, unsuitable, unworthy of Sama<em>n</em>as, not allowable, and ought to be avoided. How can you, Ânanda, think (of permitting yourself) such abundance? Whatever, Ânanda, is kept indoors, is not allowed; whatever is cooked indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ânanda, to the conversion of the unconverted.’"},{"ref":"19.252","t":"And when he had rebuked him, and delivered a religious discourse. he said to the Bhikkhus: Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukka<em>t</em>a offence."},{"ref":"19.253","t":"4. ‘And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukka<em>t</em>a offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukka<em>t</em>a offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and so cooked of your own accord, and one eat thereof, he is guilty of two dukka<em>t</em>a offences."},{"ref":"19.254","t":"5. ‘If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof he is guilty of two dukka<em>t</em>a offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukka<em>t</em>a offence. If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukka<em>t</em>a offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukka<em>t</em>a offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.’"},{"ref":"19.255","t":"6. Now at that time, the Bhikkhus, thinking, ‘Food cooked of one’s own accord has been disallowed by the Blessed One, ‘ feared to offend by cooking a second time food (already cooked once)."},{"ref":"19.256","t":"They told this thing to the Blessed One."},{"ref":"19.257","t":"‘I allow you, O Bhikkhus, to cook food a second time.’"},{"ref":"19.258","t":"7. Now at that time there was a scarcity of food in Râ<em>g</em>agaha. People brought salt, and oil, and rice, and hard food to the Ârâma. These the Bhikkhus kept out of doors; and vermin ate them, and thieves carried them off."},{"ref":"19.259","t":"They told this thing to the Blessed One."},{"ref":"19.260","t":"‘I allow you, O Bhikkhus, to keep food indoors.’"},{"ref":"19.261","t":"When they kept it indoors, and cooked it out of doors, those men who practised self-mortification by living on the remains of offered food crowded round them; and the Bhikkhus ate in fear."},{"ref":"19.262","t":"They told this thing to the Blessed One."},{"ref":"19.263","t":"‘I allow you, O Bhikkhus, to cook indoors.’"},{"ref":"19.264","t":"In the time of scarcity, those who (by offering food, inviting Bhikkhus to their houses, &amp;c.) made (the accepting or eating of food) allowable (to the Bhikkhus), used to take more (for themselves), and give less to the Bhikkhus."},{"ref":"19.265","t":"I allow you, O Bhikkhus, to cook of your own accord. I allow you, O Bhikkhus, to cook indoors, and of your own accord, food kept indoors.’"},{"ref":"19.266","t":"8. Now at that time a number of Bhikkhus who had spent the rainy season in the land of Kâsi, and were journeying to Râ<em>g</em>agaha to visit the Blessed One, did not receive on the way as full a supply as they required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for them. And those Bhikkhus went on in weariness to Râ<em>g</em>agaha, to the Veluvana, in the Kalandaka-nivâpa, where the Blessed One was. And when they had come there, they bowed down before the Blessed One, and took their seats on one side."},{"ref":"19.267","t":"Now it is the custom of the Blessed Buddhas to exchange courteous greetings with Bhikkhus who arrive. And the Blessed One said to those Bhikkhus:"},{"ref":"19.268","t":"‘Do things go well with you, O Bhikkhus? Do you get enough to support yourselves with? Have you accomplished your journey without too much fatigue? And whence, O Bhikkhus, have you come?’"},{"ref":"19.269","t":"9. ‘Things go well with us, Lord. We have spent the rainy season in the land of Kâsi; and as we were journeying to Râ<em>g</em>agaha to visit the Blessed One, we did not receive on the way as full a supply as we required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for us. And we came on our way in weariness.’"},{"ref":"19.270","t":"Then the Blessed One, in that connection, after having delivered a religious discourse, said to the Bhikkhus: ‘I allow you, O Bhikkhus, wherever edible fruit is seen and there is no one to make it allowable, to pick it of your own accord, and take it away. And when you see one who can make it allowable, you are to place it on the ground, and (only) eat it after you have received it again. I allow you, O Bhikkhus, to take whatever (fruit) you have picked up.’"},{"ref":"19.271","t":"18. 1. Now at that time a certain Brâhman had received some fresh tila seeds, and some fresh honey. Now it occurred to that Brâhman: ‘What if I were to give these fresh tila seeds, and this fresh honey to the Bhikkhu-sa<em>m</em>gha with the Buddha at their head.’ And that Brâhman went to the place where the Blessed One was, and when he had come there, he exchanged courteous greetings with the Blessed One. And after he had exchanged with the Blessed One the greetings and compliments of friendship and civility, he stood on one side. And, so standing, that Brâhman said to the Blessed One:"},{"ref":"19.272","t":"‘May the venerable Gotama grant me that the venerable Gotama shall take his morrow’s meal at my home to-morrow with the Bhikkhu-sa<em>m</em>gha.’"},{"ref":"19.273","t":"The Blessed One consented by remaining silent. And when that Brâhman perceived that the Blessed One had consented he. went away."},{"ref":"19.274","t":"2. And that Brâhman, at the end of that night, when he had made ready sweet food, both hard and soft, had the time announced to the Blessed One (in the words), ‘It is time, O Gotama, and the meal is prepared.’"},{"ref":"19.275","t":"And the Blessed One, early in the morning, having put on his under robe, went duly bowled and robed to that Brâhman’s residence. And when he had come there, he sat down on a seat prepared for him, and with him the Bhikkhu-sa<em>m</em>gha."},{"ref":"19.276","t":"And that Brâhman satisfied with the sweet food, hard and soft, the Bhikkhu-sa<em>m</em>gha with the Buddha at their head, and waited on them with his own hand. And when the Blessed One had finished his meal, and had washed his hands and his howl, the Brâhman took his seat on one side. And as he so sat the Blessed One instructed, and roused, and incited, and gladdened that Brâhman with religious discourse, and rose from his seat, and went away."},{"ref":"19.277","t":"3. Now not long after the Blessed One had gone it occurred to that Brâhman: ‘The things for the sake of which I invited the Bhikkhu-sa<em>m</em>gha with the Buddha at their head, thinking, “I will give them the fresh tila seeds and the fresh honey, “ — those I have neglected to give. What if I were now to have the fresh tila seeds and the fresh honey taken, in pots and vessels, to the Ârâma!’"},{"ref":"19.278","t":"And that Brâhman had the fresh tila seeds and the fresh honey taken in pots and vessels, and went to the place where the Blessed One was. ‘And when he had come there, he stood on one side; and so standing that Brâhman said to the Blessed One:"},{"ref":"19.279","t":"4. ‘The things for the sake of which I invited the Bhikkhu-sa<em>m</em>gha with the Buddha at their head, thinking, “I will give them the fresh tila seeds and the fresh honey, “ — those I have neglected to give. May the venerable Gotama receive of me the fresh tila seeds and the fresh honey.’"},{"ref":"19.280","t":"‘Very well then, Brâhman; give them to the Bhikkhus.’"},{"ref":"19.281","t":"Now at that time, during the scarcity, people invited Bhikkhus to a slender meal, and they, counting the number (of those invited), refused (the invitation). And the whole Sa<em>m</em>gha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation."},{"ref":"19.282","t":"‘Accept it, O Bhikkhus, and eat. I allow, O Bhikkhus, that a Bhikkhu who has eaten and who has refused food still offered may nevertheless eat food, if it be brought from within, even if it has not been left over."},{"ref":"19.283","t":"19. 1. Now at that time a family who were devoted to the venerable Upananda, of the Sakya clan, sent hard food for the Sa<em>m</em>gha, saying, ‘This is to be given to the Sa<em>m</em>gha with especial reference to the venerable Upananda.’"},{"ref":"19.284","t":"Now at that time the venerable Upananda of the Sakya clan had gone forth to the village for alms. And those men went to the Ârâma, and asked the Bhikkhus:"},{"ref":"19.285","t":"‘Where, Sirs, is the venerable Upananda?’"},{"ref":"19.286","t":"‘The venerable Upananda of the Sakya clan has gone forth to the village for alms.’"},{"ref":"19.287","t":"‘This hard food, Sirs, is to be given to the Sa<em>m</em>gha, with especial reference to the venerable Upananda.’"},{"ref":"19.288","t":"They told this thing to the Blessed One."},{"ref":"19.289","t":"‘In that case, O Bhikkhus, receive it, a id put it aside till Upananda returns.’"},{"ref":"19.290","t":"2. And the venerable Upananda, after having attended on the families in the forenoon, returned during the (after-part of the) day."},{"ref":"19.291","t":"Now at that time, during the scarcity, people invited the Bhikkhus to a slender meal; and they, counting the numbers (of those invited, refused) the invitation. And the whole Sa<em>m</em>gha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation."},{"ref":"19.292","t":"‘Accept it, O Bhikkhus, that a Bhikkhu who has eaten, and who has refused food still offered, may nevertheless eat food, if it have been received before meal-time (in the forenoon), even if it has not been left over.’"},{"ref":"19.293","t":"20. 1. Nov the Blessed One having remained at Râ<em>g</em>agaha as long as he thought fit, proceeded on his way to Sâvatthi. And wandering straight on from place to place he arrived at Sâvatthi. And there, at Sâvatthi, the Blessed One stayed at the <em>G</em>etavana, Anâtha-pi<em>nd</em>ika’s Grove."},{"ref":"19.294","t":"Now at that time the venerable Sâriputta suffered from fever. And the venerable Mahâ Moggallâna went to the place where the venerable Sâriputta was; and when he had come there he said to the venerable Sâriputta:"},{"ref":"19.295","t":"You have lately had fever, friend Sâriputta. By what means has it got well?’"},{"ref":"19.296","t":"‘By lotus stalks, my friend, of various kinds.’"},{"ref":"19.297","t":"Then the venerable Mahâ Moggallâna, as quickly as a strong man would stretch forth his arm, or draw it in again when it had been stretched forth, vanished from the <em>G</em>etavana and appeared on the bank of the Mandâkinî lake."},{"ref":"19.298","t":"2. And a certain Nâga saw the venerable Mahâ Moggallâna coming from afar: and on seeing him he said to the venerable Mahâ Moggallâna:"},{"ref":"19.299","t":"‘May my lord, the venerable Mahâ Moggallâna, approach. Welcome to my lord, the venerable Mahâ Moggallâna. What may my lord have need of? What shall I give to him?’"},{"ref":"19.300","t":"‘I want the edible stalks of the various lotuses.’"},{"ref":"19.301","t":"Then that Nâga gave command to another Nâga, saying, ‘Very well then, good friend, give the venerable one edible stalks of the lotuses.’"},{"ref":"19.302","t":"And that Nâga plunged into the Mandâkinî lake, and plucked with his trunk edible stalks of the lotuses, and washed them thoroughly, and bound them in a bundle, and went to the place where the venerable Mahâ Moggallâna was."},{"ref":"19.303","t":"3. Then the venerable Mahâ Moggallâna as quickly (&amp;c. as in § 1) vanished from the bank of the Mandâkinî lake, and appeared in <em>G</em>etavana. Then that Nâga also vanished from the bank of the Mandâkinî lake, and appeared in the <em>G</em>etavana. And when that Nâga had caused the venerable Mahâ Moggallâna to receive those edible stalks of the lotuses he vanished from the <em>G</em>etavana, and appeared on the shore of the Mandâkinî lake."},{"ref":"19.304","t":"Then the venerable Mahâ Moggallâna presented those edible stalks of the lotuses to the venerable Sâriputta. And the fever abated on the venerable Sâriputta when he had eaten the edible stalks of the lotuses. And many of them remained over."},{"ref":"19.305","t":"4. Now at that time, during the scarcity (&amp;c. as above, in cha. 4, down to:) did not accept the invitation."},{"ref":"19.306","t":"‘Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has refused food still offered, to eat things growing in woods and ponds even if they are not the leavings of the meal of one who has eaten.’"},{"ref":"19.307","t":"21. 1. Now at that time edible fruit was very plentiful in Sâvatthi, but there was no one to make it allowable. And the Bhikkhus, fearing to offend, would not eat of it."},{"ref":"19.308","t":"They told that thing to the Blessed One."},{"ref":"19.309","t":"‘I allow you, O Bhikkhus, to eat fruit which has not yet had any seed in it, or which has no more seed in it, even without any one being there to make it allowable.’"},{"ref":"19.310","t":"22. 1. Now when the Blessed One had remained at Sâvatthi as long as he thought fit, he went forth on his journey to Râ<em>g</em>agaha. And wandering straight on he arrived at Râ<em>g</em>agaha: and there at Râ<em>g</em>agaha he stayed at the Veluvana in the Kalandaka-nivâpa."},{"ref":"19.311","t":"Now at that time a certain Bhikkhu was suffering from fistula. And the physician (named) Âkâsa-gotta lanced it. And the Blessed One when he was going round through the sleeping-places came to the place where that Bhikkhu dwelt."},{"ref":"19.312","t":"2. Âkâsa-gotta, the physician, saw the Blessed One coming from afar; and when he saw him he said to the Blessed One: ‘Let the venerable Gotama come and look at this Bhikkhu’s orifice; it is like the mouth of an iguana!’ And the Blessed One thinking, ‘This foolish fellow is making fun of me, ‘ kept silence and turned away. And in that connection, and on account of that, he called a meeting of the Bhikkhu-sa<em>m</em>gha, and asked the Bhikkhus: Is there, O Bhikkhus, in that Vihâra a Bhikkhu who is sick?’"},{"ref":"19.313","t":"‘There is, Lord.’"},{"ref":"19.314","t":"‘What is the matter, O Bhikkhus, with that Bhikkhu?’"},{"ref":"19.315","t":"‘That venerable one, Lord, has a fistula, and Âkâsa-gotta, the physician, has been lancing it.’"},{"ref":"19.316","t":"3. The Blessed Buddha rebuked (that Bhikkhu), saying, ‘This is improper, O Bhikkhus, for that foolish one, unbecoming, indecent, unworthy of Sama<em>n</em>as, not allowable, and ought not to be done. How can this foolish fellow, O Bhikkhus, allow a surgical operation to be performed in that part of his body? The skin there, O Bhikkhus, is tender, the wound is difficult to treat, the knife is difficult to guide. This will not redound, O Bhikkhus, to the conversion of the unconverted.’"},{"ref":"19.317","t":"And having rebuked him, the Blessed One, after delivering a religious discourse, said to the Bhikkhus: You are not, O Bhikkhus, to allow a surgical operation to be performed upon you in that part of your bodies. Whosoever allows that, is guilty of a thulla<em>kk</em>aya offence.’"},{"ref":"19.318","t":"4. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, since a surgical operation had been forbidden by the Blessed One, used a clyster."},{"ref":"19.319","t":"They told this thing to the Blessed One."},{"ref":"19.320","t":"‘Is it true, as they say, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus use a clyster?’"},{"ref":"19.321","t":"‘It is true, Lord.’"},{"ref":"19.322","t":"He rebuked them, and having delivered a religious discourse, said to the Bhikkhus: ‘No surgical operation is to be performed within a distance of two inches round the anus, and a clyster is not to be used. Whosoever does so, is guilty of a thulla<em>kk</em>aya offence.’"},{"ref":"19.323","t":"23. 1. And the Blessed One, after having dwelt at Râ<em>g</em>agaha as long as he thought fit, went forth to Benares. Wandering from place to place he came to Benares. There the Blessed One dwelt near Benares, in the deer-park Isipatana."},{"ref":"19.324","t":"At that time there were at Benares a devout layman Suppiya and a devout laywoman Suppiyâ who showed their faith in both ways: they were givers and doers, and devoted themselves to the service of the fraternity. And Suppiyâ, the lay-devotee, went to the Ârâma, and going around from Vihâra to Vihâra, and from cell to cell, she asked the Bhikkhus: ‘Who is sick, venerable Sirs? For whom, and what shall I procure?’"},{"ref":"19.325","t":"2. At that time a certain Bhikkhu had taken a purgative. And that Bhikkhu said to Suppiyâ, the lay-devotee: ‘I have taken a purgative, sister, and I want some broth.’"},{"ref":"19.326","t":"(She replied): ‘Well, reverend Sir, it shall be procured for you, ‘ — and went to her house and gave order to a pupil: ‘Go, my good sir, and see if there is any meat to be had.’"},{"ref":"19.327","t":"That man accepted this order of Suppiyâ, the lay-devotee (by saying), ‘Yes, Madam, ‘ and searched through the whole of Benares, but did not find any meat on hand. Then that man went to Suppiyâ, the lay-devotee; having approached her he said to Suppiyâ, the lay-devotee: ‘There is no meat to be had, Madam; the killing of cattle is interdicted to-day.’"},{"ref":"19.328","t":"3. Then Suppiyâ, the lay-devotee, thought: ‘If that sick Bhikkhu does not get the broth his sickness will increase, or he will die. It would be unbecoming indeed for me to promise something, and not to procure it;’ — (thinking thus) she took a knife, cut a piece of flesh from her thigh, and gave it to her maid-servant (saying), ‘Go, my girl, and get the strength out of this. meat. In such and such a Vihâra is a sick Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick;’ — (speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed."},{"ref":"19.329","t":"4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant: ‘Where is Suppiyâ?’"},{"ref":"19.330","t":"‘She lies in the inner room, Sir.’ Then Suppiya, the lay-devotee, went to the place where Suppiyâ, the lay-devotee, was; having approached her he said to Suppiyâ, the lay-devotee: ‘Why are you lying down?’"},{"ref":"19.331","t":"‘I am sick.’"},{"ref":"19.332","t":"‘What is the matter with you?’"},{"ref":"19.333","t":"Then Suppiyâ, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee, said: ‘Oh wonderful! oh astonishing! How believing and how pious is this Suppiyâ who gives even her own flesh (to the indigent). What else can there be which she would not give?’ (Speaking thus), joyful and elated he went to the place where the Blessed One. was; having approached him, and respectfully saluted the Blessed One, he sat down near him."},{"ref":"19.334","t":"5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: ‘Might the Blessed One, Lord, consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.’"},{"ref":"19.335","t":"The Blessed One expressed his consent by remaining silent. Then Suppiya, the lay-devotee, 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."},{"ref":"19.336","t":"And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the fore-noon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his <em>k</em>îvara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them."},{"ref":"19.337","t":"6. And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the. Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiyâ?’"},{"ref":"19.338","t":"‘She is sick, Lord.’"},{"ref":"19.339","t":"‘Well, let her come here.’"},{"ref":"19.340","t":"‘She is not able to do so, Lord.’"},{"ref":"19.341","t":"‘Well then you must take her and carry her (to me).’"},{"ref":"19.342","t":"Then Suppiya, the lay-devotee, took Suppiyâ, the lay-devotee, and carried her (to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon."},{"ref":"19.343","t":"7. And Suppiya, the lay-devotee, and Suppiyâ, the lay-devotee (thought): ‘Oh wonderful! oh astonishing! What high power and great faculties the Tathâgata possesses, in that in the moment the Blessed One has seen (Suppiyâ), that great wound has been healed; and there is good skin there with the tiny hairs thereon;’ — (thinking thus) joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiyâ, the lay-devotee, by religious discourse, rose from his seat and went away."},{"ref":"19.344","t":"8. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Who was it, O Bhikkhus, who asked Suppiyâ, the lay-devotee, for meat?’"},{"ref":"19.345","t":"When he had spoken thus, that Bhikkhu said to the Blessed One: ‘It is I, Lord, who asked Suppiyâ, the lay-devotee, for meat.’"},{"ref":"19.346","t":"‘Has it been brought to you, O Bhikkhu?’"},{"ref":"19.347","t":"‘It has been brought, Lord.’"},{"ref":"19.348","t":"‘Have you eaten it, O Bhikkhu?’"},{"ref":"19.349","t":"‘I have eaten it, Lord.’"},{"ref":"19.350","t":"‘And did you enquire, O Bhikkhus, (what) meat it was?’"},{"ref":"19.351","t":"‘Lord! I did not enquire about that.’"},{"ref":"19.352","t":"9. Then the blessed Buddha rebuked him: ‘How can you, O foolish one, eat meat without having enquired (what it is)? It is man’s flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted, ‘ (&amp;c.)"},{"ref":"19.353","t":"Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: ‘There are, O Bhikkhus, believing, pious people who give up even their own flesh. Let no one, O Bhikkhus, eat man’s flesh. He who does, commits a thulla<em>kk</em>aya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He. who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.354","t":"10. At that time the king’s elephants died. During a famine the people ate that elephants’ flesh, and when the Bhikkhus came and asked for alms, they gave them elephants’ flesh. The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Sama<em>n</em>as eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’"},{"ref":"19.355","t":"They told this thing to the Blessed One."},{"ref":"19.356","t":"‘Let no one, O Bhikkhus, eat elephants’ flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.357","t":"11. At that time the king’s horses died. During a famine (&amp;c. as in 5 10, down to:)"},{"ref":"19.358","t":"‘Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.359","t":"12. At that time the people, during a famine, ate dogs’ flesh, and when the Bhikkhus came and asked for alms, they gave them dogs’ flesh. The Bhikkhus ate that dogs’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Sama<em>n</em>as eat dogs’ flesh? Dogs are disgusting and loathsome animals.’"},{"ref":"19.360","t":"They told this thing to the Blessed One."},{"ref":"19.361","t":"‘Let no one, O Bhikkhus, eat dogs’ flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.362","t":"13. At that time the people, during a famine, ate serpents’ flesh (&amp;c. as in § 12, down to:) ‘How can the Sakyaputtiya Sama<em>n</em>as eat serpents’ flesh? Serpents are disgusting and loathsome animals.’"},{"ref":"19.363","t":"And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One: ‘There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents’ flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&amp;c. down to:), and passing round him with his right side towards him, went away.’"},{"ref":"19.364","t":"In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, eat serpents’ flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.365","t":"14. At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions’ flesh. The Bhikkhus, having eaten that lions’ flesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions’ flesh, fell upon the Bhikkhus."},{"ref":"19.366","t":"They told this thing to the Blessed One."},{"ref":"19.367","t":"‘Let no one, O Bhikkhus, eat lions’ flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.368","t":"1 5. At that time hunters had killed a tiger, &amp;c. a panther, &amp;c. a bear, &amp;c. a hyena (&amp;c. as in § 14, down to:)"},{"ref":"19.369","t":"‘Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"19.370","t":"24. 1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Andhakavinda, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time the people in the country, after having loaded their carts with much salt and oil and rice and hard food, followed from behind the fraternity of Bhikkhus with the Buddha at its head (thinking), ‘When our turn comes, we will make a meal for them;’ and five hundred people who ate the remains of (the Bhikkhus’) food (followed on their way). And the Blessed One, wandering from place to place, came to Andhakavinda."},{"ref":"19.371","t":"2. Now a certain Brâhma<em>n</em>a, whose turn did not come, thought: ‘Two months have elapsed while I have been following the fraternity of Bhikkhus with the Buddha at its head, in order to make a meal for them when my turn comes, but my turn does not come. I am alone here, and many household affairs of mine are going to ruin. What if I were to look into the provision-room, and what I should not see in the provision-room, to prepare that (for the Bhikkhus)!’ Then that Brâhma<em>n</em>a looked into the provision-room and did not see there two (sorts of food), rice-milk and honey-lumps."},{"ref":"19.372","t":"3. And that Brâhma<em>n</em>a went to the place where the venerable Ânanda was; having approached him, he said to the venerable Ânanda: ‘As my turn did not come, my dear Ânanda, I thought: “Two months have elapsed (&amp;c. down to:). What if I were to look into the provision-room, and what I should not see in the provision-room, to prepare that!” Thus, my dear Ânanda, I looked into the provision-room and did not see there two (sorts of food), rice-milk and honey-lumps. If I were to prepare, my dear Ânanda, rice-milk and honey-lumps (for the Bhikkhus), would the reverend Gotama accept it from me?’"},{"ref":"19.373","t":"‘Well, my good Brâhma<em>n</em>a, I will ask the Blessed One.’"},{"ref":"19.374","t":"4. And the venerable Ânanda told this thing to the Blessed One."},{"ref":"19.375","t":"‘Well, Ânanda, let him prepare (those dishes).’"},{"ref":"19.376","t":"‘Well, my good Brâhma<em>n</em>a, you may prepare (those dishes).’"},{"ref":"19.377","t":"And when the night had elapsed, that Brâhma<em>n</em>a had abundant rice-milk and honey-lumps prepared, and offered them to the Blessed One (in the words): ‘May the reverend Gotama accept from me this rice-milk and honey-lumps.’"},{"ref":"19.378","t":"‘Well, my good Brâhma<em>n</em>a, give it to the Bhikkhus.’ The Bhikkhus, fearing to offend, did not accept it. ‘Accept it, O Bhikkhus, and eat it.’"},{"ref":"19.379","t":"Then that Brâhma<em>n</em>a with his own hands served and offered abundant rice-milk and honey-lumps to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had washed his hands, when he had cleansed his bowl and his hands, he sat down near him."},{"ref":"19.380","t":"5. When he was seated near him, the Blessed One said to that Brâhma<em>n</em>a: ‘Tenfold, O Brâhma<em>n</em>a, is the merit attached to rice-milk. In what way is it tenfold? He who gives rice-milk, gives life; he gives colour; he gives joy; he gives strength; he gives readiness of mind; rice — milk when it is drunk removes hunger; dispels thirst; sets right the humors of the body; purifies the bladder; and promotes the digestion. This ten-fold merit, O Brâhma<em>n</em>a, is attached to rice-milk."},{"ref":"19.381","t":"6. ‘He who attentively at the right time gives rice-milk to the self-possessed, who live on what others give to them, will benefit them in ten ways: life and colour, joy and strength (he gives to them);"},{"ref":"19.382","t":"‘Readiness of mind arises from it; it dispels hunger and thirst, and sets the humors right; it purifies the bladder, and brings the food to digestion. As medicine the Perfect One has praised it."},{"ref":"19.383","t":"‘Therefore should rice-milk be continually given by a man who is longing for joy, who is desirous of heavenly joy, or who aspires to human prosperity.’"},{"ref":"19.384","t":"7. And the Blessed One, having gladdened that Brâhma<em>n</em>a by these stanzas, rose from his seat and went away."},{"ref":"19.385","t":"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 partake of) rice-milk and honey-lumps.’"},{"ref":"19.386","t":"25. 1. Now the people heard: ‘The Blessed One has allowed (to the Bhikkhus to partake of) rice-milk and honey-lumps.’ They prepared early in the morning solid rice-milk and honey-lumps. The Bhikkhus, having satiated themselves in the morning with solid rice-milk and with honey-lumps, (afterwards) did not dine in the dining-hall with good appetite. At that time a certain minister, who was but newly converted, had invited the fraternity of Bhikkhus with the Buddha at its head for the next day. Now this newly converted minister thought: ‘What if I were to prepare for these twelve hundred and fifty Bhikkhus twelve hundred and fifty dishes of meat, and offer to each Bhikkhu one dish of meat!’"},{"ref":"19.387","t":"2. And when that night had elapsed, that newly converted minister ordered excellent food, both hard and soft, and twelve hundred and fifty dishes of meat to be prepared, and had meal-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 <em>k</em>îvara on, went to the house of that newly converted minister. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them."},{"ref":"19.388","t":"3. Then that newly converted minister in his dining-hall waited on the Bhikkhus. The Bhikkhus said to him: ‘Give us little, friend; give us little, friend.’"},{"ref":"19.389","t":"‘Do not take little, reverend Sirs, because you think: “This minister is but newly converted.” Much food, both hard and soft, has been prepared by me, and twelve hundred and fifty dishes of meat; I will offer to each Bhikkhu one dish of meat. Take, reverend Sirs, as much as you want.’"},{"ref":"19.390","t":"‘This is not the reason, friend, for which we take little. But we have satiated ourselves in the morning with solid rice-milk and with honey-lumps; therefore we take little.’"},{"ref":"19.391","t":"4. And that newly converted minister was annoyed, murmured, and became angry: ‘How can their reverences, when I have invited them, partake of solid rice-milk with other people, as if I were unable to give them as much as they want.’ (Thinking thus), he went around angry, displeased, and in an offensive temper, filling the bowls of the Bhikkhus (and saying), ‘Eat or take it away!’ And that newly converted minister served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened that newly converted minister, who was sitting near him, by religious discourse, rose from his seat and went away."},{"ref":"19.392","t":"5. And soon after the Blessed One was gone, scruples and remorse befell that newly converted minister: ‘Alas, it is evil to me, it is not good to me! Alas, it is loss to me, it is not gain to me that I went around (among the Bhikkhus) angry, displeased, and in an offensive temper, filling their bowls (and saying), “Eat or take it away!” What have I produced thereby, more merit or more demerit?’"},{"ref":"19.393","t":"And that newly converted minister went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him, that newly converted minister said to the Blessed One: ‘Lord, soon after the Blessed One was gone, scruples and remorse have befallen me: “Alas, it is evil to me"},{"ref":"19.394","t":"(&amp;c. down to) more merit or more demerit?” Lord, what have I produced thereby, more merit or more demerit?’"},{"ref":"19.395","t":"6. ‘The moment, friend, in which you invited the fraternity of Bhikkhus with the Buddha at its head for the next day, that moment you acquired much merit. And the moment in which each Bhikkhu received one lump of rice from you, that moment you acquired much merit. You gained the inheritance of heaven.’"},{"ref":"19.396","t":"Then that newly converted minister thought: ‘Oh, it is good to me! Oh, it is gain to me! I have acquired much merit! I have gained the inheritance of heaven!’ — and glad and joyful he rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away."},{"ref":"19.397","t":"7. 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 the Bhikkhus, having been invited to one place, partake of solid rice-milk with other persons?’"},{"ref":"19.398","t":"‘It is true, Lord.’"},{"ref":"19.399","t":"Then the blessed Buddha rebuked those Bhikkhus: ‘How can these foolish persons, O Bhikkhus, having been invited to one place, partake of solid rice-milk with other persons? This will not do, O Bhikkhus, for converting the unconverted, ‘ &amp;c. Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, when he is invited to one place, partake of solid rice-milk with other persons. He who does, is to be treated according to the law.’"},{"ref":"19.400","t":"26. 1. And the Blessed One, after having dwelt at Andhakavinda as long as he thought fit, went forth to Râ<em>g</em>agaha, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time Bela<em>tth</em>a Ka<em>kk</em>âna was travelling on the road from Râ<em>g</em>agaha to Andhakavinda with five hundred carts all full of pots of sugar. And the Blessed One saw Bela<em>tth</em>a Ka<em>kk</em>âna coming from afar; when he saw him, he left the road, and sat down at the foot of a tree."},{"ref":"19.401","t":"2. And Bela<em>tth</em>a Ka<em>kk</em>âna went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him, Bela<em>tth</em>a Ka<em>kk</em>âna said to the Blessed One: ‘I wish, Lord, to give to each Bhikkhu one pot of sugar.’"},{"ref":"19.402","t":"‘Well, Ka<em>kk</em>âna, bring here one pot of sugar.’"},{"ref":"19.403","t":"Bela<em>tth</em>a Ka<em>kk</em>âna accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ took one pot of sugar and went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘I have brought here, Lord, the pot of sugar; what shall I do with it, Lord?’"},{"ref":"19.404","t":"‘Well, Ka<em>kk</em>âna, give the sugar to the Bhikkhus.’"},{"ref":"19.405","t":"3. Bela<em>tth</em>a Ka<em>kk</em>âna accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ gave the sugar to the Bhikkhus, and said to the Blessed One: ‘I have given the sugar to the Bhikkhus, Lord, but there is much sugar left over; what shall I do with it, Lord?’"},{"ref":"19.406","t":"‘Well, Ka<em>kk</em>âna, give the Bhikkhus as much sugar as they want.’"},{"ref":"19.407","t":"Bela<em>tth</em>a Ka<em>kk</em>âna accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ gave the Bhikkhus as much sugar as they wanted, and said to the Blessed One: ‘1 have given, Lord, the Bhikkhus as much sugar as they want, but there is much sugar left over; what shall I do with it, Lord?’"},{"ref":"19.408","t":"‘Well, Ka<em>kk</em>âna, let the Bhikkhus eat their fill with sugar.’"},{"ref":"19.409","t":"Bela<em>tth</em>a Ka<em>kk</em>âna accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ and let the Bhikkhus eat their fill with sugar; some Bhikkhus filled their bowls and filled their water strainers and bags with it."},{"ref":"19.410","t":"4. And Bela<em>tth</em>a Ka<em>kk</em>âna, having let the Bhikkhus eat their fill with sugar, said to the Blessed One: ‘The Bhikkhus, Lord, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord?’"},{"ref":"19.411","t":"‘Well, Ka<em>kk</em>âna, give the sugar to the people who eat the remains of (the Bhikkhus’) food, ‘ &amp;c."},{"ref":"19.412","t":"‘Well, Ka<em>kk</em>âna, give the people who eat the remains of (the Bhikkhus’) food as much sugar as they want, ‘ &amp;c."},{"ref":"19.413","t":"5. ‘Well, Ka<em>kk</em>âna, let the people who eat the remains of (the Bhikkhus’) food, eat their fill with sugar’ (&amp;c. down to:); some of the people who ate the remains of (the Bhikkhus’) food, filled their pots and jars, and filled their baskets and the folds of their dress with it."},{"ref":"19.414","t":"6. And Bela<em>tth</em>a Ka<em>kk</em>âna, having let the people who ate the remains of (the Bhikkhus’) food, eat their fill with sugar, said to the Blessed One: ‘The people, Lord, who eat the remains of (the Bhikkhus’) food, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord?’"},{"ref":"19.415","t":"I see no one, Ka<em>kk</em>âna, in the world of men and gods, in Mâra’s and Brahma’s world, among all beings, Sama<em>n</em>as and Brâhma<em>n</em>as, gods and men, by whom that sugar, when he has eaten it, can be fully assimilated, save by the Tathâgata or by a disciple of the Tathâgata. Therefore, Ka<em>kk</em>âna, throw that sugar away at a place free from grass, or sink it into water in which there are no living things.’"},{"ref":"19.416","t":"Bela<em>tth</em>a Ka<em>kk</em>âna accepted this order of the Blessed One (by saying), ‘Yes, Lord, ‘ and sunk that sugar into water in which there were no living things."},{"ref":"19.417","t":"7. And that sugar, when thrown into the water, hissed and bubbled, and steamed, and sent forth smoke. As a ploughshare, which has been heated through the whole day and is thrown into water, hisses and bubbles, and steams, and sends forth smoke, so that sugar, when thrown into the water, hissed and bubbled, steamed, and sent forth smoke. And Bela<em>tth</em>a Ka<em>kk</em>âna, terrified and having his hair erect with fear, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him."},{"ref":"19.418","t":"8. When Bela<em>tth</em>a Ka<em>kk</em>âna was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the defilement of lusts, and about the blessings of the abandonment of lusts. When the Blessed One saw that the mind of Bela<em>tth</em>a Ka<em>kk</em>âna was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Bela<em>tth</em>a Ka<em>kk</em>âna, even 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 also to the condition of cessation.’"},{"ref":"19.419","t":"9. And Bela<em>tth</em>a Ka<em>kk</em>âna, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’"},{"ref":"19.420","t":"27. And the Blessed One, wandering from place to place, came to Râ<em>g</em>agaha. There the Blessed One dwelt near Râ<em>g</em>agaha, in the Ve<em>l</em>uvana, at Kalandakanivâpa. At that time the Bhikkhus at Râ<em>g</em>agaha had plenty of sugar. The Bhikkhus feared to offend (and thought): ‘The Blessed One has allowed the eating of sugar only to the sick and not to the healthy, ‘ and therefore they did not eat sugar."},{"ref":"19.421","t":"They told this thing to the Blessed One."},{"ref":"19.422","t":"‘I allow, O Bhikkhus, to the sick the eating of sugar, and to the healthy the drinking of sugar-water.’"},{"ref":"19.423","t":"28. 1. And the Blessed One, after having dwelt at Râ<em>g</em>agaha as long as he thought fit, went forth to Pâ<em>t</em>aligâma, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. Wandering from place to place the Blessed One came to Pâ<em>t</em>aligâma."},{"ref":"19.424","t":"Now the lay-devotees at Pâ<em>t</em>aligâma heard: ‘The Blessed One has arrived at Pâ<em>t</em>aligâma.’ And the Pâ<em>t</em>aligâma lay-devotees went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. When they were seated near him, the Blessed One taught, incited, animated, and gladdened the Pâ<em>t</em>aligâma lay-devotees by religious discourse."},{"ref":"19.425","t":"2. And the Pâ<em>t</em>aligâma lay-devotees, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, said to the Blessed One: ‘Might the Blessed One, Lord, consent to come to our rest house together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then the Pâ<em>t</em>aligâma lay-devotees, when they understood that the Blessed One had accepted their invitation, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away to the rest house. When they had arrived there, they strewed the whole floor of the rest house, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him."},{"ref":"19.426","t":"3. Standing near him the Pâ<em>t</em>aliputta lay-devotees said to the Blessed One: ‘We have strewn the whole floor of the rest house, Lord, (with sand), we have placed seats in it, set up a water-pot, and fixed an oil lamp. May the Blessed One, Lord, do now what he thinks fit.’"},{"ref":"19.427","t":"And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his <em>k</em>îvara on, went to the rest house together with the Bhikkhus who followed him. When he had arrived there, he washed his feet, entered the rest house, and took. his seat against the centre pillar, with his face towards the east. And the Bhikkhus also washed their feet, entered the rest house, and took their seats against the western wall, with their faces towards the east, having the Blessed One before their eyes. And the Pâ<em>t</em>aligâma lay-devotees also washed their feet, entered the rest house, and took their seats against the eastern wall, with their faces towards the west, having the Blessed One before their eyes."},{"ref":"19.428","t":"4. Then the Blessed One thus addressed the Pâ<em>t</em>aligâma lay-devotees: ‘Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. And which is this fivefold loss? In the first place, O householders, the wrong-doer, devoid of rectitude, falls into great poverty through sloth; this is the first loss of the wrong-doer through his want of rectitude. And again, O householders, of the wrong-doer, devoid of rectitude, evil repute gets noised abroad; this is the second &amp;c. And again, O householders, whatever society the wrong-doer, devoid of rectitude, enters — whether of noblemen, Brâhma<em>n</em>as, heads of houses, or Sama<em>n</em>as — he enters shyly and confused; this is the third &amp;c. And again, O householders, the wrong-doer, devoid of rectitude, is full of anxiety when he dies; this is the fourth &amp;c. And again, O householders, the wrong-doer, devoid of rectitude, on the dissolution of his body, after death, is reborn into some state of distress and punishment, a state of woe, and hell; this is the fifth &amp;c. This is the fivefold loss, O householders, of the wrong-doer through his want of rectitude."},{"ref":"19.429","t":"5. ‘Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. And which is this fivefold gain? In the first place, O householders, the well-doer, strong in rectitude, acquires great wealth through his industry; this is the first gain of the well-doer through his practice of rectitude. And again, O householders, of the well-doer, strong in rectitude, good reports are spread abroad; this is the second &amp;c. And again, O householders, whatever society the well-doer, strong in rectitude, enters — whether of noblemen, Brâhma<em>n</em>as, heads of houses, or Sama<em>n</em>as — he enters confident and self-possessed; this is the third &amp;c. And again, O householders, the well-doer, strong in rectitude, dies without anxiety; this is the fourth &amp;c. And again, O householders, the well-doer, strong in rectitude, on the dissolution of his body, after death, is reborn into some happy state in heaven; this is the fifth &amp;c. This is the fivefold gain, O householders, of the well-doer through his practice of rectitude.’"},{"ref":"19.430","t":"6. When the Blessed One had thus taught, incited, animated, and gladdened the Pâ<em>t</em>aligâma lay-devotees far into the night with religious discourse, he dismissed them, saying, ‘The night is far spent, O householders. May you do now what you think fit.’ The Pâ<em>t</em>aligâma lay-devotees accepted the Blessed One’s word by saying, ‘Yes, Lord, ‘ rose from their seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away."},{"ref":"19.431","t":"7. And the Blessed One, not long after the Pâ<em>t</em>aligâma lay-devotees had departed thence, went to an empty place (in order to give himself to meditation)."},{"ref":"19.432","t":"At that time Sunîdha and Vassakâra, two ministers of Magadha, were building a (fortified) town at Pâ<em>t</em>aligâma in order to repel the Va<em>gg</em>is. And the Blessed One, rising up early in the morning, at dawn’s time, saw with his divine and clear vision, surpassing that of ordinary men, great numbers of fairies who haunted the ground there at Pâ<em>t</em>aligâma. Now, wherever ground is occupied by powerful fairies, they bend the hearts of powerful kings and ministers to build dwelling-places there. Wherever ground is occupied by fairies of middling power, &amp;c.; of inferior power, they bend the hearts of middling kings and ministers, &amp;c. of inferior kings and ministers to build dwelling-places there."},{"ref":"19.433","t":"8. And the Blessed One said to the venerable Ânanda: ‘Who are they, Ânanda, who are building a town at Pâ<em>t</em>aligâma?’"},{"ref":"19.434","t":"‘Sunîdha and Vassakâra, Lord, the two ministers of Magadha, are building a town at Pâ<em>t</em>aligâma in order to repel the Va<em>gg</em>is.’"},{"ref":"19.435","t":"‘As if they had consulted, Ânanda, with the Tâvati<em>m</em>sa gods, so (at the right place), Ânanda, the Magadha ministers Sunîdha and Vassakâra build this town at Pâ<em>t</em>aligâma in order to repel the Va<em>gg</em>is. When I had risen up early in the morning, Ânanda, at dawn’s time, I saw with my divine and clear vision (&amp;c. as in § 7, down to:) they bend the hearts of inferior kings and ministers to build dwelling-places there. As far, Ânanda, as Aryan people dwell, as far as merchants travel, this will become the chief town, the city of Pâ<em>t</em>aliputta. But danger of destruction, Ânanda, will hang over Pâ<em>t</em>aliputta in three ways, by fire, or by water, or by internal discords.’"},{"ref":"19.436","t":"9. And the Magadha ministers Sunîdha and Vassakâra went to the place where the Blessed One was.; having approached him, they exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, they stationed themselves near him; then standing near him the Magadha ministers Sunîdha and Vassakâra said to the Blessed One: ‘Might the reverend Gotama consent to take his meal with us to-day together with the fraternity of Bhikkhus.’"},{"ref":"19.437","t":"The Blessed One expressed his consent by remaining silent. Then the Magadha ministers Sunîdha and Vassakâra, when they understood that the Blessed One had accepted their invitation, went away."},{"ref":"19.438","t":"10. And the Magadha. ministers Sunîdha and Vassakâra ordered excellent food, both hard and soft, to be prepared, and had meal-time announced (&amp;c. down to:) on seats laid out for them. And the Magadha ministers Sunîdha and Vassakâra with their own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, they sat down near him. When they were sitting near him, the Blessed One gladdened the Magadha ministers Sunîdha and Vassakâra by these stanzas:"},{"ref":"19.439","t":"11. ‘Wheresoe’er the prudent man shall take up his abode, let him support there good and upright men of self-control."},{"ref":"19.440","t":"‘Let him make offerings to all such deities as may be there. Revered, they will revere him; honoured, they honour him again;"},{"ref":"19.441","t":"‘Are gracious to him as a mother to the son of her womb. And a man who has the grace of the gods, good fortune he beholds.’"},{"ref":"19.442","t":"And the Blessed One, having gladdened the Magadha ministers Sunîdha and Vassakâra by these stanzas, rose from his seat and went away."},{"ref":"19.443","t":"12. And the Magadha ministers Sunîdha and Vassakâra followed the Blessed One from behind, saying, The gate the Sama<em>n</em>a Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river Ganges shall be called Gotama’s ferry.’ And the gate the Blessed One went out by was called Gotama’s gate. And the Blessed One went on to the river. At that time the river Ganges was brimful and overflowing; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work."},{"ref":"19.444","t":"13. And the Blessed One saw those people who wished to cross to the opposite bank, some seeking for boats, some for rafts of wood, and some making rafts of basket-work. When he saw them, he vanished as quickly as a strong man might stretch his bent arm out, or draw back his outstretched arm, from this side of the river Ganges, and stood on the further bank with the company of the Bhikkhus."},{"ref":"19.445","t":"And the Blessed One, perceiving all this, on this occasion, pronounced this solemn utterance:"},{"ref":"19.446","t":"‘They who cross the ocean’s floods making a solid path across the pools —"},{"ref":"19.447","t":"‘Whilst the vain world ties its basket rafts: these are the wise, these are the saved indeed.’"},{"ref":"19.448","t":"29. 1. And the Blessed One went to Ko<em>t</em>igâma. There at Ko<em>t</em>igâma the Blessed One resided. And the Blessed One thus addressed the Bhikkhus:"},{"ref":"19.449","t":"‘It is through not understanding and grasping four Noble Truths, O Bhikkhus, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I. And what are these four? By not understanding and grasping the Noble Truth of Suffering, O Bhikkhus; by not understanding and grasping the Noble Truth of the Cause of suffering; by not understanding and grasping the Noble Truth of the Cessation of suffering; by not understanding and grasping the Noble Truth of the Path which leads to the cessation of suffering: thereby we have had to run so long, to wander so long in this weary path of trans-migration, both you and I."},{"ref":"19.450","t":"2. ‘But now, O Bhikkhus, the Noble Truth of Suffering is understood and grasped;’ the Noble Truth of the Cause of suffering, &amp;c. of the Cessation of suffering, &amp;c. of the Path which leads to the cessation of suffering is understood and grasped. The craving for existence is rooted out; that which leads to renewed existence is destroyed; and there is no more birth!"},{"ref":"19.451","t":"‘By not seeing the four Noble Truths as they really are, long is the path that is traversed through many a birth."},{"ref":"19.452","t":"‘Now these are grasped; the cause of birth is removed, the root of sorrow rooted out, and there is no more birth.’"},{"ref":"19.453","t":"30. 1. Now the courtezan Ambapâlî heard that the Blessed One had arrived at Ko<em>t</em>igâma. And the courtezan Ambapâlî ordered a number of magnificent vehicles to be made ready, mounted one of these vehicles, and left Vesâlî with her magnificent vehicles in order to visit the Blessed One. She went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, she sat down near him."},{"ref":"19.454","t":"2. When she was sitting near him, the Blessed One taught, incited, animated, and gladdened the courtezan Ambapâlî by religious discourse. And the courtezan Ambapâlî, having been taught, &amp;c. by the Blessed One by religious discourse, said to the Blessed One: ‘Might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.’"},{"ref":"19.455","t":"The Blessed One expressed his consent by remaining silent."},{"ref":"19.456","t":"Then the courtezan Ambapâlî, when she understood that the Blessed One had accepted her invitation, rose from her seat, respectfully saluted the Blessed One, and, passing round him with her right side towards him, went away."},{"ref":"19.457","t":"3. Now the Li<em>kkh</em>avis of Vesâlî heard that the Blessed One had arrived at Ko<em>t</em>igâma. And the Li<em>kkh</em>avis of Vesâlî ordered a number of magnificent vehicles to be made ready, mounted these vehicles, and left Vesâlî with their magnificent vehicles in order to visit the Blessed One. Some of the Li<em>kkh</em>avis were dark, dark in colour, and wearing dark clothes and ornaments; some of them. were fair, fair in colour, and wearing light clothes and ornaments; some of them were red, ruddy in colour, and wearing red clothes and ornaments; some of them were white, pale in colour, and wearing white colours and ornaments. And the courtezan Ambapâlî drove up against the young Li<em>kkh</em>avis, pole to pole, yoke to yoke, wheel to wheel, axle to axle. And those Li<em>kkh</em>avis said to the courtezan Ambapâlî: ‘How is it, Ambapâlî, that you drive up against the young Li<em>kkh</em>avis, pole to pole, &amp;c.?’"},{"ref":"19.458","t":"My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus for their morrow’s meal.’"},{"ref":"19.459","t":"‘Ambapâlî! give up this meal to us for a hundred thousand.’"},{"ref":"19.460","t":"‘My Lords, were you to offer all Vesâlî with its subject territory, I would not give up this meal.’ Then the Li<em>kkh</em>avis snapped their fingers (exclaiming), ‘We are outdone by this woman! we are out-reached by this woman!’"},{"ref":"19.461","t":"4. Then the Li<em>kkh</em>avis went to the place where the Blessed One was. And the Blessed One saw the Li<em>kkh</em>avis coming from afar; when he saw them, he addressed the Bhikkhus and said: ‘O Bhikkhus, let those of the Bhikkhus who have never seen the Tâvati<em>m</em>sa gods, gaze upon this company of the Li<em>kkh</em>avis, behold this company of the Li<em>kkh</em>avis, compare this company of the Li<em>kkh</em>avis, even as a company of Tâvati<em>m</em>sa gods!’ And the Li<em>kkh</em>avis went in the carriages as far as the ground was passable for carriages (&amp;c. as in §§ 1, 2, down to:) ‘Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.’"},{"ref":"19.462","t":"‘I have promised, O Li<em>kkh</em>avis, to dine to-morrow with Ambapâlî the courtezan.’"},{"ref":"19.463","t":"5. And the Blessed One, after having dwelt at Ko<em>t</em>igâma as long as he thought fit, went to <em>Ñ</em>âtikâ. There the Blessed One dwelt at <em>Ñ</em>âtikâ, in the Brick Hall (Gi<em>ñg</em>akâvasatha). And when the night had elapsed, the courtezan Ambapâlî ordered in her park excellent food (&amp;c. as in cha. 10, down to:) she sat down near him. Sitting near him the courtezan Ambapâlî said to the Blessed One: ‘I give up this Ambapâlî grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the Ârâma. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapâlî by religious discourse, rose from his seat and went to the Mahâvana. There the Blessed One dwelt at Vesâlî, in the Mahâvana, in the Kû<em>t</em>âgâra-sâlâ."},{"ref":"19.464","t":"* * *"},{"ref":"19.465","t":"End of the Li<em>kkh</em>avi Bhâ<em>n</em>avâra."},{"ref":"19.466","t":"31. 1. At that time many distinguished Li<em>kkh</em>avis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Sa<em>m</em>gha. At that time Sîha, the general-in-chief (of the Li<em>kkh</em>avis), a disciple of the Niga<em>nth</em>a sect, was sitting in that assembly. And Sîha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li<em>kkh</em>avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Sa<em>m</em>gha. What if I were to go and visit him, the Arahat Buddha.’"},{"ref":"19.467","t":"2. And Sîha, the general, went to the place where the Niga<em>nth</em>a Nâtaputta was; having approached him, he said to the Niga<em>nth</em>a Nâtaputta: ‘I wish, Lord, to go and visit the Sama<em>n</em>a Gotama.’"},{"ref":"19.468","t":"‘Why should you, Sîha, who believe in the result of actions (according to their moral merit), go to visit the Sama<em>n</em>a Gotama, who denies the result of actions? For the Sama<em>n</em>a Gotama, Sîha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’"},{"ref":"19.469","t":"Then the desire to go and to visit the Blessed One, which had arisen in Sîha, the general, abated in him."},{"ref":"19.470","t":"3. And a second time many distinguished Li<em>kkh</em>avis were sitting together (&amp;c. as in §§ 1, 2, down to the end)."},{"ref":"19.471","t":"And a third time many distinguished Li<em>kkh</em>avis were sitting together, &amp;c. And a third time Sîha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li<em>kkh</em>avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Sa<em>m</em>gha. What are the Niga<em>nth</em>as to me, whether they give their consent or not? What if I were to go without asking the Niga<em>nth</em>as for their consent, to visit him, the Blessed One, the Arahat Buddha.’"},{"ref":"19.472","t":"4. And Sîha, the general, went out of Vesâlî with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Sîha, the general, said to the Blessed One: ‘I have heard, Lord, that the Sama<em>n</em>a Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: “The Sama<em>n</em>a Gotama denies the result of actions, “ &amp;c. — do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.’"},{"ref":"19.473","t":"5. ‘There is a way, Sîha, in which one speaking truly could say of me: “The Sama<em>n</em>a Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.”"},{"ref":"19.474","t":"‘And again, Sîha, there is a way in which one speaking truly could say of me: “The Sama<em>n</em>a Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples.”"},{"ref":"19.475","t":"‘And again, Sîha, there is a way in which one speaking truly could say of me: “The Sama<em>n</em>a Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.”"},{"ref":"19.476","t":"‘And again, Sîha, there is a way in which one speaking truly could say of me: “The Sama<em>n</em>a Gotama proclaims contemptibleness; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples.”"},{"ref":"19.477","t":"‘And again, &amp;c.: “The Sama<em>n</em>a Gotama proclaims Vinaya; he teaches the doctrine of Vinaya; and in this doctrine he trains his disciples.”"},{"ref":"19.478","t":"‘And again, &amp;c.: “The Sama<em>n</em>a Gotama proclaims Tapas, &amp;c.”"},{"ref":"19.479","t":"‘And again, &amp;c.: “The Sama<em>n</em>a Gotama is apagabbha; he teaches the doctrine of apagabbhatâ, &amp;c.”"},{"ref":"19.480","t":"‘And again, &amp;c.: “The Sama<em>n</em>a Gotama is confident; he teaches the doctrine of confidence, &amp;c.”"},{"ref":"19.481","t":"6. ‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?” I teach, Sîha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Sîha, one speaking truly could say of me: “The Sama<em>n</em>a Gotama, &amp;c.”"},{"ref":"19.482","t":"‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?” I teach, Sîha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &amp;c.”"},{"ref":"19.483","t":"7. ‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?” I proclaim, Sîha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &amp;c.”"},{"ref":"19.484","t":"‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama proclaims contemptibleness, &amp;c.?” I deem, Sîha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &amp;c."},{"ref":"19.485","t":"8. ‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama proclaims Vinaya, &amp;c.?” I teach, Sîha, the doing away with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &amp;c."},{"ref":"19.486","t":"‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama proclaims Tapas, &amp;c.?” I teach, Sîha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away. He who has freed himself, Sîha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out, so that they are destroyed and cannot grow up again — such a person do I call accomplished in Tapas. Now the Tathâgata, Sîha, has freed himself from all conditions, &amp;c. In this way, &amp;c."},{"ref":"19.487","t":"9. ‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama is apagabbha (irresolute ), &amp;c.?” He who has freed himself, Sîha, from the necessity of returning in future into a mother’s womb, and of being reborn into new existences, who has rooted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again — such a person do I call apagabbha. Now the Tathâgata, Sîha, has freed himself, &amp;c. In this way, &amp;c."},{"ref":"19.488","t":"‘And in which way is it, Sîha, that one speaking truly could say of me: “The Sama<em>n</em>a Gotama is confident, &amp;c.?” I am confident, Sîha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &amp;c.’"},{"ref":"19.489","t":"10. When he had spoken thus, Sîha, the general, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! (&amp;c. as in cha. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’"},{"ref":"19.490","t":"‘Consider first, Sîha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.’"},{"ref":"19.491","t":"‘By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “Consider first, &amp;c.” Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Vesâlî (and cry): “Sîha, the general, has become our disciple!” But the Blessed One says to me: “Consider first, &amp;c.” For the second time, Lord, I take my refuge in. the Blessed One, and in the Dhamma, and in the Bhikkhu-sa<em>m</em>gha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’"},{"ref":"19.492","t":"11. ‘For a long time, Sîha, drink has been offered to the Niga<em>nth</em>as in your house. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).’"},{"ref":"19.493","t":"‘By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “For a long time, &amp;c.” I have been told, Lord: “The Sama<em>n</em>a Gotama says: ‘To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; to no one else’s pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.’” But the Blessed One exhorts me to give also to the Niga<em>nth</em>as. Well, Lord, we will see what will be seasonable."},{"ref":"19.494","t":"For the third time, Lord, I take my refuge in the Blessed One, &amp;c.’"},{"ref":"19.495","t":"12. And the Blessed One preached to Sîha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&amp;c. in the usual way; see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One; ‘Lord, may the Blessed One consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.’"},{"ref":"19.496","t":"The Blessed One expressed his consent by remaining silent. Then Sîha, the general, 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."},{"ref":"19.497","t":"And Sîha, the general, gave order to a certain man (among his subalterns, saying), ‘Go, my friend, and see if there is any meat to be had: And when that night had elapsed, Sîha, the general, ordered excellent food (&amp;c. as in cha. 5, down to the end)."},{"ref":"19.498","t":"13. At that time a great number of Niga<em>nth</em>as (running) through Vesâlî, from road to road and from cross-way to cross-way, with outstretched arms, cried: ‘To-day Sîha, the general, has killed a great ox and has made a meal for the Sama<em>n</em>a Gotama; the Sama<em>n</em>a Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!’"},{"ref":"19.499","t":"Then a certain man went to the place where Sîha, the general, was. Having approached him he said to Sîha, the general, into his ear: ‘Please, Lord, have you noticed that a great number of Niga<em>nth</em>as (running) through Vesâlî, &amp;c.?’"},{"ref":"19.500","t":"‘Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Sa<em>m</em>gha; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.’"},{"ref":"19.501","t":"14. And Sîha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&amp;c. as in cha. 7, down to the end)."},{"ref":"19.502","t":"In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said:"},{"ref":"19.503","t":"‘Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukka<em>t</em>a offence."},{"ref":"19.504","t":"‘I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).’"},{"ref":"19.505","t":"32. 1. Now at that time Vesâlî was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living by gleaning, or through favour."},{"ref":"19.506","t":"And when the Blessed One had retired into solitude this consideration presented itself to his mind: ‘The things which I have prescribed for the Bhikkhus in a time of scarcity, when the harvest is bad, and alms are difficult to obtain — keeping food indoors, cooking it indoors, cooking it of one’s own accord, taking what they can pick up, eating food brought from within, or received before meal-time, eating things found in woods or in pools, those things the Bhikkhus enjoy also now.’"},{"ref":"19.507","t":"And the Blessed One, in the evening, when he had left his solitude, said to the venerable Ânanda: ‘The things which (&amp;c. as above, down to:) or in pools — do the Bhikkhus enjoy those things now also?’"},{"ref":"19.508","t":"‘They enjoy them, Lord.’"},{"ref":"19.509","t":"2. Then the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus:"},{"ref":"19.510","t":"‘The things which I have prescribed (&amp;c. as in § 1, down to:) or in pools — those I do not allow from this day forth. You are not, O Bhikkhus, to eat food kept indoors, or cooked indoors, or cooked of your own accord; nor to take things (to eat) which you have picked up. Whosoever shall do so, is guilty of a dukka<em>t</em>a offence. And you are not, O Bhikkhus — after you have once finished eating, and have refused food still offered — to eat food brought from within, or received before meal-time, or found in the woods or pools, even if it be food which is not the leavings of the meal of one who has eaten on invitation. Whosoever shall so eat, shall be dealt with according to law.’"},{"ref":"19.511","t":"33. 1. Now at that time the country people loaded much salt, and oil, and rice, and hard food on their carts, and making a laager in the outer enclosure of the Ârâma, they waited there, saying, ‘When it comes to our turn, we will provide a meal.’ And a great storm-cloud arose. Then those people went to the place where the venerable Ânanda was; and when they had come there they said to the venerable Ânanda: ‘We loaded a quantity of salt, and oil, and rice, and hard food on to our carts; and they stand there. Now a great storm-cloud has arisen. What are we now, Ânanda, Sir, to do with them?’"},{"ref":"19.512","t":"Then the venerable Ânanda told this thing to the Blessed One."},{"ref":"19.513","t":"2. ‘In that case, Ânanda, let the Sa<em>m</em>gha decide upon some outside building as a kappiyabhûmi (that is to say, a site, outside the actual dwelling, in which provisions can be kept or cooked without breaking the rule laid down in the last chapter) and keep the stores there (in a building) of any shape the Sa<em>m</em>gha chooses, such as vihâra, a<em>ddh</em>ayoga, pâsâda, hammiya, guhâ."},{"ref":"19.514","t":"‘And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu should proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha appoint the Vihâra called N. N. to be our kappiya-bhûmi. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, reverend Sirs, hear me."},{"ref":"19.515","t":"The Sa<em>m</em>gha appoints the Vihâra called N. N. to be our kappiya-bhûmi. Let any one of the venerable brethren who is in favour of appointing the Vihâra (&amp;c. down to:) thus I understand.”’"},{"ref":"19.516","t":"3. Now at that time men in that place — the kappiya-bhûmi duly chosen by resolution (of the Sa<em>m</em>gha) — boiled congey, and boiled rice, and mixed curries, and cut up meat, and split fire-wood. And when the Blessed One, as the night was passing away, rose up, he heard a great and loud noise, as of the cawing of crows. On hearing this he asked the venerable Ânanda: ‘What now, Ânanda, may be this great and loud noise, as of the cawing of crows?’"},{"ref":"19.517","t":"4. ‘In that place, Lord, — the kappiya-bhûmi duly chosen by resolution (of the Sa<em>m</em>gha), — men are now boiling congey, and boiling rice, and mixing curries, and cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and loud noise, as of the cawing of crows.’"},{"ref":"19.518","t":"Then the Blessed One, in that connection, and on that account, after he had delivered a religious discourse, said to the Bhikkhus"},{"ref":"19.519","t":"‘A kappiya-bhûmi, O Bhikkhus, duly chosen, is not to be made use of. Whosoever shall so use it, is guilty of a dukka<em>t</em>a offence. I allow you, O Bhikkhus, a kappiya-bhûmi of three kinds, one that has become so by means of a proclamation, an ox-stall, and a building belonging to laymen.’"},{"ref":"19.520","t":"5. Now at that time the venerable Yaso<em>g</em>a was sick, and drugs were brought for his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves carried them away."},{"ref":"19.521","t":"They told this thing to the Blessed One."},{"ref":"19.522","t":"‘I allow you, O Bhikkhus, to use a duly chosen kappiya-bhûmi (to keep drugs in). I allow you, O Bhikkhus, a kappiya-bhûmi of four kinds, one that has become so by means of a proclamation, an ox-stall, a building belonging to laymen, and a duly chosen one.’"},{"ref":"19.523","t":"* * *"},{"ref":"19.524","t":"End of the twenty-fourth Bhâ<em>n</em>avâra."},{"ref":"19.525","t":"34. 1. Now at that time in Bhaddiya-nagara there dwelt a householder named Me<em>nd</em>aka (the Goat), who was possessed of this miraculous power: When he had bathed his head, and had had his granary swept out, he could sit outside and fill the granary by making showers of grain fall down from the sky. His wife was possessed of this miraculous power: When she sat down beside a pint pot and vessel for curry and sauce she could serve the serving men with food; and so long as she did not get up, it was not exhausted. Their son was possessed of this miraculous power: He could take a bag containing a thousand, and give to each serving man six months’ wages; and so long as he held it in his hand, it was not exhausted."},{"ref":"19.526","t":"2. Their daughter-in-law was possessed of this miraculous power.: When she sat down beside a four-bushel basket she could give six months’ rice to the serving men; and so long as she did not get up, it was not exhausted. Their slave was possessed of this miraculous power: When he ploughed with one plough-share seven furrows were formed."},{"ref":"19.527","t":"3, 4. Now the Mâgadha king Se<em>n</em>iya Bimbisâra heard: ‘In Bhaddiya-nagara in our kingdom there dwells, they say, a householder named Me<em>nd</em>aka, who is possessed (&amp;c. as in §§ 1, 2, down to the end).’"},{"ref":"19.528","t":"5. Then the Mâgadha king Se<em>n</em>iya Bimbisâra said to a certain minister who had charge of general affairs: ‘They say, good Sir, that in Bhaddiya-nagara (&amp;c. as above). Go, good Sir, and find out about this. When you have seen it, it shall be the same as if I myself had seen it.’"},{"ref":"19.529","t":"‘Even so, Lord, ‘ said that minister, in assent, to the Mâgadha king Se<em>n</em>iya Bimbisâra, and he set out for Bhaddiya-nagara with his fourfold host."},{"ref":"19.530","t":"6. And proceeding straight on he came to Bhaddiya-nagara, and to the place where the householder Me<em>nd</em>aka the was; householder Me<em>nd</em>aka a ‘I have there, said to received command from the king, “They say, good Sir (&amp;c. as above, S 5).” Let us behold, O householder, your miraculous power.’"},{"ref":"19.531","t":"Then Me<em>nd</em>aka the householder bathed his head, and had his granary swept out, and sat down outside it. And showers of grain fell down from the sky and filled the granary."},{"ref":"19.532","t":"‘I have seen, O householder, your miraculous power. Let us see that of your wife.’"},{"ref":"19.533","t":"7. Then Me<em>nd</em>aka the householder gave command to his wife, ‘Serve then the fourfold host with food.’"},{"ref":"19.534","t":"And the wife of Me<em>nd</em>aka the householder took her seat beside a pint pot and a vessel of sauces and curry, and served the fourfold host with food; and until she rose up it was not exhausted."},{"ref":"19.535","t":"‘I have seen, O householder, the miraculous power of your wife. Let us see that of your son.’"},{"ref":"19.536","t":"8. Then Me<em>nd</em>aka the householder gave command to his son, ‘Pay then, my dear boy, six months’ wages to the fourfold host.’"},{"ref":"19.537","t":"And the son of Me<em>nd</em>aka the householder took one bag containing a thousand, and paid the four-fold army six months’ wages. And so long as he held it in his hand, it was not exhausted."},{"ref":"19.538","t":"‘I have seen, O householder, the miraculous power of your son. Let us see that of your daughter-in-law.’"},{"ref":"19.539","t":"9. Then Me<em>nd</em>aka the householder gave command to his daughter-in-law, ‘Give, then, six months’ rice to the fourfold host.’"},{"ref":"19.540","t":"And the daughter-in-law of Me<em>nd</em>aka the householder sat down beside one four-bushel basket, and provided the fourfold host with six months’ rice. And so long as she did not get up, it was not exhausted."},{"ref":"19.541","t":"‘I have seen, O householder, the miraculous power of your daughter-in-law. Let us see that of your slave.’"},{"ref":"19.542","t":"‘The miraculous power of my slave, Sir, must be seen in the field.’"},{"ref":"19.543","t":"‘It is enough, O householder. I have seen the miraculous power of your slave.’"},{"ref":"19.544","t":"Then that minister returned again to Râ<em>g</em>agaha with his fourfold host, and went to the place where the Mâgadha king Se<em>n</em>iya Bimbisâra was, and when he had come there he told the matter to the Mâgadha king Se<em>n</em>iya Bimbisâra."},{"ref":"19.545","t":"10. Now the Blessed One, when he had remained at Vesâlî as long as he thought fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight on arrived at Bhaddiya. And there the Blessed One stayed in the <em>G</em>âtiyâvana."},{"ref":"19.546","t":"11. And Me<em>nd</em>aka the householder heard: ‘Behold, that Sama<em>n</em>a Gotama, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now arrived at Bhaddiya and is staying in the <em>G</em>âtiyâvana. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its Brahmas; and with its Mâras, and all creatures, Sama<em>n</em>as and Brâhma<em>n</em>as, gods and men: and he then makes that knowledge known to others. The truth doth he make known, both in the spirit and in the letter: lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that.’"},{"ref":"19.547","t":"12. Then Me<em>nd</em>aka the householder had a number of splendid carriages made ready, and mounting one of them he set out from Bhaddiya with the train of splendid carriages to visit the Blessed One."},{"ref":"19.548","t":"And many Titthiyas saw Me<em>nd</em>aka the householder as he was coming from afar;.and when-they had seen him, they said to Me<em>nd</em>aka the householder:"},{"ref":"19.549","t":"‘Whither, O householder, are you going?’"},{"ref":"19.550","t":"‘I am going, Sirs, to visit the Blessed One, the Sama<em>n</em>a Gotama.’"},{"ref":"19.551","t":"‘But why, O householder, do you, being a Kiriya-vâda, go out to visit the Blessed One who is an Akiriya-vâda? For, O householder, the Sama<em>n</em>a Gotama, who is an Akiriya-vâda, teaches Dhamma without the doctrine of action, and in this Dhamma he instructs his hearers.’"},{"ref":"19.552","t":"13. Then thought Me<em>nd</em>aka the householder: ‘For a certainty that Blessed One must be an Arahat Buddha: since these Titthiyas are so jealous of him.’ And he went on to the place where the Blessed One was, proceeding in the carriage as far as the ground was passable for carriages, and then dismounting from the carriage, and going on foot. And when he had come there, he bowed down before the Blessed One, and took his seat on one side."},{"ref":"19.553","t":"And when he was so seated the Blessed One preached (&amp;c. as usual, for instance, I, 8, 2; 3, down to:) ‘taken his refuge in him.’"},{"ref":"19.554","t":"‘May the Blessed One consent to take his meal, together with the Bhikkhu-sa<em>m</em>gha, at my house to-morrow.’"},{"ref":"19.555","t":"The Blessed One consented by remaining silent."},{"ref":"19.556","t":"14. Then Me<em>nd</em>aka the householder when he saw that the Blessed One had consented (&amp;c. as usual, see VI, 18, 1, 2, down to:) sat down on the seat prepared for him."},{"ref":"19.557","t":"15. Then the wife, and the son, and the daughter-in-law, and the slave of Me<em>nd</em>aka the householder went to the place where the Blessed One was: and when they had come there they bowed down before the Blessed One and took their seats on one side."},{"ref":"19.558","t":"And the Blessed One preached to them (&amp;c. as in § 13, down to:) ‘taken their refuge in him.’"},{"ref":"19.559","t":"16. Then Me<em>nd</em>aka the householder served the Bhikkhu-sa<em>m</em>gha with the Buddha at their head (&amp;c. as usual, down to:) sat down on one side."},{"ref":"19.560","t":"And when he was so seated Me<em>nd</em>aka the householder said to the Blessed One: ‘So long as the Blessed One shall stay at Bhaddiya, so long will I provide the Bhikkhu-sa<em>m</em>gha with the Buddha at their head with food every day.’"},{"ref":"19.561","t":"Then the Blessed One gladdened (&amp;c. as usual, down to:) the Blessed One rose from his seat, and went away."},{"ref":"19.562","t":"17. Now when the Blessed One had remained at Bhaddiya as long as he thought fit, he went on, without informing Me<em>nd</em>aka the householder, to Aṅguttarâpa with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus."},{"ref":"19.563","t":"And Me<em>nd</em>aka the householder heard: ‘The Blessed One, they say, has gone on to Aṅguttarâpa with (&amp;c. down to:) Bhikkhus.’ And Me<em>nd</em>aka the householder gave command to his slaves and servants: ‘Load then, my men, a quantity of salt and oil, and rice, and hard food, and come: and let one thousand two hundred and fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we find the Blessed One there will we supply him with fresh milk.’"},{"ref":"19.564","t":"18. And Me<em>nd</em>aka the householder came up with the Blessed One in a desert place on the way. And Me<em>nd</em>aka the householder went up to the place where the Blessed One was: and when he had come he stood on one side. And so standing, Me<em>nd</em>aka the householder said to the Blessed One: ‘May the Blessed One consent to take his meal (&amp;c. as usual, down to:) ‘The time has come, and the meal is ready.’"},{"ref":"19.565","t":"19. And the Blessed One early in the morning (&amp;c. down to:) sat down on the seat prepared for him."},{"ref":"19.566","t":"Then Me<em>nd</em>aka the householder gave command to those thousand two hundred and fifty cow-keepers: ‘Take then, my men, each of you a cow, and wait each of you upon a. Bhikkhu, and provide him with fresh milk.’"},{"ref":"19.567","t":"And Me<em>nd</em>aka the householder waited upon the Bhikkhu-sa<em>m</em>gha with the Buddha at their head with his own hand, and satisfied them with sweet food, hard and soft, and with fresh milk."},{"ref":"19.568","t":"The Bhikkhus, fearing to offend, would not take the milk:"},{"ref":"19.569","t":"‘Take it, Bhikkhus, and drink it.’"},{"ref":"19.570","t":"20. And Me<em>nd</em>aka the householder, when he had waited with his own hand upon the Bhikkhu-sa<em>m</em>gha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side."},{"ref":"19.571","t":"And, so sitting, Me<em>nd</em>aka the householder said to the Blessed One: ‘There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them.’"},{"ref":"19.572","t":"Then the Blessed One gladdened (&amp;c. as usual, down to:) rose from his seat, and went away."},{"ref":"19.573","t":"21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus:"},{"ref":"19.574","t":"‘I allow you, O Bhikkhus, the five products of the cow; — milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey; — rice for him who wants rice, beans for him who wants beans, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit gold with a kappiya-kâraka, saying, “Provide whatever is allowable for this Bhikkhu.” I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.’"},{"ref":"19.575","t":"35. 1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Âpa<em>n</em>a. And Keniya the ascetic heard the saying, ‘Behold! the Sama<em>n</em>a Gotama, who was born in the Sâkya clan, and who went forth from the Sâkya clan (to adopt the religious life), has arrived at Âpa<em>n</em>a, and is staying at Âpa<em>n</em>a. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its Brahmas, and with its Mâras, and all creatures, Sama<em>n</em>as and Brâhma<em>n</em>as, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter: lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that!’ And Keniya the ascetic thought: ‘What now should I have taken to the Sama<em>n</em>a Gotama.’"},{"ref":"19.576","t":"2. And Keniya the ascetic thought: ‘They who are the ancient <em>Ri</em>shis of the Brâhmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brâhmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited — to wit, A<em>tth</em>aka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi, Aṅgirasa, Bhâradvâ<em>g</em>a, Vâse<em>tth</em>a, and Bhagu — they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Sama<em>n</em>a Gotama is also an abstainer from food at night, an abstainer from food at the wrong time. It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pingoes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One:"},{"ref":"19.577","t":"‘May the Blessed One accept at my hands these drinkables.’"},{"ref":"19.578","t":"‘Very good then, Keniya; give them to the Bhikkhus.’"},{"ref":"19.579","t":"The Bhikkhus, fearing to offend, would not receive them."},{"ref":"19.580","t":"‘Receive them, O Bhikkhus, and make use of them.’"},{"ref":"19.581","t":"4. Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-sa<em>m</em>gha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and gladdened Keniya the ascetic with religious discourse: and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One:"},{"ref":"19.582","t":"‘May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus.’"},{"ref":"19.583","t":"5. ‘Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhikkhus in number. And thou art greatly devoted to the Brâhmans.’"},{"ref":"19.584","t":"Yet a second time spake Keniya the ascetic to the Blessed One thus:"},{"ref":"19.585","t":"‘What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus.’"},{"ref":"19.586","t":"‘Great, O Keniya (&amp;c. as before).’"},{"ref":"19.587","t":"Yet a third time spake Keniya the ascetic to the venerable Gotama thus:"},{"ref":"19.588","t":"‘What though the company of the Bhikkhus (&amp;c. as before).’"},{"ref":"19.589","t":"Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence."},{"ref":"19.590","t":"6. Then the Blessed One on that occasion, and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"19.591","t":"‘I allow you, O Bhikkhus, eight kinds of drink-able things: mango-syrup, and jambu-syrup, and plantain-syrup, and mo<em>k</em>a-syrup, and honey, and grape juice, and syrup made from the edible root of the water-lily, and phârusaka -syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn. I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs. I allow you, O Bhikkhus, drinks prepared from all flowers, except liquorice-juice. I allow you, O Bhikkhus, the use of the juice of the sugar cane.’"},{"ref":"19.592","t":"7. And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, ‘It is time, O Gotama, and the meal is ready.’"},{"ref":"19.593","t":"And the Blessed One, having put on his under robes early in the morning, went, duly bowled and. robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side."},{"ref":"19.594","t":"8. And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses:"},{"ref":"19.595","t":"‘Of the offerings the fire sacrifice is the chief, of sacred verses the chief is the Sâvitthi;"},{"ref":"19.596","t":"‘Among men the king is chief; and of waters the ocean,"},{"ref":"19.597","t":"‘Of constellations the moon is chief, and of heat-givers the sun, But of them, the conquering ones, who long after good, the Sa<em>m</em>gha, verily, is chief.’"},{"ref":"19.598","t":"And when the Blessed One had, in these verses, pronounced the benediction on Keniya the ascetic, he rose from his seat, and departed thence."},{"ref":"19.599","t":"36. 1. Now when the Blessed One had stayed at Âpa<em>n</em>a as long as he thought fit, he went on, on his pilgrimage, to Kusinârâ, with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusinârâ heard, saying, ‘The Blessed One, they say, is coming to Kusinârâ with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.’ And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces )."},{"ref":"19.600","t":"Now at that time there was a certain Malla, by name Ro<em>g</em>a, who was a friend of the venerable Ânanda’s. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusinârâ."},{"ref":"19.601","t":"2. Then the Mallas of Kusinârâ went forth to welcome the Blessed One. And Ro<em>g</em>a the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ânanda was: and when he had come there, he saluted the venerable Ânanda, and stood by on one side. And to him, so standing, the venerable Ânanda spake thus:"},{"ref":"19.602","t":"‘This is most excellent of thee, friend Ro<em>g</em>a, that thou hast come forth to welcome the Blessed One!’"},{"ref":"19.603","t":"‘It is not I, O Ânanda, who am much moved by the Buddha, or the Dhamma, or the Sa<em>m</em>gha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined by my clansmen that even I went forth to welcome the Blessed One.’"},{"ref":"19.604","t":"Then the venerable Ânanda was filled with sorrow, thinking, ‘How can Ro<em>g</em>a the Malla speak thus?’"},{"ref":"19.605","t":"3. And the venerable Ânanda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ânanda spake to the Blessed One thus:"},{"ref":"19.606","t":"‘This Ro<em>g</em>a the Malla, Lord, is a very distinguished and well-known person. Great would be the efficacy of the adherence given by well-known persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Ro<em>g</em>a the Malla shall become devoted to this doctrine and discipline.’"},{"ref":"19.607","t":"‘Now that, Ânanda, is not a hard thing for the Tathâgata — so to act that Ro<em>g</em>a the Malla should become devoted to this doctrine and discipline.’"},{"ref":"19.608","t":"4. Then the Blessed One suffused Ro<em>g</em>a the Malla with the feeling of his love, and rising from his seat he entered into his dwelling-place. And Ro<em>g</em>a the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus:"},{"ref":"19.609","t":"‘Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we desire to visit that Blessed One, the Arahat Buddha.’"},{"ref":"19.610","t":"‘This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.’"},{"ref":"19.611","t":"5. So Ro<em>g</em>a the Malla did so, and the Blessed One opened the door. And Ro<em>g</em>a the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Ro<em>g</em>a the Malla sitting there the Blessed One preached in due course: that is to say, he talked to him of giving; of moral conduct; of heaven; of the danger of vanity, of the corruption of lusts; and of the advantages of renunciation. When the Blessed One saw that the mind of Ro<em>g</em>a the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Ro<em>g</em>a the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), ‘Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation.’ And Ro<em>g</em>a the Malla, having seen the truth, having mastered the truth, having understood the truth, having penetrated the truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One:"},{"ref":"19.612","t":"‘May the venerable one be pleased, Lord, to receive from me alone, and not from others, the requisites of the Order: that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.’"},{"ref":"19.613","t":"‘Whosoever, Ro<em>g</em>a, with the knowledge of a disciple, and with the insight of a disciple, has perceived the Truth, even as thou hast, they also will think, “Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order.” Therefore, Ro<em>g</em>a, they shall receive them from you, indeed, but also from others.’"},{"ref":"19.614","t":"6. Now at that time a certain succession had been fixed, in which the inhabitants of Kusinârâ should each in succession provide food for the Sa<em>m</em>gha. And it occurred to Ro<em>g</em>a the Malla, who had not received a place in the succession, thus: What if I were to inspect the Sa<em>m</em>gha’s storehouse, and provide whatever I found wanting in the storehouse?’ And on inspecting the storehouse, he found there no potherbs, and no meal."},{"ref":"19.615","t":"Then Ro<em>g</em>a the Malla went up to the place where the venerable Ânanda was, and when he had come there, he spake to the venerable Ânanda thus:"},{"ref":"19.616","t":"‘It occurred to me (&amp;ç. as before, down to:) and no meal. If, Ânanda, I were to provide potherbs and meal, would the Blessed One accept them at my hands?’"},{"ref":"19.617","t":"7. The venerable Ânanda told this thing to the Blessed One."},{"ref":"19.618","t":"‘Very good, then, Ânanda. Let him provide them.’"},{"ref":"19.619","t":"‘Very good, then, Ro<em>g</em>a. Provide them accordingly.’"},{"ref":"19.620","t":"Then Ro<em>g</em>a the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, ‘May the Blessed One accept at my hands the potherbs and the meal.’"},{"ref":"19.621","t":"‘Very good, then, Ro<em>g</em>a. Present them to the Bhikkhus.’"},{"ref":"19.622","t":"The Bhikkhus, fearing to offend, did not accept them."},{"ref":"19.623","t":"‘Accept them, O Bhikkhus, and make use of them.’"},{"ref":"19.624","t":"8. Then Ro<em>g</em>a the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Ro<em>g</em>a) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Ro<em>g</em>a the Malla with religious discourse. And Ro<em>g</em>a the Malla, when he had been taught, &amp;c. rose from his seat and departed thence."},{"ref":"19.625","t":"And the Blessed One, on that occasion, and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"19.626","t":"‘I allow you, O Bhikkhus, all kinds of potherbs, and all kinds of meal.’"},{"ref":"19.627","t":"37. 1. Now the Blessed One, when he had stayed at Kusinârâ as long as he thought fit, went on, on his pilgrimage to Âtumâ, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Âtumâ a certain man, who had entered the Order in his old age, and who had previously been a barber. He had two sons, handsome, skilled in discourse, able, fully educated in all the arts which belonged to the barbers’ craft handed down to them by their teachers."},{"ref":"19.628","t":"2. Now this dotard heard the news: ‘The Blessed One, they say, is coming to Âtumâ with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.’ Then that dotard spake thus to his sons: ‘They say the Blessed One is coming, my children, to Âtumâ with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers’ lad with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.’"},{"ref":"19.629","t":"3. Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be led into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil; and rice, and meal."},{"ref":"19.630","t":"4. And the Blessed One in due course arrived in his journey at Âtumâ; and there at Âtumâ the Blessed One stayed at the Threshing floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, ‘May the Blessed One accept the congey at my hands.’"},{"ref":"19.631","t":"Now the Tathâgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathâgatas put questions full of sense, not void of sense: to what is void of sense, the bridge is pulled down for the Tathâgatas. For two purposes the blessed Buddhas put questions to the Bhikkhus — when they intend to preach the Truth, and when they intend to institute a rule of conduct to their disciples. And the Blessed One spake thus to that dotard, ‘Whence, O Bhikkhu, is this congey?’"},{"ref":"19.632","t":"Then that dotard informed the Blessed One of the whole matter."},{"ref":"19.633","t":"5. The Blessed Buddha rebuked him, saying, ‘This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Sama<em>n</em>a, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.’"},{"ref":"19.634","t":"And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act. Whosoever does so, is guilty of a dukka<em>t</em>a. And one, O Bhikkhus, who has formerly been a barber is not to keep a barber’s boy. Whosoever does so, is guilty of a dukka<em>t</em>a.’"},{"ref":"19.635","t":"38. 1. And when the Blessed One had tarried at Âtumâ as long as he thought fit, he went on his journey towards Sâvatthi. And in due course, journeying straight on, he arrived at Sâvatthi, and there, at Sâvatthi, the Blessed One stayed in the Ârama of Anâtha-pi<em>nd</em>ika."},{"ref":"19.636","t":"Now at that time there was in Sâvatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, ‘Has, now, the Blessed One permitted the use of fruits as solid food, or has he not?’"},{"ref":"19.637","t":"They told this thing to the Blessed One."},{"ref":"19.638","t":"‘I allow you, O Bhikkhus, all solid food in the shape of fruits.’"},{"ref":"19.639","t":"39. 1. Now at that time, seedlings belonging to the Sa<em>m</em>gha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Sa<em>m</em>gha."},{"ref":"19.640","t":"They told this thing to the Blessed One."},{"ref":"19.641","t":"‘Of seedlings belonging to the Sa<em>m</em>gha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Sa<em>m</em>gha, you may have the use, when you have given a part to the private owner.’"},{"ref":"19.642","t":"40. 1. Now at that time there used to arise among the Bhikkhus a fear lest they should offend in some particular or other, they thinking, ‘Has this been permitted by the Blessed One, or has it not?’"},{"ref":"19.643","t":"They told this thing to the Blessed One."},{"ref":"19.644","t":"‘Whatsoever, O Bhikkhus, has not been disallowed by me in the words, “This beseems you not, “ then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, “This beseems you not, “ then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful."},{"ref":"19.645","t":"‘And whatsoever, O Bhikkhus, has not been allowed by me with the words, “This beseems you, “ then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, “This beseems you, “ then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful.’"},{"ref":"19.646","t":"2. Then the Bhikkhus thought: ‘Is food that may be eaten till the first watch of the night lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time during life lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days?’"},{"ref":"19.647","t":"They told this thing to the Blessed One."},{"ref":"19.648","t":"3. ‘Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is-not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, — when it has been mixed with food that may be eaten up to the first watch of the night, — up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus, — when it has been mixed with food that may be eaten at any time within seven days, — at any time within seven days, and is not lawful beyond seven days.’"},{"ref":"19.649","t":"* * *"},{"ref":"19.650","t":"Here ends the sixth Khandhaka on Medicaments."},{"sp":"HDR","t":"SEVENTH KHANDHAKA."},{"ref":"20.1","t":"(THE KA<em>TH</em>INA CEREMONIES.)"},{"ref":"20.2","t":"1. 1. Now at that time the Blessed One was staying at Sâvatthi, in the <em>G</em>etavana, Anâthapi<em>nd</em>ika’s Grove. And at that time about thirty Pâ<em>th</em>eyyaka Bhikkhus, who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to Sâvatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach Sâvatthi in time to spend the Vassa there, and stayed at Sâketa on the way for the Vassa. And they spent the period of Vassa in discomfort, thinking, ‘Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.’"},{"ref":"20.3","t":"And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pavâra<em>n</em>â, they went on to the place where the Blessed One was, at Sâvatthi, in the <em>G</em>etavana, Anâthapi<em>nd</em>ika’s Grove, while the rain was falling, and the waters were gathering, and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side."},{"ref":"20.4","t":"2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus:"},{"ref":"20.5","t":"Do things go well with you, O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food?’"},{"ref":"20.6","t":"‘Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty Pâ<em>th</em>eyyaka Bhikkhus, to Sâvatthi to visit the Blessed One, we were unable to reach Sâvatthi in time (&amp;c. as in § 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavâra<em>n</em>â, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched; and we have become weary.’"},{"ref":"20.7","t":"3. Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"20.8","t":"‘I prescribe, O Bhikkhus, that the Ka<em>th</em>ina ceremony shall be performed by Bhikkhus when they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka<em>th</em>ina ceremony has been held — going for alms to the houses of people who have not invited you, going for alms without wearing the usual set of three robes, going for alms in a body of four or more, possessing as many robes as are wanted, and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution )."},{"ref":"20.9","t":"‘And thus, O Bhikkhus, is the Ka<em>th</em>ina to be dedicated."},{"ref":"20.10","t":"4. ‘Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “This Ka<em>th</em>ina-cloth has become the property of the Sa<em>m</em>gha. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha hand over the Ka<em>th</em>ina-cloth to such and such a Bhikkhu to spread out the Ka<em>th</em>ina. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, reverend Sirs, hear me. This Ka<em>th</em>ina-cloth has become the property of the Sa<em>m</em>gha. The Sa<em>m</em>gha hands it over to such and such a Bhikkhu to spread out the Ka<em>th</em>ina. If the Sa<em>m</em>gha approves of the handing over of the Ka<em>th</em>ina to such and such a Bhikkhu for spreading it out, let it remain silent. The Sa<em>m</em>gha approves thereof. Therefore does it remain silent. Thus I understand.”"},{"ref":"20.11","t":"5. ‘Now thus, O Bhikkhus, has the Ka<em>th</em>ina ceremony been duly held; and thus has it not been duly held."},{"ref":"20.12","t":"When, O Bhikkhus, has it not been duly held?’"},{"ref":"20.13","t":"The Ka<em>th</em>ina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement): when it has only been washed: when it has only been calculated (to see how many robes it will make): when it has only been cut out: when it has only been pieced together: when it has only been sewn in lengths: when it has only been marked:when it has only been made strong (in the seams): when it has only been strengthened by a braid or by a binding along the back, or by being doubled in parts: when it has only been put into the dye: when the decision (by the presiding Bhikkhu, as to which robes he will take for himself) has been made (but not been carried out ): when there has been talk (about the merit acquired by presenting the Sa<em>m</em>gha with cloth, and the donor has been induced thereby to show his liberality ): when the gift is only a temporary one: when the ceremony has been postponed: when the ceremony has had to be abandoned (because it has lasted through the night): when the ceremony has fallen through (from other causes): when (in the formal choice by the presiding Bhikkhu) the upper robes have been left out, or the under robes, or the waist-cloths: when any one of the five parts of the robe have been omitted in the cutting out: when the ceremony has been presided over by more than one Bhikkhu. And even when the Ka<em>th</em>ina ceremony has (otherwise) been normally performed, if (the Sa<em>m</em>gha) ratifying the distribution, be other than the (whole Sa<em>m</em>gha) dwelling within the boundary, then also the Ka<em>th</em>ina ceremony has not been duly held."},{"ref":"20.14","t":"‘In these cases, O Bhikkhus, the Ka<em>th</em>ina ceremony has not been duly held."},{"ref":"20.15","t":"6. ‘And when, O Bhikkhus, has the Ka<em>th</em>ina ceremony been duly held?’"},{"ref":"20.16","t":"‘When the robes have been made out of new cotton-cloth, or as good as new, or out of cloth, or out of (rags) taken from the dust-heap, or out of odd bits picked up in the bazaar: when the decision (by the presiding Bhikkhu as to which robes he will take for himself) has not (merely) been made (but carried out): when there has been no talk about (the merit acquired by offering a Ka<em>th</em>ina): when the gift is not merely a temporary one: when the ceremony has not been postponed: when it has not been necessary to abandon the ceremony: when the ceremony has not fallen through: when (in the choice made by the presiding Bhikkhu) the upper robes have not been left out, nor the under robes, nor the waist-cloths: when not one of the five parts of the robe have been omitted in the cutting out: when (the ceremony has been presided over) by one Bhikkhu. And also when, after the Ka<em>th</em>ina ceremony has been (otherwise) normally performed, the ratification has been given by the (whole Sa<em>m</em>gha) dwelling within the boundary."},{"ref":"20.17","t":"‘In these cases, O Bhikkhus, the Ka<em>th</em>ina ceremony has been duly held.’"},{"ref":"20.18","t":"2. 1. 7. Now when, O Bhikkhus, is the Ka<em>th</em>ina (that is to say, the privileges allowed after the Ka<em>th</em>ina ceremony) suspended?"},{"ref":"20.19","t":"‘There are, O Bhikkhus, these eight grounds for the suspension of the Ka<em>th</em>ina (privileges) — the ground depending on (the Bhikkhus) having gone away, on (his robe being ready) finished, on his resolve (not to have it finished), on (his robe) having been destroyed, on his having heard (of the general suspension of the privileges of the whole Sa<em>m</em>gha), on the lapse of expectation (that a special gift of a robe would be made to him), on his having gone beyond the boundary (of the Sa<em>m</em>gha to whom the Ka<em>th</em>ina was given), on the common suspension (of the Ka<em>th</em>ina privileges of the whole Sa<em>m</em>gha)."},{"ref":"20.20","t":"2. 1. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe ready for wear, and goes away, thinking, “I will come back.”"},{"ref":"20.21","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having gone away."},{"ref":"20.22","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away. And when he had got beyond the boundary he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up."},{"ref":"20.23","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having a robe ready for wear."},{"ref":"20.24","t":"A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, “I will neither have the robe made up, nor will I go back.”"},{"ref":"20.25","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having so decided."},{"ref":"20.26","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he chinks, “I will have the robe made up here, and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt."},{"ref":"20.27","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the robe being so spoilt."},{"ref":"20.28","t":"2. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” When he has got beyond the boundary he has that robe made up. When his robe has thus been made up he bears the news, “The Ka<em>th</em>ina, they say, has been suspended in that district.”"},{"ref":"20.29","t":"‘‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having heard that news."},{"ref":"20.30","t":"A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” And when he has got beyond the boundary he has that robe made up. And then, after it has been made up, he postpones his return until the (general) suspension of privileges has taken place."},{"ref":"20.31","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his being beyond the boundary."},{"ref":"20.32","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” And when he has got beyond the boundary he has that robe made up. And then, when it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place."},{"ref":"20.33","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the common suspension (of the privileges of the whole Sa<em>m</em>gha).’"},{"ref":"20.34","t":"* * *"},{"ref":"20.35","t":"End of the section entitled Âdâya-sattaka."},{"ref":"20.36","t":"3. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes with him a robe ready for wear, and goes away, &amp;c.’"},{"ref":"20.37","t":"* * *"},{"ref":"20.38","t":"End of the section entitled Samâdâya-sattaka."},{"ref":"20.39","t":"4. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe not ready, and goes away. And when he has got beyond the boundary he thinks, “I will have the robe made up here, and will never go back;” and he gets the robe made up, &amp;c.’"},{"ref":"20.40","t":"* * *"},{"ref":"20.41","t":"End of the section entitled Âdâya-<em>kh</em>akka."},{"ref":"20.42","t":"5. A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes with him a robe not ready, and goes away, &amp;c.’"},{"ref":"20.43","t":"* * *"},{"ref":"20.44","t":"End of the section entitled Samâdâya-<em>kh</em>akka."},{"ref":"20.45","t":"6. 1. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe, and goes away. And when he has got beyond the boundary he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up."},{"ref":"20.46","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having a robe ready for wear, &amp;c."},{"ref":"20.47","t":"2. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, thinking, “I will never come back.” And when he has got beyond the boundary he thinks, “I will have the robe made up here.” And he gets the robe made up, &amp;c."},{"ref":"20.48","t":"3. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, without taking a resolution; he neither thinks “I will come back, “ nor does he think “I will not come back.” And when he has got beyond the boundary, &amp;c."},{"ref":"20.49","t":"4. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe and goes away, thinking,"},{"ref":"20.50","t":"“I will come back.” And when he has got beyond the boundary, &amp;c.’"},{"ref":"20.51","t":"7. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, takes a robe with him and goes away, &amp;c.’"},{"ref":"20.52","t":"* * *"},{"ref":"20.53","t":"End of the Âdâya- (‘Taking away’) Bhâ<em>n</em>avâra."},{"ref":"20.54","t":"8. 1. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, &amp;c. And he adopts such a course of action as may lead to his expectation being realised. But he obtains a robe where he had not expected it, and does not obtain it where he had expected it. And he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up."},{"ref":"20.55","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having a robe ready for wear."},{"ref":"20.56","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held (&amp;c. as in the preceding case). And he thinks, “I will neither have the robe made up, nor will I go back.”"},{"ref":"20.57","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having so decided."},{"ref":"20.58","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, &amp;c. And he thinks, “I will have the robe made up here, and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt."},{"ref":"20.59","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the robe being so spoilt."},{"ref":"20.60","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, he thinks, “I will adopt here such a course of action as may lead to my expectation being realised, and will never go back.” And he devotes himself to obtaining that expected gift, but his expectation comes to nothing."},{"ref":"20.61","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the lapse of that expectation.’"},{"ref":"20.62","t":"2, 3."},{"ref":"20.63","t":"* * *"},{"ref":"20.64","t":"End of the section entitled Anâsâ-do<em>l</em>asaka."},{"ref":"20.65","t":"9. 1. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “I will have the robe made up here, and will never go back, “ &amp;c."},{"ref":"20.66","t":"2. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he hears the news: “The Ka<em>th</em>ina, they say, has been suspended in that district.” And he thinks, “Since the Ka<em>th</em>ina has been suspended in that district, I will devote myself here to obtaining the gift I am expecting.” And he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “I will have the robe made up here, and will never go back, “ &amp;c."},{"ref":"20.67","t":"3. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up."},{"ref":"20.68","t":"When that robe has thus been made up he hears the news, “The Ka<em>th</em>ina, they say, has been suspended in that district.”"},{"ref":"20.69","t":"That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his having heard that news."},{"ref":"20.70","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe, thinking, “I will come back.” And when he has got beyond the boundary, he thinks, “I will devote myself to obtaining that expected gift, and will never go back.” And he cares for that expected gift, but his expectation collapses."},{"ref":"20.71","t":"That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the lapse of that expectation."},{"ref":"20.72","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away with the expectation of getting a robe, thinking, “I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. And then, after it has been made up, he postpones his return until the (general) suspension of privileges has taken place."},{"ref":"20.73","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of his being beyond the boundary."},{"ref":"20.74","t":"‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held (&amp;c. as in the preceding case, down to:) And then, after it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place."},{"ref":"20.75","t":"‘That Bhikkhu’s Ka<em>th</em>ina privileges are suspended on the ground of the common suspension.’"},{"ref":"20.76","t":"* * *"},{"ref":"20.77","t":"End of the section entitled Âsâ-do<em>l</em>asaka."},{"ref":"20.78","t":"10. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away on some business. And when he has got beyond the boundary, he conceives the expectation of getting a robe (presented). And he devotes himself to the realisation of his expectation, and he obtains, &amp;c.’"},{"ref":"20.79","t":"* * *"},{"ref":"20.80","t":"End of the Kara<em>n</em>îya-do<em>l</em>asaka."},{"ref":"20.81","t":"11. 1. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away travelling to the (four) quarters (of the world ), guarding his claim to a share in the robes. When he is so travelling, the Bhikkhus ask him: “Where have you kept Vassa, friend, and where have you your share in the robes?”"},{"ref":"20.82","t":"‘He replies: “I have kept Vassa in such and such a residence, and there I have my share in the robes.”"},{"ref":"20.83","t":"‘They say to him: “Go, friend, and bring your robe hither; we will make it up for you here.”"},{"ref":"20.84","t":"‘And he goes to that residence and asks the Bhikkhus: “Where is the portion of robes due to me, friends?”"},{"ref":"20.85","t":"‘They reply: “Here it is, friend; where are you going?”"},{"ref":"20.86","t":"‘He says: “I will go to such and such a residence; there the Bhikkhus will make up the robe for me.”"},{"ref":"20.87","t":"‘They answer: “Nay, friend, do not go; we will make up the robe for you here.”"},{"ref":"20.88","t":"‘And he thinks, “I will have the robe made up here, and will not go back (to that other place), “ &amp;c."},{"ref":"20.89","t":"2. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away travelling (&amp;c. as in 1, down to:) “Here it is, friend.” And he takes that robe and sets out for that residence. On the way some Bhikkhus ask him: “Friend, where are you going?”"},{"ref":"20.90","t":"‘He says: “I intend to go to such and such a residence; there the Bhikkhus will make up the robe for me.”"},{"ref":"20.91","t":"‘They answer: “Nay, friend, do not go; we will make up the robe for you here.”"},{"ref":"20.92","t":"‘And he thinks, “I will have the robe made up here, and will not go back (to that other place), “ &amp;c."},{"ref":"20.93","t":"3. ‘A Bhikkhu, after the Ka<em>th</em>ina ceremony has been held, goes away travelling (&amp;c. as in § 1, down to:) “Here it is, friend.” And he takes that robe, and sets out for that residence. And when going to that residence, he thinks, “I will have the robe made up here, and will not go back (to that place), “ &amp;c.’"},{"ref":"20.94","t":"* * *"},{"ref":"20.95","t":"End of the Apa<em>k</em>inana-navaka."},{"ref":"20.96","t":"12. ‘A Bhikkhu intent on finding a comfortable place (to live in), after the Ka<em>th</em>ina ceremony has been held, takes a robe, and goes away, thinking, “I will go to such and such a residence; if it is comfortable there, I will remain there if it is not, I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go back.”"},{"ref":"20.97","t":"‘When he has got beyond the boundary, he thinks, “I will have the robe made up here, and will never go back, “ &amp;c.’"},{"ref":"20.98","t":"* * *"},{"ref":"20.99","t":"End of the five cases of the Bhikkhu intent on comfort."},{"ref":"20.100","t":"13. 1. ‘On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the distribution) of the Ka<em>th</em>ina continues to exist, and on the failing of these two conditions it is lost."},{"ref":"20.101","t":"‘And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe."},{"ref":"20.102","t":"‘And which, O Bhikkhus, is the condition regarding the residence? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe? A Bhikkhu’s robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim."},{"ref":"20.103","t":"2. ‘And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost? The failing of the condition regarding the residence, and the failing of the condition regarding the robe."},{"ref":"20.104","t":"‘And in which case, O Bhikkhus, does the condition regarding the residence fail?"},{"ref":"20.105","t":"‘A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe fail? A Bhikkhu’s robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or his expectation of getting a robe has ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.’"},{"ref":"20.106","t":"* * *"},{"ref":"20.107","t":"End of the seventh Khandhaka, the Ka<em>th</em>ina-khandhaka."},{"sp":"HDR","t":"EIGHTH KHANDHAKA."},{"ref":"21.1","t":"(THE DRESS OF THE BHIKKHUS.)"},{"ref":"21.2","t":"1. 1. At that time the blessed Buddha dwelt at Râ<em>g</em>agaha, in the Ve<em>l</em>uvana, in the Kalandaka-nivâpa. At that time Vesâlî was an opulent, prosperous town, populous, crowded with people, abundant with food; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Ârâmas), and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan Ambapâlikâ, who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahâpa<em>n</em>as) for one night. Through that person Vesâlî became more and more flourishing."},{"ref":"21.3","t":"2. Now a merchant from Râ<em>g</em>agaha went to Vesâlî on a certain business. That Râ<em>g</em>agaha merchant saw what an opulent, prosperous town Vesâlî was, how populous, crowded with people, and abundant with food, and the seven thousand seven hundred and seven storeyed buildings.... and the courtezan Ambapâlî, who was beautiful.... and through whom Vesâlî became more and more flourishing. And the Râ<em>g</em>agaha merchant, after having done his business in Vesâlî, returned to Râ<em>g</em>agaha and went to the place where the Mâgadha king Se<em>n</em>iya Bimbisâra was. Having approached him, he said to the Mâgadha king Se<em>n</em>iya Bimbisâra: ‘Vesâlî, Your Majesty, is an opulent, prosperous town (&amp;c. as in § 1, down to:) Through that person Vesâlî becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.’"},{"ref":"21.4","t":"(The king replied), ‘Well, my good Sir, look for such a girl whom you can install as courtezan.’"},{"ref":"21.5","t":"3. Now at that time there was at Râ<em>g</em>agaha a girl Sâlavatî by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Sâlavatî the Râ<em>g</em>agaha merchant installed as courtezan. And before long the courtezan Sâlavatî was well versed in dancing, singing, and lute-playing, and much visited by desirous people, and she asked one hundred (kahâpa<em>n</em>as) for one night. And before long the courtezan Sâlavatî became pregnant. Now the courtezan Sâlavatî thought: ‘Men do not like a pregnant woman. If anybody should find out regarding me that “The courtezan Sâlavatî is pregnant, “ my whole position will be lost. What if I were to have the people told that I am sick.’"},{"ref":"21.6","t":"And the courtezan Sâlavatî gave orders to the door-keeper (saying), ‘Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.’ The door-keeper accepted this of the courtezan Sâlavatî (by saying), Yes, Madam.’"},{"ref":"21.7","t":"4. And the courtezan Sâlavatî, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan Sâlavatî gave orders to her maid-servant (saying), ‘Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap.’ The servant accepted this order of the courtezan Sâlavatî (by saying), ‘Yes, Madam, ‘ put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap."},{"ref":"21.8","t":"At that time a royal prince, Abhaya by name, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people: ‘What is that, my good Sirs, around which the crows are gathering?’"},{"ref":"21.9","t":"It is a boy, Your Highness.’"},{"ref":"21.10","t":"‘Is he alive, Sirs?’"},{"ref":"21.11","t":"‘He is alive, Your Highness.’"},{"ref":"21.12","t":"‘Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.’"},{"ref":"21.13","t":"And those people accepted that order of the royal prince Abhaya (by saying), ‘Yes, Your Highness, ‘ brought that boy to the palace of the royal prince Abhaya, and gave him to the nurses (saying),"},{"ref":"21.14","t":"‘Nourish (this boy).’"},{"ref":"21.15","t":"Because (the people had said about this boy to Abhaya), ‘He is alive’ (<em>g</em>îvati), they gave him the name of <em>G</em>îvaka; because he had been caused to be nourished by the royal prince (kumârena posâpito), they gave him the name of Komârabha<em>kk</em>a."},{"ref":"21.16","t":"5. And ere long <em>G</em>îvaka Komârabha<em>kk</em>a came to the years of discretion. And <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘Who is my mother, Your Highness, and who is my father?’"},{"ref":"21.17","t":"‘I do not know your mother, my good <em>G</em>îvaka, but I am your father, for I have had you nourished.’"},{"ref":"21.18","t":"Now <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘In these royal families it is not easy to find one’s livelihood without knowing an art. What if I were to learn an art.’"},{"ref":"21.19","t":"6. At that time there lived at Takkasilâ (Τάξιλα) a world-renowned physician. And <em>G</em>îvaka Komârabha<em>kk</em>a without asking leave of the royal prince Abhaya set out for Takkasilâ. Wandering from place to place he came to Takkasilâ and to the place where that physician was. Having approached him he said to that physician, ‘I wish to learn your art, doctor."},{"ref":"21.20","t":"‘Well, friend <em>G</em>îvaka, learn it.’"},{"ref":"21.21","t":"And <em>G</em>îvaka Komârabha<em>kk</em>a learnt much, and learnt easily, and understood well, and did not forget what he had learnt. And when seven years had elapsed, <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘I learn much, and learn easily, and I understand well, and I do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art?’"},{"ref":"21.22","t":"7. And <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where that physician was; having approached him he said to that physician: ‘I learn much, doctor, and I learn easily; I understand well, and do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art?’"},{"ref":"21.23","t":"‘Very well, my dear <em>G</em>îvaka, take this spade, and seek round about Takkasilâ a yo<em>g</em>ana on every side, and whatever (plant) you see which is not medicinal, bring it to me.’"},{"ref":"21.24","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of that physician (saying), ‘Yes, doctor, ‘ took a spade, and went around about Takkasilâ a yo<em>g</em>ana on every side, but he did not see anything that was not medicinal. Then <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where that physician was; having approached him he said to that physician: ‘I have been seeking, doctor, all around Takkasilâ a yo<em>g</em>ana on every side, but I have not seen anything that is not medicinal.’"},{"ref":"21.25","t":"(The physician replied), ‘You have done your learning, my good <em>G</em>îvaka; this will do for acquiring your livelihood.’ Speaking thus he gave to <em>G</em>îvaka Komârabha<em>kk</em>a a little (money) for his journey (home)."},{"ref":"21.26","t":"8. And <em>G</em>îvaka Komârabha<em>kk</em>a took that little money, given to him for his journey, and set out for Râ<em>g</em>agaha. And on the way at Sâketa that little money of <em>G</em>îvaka Komârabha<em>kk</em>a was spent. Now <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘These ways are wild, and there is but little water and little food; it is difficult to travel here without money for the journey. What if I were to try to get some money for my journey.’"},{"ref":"21.27","t":"At that time the se<em>tth</em>i’s wife at Sâketa had been suffering for seven years from disease in the head; many very great and world-renowned physicians came, but they could not restore her to health; they received much gold, and went away."},{"ref":"21.28","t":"And <em>G</em>îvaka Komârabha<em>kk</em>a, when he had entered Sâketa, asked the people: ‘Who is sick here, my good Sirs? Whom shall I cure?’"},{"ref":"21.29","t":"‘That se<em>tth</em>i’s wife, doctor, has been suffering for seven years from a disease in the head; go, doctor, and cure that se<em>tth</em>i’s wife.’"},{"ref":"21.30","t":"9. Then <em>G</em>îvaka Komârabha<em>kk</em>a went to the house of that householder, the se<em>tth</em>i; and when he had reached it, he gave orders to the door-keeper (saying), ‘Go, my good door-keeper, and tell the se<em>tth</em>i’s wife: “A physician has come in, Madam, who wants to see you.”’"},{"ref":"21.31","t":"That door-keeper accepted this order of <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Yes, doctor, ‘ went to the place where the se<em>tth</em>i’s wife was, and having approached her, he said to the se<em>tth</em>i’s wife: ‘A physician has come in, Madam, who wants to see you.’"},{"ref":"21.32","t":"‘What sort of man is that physician, my good door-keeper?’"},{"ref":"21.33","t":"‘He is a young man, Madam.’"},{"ref":"21.34","t":"‘Nay, my good door-keeper, what can a young physician help me? Many very great and world-renowned physicians have come and have not been able to restore me to health; they have received much gold, and have gone away.’"},{"ref":"21.35","t":"10. Thus that door-keeper went to <em>G</em>îvaka Komârabha<em>kk</em>a; having approached him he said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘The se<em>tth</em>i’s wife has said, doctor: “Nay, my good door-keeper (&amp;c. as in § 9).”’"},{"ref":"21.36","t":"(<em>G</em>îvaka replied), ‘Go, my good door-keeper, and tell the se<em>tth</em>i’s wife: “The physician, Madam, says: ‘Do not give me anything beforehand, Madam when you shall have been restored to health, then you may give me what you like.”’"},{"ref":"21.37","t":"The door-keeper accepted this order of <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Yes, doctor, ‘ went to the place where the se<em>tth</em>i’s wife was, and having approached her he said to the se<em>tth</em>i’s wife: ‘The physician, Madam, says (&amp;c. as above).’"},{"ref":"21.38","t":"‘Well, my good door-keeper, let the physician enter.’"},{"ref":"21.39","t":"The door-keeper accepted this order of the se<em>tth</em>i’s wife (saying), ‘Yes, Madam, ‘ went to the place where <em>G</em>îvaka Komârabha<em>kk</em>a was, and having approached him he said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘The se<em>tth</em>i’s wife calls you, doctor.’"},{"ref":"21.40","t":"11. Then <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where the se<em>tth</em>i’s wife was; having approached her, and having carefully observed the change in the appearance of the se<em>tth</em>i’s wife, he said to the se<em>tth</em>i’s wife: ‘We want one pasata of ghee, Madam.’ Then the se<em>tth</em>i’s wife ordered one pasata of ghee to be given to <em>G</em>îvaka Komârabha<em>kk</em>a. And <em>G</em>îvaka Komârabha<em>kk</em>a boiled up that pasata of ghee with various drugs, ordered the se<em>tth</em>i’s wife to lie down on her back in the bed, and gave it her through her nose. And the butter given through the nose came out through the mouth. And the se<em>tth</em>i’s wife spat it out into the spittoon, and told the maid-servant: ‘Come, my girl, take this ghee up with a piece of cotton.’"},{"ref":"21.41","t":"12. Then <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘It is astonishing how niggardly this house-wife is, in that she has this ghee, which ought to be thrown away, taken up with a piece of cotton. I have given her many highly precious drugs. What sort of fee will she give me?’"},{"ref":"21.42","t":"And the se<em>tth</em>i’s wife, when she observed the change of demeanour in <em>G</em>îvaka Komârabha<em>kk</em>a, said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘Why are you perplexed, doctor?’"},{"ref":"21.43","t":"‘I thought: “It is astonishing, &amp;c.”’"},{"ref":"21.44","t":"‘Householders like us, doctor, know why to economize thus; this ghee will do for the servants or workmen to anoint their feet with, or, it can be poured into the lamp. Be not perplexed, doctor, you will not lose your fee.’"},{"ref":"21.45","t":"13. And <em>G</em>îvaka Komârabha<em>kk</em>a drove away the disease in the head which the se<em>tth</em>i’s wife had had for seven years, by once giving her medicine through the nose. Then the se<em>tth</em>i’s wife, who had been’ restored to health, gave four thousand (kâhâpa<em>n</em>as) to <em>G</em>îvaka Komârabha<em>kk</em>a; her son (thinking), ‘My mother stands there restored, ‘ gave him four thousand; her daughter-in-law (thinking), ‘My mother-in-law stands there restored, ‘ gave him four thousand; the se<em>tth</em>i, the householder, (thinking), ‘My wife stands there restored, ‘ gave him four thousand and a man-servant and a maid-servant and a coach with horses."},{"ref":"21.46","t":"Then <em>G</em>îvaka Komârabha<em>kk</em>a took those sixteen thousand (kâhâpa<em>n</em>as) and the man-servant, the maid-servant, and the coach with the horses, and set out for Râ<em>g</em>agaha. In due course he came to Râ<em>g</em>agaha, and to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘This, Your Highness, (have I received for) the first work I have done, sixteen thousand and a man-servant and a maid-servant and a coach with horses; may Your Highness accept this as payment for my bringing up.’"},{"ref":"21.47","t":"‘Nay, my dear <em>G</em>îvaka, keep it, but do not get a dwelling for yourself elsewhere than in our residence.’"},{"ref":"21.48","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the royal prince Abhaya (saying), ‘Yes, Your Highness, ‘ and got himself a dwelling in the residence of the royal prince Abhaya."},{"ref":"21.49","t":"14. At that time the Magadha king Se<em>n</em>iya Bimbisâra suffered from a fistula; his garments were stained with blood. When the queens saw that, they ridiculed (the king, and said): ‘His Majesty is having his courses. His Majesty will bring forth!’ The king was annoyed at that. And the Magadha king Se<em>n</em>iya Bimbisâra said to the royal prince Abhaya: ‘I am suffering, my dear Abhaya, from such a disease that my garments are stained with blood; and the queens, when they see it, ridicule (me by saying), “His Majesty is, &amp;c.” Pray, my dear Abhaya, find a physician for me, able to cure me.’"},{"ref":"21.50","t":"‘This excellent young physician of ours, Sire, <em>G</em>îvaka, he will cure Your Majesty.’"},{"ref":"21.51","t":"‘Then pray, my dear Abhaya, give orders to the physician <em>G</em>îvaka, and he shall cure me.’"},{"ref":"21.52","t":"15. Then the royal prince Abhaya gave orders to <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Go, my dear <em>G</em>îvaka, and cure the king.’"},{"ref":"21.53","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the royal prince Abhaya (by saying), ‘Yes, Your Highness, ‘ took some medicament in his nail, and went to the place where the Magadha king Se<em>n</em>iya Bimbisâra was. Having approached him, he said to the Magadha king Se<em>n</em>iya Bimbisâra: ‘Let us see your disease, Your Majesty.’ And <em>G</em>îvaka Komârabha<em>kk</em>a healed the fistula of the Magadha king Se<em>n</em>iya Bimbisâra by one anointing."},{"ref":"21.54","t":"Then the Magadha king Se<em>n</em>iya Bimbisâra, having been restored to health, ordered his five hundred wives to put on all their ornaments; then he ordered them to take their ornaments off and to make a heap of them, and he said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘All these ornaments, my dear <em>G</em>îvaka, of my five hundred wives shall be thine.’"},{"ref":"21.55","t":"‘Nay, Sire, may Your Majesty remember my office.’"},{"ref":"21.56","t":"‘Very well, my dear <em>G</em>îvaka, you can wait upon me and my seraglio and the fraternity of Bhikkhus with the Buddha at its head.’"},{"ref":"21.57","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the Magadha king Se<em>n</em>iya Bimbisâra (by saying), ‘Yes, Your Majesty.’"},{"ref":"21.58","t":"16. At that time the se<em>tth</em>i at Râ<em>g</em>agaha had been suffering for seven years from a disease in the head. Many very great and world-renowned physicians came, and were not able to restore him to health; they received much gold and went away. And a prognostication had been made by the physicians to him, to wit: Some of the physicians said: ‘The se<em>tth</em>i, the householder, will die on the fifth day;’ other physicians said: ‘The se<em>tth</em>i, the householder, will die on the seventh day.’"},{"ref":"21.59","t":"Now (a certain) Râ<em>g</em>agaha merchant thought: ‘This se<em>tth</em>i, this householder, does good service both to the king and to the merchants’ guild. Now the physicians have made prognostication to him(&amp;c. as above). There is <em>G</em>îvaka, the royal physician, an excellent young doctor. What if we were to ask the king for his physician <em>G</em>îvaka to cure the se<em>tth</em>i, the householder?’"},{"ref":"21.60","t":"17. And the Râ<em>g</em>agaha merchant went to the place where the Magadha king Se<em>n</em>iya Bimbisâra was; having approached him, he said to the Magadha king Se<em>n</em>iya Bimbisâra: That se<em>tth</em>i, Sire, that householder, does good service both to Your Majesty and to the merchants’ guild. Now the physicians have made prognostication to him, &amp;c. May it please Your Majesty to order the physician <em>G</em>îvaka to cure the se<em>tth</em>i, the householder.’"},{"ref":"21.61","t":"Then the Magadha king Se<em>n</em>iya Bimbisâra gave orders to <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Go, my dear <em>G</em>îvaka, and cure the se<em>tth</em>i, the householder.’"},{"ref":"21.62","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the Magadha king Se<em>n</em>iya Bimbisâra (by saying), ‘Yes, Your Majesty, ‘ went to the place where the se<em>tth</em>i, the householder, was, and having approached him, and having carefully observed the change in his appearance, he said to the se<em>tth</em>i, the householder: ‘If I restore you to health, my good householder, what fee will you give me?’"},{"ref":"21.63","t":"‘All that I possess shall be yours, doctor, and I will be your slave.’"},{"ref":"21.64","t":"18. ‘Well, my good householder, will you be able to lie down on one side for seven months?’"},{"ref":"21.65","t":"‘I shall be able, doctor, to lie down on one side for seven months.’"},{"ref":"21.66","t":"‘And will you be able, my good householder, to lie down on the other side for seven months?’"},{"ref":"21.67","t":"‘I shall be able, doctor, to lie down on the other side for seven months.’"},{"ref":"21.68","t":"‘And will you be able, my good householder, to lie down on your back for seven months?’"},{"ref":"21.69","t":"‘I shall be able, doctor, to lie down on my back for seven months.’"},{"ref":"21.70","t":"Then <em>G</em>îvaka Komârabha<em>kk</em>a ordered the se<em>tth</em>i, the householder, to lie down on his bed, tied him fast to his bed, cut through the skin of the head, drew apart the flesh on each side of the incision, pulled two worms out (of the wound), and showed them to the people (saying), ‘See, Sirs, these two worms, a small one and a big one. The doctors who said, “On the fifth day the se<em>tth</em>i, the householder, will die, “ have seen this big worm, and how it would penetrate on the fifth day to the brain of the se<em>tth</em>i, the householder, and that when it had penetrated to the brain, the se<em>tth</em>i, the householder, would die. Those doctors have seen it quite rightly. And the doctors who said, “On the seventh day the se<em>tth</em>i, the householder, will die, “ have seen this small worm, and how it would penetrate on the seventh day to the brain of the se<em>tth</em>i, the householder, and that when it had penetrated to the brain, the se<em>tth</em>i, the householder, would die. Those doctors have seen it quite rightly.’ (Speaking thus) he closed up the sides of the wound, stitched up the skin on the head, and anointed it with salve."},{"ref":"21.71","t":"19. And when seven days had elapsed, the se<em>tth</em>i, the householder, said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘I am not able, doctor, to lie down on one side for seven months.’"},{"ref":"21.72","t":"‘Did you not tell me, my good householder: “I shall be able, doctor, to lie down on one side for seven months?”’"},{"ref":"21.73","t":"‘It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot lie down on one side for seven months.’"},{"ref":"21.74","t":"‘Well, my good householder, then you must lie down on the other side for seven months.’"},{"ref":"21.75","t":"And when seven days had elapsed, the se<em>tth</em>i, the householder, said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘I am not able, doctor, to lie down on the other side for seven months.’"},{"ref":"21.76","t":"‘Did you not tell me, &amp;c.’"},{"ref":"21.77","t":"It is true, doctor, I told you so indeed, &amp;c.’"},{"ref":"21.78","t":"‘Well, my good householder, then you must lie down on your back for seven months.’"},{"ref":"21.79","t":"And when seven days had elapsed, the se<em>tth</em>i, the householder, said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘I am not able, doctor, to lie down on my back for seven months.’"},{"ref":"21.80","t":"Did you not tell me, &amp;c.?’"},{"ref":"21.81","t":"It is true, doctor, I told you so indeed, &amp;c.’"},{"ref":"21.82","t":"20. ‘If I had not spoken thus to you, my good householder, you would not have lain down even so long a time. But I knew beforehand, “After three times seven days the se<em>tth</em>i, the householder, will be restored to health.” Arise, my good householder, you are restored; look to it what fee you give me.’"},{"ref":"21.83","t":"‘All that I possess shall be yours, doctor, and I will be your slave.’"},{"ref":"21.84","t":"‘Nay, my good householder, do not give me all that you possess, and do not be my slave; give one hundred thousand (kâhâpa<em>n</em>as) to the king, and one hundred thousand to me.’"},{"ref":"21.85","t":"Then the se<em>tth</em>i, the householder, having regained his health, gave a hundred thousand (kâhâpa<em>n</em>as) to the king, and a hundred thousand to <em>G</em>îvaka Komârabha<em>kk</em>a."},{"ref":"21.86","t":"21. At that time the son of the se<em>tth</em>i at Benares, who used to amuse himself by tumbling (mokkha<em>k</em>ikâ ), brought upon himself an entanglement of his intestines, in consequence of which he could digest neither the rice-milk which he drank, nor the food of which he partook, nor was he able to ease himself in the regular way. In consequence of that he grew lean, he looked disfigured and discoloured, (his complexion became) more and more yellow, and the veins stood out upon his skin."},{"ref":"21.87","t":"Now the se<em>tth</em>i of Benares thought: ‘My son is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&amp;c. as above, down to:) and the veins stand out upon his skin. What if I were to go to Râ<em>g</em>agaha and to ask the king for his physician <em>G</em>îvaka to cure my son.’"},{"ref":"21.88","t":"And the se<em>tth</em>i of Benares went to Râ<em>g</em>agaha and repaired to the place where the Magadha king Se<em>n</em>iya Bimbisâra was; having approached him he said to the Magadha king Se<em>n</em>iya Bimbisâra: ‘My son, Your Majesty, is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&amp;c. as above, down to:) and the veins stand out upon his skin. May it please Your Majesty to order the physician <em>G</em>îvaka to cure my son.’"},{"ref":"21.89","t":"22. Then the Magadha king Se<em>n</em>iya Bimbisâra gave orders to <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Go, my dear <em>G</em>îvaka; go to Benares, and cure the se<em>tth</em>i’s son at Benares.’"},{"ref":"21.90","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the Magadha king Se<em>n</em>iya Bimbisâra (by saying), ‘Yes, Your Majesty, ‘ went to Benares, and repaired to the place where the son of the Benares se<em>tth</em>i was; having approached him, and having carefully observed the change in his appearance, he ordered the people to leave the room, drew the curtain, tied him fast to a pillar, placed his wife in front of him, cut through the skin of the belly, drew the twisted intestines out, and showed them to his wife (saying), ‘Look here what the disease was, from which your husband was suffering. This is the reason why he neither can digest the rice-milk which he drinks, nor can digest the food of which he partakes, nor is able to ease himself in the regular way, and why he has grown lean, and looks disfigured and discoloured, and (why his complexion has become) more and more yellow, and the veins have stood out upon his skin.’ (Speaking thus), he disentangled the twisted intestines, put the intestines back (into their right position), stitched the skin together, and anointed it with salve. And before long the Benares se<em>tth</em>i’s son regained his health."},{"ref":"21.91","t":"Then the se<em>tth</em>i of Benares (saying to himself), ‘My son stands here restored to health, ‘ gave sixteen thousand (kâhâpa<em>n</em>as) to <em>G</em>îvaka Komârabha<em>kk</em>a. And <em>G</em>îvaka Komârabha<em>kk</em>a took those sixteen thousand (kâhâpa<em>n</em>as), and went back again to Râ<em>g</em>agaha."},{"ref":"21.92","t":"23. At that time king Pa<em>gg</em>ota (of U<em>gg</em>enî) was suffering from jaundice. Many very great and world-renowned physicians came and were not able to restore him to health; they received much gold and went away. Then king Pa<em>gg</em>ota sent a messenger to the Magadha king Se<em>n</em>iya Bimbisâra (with the following message): ‘I am suffering from such and such a disease; pray, Your Majesty, give orders to the physician <em>G</em>îvaka; he will cure me.’ Then the Magadha king Se<em>n</em>iya Bimbisâra gave orders to <em>G</em>îvaka Komârabha<em>kk</em>a (saying), ‘Go, my dear <em>G</em>îvaka; go to U<em>gg</em>enî, and cure king Pa<em>gg</em>ota.’"},{"ref":"21.93","t":"<em>G</em>îvaka Komârabha<em>kk</em>a accepted this order of the Magadha king Se<em>n</em>iya Bimbisâra (by saying), ‘Yes, Your Majesty, ‘ went to U<em>gg</em>enî and to the place where king Pa<em>gg</em>ota was, and having approached him, and having carefully observed the change in his appearance, he said to king Pa<em>gg</em>ota:"},{"ref":"21.94","t":"24. ‘I will boil up some ghee, Sire, which Your Majesty must drink.’"},{"ref":"21.95","t":"‘Nay, my good <em>G</em>îvaka; do what you can for restoring me without giving me ghee; I have an aversion and a distaste for ghee.’"},{"ref":"21.96","t":"Then <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘The disease of this king is such a one that it cannot be cured without ghee. What if I were to boil up ghee so that it takes the colour, the smell, and the taste of an astringent decoction.’"},{"ref":"21.97","t":"Then <em>G</em>îvaka Komârabha<em>kk</em>a boiled some ghee with various drugs so as to give it the colour, the smell, and the taste of an astringent decoction. And <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘When this king will shall have taken the butter and digested it, it will make him vomit. This king is cruel; he might have me killed. What if I were to take leave before hand.’ And <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where king Pa<em>gg</em>ota was; having approached him he said to king Pa<em>gg</em>ota:"},{"ref":"21.98","t":"25. ‘We physicians, Sire, draw out roots and gather medical drugs at such an hour as this. May it please Your Majesty to send the following order to the (royal) stables, and to the gates (of the town): “Let <em>G</em>îvaka ride out on what animal he likes; let him leave (the town) by what gate he likes; let him leave at what hour he likes; let him enter again at what hour he likes.”’"},{"ref":"21.99","t":"And king Pa<em>gg</em>ota sent the following order to the (royal) stables and to the gates (of the town): ‘Let <em>G</em>îvaka ride out on what animal he likes, &amp;c.’"},{"ref":"21.100","t":"At that time king Pa<em>gg</em>ota had a she-elephant, called Bhaddavatikâ, which could travel fifty yoga<em>n</em>as (in one day). And <em>G</em>îvaka Komârabha<em>kk</em>a gave the ghee to king Pa<em>gg</em>ota (saying), ‘May Your Majesty drink this decoction.’ Then, having made king Pa<em>gg</em>ota drink the ghee, <em>G</em>îvaka Komârabha<em>kk</em>a went to the elephant stable, and hasted away from the town on the she-elephant Bhaddavatikâ."},{"ref":"21.101","t":"26. And when king Pa<em>gg</em>ota had drunk that ghee and was digesting it, it made him vomit. Then king Pa<em>gg</em>ota said to his attendants: ‘That wicked <em>G</em>îvaka, my good Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician <em>G</em>îvaka.’"},{"ref":"21.102","t":"(The attendants answered), ‘He has run away from the town on the she-elephant Bhaddavatikâ.’"},{"ref":"21.103","t":"At that time king Pa<em>gg</em>ota had a slave, Kâka by name, who could travel sixty yoga<em>n</em>as (in one day), who had been begotten by a non-human being. To this slave Kâka; king Pa<em>gg</em>ota gave the order: ‘Go, my good Kâka, and call the physician <em>G</em>îvaka back"},{"ref":"21.104","t":"(saying), “The king orders you to return, doctor.” But those physicians, my good Kâka, are cunning people; do not accept anything from him.’"},{"ref":"21.105","t":"27. And the slave Kâka overtook <em>G</em>îvaka Komârabha<em>kk</em>a on his way, at Kosambî, when he was taking his breakfast. And the slave Kâka said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘The king orders you to return, doctor.’"},{"ref":"21.106","t":"(<em>G</em>îvaka replied), ‘Wait, my good Kâka, until we have taken our meal; here, my good Kâka, eat.’"},{"ref":"21.107","t":"(Kâka said), ‘Nay, doctor, the king has told me, “Those physicians, my good Kâka, are cunning people; do not accept anything from him.”’"},{"ref":"21.108","t":"At that time <em>G</em>îvaka Komârabha<em>kk</em>a, who had cut off some drug with his nail, was eating an emblic myrobalan fruit and drinking water. And <em>G</em>îvaka Komârabha<em>kk</em>a said to the slave Kâka: ‘Here, my good Kâka, eat of this myrobalan fruit and take some water.’"},{"ref":"21.109","t":"28. Then the slave Kâka thought: ‘This physician eats the myrobalan and drinks the water; there cannot be any harm in it;’ so he ate half of the myrobalan and drank some water. And that half myrobalan which (<em>G</em>îvaka) had given him to eat, opened his bowels on the spot."},{"ref":"21.110","t":"Then the slave Kâka said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘Can my life be saved, doctor?’"},{"ref":"21.111","t":"(<em>G</em>îvaka replied), ‘Be not afraid, my good Kâka, you will be quite well. But the king is cruel; that king might have me killed; therefore do I not return.’"},{"ref":"21.112","t":"Speaking thus he handed over to Kâka the she-elephant Bhaddavatikâ and set out for Râ<em>g</em>agaha. Having reached Râ<em>g</em>agaha in due course, he went to the place where the Magadha king Se<em>n</em>iya Bimbisâra was; having approached him he told the whole thing to the Magadha king Bimbisâra."},{"ref":"21.113","t":"(Bimbisâra said), ‘You have done right, my good <em>G</em>îvaka, that you have not returned; that king is cruel; he might have had you killed.’"},{"ref":"21.114","t":"29. And king Pa<em>gg</em>ota, being restored to health, sent a messenger to <em>G</em>îvaka Komârabha<em>kk</em>a (with this message), ‘May <em>G</em>îvaka come to me; I will grant him a boon.’"},{"ref":"21.115","t":"(<em>G</em>îvaka replied), ‘Nay, Sir, may His Majesty remember my office.’"},{"ref":"21.116","t":"At that time king Pa<em>gg</em>ota had a suit of Siveyyaka cloth, which was the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths, and of many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. And king Pa<em>gg</em>ota sent this suit of Siveyyaka cloth to <em>G</em>îvaka Komârabha<em>kk</em>a. Then <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘This suit of Siveyyaka cloth which king Pa<em>gg</em>ota has sent me, is the best and the most excellent (&amp;c. down to:) and of many hundred thousand suits of cloth. Nobody else is worthy to receive it but He the blessed, perfect Arahat-Buddha, or the Magadha king Se<em>n</em>iya Bimbisâra.’"},{"ref":"21.117","t":"30. At that time a disturbance had befallen the humors of the Blessed One’s body. And the Blessed One said to the venerable Ânanda: ‘A disturbance, Ânanda, has befallen the humors of the Tathâgata’s body; the Tathâgata wishes to take a purgative.’ Then the venerable Ânanda went to the place where <em>G</em>îvaka Komârabha<em>kk</em>a was; having approached him he said to <em>G</em>îvaka Komârabha<em>kk</em>a:"},{"ref":"21.118","t":"‘My good <em>G</em>îvaka, a disturbance has befallen the humors of the Tathâgata’s body; the Tathâgata wishes to take a purgative.’"},{"ref":"21.119","t":"(<em>G</em>îvaka replied), ‘Well, venerable Ânanda, you ought to rub the Blessed One’s body with fat for a few days.’"},{"ref":"21.120","t":"And the venerable Ânanda, having rubbed the Blessed One’s body with fat for some days, went to the place where <em>G</em>îvaka Komârabha<em>kk</em>a was; having approached him he said to <em>G</em>îvaka Komârabha<em>kk</em>a: ‘I have rubbed, my good <em>G</em>îvaka, the Tathâgata’s body with fat; do you now what you think fit.’"},{"ref":"21.121","t":"31. Then <em>G</em>îvaka Komârabha<em>kk</em>a thought: ‘It is not becoming that I should give a strong purgative to the Blessed One.’ (Thinking thus), he imbued three handfuls of blue lotuses with various drugs and went therewith to the place where the Blessed One was; having approached him he offered one handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this first handful of lotuses; that will purge the Blessed One ten times.’ Thus he offered also the second handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this second handful of lotuses; that will purge the Blessed One ten times.’ Thus he offered also the third handful of lotuses to the Blessed One (saying), ‘Lord, may the Blessed One smell this third handful of lotuses; that will purge the Blessed One ten times. Thus the Blessed One will have purged full thirty times.’ And <em>G</em>îvaka Komârabha<em>kk</em>a, having given to the Blessed One a purgative for full thirty times, bowed down before the Blessed One, and passed round him with his right side towards him, and went away."},{"ref":"21.122","t":"32. And <em>G</em>îvaka Komârabha<em>kk</em>a, when he was out of doors, thought: ‘I have given indeed to the Blessed One a purgative for full thirty times, but as the humors of the Tathâgatha’s body are disturbed, it will not purge the Blessed One full thirty times; it will purge the Blessed One only twenty-nine times. But the Blessed One, having purged, will take a bath; the bath will purge the Blessed One once; thus the Blessed One will be purged full thirty times.’"},{"ref":"21.123","t":"And the Blessed One, who understood by the power of his mind this reflection of <em>G</em>îvaka Komârabha<em>kk</em>a, said to the venerable Ânanda: ‘<em>G</em>îvaka Komârabha<em>kk</em>a, Ânanda, when he was out of doors, has thought: “I have given indeed (&amp;c. as above, down to:) thus the Blessed One will be purged full thirty times.” Well, Ânanda, get warm water ready.’"},{"ref":"21.124","t":"The venerable Ânanda accepted this order of the Blessed One (saying), ‘Yes, Lord, ‘ and got warm water ready."},{"ref":"21.125","t":"33. And <em>G</em>îvaka Komârabha<em>kk</em>a went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him; sitting near him <em>G</em>îvaka Komârabha<em>kk</em>a said to the Blessed One: ‘Lord, has the Blessed One purged?’ (Buddha replied), ‘I have purged, <em>G</em>îvaka’ (<em>G</em>îvaka said), ‘When I was out of doors, Lord, I thought: “I have given indeed, &amp;c.” Lord, may the Blessed One take a bath, may the Happy One take a bath.’ Then the Blessed One bathed in that warm water; the bath purged the Blessed One once; thus the Blessed One was purged full thirty times."},{"ref":"21.126","t":"And <em>G</em>îvaka Komârabha<em>kk</em>a said to the Blessed One: ‘Lord, until the Blessed One’s body is completely restored, you had better abstain from liquid food.’ And ere long the Blessed One’s body was completely restored."},{"ref":"21.127","t":"34. Then <em>G</em>îvaka Komârabha<em>kk</em>a took that suit of Siveyyaka cloth and went to the place where the Blessed One was; having approached him, and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, <em>G</em>îvaka Komârabha<em>kk</em>a said to the Blessed One: ‘Lord, I ask one boon of the Blessed One.’ (Buddha replied), ‘The Tathâgatas, <em>G</em>îvaka, are above granting boons (before they know what they are).’ (<em>G</em>îvaka said), ‘Lord, it is a proper and unobjectionable demand.’— ‘Speak, <em>G</em>îvaka.’"},{"ref":"21.128","t":"‘Lord, the Blessed One wears only pa<em>m</em>sukûla robes (robes made of rags taken from a dust heap or a cemetery ), and so does the fraternity of Bhikkhus. Now, Lord, this suit of Siveyyaka cloth has been sent to me by king Pa<em>gg</em>ota, which is the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths and of many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. Lord, may the Blessed One accept from me this suit of Siveyyaka cloth, and may he allow to the fraternity of Bhikkhus to wear lay robes.’"},{"ref":"21.129","t":"The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One taught, incited, animated, and gladdened <em>G</em>îvaka Komârabha<em>kk</em>a by religious discourse. And <em>G</em>îvaka Komârabha<em>kk</em>a, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away."},{"ref":"21.130","t":"35. And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus:"},{"ref":"21.131","t":"‘I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pa<em>m</em>sukûla robes; he who likes may accept lay robes. Whether you are pleased with the one or with the other sort of robes, I approve it.’"},{"ref":"21.132","t":"Now the people at Râ<em>g</em>agaha heard, The Blessed One has allowed the Bhikkhus to wear lay robes.’ Then those people became glad and delighted (because they thought), ‘Now we will bestow gifts (on the Bhikkhus) and acquire merit by good works, since the Blessed One has allowed the Bhikkhus to wear lay robes.’ And in one day many thousands of robes were presented at Râ<em>g</em>agaha (to the Bhikkhus)."},{"ref":"21.133","t":"And the people in the country heard, ‘The Blessed One has allowed the Bhikkhus to wear lay robes.’ Then those people became glad (&amp;c. as above, down to:) And in one day many thousands of robes were presented through the country also (to the Bhikkhus)."},{"ref":"21.134","t":"36. At that time the Sa<em>m</em>gha had received a mantle. They told this thing to the Blessed One."},{"ref":"21.135","t":"‘I allow you, O Bhikkhus, to wear a mantle.’"},{"ref":"21.136","t":"They had got a silk mantle."},{"ref":"21.137","t":"‘I allow you, O Bhikkhus, to wear a silk mantle.’"},{"ref":"21.138","t":"They had got a fleecy counterpane."},{"ref":"21.139","t":"‘I allow you, O Bhikkhus, to use a fleecy counterpane.’"},{"ref":"21.140","t":"* * *"},{"ref":"21.141","t":"End of the first Bhâ<em>n</em>avâra."},{"ref":"21.142","t":"2. At that time the king of Kâsi sent to <em>G</em>îvaka Komârabha<em>kk</em>a a woollen garment made half of Benares cloth.... Then <em>G</em>îvaka Komârabha<em>kk</em>a took that woollen garment made half of Benares cloth and went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. Sitting near him, <em>G</em>îvaka Komârabha<em>kk</em>a said to the Blessed One: ‘Lord, this woollen garment made half of Benares cloth.... has been sent to me by the king of Kâsi. May the Blessed One, Lord, accept this woollen garment, which may be to me a long time for a good and a blessing.’ The Blessed One accepted that woollen garment."},{"ref":"21.143","t":"And the Blessed One taught (&amp;c. as in chap. I, 34, down to:) and went away."},{"ref":"21.144","t":"And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus:"},{"ref":"21.145","t":"‘I allow you, O Bhikkhus, to use woollen garments.’"},{"ref":"21.146","t":"3. 1. At that time the fraternity got robes of different kinds. Now the Bhikkhus thought: ‘What robes are allowed to us by the Blessed One, and what robes are not allowed?’"},{"ref":"21.147","t":"They told this thing to the Blessed One."},{"ref":"21.148","t":"‘I allow you, O Bhikkhus, six kinds of robes, viz. those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen cloth.’"},{"ref":"21.149","t":"2. At that time the Bhikkhus accepted lay robes, but did not get pa<em>m</em>sukûla robes, because they had scruples (and thought): ‘The Blessed One has allowed us either kind of robes only, not both kinds.’"},{"ref":"21.150","t":"They told this thing to the Blessed One."},{"ref":"21.151","t":"‘I allow, O Bhikkhus, that he who accepts lay robes, may get also pa<em>m</em>sukûla robes. If you are pleased with those both sorts of robes, I approve that also.’"},{"ref":"21.152","t":"4. 1. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went off (the road) to a cemetery in order to get themselves pa<em>m</em>sukûla robes; some (other) Bhikkhus did not wait. Those Bhikkhus who had gone to the cemetery for pa<em>m</em>sukûla robes, got themselves pa<em>m</em>sukûlas; those Bhikkhus who had not waited, said to them: ‘Friends, give us also a part (of your pa<em>m</em>sukûlas).’ They replied, ‘We will not give you a part, friends; why have you not waited?’"},{"ref":"21.153","t":"They told this thing to the Blessed One."},{"ref":"21.154","t":"‘I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have not waited.’"},{"ref":"21.155","t":"2. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went off (the road) to a cemetery in order to get themselves pa<em>m</em>sukûla robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had gone to the cemetery for pa<em>m</em>sukûla robes, got themselves pa<em>m</em>sukûlas; those Bhikkhus who had waited, said to them: ‘Friends, give us also a part (of your pa<em>m</em>sukûlas).’ They replied, ‘We will not give you a part, friends; why did you not also go off (to the cemetery)?’"},{"ref":"21.156","t":"They told this thing to the Blessed One."},{"ref":"21.157","t":"‘I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have waited.’"},{"ref":"21.158","t":"3. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went aside first from (the road) to a cemetery in order to get themselves pa<em>m</em>sukûla robes; some (other) Bhikkhus went aside later. Those Bhikkhus who had gone first to the cemetery for pa<em>m</em>sukûla robes, got themselves pa<em>m</em>sukûlas; those Bhikkhus who had got off later, did not get any, and said (to the other ones): ‘Friends, give us also a part.’ They replied, ‘We will not give you a part, friends; why did you get off (to the cemetery) after us?’"},{"ref":"21.159","t":"They told this thing to the Blessed One."},{"ref":"21.160","t":"‘I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have gone (to the cemetery) later (than yourselves).’"},{"ref":"21.161","t":"4. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went altogether off (the road) to a cemetery in order to get themselves pa<em>m</em>sukûla robes; some of the Bhikkhus got pa<em>m</em>sukûlas, other Bhikkhus did not get any. The Bhikkhus who had got nothing, said: ‘Friends, give us also a part (of your pa<em>m</em>sukûlas).’ They replied, ‘We will not give you a part, friends; why did you not get (them yourselves)?’"},{"ref":"21.162","t":"They told this thing to the Blessed One."},{"ref":"21.163","t":"‘I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have gone (to the cemetery) together with yourselves.’"},{"ref":"21.164","t":"5. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went off (the road) to a cemetery in order to get themselves pa<em>m</em>sukûla robes, after having made an agreement (about the distribution of what they were to find). Some of the Bhikkhus got themselves pa<em>m</em>sukûlas, other Bhikkhus did not get any. The Bhikkhus who had got nothing, said: ‘Friends, give us also a part (of the pa<em>m</em>sukûlas).’ They replied, ‘We will not give you a part, friends; why did you not get (them yourselves)?’"},{"ref":"21.165","t":"They told this thing to the Blessed One."},{"ref":"21.166","t":"‘I prescribe, O Bhikkhus, that you give a part, (even) against your will, to Bhikkhus who have gone (with you to the cemetery) after having made with you an agreement (about the distribution of the pa<em>m</em>sukûlas).’"},{"ref":"21.167","t":"5. 1. At that time people went to the Ârâma with robes (which they intended to present to the Bhikkhus). They found there no Bhikkhu who was to receive the robes; so they took them back again. (In consequence of that) few robes were given (to the Bhikkhus)."},{"ref":"21.168","t":"They told this thing to the Blessed One."},{"ref":"21.169","t":"I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to receive the robes (presented to the Bhikkhus): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what has been received and what has not."},{"ref":"21.170","t":"2. ‘And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First, that Bhikkhu must be asked (to accept that commission). When he has been asked, let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha appoint the Bhikkhu N. N: to receive the robes (presented to the Bhikkhus). This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, reverend Sirs, hear me. The Sa<em>m</em>gha appoints the Bhikkhu N. N. to receive the robes (presented). Let any one of the venerable brethren who is in favour of our appointing the Bhikkhu N. N. to receive the robes (presented), be silent, and any one who is not in favour of it, speak. The Bhikkhu N. N. has been appointed by the Sa<em>m</em>gha to receive the robes (presented). The Sa<em>m</em>gha is in favour of it, therefore are you silent; thus I understand.”’"},{"ref":"21.171","t":"6. 1. At that time the Bhikkhus who had to receive the robes (presented), after having received them, left them there (in the Vihâras) and went away; the robes were spoilt."},{"ref":"21.172","t":"They told this thing to the Blessed One."},{"ref":"21.173","t":"‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to lay by the robes (received): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what is laid by and what is not."},{"ref":"21.174","t":"2. ‘And you ought, O Bhikkhus, to appoint (&amp;c. see cha, § 2).’"},{"ref":"21.175","t":"7. At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an open hall, or at the foot of a tree, or in the hollow of a Nimba tree; thus they were eaten by rats and white ants."},{"ref":"21.176","t":"They told this thing to the Blessed One."},{"ref":"21.177","t":"I prescribe, O Bhikkhus, that you appoint what the Sa<em>m</em>gha chooses, a Vihâra, or an A<em>ddh</em>ayoga, or a storied building, or an attic, or a cave, to be the store-room (of the Sa<em>m</em>gha)."},{"ref":"21.178","t":"‘And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha appoint the Vihâra called N. N, to be the store-room (of the Sa<em>m</em>gha), (&amp;c. the usual formula of a <em>ñ</em>aattidutiya kamma).”’"},{"ref":"21.179","t":"8. 1. At that time the cloth in the Sa<em>m</em>gha’s store-room was not protected (from rain, mice, &amp;c.) They told this thing to the Blessed One."},{"ref":"21.180","t":"‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to take charge of the store-room: (a person) who does not go in the evil course of lust (&amp;c. as in cha, § 1), and who knows what is protected and what is not."},{"ref":"21.181","t":"‘And you ought, O Bhikkhus, to appoint (&amp;c. see cha, § 2):"},{"ref":"21.182","t":"2. At that time the <em>Kh</em>abbaggiya Bhikkhus expelled a Bhikkhu, who had charge of a store-room, from his place."},{"ref":"21.183","t":"They told this thing to the Blessed One."},{"ref":"21.184","t":"‘Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from his place. He who does so, commits a dukka<em>t</em>a offence.’"},{"ref":"21.185","t":"9. 1. At that time the Sa<em>m</em>gha’s store-room was over-full of clothes."},{"ref":"21.186","t":"They told this thing to the Blessed One."},{"ref":"21.187","t":"‘I prescribe, O Bhikkhus, that they should be distributed by the assembled Sa<em>m</em>gha.’"},{"ref":"21.188","t":"At that time the whole Sa<em>m</em>gha, when distributing the clothes, made a bustle."},{"ref":"21.189","t":"They told this thing to the Blessed One."},{"ref":"21.190","t":"‘I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to distribute the clothes: (a person) who does not go in the evil course of lust... and who knows what is distributed and what is not."},{"ref":"21.191","t":"‘And you ought, O Bhikkhus, to appoint (&amp;c. see cha, § 2).’"},{"ref":"21.192","t":"2. Now the Bhikkhus appointed to distribute the clothes thought: ‘In what way are we to distribute the clothes?’"},{"ref":"21.193","t":"They told this thing to the Blessed One."},{"ref":"21.194","t":"‘I prescribe, O Bhikkhus, that you first assort the clothes, estimate them, share them according to their higher or lower value, then count the Bhikkhus, divide them into troops, and divide the portions of cloth (accordingly).’"},{"ref":"21.195","t":"Now the Bhikkhus, who were to distribute the clothes, thought: ‘What portion of cloth shall be given to the Sâma<em>n</em>eras?’"},{"ref":"21.196","t":"They told this thing to the Blessed One."},{"ref":"21.197","t":"‘I prescribe, O Bhikkhus, that you give to the Sâma<em>n</em>eras half a portion.’"},{"ref":"21.198","t":"3. At that time a certain Bhikkhu wished to go across (a river or a desert) with the portion that should come to him."},{"ref":"21.199","t":"They told this thing to the Blessed One."},{"ref":"21.200","t":"‘I prescribe, O Bhikkhus, that you give to a Bhikkhu who is going across (a river or a desert), the portion that should come to him.’"},{"ref":"21.201","t":"At that time a certain Bhikkhu wished to go across (a river or a desert) with a greater portion (of cloth than fell to his share)."},{"ref":"21.202","t":"They told this thing to the Blessed One."},{"ref":"21.203","t":"‘I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu who desires it), if-he gives a compensation.’"},{"ref":"21.204","t":"4. Now the Bhikkhus, who were to distribute the clothes, thought: ‘How are we to assign the portions of cloth (to the single Bhikkhus), by turns as they arrive (and ask for cloth), or according to their age (i.e. the time elapsed since their ordination)?’"},{"ref":"21.205","t":"They told this thing to the Blessed One."},{"ref":"21.206","t":"‘I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having made every defective portion even.’"},{"ref":"21.207","t":"10. 1. At that time the Bhikkhus dyed cloth with (cow-)dung or with yellow clay. The robes were badly coloured."},{"ref":"21.208","t":"They told this thing to the Blessed One."},{"ref":"21.209","t":"‘I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz. dye made of roots, dye made of trunks of trees, dye made of bark, dye made of leaves, dye made of flowers, dye made of fruits.’"},{"ref":"21.210","t":"2. At that time the Bhikkhus dyed cloth with unboiled dye; the cloth became ill-smelling."},{"ref":"21.211","t":"They told this thing to the Blessed One."},{"ref":"21.212","t":"‘I prescribe, O Bhikkhus, that you boil the dye (and use) little dye-pots.’"},{"ref":"21.213","t":"They spilt the dye."},{"ref":"21.214","t":"‘I prescribe, O Bhikkhus, that you put basins (under the dye-pots) to catch the spilt (dye).’"},{"ref":"21.215","t":"At that time the Bhikkhus did not know whether the dye was boiled or not."},{"ref":"21.216","t":"They told this thing to the Blessed One."},{"ref":"21.217","t":"‘I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to your nail (in order to try if the dye is duly boiled).’"},{"ref":"21.218","t":"3. At that time the Bhikkhus, when pouring the dye out (of the pot), upset the pot; the pot was broken."},{"ref":"21.219","t":"They told this thing to the Blessed One."},{"ref":"21.220","t":"‘I prescribe, O Bhikkhus, that you use a dye-ladle or a scoop with a long handle.’"},{"ref":"21.221","t":"At that time the Bhikkhus did not possess vessels for keeping dye."},{"ref":"21.222","t":"They told this thing to the Blessed One."},{"ref":"21.223","t":"‘I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.’"},{"ref":"21.224","t":"At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in which they dyed it); the cloth was rent."},{"ref":"21.225","t":"They told this thing to the Blessed One."},{"ref":"21.226","t":"‘ prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.’"},{"ref":"21.227","t":"11. 1. At that time the Bhikkhus spread the cloth on the floor (when they had dyed it); the cloth became dusty."},{"ref":"21.228","t":"They told this thing to the Blessed One."},{"ref":"21.229","t":"‘I prescribe, O Bhikkhus, that you spread grass (and put the cloth on it).’"},{"ref":"21.230","t":"The grass they had spread was eaten by white ants. They told this thing to the Blessed One."},{"ref":"21.231","t":"‘I prescribe, O Bhikkhus, that you get a bambû peg or rope to hang the cloth on.’"},{"ref":"21.232","t":"They hung it up in the middle; the dye dropped down on both sides."},{"ref":"21.233","t":"They told this thing to the Blessed One."},{"ref":"21.234","t":"‘I prescribe, O Bhikkhus, that you tie it fast at the corner.’"},{"ref":"21.235","t":"The corner wore out."},{"ref":"21.236","t":"They told this thing to the Blessed One."},{"ref":"21.237","t":"‘I prescribe, O Bhikkhus, the use of a clothes-line.’"},{"ref":"21.238","t":"The dye dropped down on one side."},{"ref":"21.239","t":"They told this thing to the Blessed One."},{"ref":"21.240","t":"‘I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.’"},{"ref":"21.241","t":"2. At that time the cloth had become stiff. They told this thing to the Blessed One."},{"ref":"21.242","t":"‘I prescribe, O Bhikkhus, that you clip (the cloth) into water (in order to remove the excessive dye).’ At that time the cloth became rough."},{"ref":"21.243","t":"They told this thing to the Blessed One."},{"ref":"21.244","t":"‘I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.’"},{"ref":"21.245","t":"At that time the Bhikkhus possessed a<em>kkh</em>innaka robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry: ‘(The Bhikkhus dress) like those who still live in the pleasures of the world.’"},{"ref":"21.246","t":"They told this thing to the Blessed One."},{"ref":"21.247","t":"‘You ought not, O Bhikkhus, to possess a<em>kkh</em>innaka robes. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"21.248","t":"12. 1. Now when the Blessed One had remained at Râ<em>g</em>agaha as long as he thought fit, he set forth on his journey towards Dakkhi<em>n</em>â-giri (the Southern Hills ). And the Blessed One beheld how the Magadha rice fields were divided into short pieces, and in rows, and by outside boundaries (or ridges), and by cross boundaries."},{"ref":"21.249","t":"On seeing this the Blessed One spake thus to the venerable Ânanda: ‘Dost thou perceive, Ânanda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries?’"},{"ref":"21.250","t":"‘Even so, Lord.’"},{"ref":"21.251","t":"‘Could you, Ânanda, provide robes of a like kind for the Bhikkhus?’"},{"ref":"21.252","t":"‘I could, Lord.’"},{"ref":"21.253","t":"Now when the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Râ<em>g</em>agaha."},{"ref":"21.254","t":"Then Ânanda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One: ‘May the Blessed One be pleased to look at the robes which I have provided.’"},{"ref":"21.255","t":"2. Then the Blessed One on that occasion addressed the Bhikkhus and said: ‘An able man, O Bhikkhus, is Ânanda; of great understanding, O Bhikkhus, is Ânanda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams, and the intermediate cross seams, and the greater circles, and the lesser circles, and the turning in, and the lining of the turning in, and the collar piece, and the knee piece, and the elbow piece. And it shall be of torn pieces, roughly sewn together, suitable for a Sama<em>n</em>a, a thing which his enemies cannot covet. I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe of torn pieces, and of a waist cloth of torn pieces.’"},{"ref":"21.256","t":"13. 1. Now when the Blessed One had remained at Râ<em>g</em>agaha as long as he thought fit, he went forth on his journey towards Vesâlî. And the Blessed One, when on the high road between Râ<em>g</em>agaha and Vesâlî, saw a number of Bhikkhus smothered up in robes, they went along with robes made up into a roll on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought: ‘With too great celerity have these foolish persons given themselves up to superfluity in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.’"},{"ref":"21.257","t":"2. And the Blessed One, proceeding in due course on his journey toward Vesâlî, arrived at that place. And there, at Vesâlî, the Blessed One stayed at the Gotamaka shrine. And at that time in the cold winter nights, in the period between the Ash<em>t</em>akâ festivals when the snow falls, the Blessed One sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent, the Blessed One felt cold; and he put on a fourth robe, and felt not cold."},{"ref":"21.258","t":"3. Then this thought sprang up in the Blessed One’s mind: ‘Those men of good birth in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes. It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.259","t":"4, 5. ‘When on the high road, &amp;c.... I saw, &amp;c.... and I thought, &amp;c.... (all the chapter is repeated down to “.... I were to allow the use of three robes”). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single upper robe, and a single under garment.’"},{"ref":"21.260","t":"6. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, on the ground that three robes had been allowed by the Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Ârâma, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, How can the <em>Kh</em>abbaggiya Bhikkhus wear extra suits of robes.’"},{"ref":"21.261","t":"And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.262","t":"‘You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law:"},{"ref":"21.263","t":"7. Now at that time the venerable Ânanda had acquired an extra suit of robes, and the venerable Ânanda was desirous of giving the extra suit to the venerable Sâriputta, but the venerable Sâriputta was staying at Sâketa. Then the venerable Ânanda thought: ‘It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable Sâriputta; but he is staying at Sâketa. What now shall I do?’"},{"ref":"21.264","t":"And the venerable Ânanda told this thing to the Blessed One."},{"ref":"21.265","t":"‘How long will it be, Ânanda, before the venerable Sâriputta returns?’"},{"ref":"21.266","t":"‘He will come back, Lord, on the ninth or the tenth day from now.’"},{"ref":"21.267","t":"Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.268","t":"‘I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day.’"},{"ref":"21.269","t":"8. Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought: ‘What now should we do with extra suits of robes?’"},{"ref":"21.270","t":"They told this thing to the Blessed One."},{"ref":"21.271","t":"‘I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes ).’"},{"ref":"21.272","t":"14. 1. Now when the Blessed One had remained at Vesâlî as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migadâya."},{"ref":"21.273","t":"Now at that time a certain Bhikkhu’s under robe was torn. And that Bhikkhu thought: ‘The Blessed One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment, and this under-garment of mine is torn. What if I were to insert a slip of cloth so that the robe shall be double all round and single in the middle.’"},{"ref":"21.274","t":"2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him:"},{"ref":"21.275","t":"‘What are you doing, O Bhikkhu?’"},{"ref":"21.276","t":"‘I am inserting a slip of cloth, Lord.’"},{"ref":"21.277","t":"‘That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.’"},{"ref":"21.278","t":"And the Blessed One on that occasion, when he had delivered a religious <em>d</em>iscourse, addressed the Bhikkhus, and said:"},{"ref":"21.279","t":"‘I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single under-garment, of cloths which are new, or as good as new; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of cloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap, or from bits picked up in the bazaar. I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a torn robe together, patches, darns, and small pieces of cloth sewn on by way of marking, or of strengthening the robe.’"},{"ref":"21.280","t":"15. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he went onwards on his journey toward Sâvatthi. And in due course journeying ‘straight on he arrived at Sâvatthi; and there, at Sâvatthi, he stayed at the <em>G</em>etavana, Anâtha-pi<em>nd</em>ika’s Ârâma. And Visâkhâ the mother of Migâra went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And the Blessed One taught Visâkhâ the mother of Migâra seated thus: and incited, and aroused, and gladdened her with religious discourse. And Visâkhâ the mother of Migâra when she had been thus taught, &amp;c. spake thus to the Blessed One: ‘Will my Lord the Blessed One consent to accept his morrow’s meal at my hands, together with the company of the Bhikkhus?’ The Blessed One, by remaining silent, granted his consent; and Visâkhâ the mother of Migâra, perceiving that the Blessed One had consented, rose from her seat, and saluted the Blessed One, and keeping him on her right side as she passed him, she departed thence."},{"ref":"21.281","t":"2. Now at that time, when the night was far spent, there was a great storm of rain over the whole world. And the Blessed One said to the Bhikkhus:"},{"ref":"21.282","t":"‘Just as it is raining in the <em>G</em>etavana, O Bhikkhus, so is it raining over the whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the last time there will be a mighty storm of rain over the whole world.’"},{"ref":"21.283","t":"‘Even so, Lord, ‘ said those Bhikkhus in assent to the Blessed One; and throwing off their robes they let themselves be rained down upon."},{"ref":"21.284","t":"3. And Visâkhâ the mother of Migâra having provided sweet food, both hard and soft, gave command to a slave girl, saying,"},{"ref":"21.285","t":"‘Go thou to the Ârâma; and when you are there, announce the time, saying, “The time, Sirs, has arrived, and the meal is ready.”’"},{"ref":"21.286","t":"‘Even so, my Lady, ‘ said the slave girl in assent to Visâkhâ, the mother of Migâra; and going to the Ârâma she beheld there the Bhikkhus, with their robes thrown off, letting themselves be rained down upon. Then thinking, ‘These are not Bhikkhus in the Ârâma, they are naked ascetics letting the r tin fall on them, ‘ she returned to the place where Visâkhâ the mother of Migâra was, and said to her:"},{"ref":"21.287","t":"There are no Bhikkhus in the Ârâma; there are naked ascetics there, letting the rain fall on themselves.’"},{"ref":"21.288","t":"Then it occurred to Visâkhâ the mother of Migâra — she being learned, expert, and wise— ‘For a certainty the venerable ones must have thrown off their robes in order to let themselves be rained down upon, and this foolish girl thinks therefore that there are no Bhikkhus in the Ârâma, but only naked ascetics letting the rain fall on them.’ And she again gave command to the slave girl, saying,"},{"ref":"21.289","t":"‘Go thou to the Ârâma; and when you are there, announce the time, saying, “The time, Sirs, has arrived, and the meal is ready.”’"},{"ref":"21.290","t":"4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in body, took their robes, and entered each one into his chamber, When the slave girl came to the Ârâma, not seeing any Bhikkhus, she thought: ‘There are no Bhikkhus in the Ârâma. The Ârâma is empty.’ And returning to Visâkhâ the mother of Migâra she said so."},{"ref":"21.291","t":"Then it occurred to Visâkhâ the mother of Migâra — she being learned, expert, and wise— ‘For a certainty the venerable ones, when they had cooled their limbs and were refreshed in body, must have taken their robes, and entered each one into his chamber.’ And she again gave command to the slave girl, saying,"},{"ref":"21.292","t":"‘Go thou to Ârâma; and when you are there announce the time, saying, “The time, Sirs, has arrived, and the meal is ready.”’"},{"ref":"21.293","t":"5. And the Blessed One said to the Bhikkhus: ‘Make yourselves ready, O Bhikkhus, with bowl and robe; the hour for the meal has come.’"},{"ref":"21.294","t":"‘Even so, Lord, ‘ said the Bhikkhus in assent to the Blessed One. And in the morning the Blessed One, having put on his under-garment, and being duly bowled and robed, vanished from the <em>G</em>etavana as quickly as a strong man would stretch forth his arm when it was drawn in, or draw it in again when it was stretched forth, and appeared in the mansion of Visâkhâ the mother of Migâra. And the Blessed One took his seat on the seat spread out for him, and with him the company of the Bhikkhus."},{"ref":"21.295","t":"6. Then said Visâkhâ the mother of Migâra: Most wonderful, most marvellous is the might and the power of the Tathâgata, in that though the floods are rolling on knee-deep, and though the floods are rolling on waist-deep, yet is not a single Bhikkhu wet, as to his feet, or as to his robes.’ And glad and exalted in heart she served and offered with her own hand to the company of the Bhikkhus, with the Buddha at their head, sweet food, both hard and soft. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, she took her seat on one side. And, so sitting, she spake thus to the Blessed One:"},{"ref":"21.296","t":"‘Eight are the boons, Lord, which I beg of the Blessed One.’"},{"ref":"21.297","t":"‘The Tathâgatas, O Visâkhâ, are above granting boons (before they know what they are).’"},{"ref":"21.298","t":"‘Proper, Lord, and unobjectionable are the boons I ask.’"},{"ref":"21.299","t":"‘Speak then, O Visâkhâ.’"},{"ref":"21.300","t":"7. ‘I desire, Lord, my life long to bestow robes for the rainy season on the Sa<em>m</em>gha, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the nuns.’"},{"ref":"21.301","t":"‘But what circumstance is it, O Visâkhâ, that you have in view in asking these eight boons of the Tathâgata?’"},{"ref":"21.302","t":"‘I gave command, Lord, to my slave girl, saying, “Go thou to the Ârâma; and when you are there, announce the time, saying, ‘The time, Sirs, has arrived, and the meal is ready.’” And the slave girl went, Lord, to the Ârâma; but when she beheld there the Bhikkhus with their robes thrown off, letting themselves be rained down upon, she thought: “These are not Bhikkhus in the Ârâma, they are naked ascetics letting the rain fall on them, “ and she returned to me and reported accordingly. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Sa<em>m</em>gha my life long with special garments for use in the rainy season."},{"ref":"21.303","t":"8. ‘Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for an alms. But when he has partaken of the food I shall have provided for in-coming Bhikkhus, he will come on his way without being wearied out by seeking for an alms, taking the direct road, and knowing the place where food can be procured. It was this circumstance that I had in view in desiring to provide the Sa<em>m</em>gha my life long with food for in-coming Bhikkhus."},{"ref":"21.304","t":"‘Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for himself, may be left behind by the caravan, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. But when he has partaken of the food I shall have provided for out-going Bhikkhus, he will not be left behind by the caravan; he will arrive in due time at the place whither he desires to go, and he will set out on the road when he is not weary. It was this circumstance, Lord, that I had in view in desiring to provide the Sa<em>m</em>gha my life long with food for out-going Bhikkhus."},{"ref":"21.305","t":"9. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Sa<em>m</em>gha my life long with diet for the sick."},{"ref":"21.306","t":"‘Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food (to the invalid) when the sun is already far on his course, and he will lose his opportunity of taking his food. But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Sa<em>m</em>gha my life long with food for those who wait upon the sick."},{"ref":"21.307","t":"10. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Sa<em>m</em>gha my life long with medicines for the sick."},{"ref":"21.308","t":"‘Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey. It was those advantages I had in view, Lord, in desiring to provide the Sa<em>m</em>gha my life long with a constant supply of congey."},{"ref":"21.309","t":"11. ‘Now, Lord, the Bhikkhunîs are in the habit of bathing in the river A<em>k</em>iravatî with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunîs, saying, “What is the good, ladies, of your maintaining chastity when you are young? are not the passions things to be indulged? When you are old, maintain chastity then; thus will you be obtainers of both ends.” Then the Bhikkhunîs, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhunî-sa<em>m</em>gha my life long with dresses to bathe in.’"},{"ref":"21.310","t":"12. ‘But what was the advantage you had in view for yourself, O Visâkhâ, in asking these eight boons of the Tathâgata?’"},{"ref":"21.311","t":"‘Bhikkhus who have spent the rainy seasons in various places will come, Lord, to Sâvatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, “Such and such a Bhikkhu, Lord, has died. Where has he been re-born, and what is his destiny?” Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakadâgâmins, or of the state of the Anâgâmins, or of Arahatship. And I, going up to them, shall ask, “Was that brother, Sirs, one of those who had formerly been at Sâvatthi?”"},{"ref":"21.312","t":"13. ‘If they should reply to me, “He had formerly been at Sâvatthi, “ then shall I arrive at the conclusion, “For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the out-going Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the medicine for the sick, or the constant supply of congey.” Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’"},{"ref":"21.313","t":"14. ‘It is well, it is well, Visâkhâ. Thou hast done well in asking eight boons of the Tathâgata with such advantages in view.’"},{"ref":"21.314","t":"And the Blessed One gave thanks to Visâkhâ the mother of Migâra in these verses;"},{"ref":"21.315","t":"‘Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink — a gift, heavenly, destructive of sorrow, productive of bliss, —"},{"ref":"21.316","t":"‘A heavenly life does she attain, entering upon the Path that is free from corruption and impurity;"},{"ref":"21.317","t":"‘Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.’"},{"ref":"21.318","t":"And when the Blessed One had given thanks to Visâkhâ the mother of Migâra in these verses, he arose from his seat, and departed thence."},{"ref":"21.319","t":"15. Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.320","t":"I allow you, O Bhikkhus, garments for the rainy season, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.’"},{"ref":"21.321","t":"* * *"},{"ref":"21.322","t":"Here ends the chapter called the Visâkhâ-bhâ<em>n</em>avâra."},{"ref":"21.323","t":"16. 1, 2. Now at that time Bhikkhus who had eaten sweet foods went to sleep unmindful and unthoughtful. And they who had thus gone to sleep, dreamed......................"},{"ref":"21.324","t":"3 ‘I allow, O Bhikkhus, for the protection of the body, and of the robe, and of the sleeping-place, the use of a mat.’"},{"ref":"21.325","t":"4. Now at that time the mat, being too short, did not protect the whole of the sleeping-place."},{"ref":"21.326","t":"‘I allow you, O Bhikkhus, to have a covering made as large as you like.’"},{"ref":"21.327","t":"17. 1. Now at that time the venerable Bela<em>tth</em>asîsa, the superior of the venerable Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body)."},{"ref":"21.328","t":"The Blessed One, as he was going on his rounds through the sleeping-places, saw them [doing so], and going up to the place where they were, he asked them:"},{"ref":"21.329","t":"‘What is the matter, O Bhikkhus, with this Bhikkhu?’"},{"ref":"21.330","t":"‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we are moistening those robes thoroughly with water, to loosen them (from his body).’"},{"ref":"21.331","t":"2. Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.332","t":"‘I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or scabs, the use of an itch-cloth.’"},{"ref":"21.333","t":"18. 1. Now Visâkhâ the mother of Migâra took a cloth for wiping the face, and went up to the place where the Blessed One was. And on arriving there, she saluted the Blessed One, and took her seat on one side, and, so sitting, Visâkhâ the mother of Migâra spake thus to the Blessed One:"},{"ref":"21.334","t":"‘May the Blessed One be pleased to accept of me this cloth for wiping the face, that that may be to me for a long time for a blessing and for good.’"},{"ref":"21.335","t":"And the Blessed One accepted the cloth for wiping the face. And he taught, and incited, and aroused, and gladdened Visâkhâ the mother of Migâra with religious discourse. And she, so taught &amp;c. rose from her seat, and saluted the Blessed One, and passing him on her right side, she departed thence."},{"ref":"21.336","t":"Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"21.337","t":"‘I allow you, O Bhikkhus, a cloth to wipe your faces with.’"},{"ref":"21.338","t":"19. 1. Now at that time Ro<em>g</em>a the Malla was a friend of the venerable Ânanda’s. And a linen cloth belonging to Ro<em>g</em>a the Malla had been deposited in the keeping of the venerable Ânanda; and the venerable Ânanda had need of a linen cloth."},{"ref":"21.339","t":"They told this matter to the Blessed One."},{"ref":"21.340","t":"‘I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) when it belongs to a person possessed of these five qualifications — he must be an intimate and familiar friend who has been spoken to (about it) and is alive, (and the Bhikkhu taking the thing) must know “He will remain pleased with me after I have taken it.” I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) when it belongs to a person possessed of these five qualifications.’"},{"ref":"21.341","t":"20. 1. Now at that time the Bhikkhus were fully provided with the three robes, but they had need of water-strainers and of bags (to carry their bowls and other things in)."},{"ref":"21.342","t":"They told this matter to the Blessed One."},{"ref":"21.343","t":"‘I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).’"},{"ref":"21.344","t":"2. Then it occurred to the Bhikkhus: ‘The things allowed by the Blessed One — the three robes, and the robes for the rainy season, and the mat, and the bed-covering, and the cloth to cover boils &amp;c. with, and to wipe the face with, and required (for water-strainers and bags) — are all these things things which ought to be kept to ourselves, or things which ought to be handed over (from time to time by one Bhikkhu to another)?’"},{"ref":"21.345","t":"They told this matter to the Blessed One."},{"ref":"21.346","t":"‘I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign them — to keep to yourselves the robes for the rainy season during the four months of the rains, but beyond that time to hand them over — to keep to yourselves the mats and the bed coverings, and not to hand them over — to keep to yourselves the coverings for the itch &amp;c. while the disease lasts, but beyond that time to hand them over — to keep to yourselves the cloths to wipe the face with, and those required for water-strainers and bags, and not to hand them over.’"},{"ref":"21.347","t":"21. 1. Now the Bhikkhus thought: ‘What is the limit for the size of a robe up to which it ought to be handed over to another Bhikkhu?’"},{"ref":"21.348","t":"They told this matter to the Blessed One."},{"ref":"21.349","t":"‘I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches according to the accepted inch.’"},{"ref":"21.350","t":"Now at that time a robe belonging to the venerable Mahâ Kassapa, which had been made of cast-off pieces of cloth became heavy (by reason of the weight of the new pieces tacked on to it )."},{"ref":"21.351","t":"They told this matter to the Blessed One."},{"ref":"21.352","t":"‘I allow you, O Bhikkhus, to darn it roughly together with thread.’"},{"ref":"21.353","t":"It was uneven at the end."},{"ref":"21.354","t":"They told this thing to the Blessed One."},{"ref":"21.355","t":"‘I allow you, O Bhikkhus, to remove the unevenness.’"},{"ref":"21.356","t":"The threads frayed out."},{"ref":"21.357","t":"They told this matter to the Blessed One."},{"ref":"21.358","t":"‘I allow you, O Bhikkhus, to put a braiding or a binding along or round (the edge):"},{"ref":"21.359","t":"Now at that time the ribbons of the under garment gave way."},{"ref":"21.360","t":"They told this matter to the Blessed One."},{"ref":"21.361","t":"‘I allow you, O Bhikkhus, to make an eight-footed....’"},{"ref":"21.362","t":"2. Now at that time when a set of robes was being made for a certain Bhikkhu it was impossible to make it entirely from torn pieces of cloth."},{"ref":"21.363","t":"‘I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth, and one of cloth not torn.’"},{"ref":"21.364","t":"It was impossible to make two of the robes of torn pieces of cloth, and one of cloth not torn."},{"ref":"21.365","t":"‘I allow you, O Bhikkhus, to make two robes"},{"ref":"21.366","t":"(out of the set) of untorn pieces, and one of torn pieces.’"},{"ref":"21.367","t":"Even this was impossible."},{"ref":"21.368","t":"‘I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukka<em>t</em>a.’"},{"ref":"21.369","t":"22. 1. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother."},{"ref":"21.370","t":"They told this matter to the Blessed One."},{"ref":"21.371","t":"‘Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case, ) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukka<em>t</em>a.’"},{"ref":"21.372","t":"23. 1. Now at that time a certain Bhikkhu who had deposited his robes in Andhavana entered the village for alms (clad only) in his waist cloth and nether garment. Thieves carried off that robe. That Bhikkhu became ragged and ill-clad."},{"ref":"21.373","t":"The Bhikkhus spake thus: ‘How is it, friend, that you have become ragged and ill-clad?’"},{"ref":"21.374","t":"‘I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.’"},{"ref":"21.375","t":"They told this matter to the Blessed One."},{"ref":"21.376","t":"‘You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukka<em>t</em>a.’"},{"ref":"21.377","t":"2. Now at that time the venerable Ânanda through thoughtlessness went into the village for alms in his waist cloth and nether garment."},{"ref":"21.378","t":"The Bhikkhus spake to him thus: ‘Hath it not been laid down by the Blessed One that we are not to enter the village in our waist cloth and nether garment. Why have you, O friend, gone so into the village?’"},{"ref":"21.379","t":"‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness.’"},{"ref":"21.380","t":"They told this matter to the Blessed One."},{"ref":"21.381","t":"3. ‘There are five reasons, O Bhikkhus, for laying aside the robe — when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season, when it is necessary to go to the other side of a river, when the vihâra has been securely fastened with a bolt, when the Ka<em>th</em>ina ceremony has been performed. These, O Bhikkhus, are the five reasons for laying aside the robe (Sa<em>m</em>ghâ<em>t</em>i)."},{"ref":"21.382","t":"‘There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &amp;c."},{"ref":"21.383","t":"‘There are five reasons for laying aside the garment for use in the rainy season — when he is sick, when it is necessary to go beyond the boundary (?), when it is necessary to go to the other side of a river, when the vihâra has been securely fastened with a bolt, when the garment for use in the rainy season has not been made, or has been left unfinished."},{"ref":"21.384","t":"‘These, O Bhikkhus, are the five reasons, ‘ &amp;c."},{"ref":"21.385","t":"24. 1. Now at that time a certain Bhikkhu kept Vassa alone. The people then gave him robes, saying, ‘We give them to the Sa<em>m</em>gha.’"},{"ref":"21.386","t":"Then that Bhikkhu thought: ‘It has been laid down by the Blessed One that the lowest number which can constitute a Sa<em>m</em>gha is four. Now I am by myself, and these people have given the robes, saying, “We give them to the Sa<em>m</em>gha.” I had better take these robes, which are the property of a Sa<em>m</em>gha, to Sâvatthi.’"},{"ref":"21.387","t":"So that Bhikkhu did so, and told the matter to the Blessed One."},{"ref":"21.388","t":"‘These robes are your own, O Bhikkhu, until the Ka<em>th</em>ina ceremony shall have been performed.’"},{"ref":"21.389","t":"2. ‘Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give him robes, intending them for the Sa<em>m</em>gha, — I prescribe, O Bhikkhus, that those robes shall be his until the Ka<em>th</em>ina ceremony shall have been performed.’"},{"ref":"21.390","t":"3. Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season) alone. The people there (&amp;c. as before, in the first paragraph of 24. 1, down to the end)."},{"ref":"21.391","t":"So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the matter to the Blessed One."},{"ref":"21.392","t":"‘I prescribe, O Bhikkhus, that you are to divide such robes with the Sa<em>m</em>gha (whether large or small in number) that may be present there."},{"ref":"21.393","t":"4. ‘Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the rainy season) alone, if and the people of the place give him robes, intending them for the Sa<em>m</em>gha, — I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself, saying, “These robes are for me.” If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu should arrive, an equal share need not, if they do not wish it, be given to him.’"},{"ref":"21.394","t":"5. Now at that time two Theras, who were brothers, the venerable Isidâsa and the venerable Isibhatta, having spent the rainy season in Sâvatthi, went to take up their abode in a certain village. The people there, thinking, ‘It is long since these Theras have arrived here, ‘ made gifts of both food and robes."},{"ref":"21.395","t":"The Bhikkhus who resided there asked the Theras, saying, ‘These robes, Sirs, which are the property of the Sa<em>m</em>gha, have come to us through the Theras’ arrival. Will the Theras accept a share?’"},{"ref":"21.396","t":"The Theras answered: ‘As we understand the rule laid down by the Blessed One, these robes belong to you alone until the K a Mina ceremony shall have been performed.’"},{"ref":"21.397","t":"6. Now at that time three Bhikkhus spent the rainy season at Râ<em>g</em>agaha. The people there made gifts of robes, saying, ‘We give them to the Sa<em>m</em>gha.’"},{"ref":"21.398","t":"Then those Bhikkhus thought thus: ‘It has been laid down by the Blessed One that the smallest Sa<em>m</em>gha shall consist of four persons, and we are only three, and these people have made gifts of robes, intending to give them to the Sa<em>m</em>gha. What now ought we to do with them?’"},{"ref":"21.399","t":"Now at that time there were staying in Pâ<em>t</em>aliputta, at the kukku<em>t</em>ârâma, a number of Theras — the venerable Nilavâsi, and the venerable Sâ<em>n</em>avâsi, and the venerable Gopaka, and the venerable Bhagu, and the venerable Phalika-sandâna. And those Bhikkhus went to Pâ<em>t</em>aliputta, and asked the Theras what they should do."},{"ref":"21.400","t":"The Theras answered: ‘As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Ka<em>th</em>ina ceremony shall have been performed.’"},{"ref":"21.401","t":"25. 1. Now at that time the venerable Upananda of the Sakya race, having spent the rainy season at Sâvatthi, went to take up his abode in a certain village. The Bhikkhus in that place assembled together with the object of dividing the robes. They said to him"},{"ref":"21.402","t":"‘These robes, friend, which are the property of the Sa<em>m</em>gha, are about to be divided. Will you accept a share of them?’"},{"ref":"21.403","t":"‘Yes, friends, I will, ‘ said he; and taking his share, departed thence and took up his abode elsewhere."},{"ref":"21.404","t":"[The same thing happened there, and] he departed thence and took up his abode elsewhere."},{"ref":"21.405","t":"[The same thing happened there, and so] he returned to Sâvatthi with a great bundle of robes."},{"ref":"21.406","t":"2. The Bhikkhus said to him: ‘What a meritorious of the robes be assigned to Upananda of the Sakya race?’"},{"ref":"21.407","t":"They told the matter to the Blessed One."},{"ref":"21.408","t":"‘Give, O Bhikkhus, to that foolish one but one portion. In case, O Bhikkhus, a Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain many robes, then, if he have spent exactly half the season in one place and half in another, a half portion of the robes due to him shall be given to him in one place, and a half in the other; but in whichever place of the two he have spent a greater part of the rainy season, thence shall the portions of robes due to him be given.’"},{"ref":"21.409","t":"26. 1. Now at that time a certain Bhikkhu had a disturbance in his bowels, and he lay fallen in his own evacuations. And the Blessed One on going round the sleeping-places accompanied by the venerable Ânanda came to that Bhikkhu’s abode, and saw him so. And he went up to him, and asked him, ‘What is the matter with you, O Bhikkhu?’"},{"ref":"21.410","t":"‘I have a disturbance, Lord, in my bowels.’"},{"ref":"21.411","t":"‘Then have you, O Bhikkhu, any one to wait upon you?’"},{"ref":"21.412","t":"‘No, Lord.’"},{"ref":"21.413","t":"‘Why do not the Bhikkhus wait upon you?’"},{"ref":"21.414","t":"‘Because I am of no service, Lord, to the Bhikkhus.’"},{"ref":"21.415","t":"2. Then the Blessed One said to the venerable"},{"ref":"21.416","t":"Ânanda: ‘Go, Ânanda, and fetch some water. Let us bathe this Bhikkhu.’"},{"ref":"21.417","t":"‘Even so, Lord, ‘ said the venerable Ânanda, in assent to the Blessed One, and fetched the water. And the Blessed One poured the water over that Bhikkhu; and the venerable Ânanda wiped him down. And the Blessed One taking hold of him at the head, and the venerable Ânanda at the feet, they lifted him up, and laid him down upon his bed."},{"ref":"21.418","t":"3. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-sa<em>m</em>gha, and asked the Bhikkhus, ‘Is there, O Bhikkhus, in such and such an apartment, a Bhikkhu who is sick?’"},{"ref":"21.419","t":"‘There is, Lord.’"},{"ref":"21.420","t":"‘Then what, O Bhikkhus, is the matter with that Bhikkhu?’"},{"ref":"21.421","t":"‘He has a disturbance, Lord, in his bowels.’"},{"ref":"21.422","t":"‘And is there any one, O Bhikkhus, to wait upon him?’"},{"ref":"21.423","t":"‘No, Lord.’"},{"ref":"21.424","t":"Why, then, do not the Bhikkhus wait upon him?’"},{"ref":"21.425","t":"‘That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not wait upon him.’"},{"ref":"21.426","t":"‘Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye, O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick."},{"ref":"21.427","t":"4. ‘If he have an upa<em>ggh</em>âya, his upa<em>ggh</em>âya should wait upon him as long as his life lasts, and wait until he has recovered; and so if he have an â<em>k</em>ariya, a saddhi-vihârika, an antevâsika, a fellow saddhi-vihârika, or a fellow antevâsika. And if he have neither of all these, then should the Sa<em>m</em>gha wait upon him; and whosoever does not do so, shall be guilty of a dukka<em>t</em>a."},{"ref":"21.428","t":"5. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon — when he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life. These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon."},{"ref":"21.429","t":"6. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait upon — when he does’ (&amp;c. the contrary of the last section)."},{"ref":"21.430","t":"7. ‘There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task — when he is not capable of prescribing medicines; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out of greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task."},{"ref":"21.431","t":"8. ‘There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task — when he is capable’ (&amp;c. the contrary of the last section)."},{"ref":"21.432","t":"27. 1. Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill. Then the Bhikkhus there thought: ‘Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to Sâvatthi, and told the matter to the Blessed One."},{"ref":"21.433","t":"‘On the death of a Bhikkhu, O Bhikkhus, the Sa<em>m</em>gha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the Sa<em>m</em>gha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Sa<em>m</em>gha, and to say thus: “Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl.” Then a discreet and able Bhikkhu ought to lay the proposition before the Sa<em>m</em>gha, saying, “Let the Sa<em>m</em>gha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Sa<em>m</em>gha, let the Sa<em>m</em>gha assign this set of robes and this bowl to those who have waited upon the sick.” This is the <em>ñ</em>atti.’ [Here follow the usual formal words of a kammavâ<em>k</em>â.]"},{"ref":"21.434","t":"3. Now at that time a certain Sâma<em>n</em>era had completed his time."},{"ref":"21.435","t":"They told this matter to the Blessed One."},{"ref":"21.436","t":"[The decision and the kammavâ<em>k</em>â are the same as in §2.]"},{"ref":"21.437","t":"4. Now at that time a certain Bhikkhu and a Sâma<em>n</em>era waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought: ‘How now ought the due portion of robes be given to the Sâma<em>n</em>era who waited upon the sick?’"},{"ref":"21.438","t":"They told this matter to the Blessed One."},{"ref":"21.439","t":"‘I prescribe, O Bhikkhus, that you are to give an equal portion to a Sâma<em>n</em>era who waits upon the sick.’"},{"ref":"21.440","t":"5. Now at that time a certain Bhikkhu who was possessed of much property, and of a plentiful supply of a Bhikkhu’s requisites, completed his time."},{"ref":"21.441","t":"They told this matter to the Blessed One."},{"ref":"21.442","t":"‘On the death of a Bhikkhu, O Bhikkhus, the Sa<em>m</em>gha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Sa<em>m</em>gha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu’s requisites there may be, that is to be divided by the Sa<em>m</em>gha that are present there; but whatever large quantity of property and large supply of a Bhikkhu’s requisites there may be, that is not to be given away and not to be apportioned, but to belong to the Sa<em>m</em>gha of the four directions, those who have come in, and those who have not.’"},{"ref":"21.443","t":"28. 1. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said:"},{"ref":"21.444","t":"‘The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetic. Now this nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.’"},{"ref":"21.445","t":"The Blessed Buddha rebuked him, saying, ‘This would be improper, O foolish one, crooked, unsuitable, unworthy of a Sam a n a, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.’"},{"ref":"21.446","t":"And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"21.447","t":"‘You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do. Whosoever does so, shall be guilty of a grave offence (Thulla<em>kk</em>aya).’"},{"ref":"21.448","t":"2. [The whole -section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark, clad in a garment of phalaka cloth, clad in a garment of hair, clad in the skin of a wild animal, clad in the feathers of an owl, clad in antelope skins (with the hoofs left on). But instead of ‘adopt nakedness as the Titthiyas do’ substitute respectively ‘wear a garment of grass, &amp;c. which is the symbol the Titthiyas use.’]"},{"ref":"21.449","t":"3. Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant."},{"ref":"21.450","t":"[All as before in § 1, down to:]"},{"ref":"21.451","t":"And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"21.452","t":"‘You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"21.453","t":"[§ 3 is then repeated of a Bhikkhu clad in cloth made of the maka<em>k</em>i fibre.]"},{"ref":"21.454","t":"29. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark yellow colour; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras’ hoods on them; they wore jackets, and dresses of the Tirî<em>t</em>aka plant, and turbans."},{"ref":"21.455","t":"The people were indignant, murmured, and became annoyed, saying, ‘This is like those still living in the enjoyments of the world.’"},{"ref":"21.456","t":"They told the matter to the Blessed One."},{"ref":"21.457","t":"‘Robes that are all of a blue colour [&amp;c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukka<em>t</em>a.’"},{"ref":"21.458","t":"30. 1. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Sa<em>m</em>gha, went away (from the place); left the Order; died; admitted that they were Sâma<em>n</em>eras; or that they had abandoned the precepts; or that they had become guilty of an extreme offence; or that they were mad; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves (to the Sa<em>m</em>gha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an A rah at; or that they had violated a Bhikkhunî; or that they had caused a schism in the Sa<em>m</em>gha; or that they had shed (a Buddha’s) blood; or that they were hermaphrodites."},{"ref":"21.459","t":"They told this matter to the Blessed One."},{"ref":"21.460","t":"2. ‘In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Sa<em>m</em>gha — then they are nevertheless to be allotted to him if there be any person present proper to receive them on his behalf."},{"ref":"21.461","t":"‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sa<em>m</em>gha, leaves the Order, or dies, or acknowledges that he has become a Sâma<em>n</em>era, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence, — then the Sa<em>m</em>gha becomes the owner (of the portion of robes that would have fallen to him)."},{"ref":"21.462","t":"‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sa<em>m</em>gha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine — then (his portion of robes is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf."},{"ref":"21.463","t":"‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sa<em>m</em>gha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Sa<em>m</em>gha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhunî, or that he had raised a schism in the Sa<em>m</em>gha, or that he had shed a Buddha’s blood, or that he is a hermaphrodite — then the Sa<em>m</em>gha becomes the owner (of the portion of robes that would have fallen to him)."},{"ref":"21.464","t":"3. ‘[The same rules as in § 2, if he had gone away, &amp;c. after the gift of robes had been made to the Sa<em>m</em>gha, but before the robes had been divided among the individual members of the Sa<em>m</em>gha belonging to the place where he had spent the rainy season.]"},{"ref":"21.465","t":"4. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Sa<em>m</em>gha before any robes have fallen to them, and the people there give the water (of presentation ) to one party, and the robes to the other party, thinking, “We are giving to the Sa<em>m</em>gha” — then those (robes are the property) of the (whole) Sa<em>m</em>gha."},{"ref":"21.466","t":"The people there give the water of presentation to one party, and the robes to the same party, thinking, “We are giving to the Sa<em>m</em>gha” — then those robes are the property of the whole Sa<em>m</em>gha."},{"ref":"21.467","t":"5. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.]"},{"ref":"21.468","t":"6. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Sa<em>m</em>gha after the gift of robes has been made to the Sa<em>m</em>gha, but before the division (of the robes to the individual members) has taken place — then at the division an equal share is to be given to all.’"},{"ref":"21.469","t":"31. 1. Now at that time the venerable Revata sent a robe to the venerable Sâriputta in charge of a certain Bhikkhu, saying, ‘Give this robe to the’ Thera.’ But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata."},{"ref":"21.470","t":"Now the venerable Revata, on meeting with the venerable Sâriputta, asked him, saying, ‘I sent to the venerable Thera a robe. Did that robe come into his hands?’"},{"ref":"21.471","t":"‘I know nothing, friend, about that robe.’"},{"ref":"21.472","t":"Then the venerable Revata said to that Bhikkhu: ‘I sent a robe, my friend, in your charge to the Thera. Where is that robe?’"},{"ref":"21.473","t":"‘I took the robe myself, Lord, in trust upon you.’"},{"ref":"21.474","t":"They told the matter to the Blessed One."},{"ref":"21.475","t":"2. ‘In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu;” and he, whilst on the way, takes it himself in trust on the one who sends it — then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken."},{"ref":"21.476","t":"‘[The same repeated, the latter case being put first, and the former case last.]"},{"ref":"21.477","t":"‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu;” and he, whilst on the way, hears that that Bhikkhu who sent it is dead; — then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken."},{"ref":"21.478","t":"‘[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom it was sent is dead — then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes it himself in trust on the one who sent it, it is rightly taken."},{"ref":"21.479","t":"[In the same case, if he hears, whilst on the way, that both are dead — then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.]"},{"ref":"21.480","t":"3. ‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “I give the robe to such and such a Bhikkhu” — then [in all the cases given in § 2 the decision is reversed].’"},{"ref":"21.481","t":"32. 1. There are, O Bhikkhus, these eight grounds for the getting of a gift of robes — when he gives it to the boundary, when he gives it to (a Sa<em>m</em>gha which is) under agreement (with other Sa<em>m</em>ghas), when he gives it on a declaration of alms, when he gives it to the Sa<em>m</em>gha, when he gives it to both the Sa<em>m</em>ghas, when he gives it to the Sa<em>m</em>gha which has spent the rainy season (at the place), when he gives it to a specified number, when he gives it to a single Bhikkhu."},{"ref":"21.482","t":"‘When he gives it to the boundary, it is to be divided among all those Bhikkhus who have come within the boundary."},{"ref":"21.483","t":"‘When he gives it to a Sa<em>m</em>gha which is under agreement, there are a number of residences which hold in common whatever they get, and what is given in one residence is given in all."},{"ref":"21.484","t":"‘When he gives it on a declaration of alms (means when the givers say), “We give it at the place where constant supply of alms is kept up for the Sa<em>m</em>gha.”"},{"ref":"21.485","t":"‘When he gives it to the Sa<em>m</em>gha, it is to be divided among the Sa<em>m</em>gha there present."},{"ref":"21.486","t":"‘When he gives it to both the Sa<em>m</em>ghas, though there be many Bhikkhus and only one Bhikkhunî, an equal half is to be given (to each of the two Sa<em>m</em>ghas), and though there be many Bhikkhunîs and only one Bhikkhu, an equal half is to be given (to each of the two Sa<em>m</em>ghas)."},{"ref":"21.487","t":"‘When he gives it to the Sa<em>m</em>gha which has spent the rainy season, it is to be divided among as many Bhikkhus as have spent the rainy season at that particular residence."},{"ref":"21.488","t":"‘When he gives it to a specified number, it is the number present at the giving of congey, or rice, or hard food, or robes, or bedding, or medicine."},{"ref":"21.489","t":"‘When he gives it to a single Bhikkhu, he says, “I give a set of robes to such and such a one.”’"},{"sp":"HDR","t":"NINTH KHANDHAKA."},{"ref":"22.1","t":"(VALIDITY AND INVALIDITY OF FORMAL ACTS OF THE SA<em>M</em>GHA.)"},{"ref":"22.2","t":"1. 1. At that time the blessed Buddha dwelt at <em>K</em>ampâ, on the brink of the lotus-pond Gaggarâ. At that time there was in the country of Kâsi (a village) called Vâsabha-gâma. There a Bhikkhu called Kassapa-gotta had his residence, who was bound (to that place) by the string (of the religious duties which he had to perform there ), and who exerted himself to the end that clever Bhikkhus from a distance might come to that place, and the clever Bhikkhus therein might live at ease, and that (religious life at that residence might progress, advance, and reach a high state."},{"ref":"22.3","t":"Now at that time a number of Bhikkhus, making their pilgrimage in the country of Kâsi, came to Vâsabha-gâma. And the Bhikkhu Kassapa-gotta saw those Bhikkhus coming from afar; when he saw them, he prepared seats for them, brought water for the washing of their feet, a foot-stool, and a towel."},{"ref":"22.4","t":"Then he went forth to meet them, took their bowls and their robes, offered them (water) to drink, and provided a bath for them, and provided also rice-milk and food hard and soft."},{"ref":"22.5","t":"Now those stranger Bhikkhus thought: ‘The resident Bhikkhu here, O friends, is indeed good-natured; he provides a bath for us and provides also rice-milk, and food, hard and soft. What if we were to stay here, friends, at Vâsabha-gâma.’ Thus those stranger Bhikkhus stayed there at Vâsabha-gâma."},{"ref":"22.6","t":"2. Now the Bhikkhu Kassapa-gotta thought: ‘These stranger Bhikkhus are rested now from their travel-weariness; they did not know their way here before, but now they know their way. It is trouble-some indeed to be busy all one’s life for people not related to one’s self, and being asked is disagreeable to men. What if I were to provide no longer rice-milk, and food, hard and soft (for those Bhikkhus).’ Thus he did not provide any more (for them) rice-milk, and food, hard and soft."},{"ref":"22.7","t":"Then those stranger Bhikkhus thought: ‘Formerly, friends, this resident Bhikkhu used to provide baths for us, and to provide also rice-milk, and food, hard and soft. But now he does not provide any more rice-milk, and food, hard and soft. This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us pronounce expulsion against this resident Bhikkhu.’"},{"ref":"22.8","t":"3. Then those stranger Bhikkhus assembled and said to the Bhikkhu’ Kassapa-gotta: ‘Formerly, friend, you used to provide baths for us and to provide also rice-milk, and food, hard and soft. But now you do not provide any more rice-milk, and food, hard and soft. You have committed an offence, friend; do you see that offence?’"},{"ref":"22.9","t":"‘There is no offence, friends, for me to see.’"},{"ref":"22.10","t":"Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu Kassapa-gotta thought: ‘I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to <em>K</em>ampâ and to ask the Blessed One about this matter?’"},{"ref":"22.11","t":"4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his alms-bowl and his robe, and went forth to <em>K</em>ampâ; and in due course he came to <em>K</em>ampâ and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him."},{"ref":"22.12","t":"Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta: ‘Is it all well with you, O Bhikkhu? Do you find your living? Have you made your journey without too much fatigue? And from what plate do you come, O Bhikkhu?’"},{"ref":"22.13","t":"‘It is all well, Lord; I find my living, Lord; I have made the journey, Lord, without too much fatigue:"},{"ref":"22.14","t":"5. ‘There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma. There I had my residence, Lord, (&amp;c. down to:) Then those stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see that offence. Then I thought, Lord: “I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to <em>K</em>ampâ and to ask the Blessed One about this matter.” Thus I have come here, Lord.’"},{"ref":"22.15","t":"6. (Buddha replied): ‘This is no offence, O Bhikkhu; it is not an offence. You are innocent; you are not guilty of an offence. You are not expelled, and have not been expelled; the sentence by which you have been expelled is unlawful, objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at Vâsabha-gâma.’"},{"ref":"22.16","t":"The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying), ‘Yes, Lord, ‘ rose from his seat, and having respectfully saluted the Blessed One and walked round him with his right side towards him, he went on his way to Vâsabha-gâma."},{"ref":"22.17","t":"7. Now those stranger Bhikkhus (at Vâsabha-gâma) were overcome by scruples and remorse:"},{"ref":"22.18","t":"It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we will not fare well, in this that we have expelled that pure, guiltless Bhikkhu without any cause and reason. Well, friends, let us go to <em>K</em>ampâ and let us confess there in the Blessed One’s presence our sin in its sinfulness.’"},{"ref":"22.19","t":"And those stranger Bhikkhus put their resting-places in order, took up their alms-bowls and their robes, and went forth to <em>K</em>ampâ, and in due course they came to <em>K</em>ampâ and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, they sat down near him. Now it is the custom of the blessed Buddhas (&amp;c. down to:) ‘It is all well, Lord; we find our living, Lord; we have made the journey, Lord, without too much fatigue. There is in the country of Kâsi, Lord, (a village) called Vâsabha-gâma; from that place we come, Lord.’"},{"ref":"22.20","t":"8. ‘So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?’"},{"ref":"22.21","t":"‘We are, Lord.’"},{"ref":"22.22","t":"‘For what cause, O Bhikkhus, and for what reason?’"},{"ref":"22.23","t":"‘Without any cause and reason, Lord.’"},{"ref":"22.24","t":"Then the Blessed One rebuked those Bhikkhus: ‘That is improper, O Bhikkhus, it is unbecoming, indecent, unworthy of Sama<em>n</em>as, unallowable, and to be avoided. How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and reason? This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without cause and reason. He who does, commits a dukka<em>t</em>a offence.’"},{"ref":"22.25","t":"9. Then those Bhikkhus rose from their seats, adjusted their upper robes so as to cover one shoulder, prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Transgression, O Lord, has overcome us like the foolish, like the erring, like the unhappy, in this that we have expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord, the Blessed One accept (the confession of) our sin in its sinfulness, and we will refrain from it in future.’"},{"ref":"22.26","t":"‘Truly, O Bhikkhus, transgression has overcome you like the foolish, like the erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu without any cause and reason. But as you see, O Bhikkhus, your sin in its sinfulness, and duly make amends for it, we accept it from you. For this, O Bhikkhus, is called progress in the discipline of the noble one, if one sees his sin in its sinfulness, and duly makes amends for it, and refrains from it in future.’"},{"ref":"22.27","t":"2. 1. At that time the Bhikkhus of <em>K</em>ampâ performed official acts in the following ways: they performed unlawful acts before an incomplete congregation; they performed unlawful acts before a complete congregation; they performed lawful acts before an incomplete congregation; they performed seemingly lawful acts before an incomplete congregation; they performed seemingly lawful acts before a complete congregation; a single Bhikkhu pronounced expulsion against a single one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced expulsion against a Sa<em>m</em>gha; two Bhikkhus pronounced expulsion against a single one.... against two.... against a number of Bhikkhus.... against a Sa<em>m</em>gha; a number of Bhikkhus pronounced expulsion against a single one.... against two.... against another number.... against a Sa<em>m</em>gha; a Sa<em>m</em>gha pronounced expulsion against another Sa<em>m</em>gha"},{"ref":"22.28","t":"2. Those Bhikkhus who were moderate, were annoyed, murmured, and became angry: ‘How can the Bhikkhus of <em>K</em>ampâ perform official acts in the following ways: perform unlawful acts before an incomplete congregation (&amp;c. down to:) how can a Sa<em>m</em>gha pronounce expulsion against another Sa<em>m</em>gha?’"},{"ref":"22.29","t":"These Bhikkhus told this thing to the Blessed One."},{"ref":"22.30","t":"‘Is it true, as they say, O Bhikkhus, that the Bhikkhus of <em>K</em>ampâ perform official acts in the following ways, &amp;c.?’"},{"ref":"22.31","t":"‘It is true, Lord.’"},{"ref":"22.32","t":"Then the blessed Buddha rebuked those Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing; it is unbecoming, indecent, unworthy of Sama<em>n</em>as, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, perform official acts in the following ways, &amp;c. This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"22.33","t":"3. ‘If an official act, O Bhikkhus, is performed unlawfully by an incomplete congregation, it is no real act and ought not to be performed. An official act performed unlawfully by a complete congregation is no real act and ought not to be performed (&amp;c. as in § 1, down to:). A seemingly lawful act performed before a complete congregation is no real act and ought not to be performed. In case a single Bhikkhu pronounces expulsion against a single one, — this is no real act and ought not to be performed (&amp;c. down to:). In case a Sa<em>m</em>gha pronounces expulsion against another Sa<em>m</em>gha, — this is no real act and ought not to be performed."},{"ref":"22.34","t":"4. ‘There are, O Bhikkhus, four kinds of official acts (which a Sa<em>m</em>gha can perform); an unlawful act performed by an incomplete congregation, an unlawful act performed by a complete congregation, a lawful act performed by an incomplete congregation, and a lawful act performed by a complete congregation."},{"ref":"22.35","t":"‘If, O Bhikkhus, an act is unlawful and performed by an incomplete congregation — such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness and of the incompleteness (of the congregation). Such an act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me."},{"ref":"22.36","t":"‘If, O Bhikkhus, an act is unlawful and performed by a complete congregation — such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness. Such an act, &amp;c."},{"ref":"22.37","t":"‘If, O Bhikkhus, an act is lawful and performed by an incomplete congregation — such an act, O Bhikkhus, is objectionable and invalid on account of the incompleteness (of the congregation). Such an act, &amp;c."},{"ref":"22.38","t":"‘If, O Bhikkhus, an act is lawful and performed by a complete congregation — such an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to be performed, and such an act is allowed by me."},{"ref":"22.39","t":"‘Therefore, O Bhikkhus, you ought to train yourselves thus: “Lawful acts which are performed by complete congregations — such acts will we perform.”’"},{"ref":"22.40","t":"3. 1. At that time the <em>Kh</em>abbaggiya Bhikkhus performed official acts in the following ways: they performed unlawful acts before an incomplete congregation (&amp;c. as in cha, § 1, down to:) they performed seemingly lawful acts before a complete congregation; they performed acts without a <em>ñ</em>atti and with the proclamation (of the kammavâ<em>k</em>â ) they performed acts without a proclamation (of the kammavâ<em>k</em>â) and with the <em>ñ</em>atti; they performed acts without a <em>ñ</em>atti and without a proclamation (of the kammavâ<em>k</em>â); they performed acts contrary to the Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary to the doctrine of the Teacher; and they performed acts against which (the Bhikkhus present) protested, which were unlawful, objectionable, and invalid."},{"ref":"22.41","t":"Those Bhikkhus who were moderate, were annoyed,"},{"ref":"22.42","t":"&amp;c. These Bhikkhus told this thing to the Blessed One."},{"ref":"22.43","t":"‘Is it true, as they say, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus, &amp;c.?’"},{"ref":"22.44","t":"It is true, Lord, &amp;c.’"},{"ref":"22.45","t":"Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:"},{"ref":"22.46","t":"2. ‘If an official act, O Bhikkhus, is performed unlawfully by an incomplete congregation, it is no real act and ought not to be performed (&amp;c. down to:). If an official act, O Bhikkhus, is performed against which (the Bhikkhus present) protest, which is unlawful, objectionable, and invalid, this is no real act and ought not to be performed."},{"ref":"22.47","t":"3. ‘There are, O Bhikkhus, six kinds of official acts (which a Sa<em>m</em>gha can perform): an unlawful act, an act performed by an incomplete congregation, an act performed by a complete congregation, a seemingly lawful act performed by an incomplete congregation, a seemingly lawful act performed by a complete congregation, a lawful act performed by a complete congregation."},{"ref":"22.48","t":"‘And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a <em>ñ</em>attidutiya act with one <em>ñ</em>atti, and does not proclaim a kammavâ<em>k</em>â, such an act is unlawful. If one performs, O Bhikkhus, a <em>ñ</em>attidutiya act with two <em>ñ</em>atti and does not proclaim a kammavâ<em>k</em>â.... with one kammavâ<em>k</em>â and does not propose a <em>ñ</em>atti.... with two kammavâ<em>k</em>âs and does not propose a <em>ñ</em>atti, such an act is unlawful."},{"ref":"22.49","t":"4. ‘If one performs, O Bhikkhus, a <em>ñ</em>atti<em>k</em>atuttha act with one <em>ñ</em>atti and does not proclaim a kammavâ<em>k</em>â, such an act is unlawful. If one performs, O Bhikkhus, a ñatti<em>k</em>atuttha act with two (.. three,.. four) <em>ñ</em>attis and does not proclaim a kammavâ<em>k</em>â, such an act is unlawful. If one performs, O Bhikkhus, a <em>ñ</em>atti<em>k</em>atuttha act with one kammavâ<em>k</em>â (.... with two,.. three,.. four kammavâ<em>k</em>âs) and does not propose a <em>ñ</em>atti, such an act is unlawful. Such acts, O Bhikkhus, are called unlawful acts."},{"ref":"22.50","t":"5. ‘And which, O Bhikkhus, is an act of an incomplete congregation?"},{"ref":"22.51","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act not all Bhikkhus, as many as are entitled to vote, are present, if the <em>kh</em>anda of those who have to declare their <em>kh</em>anda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation."},{"ref":"22.52","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act as many Bhikkhus as are entitled to vote, are present, but if the <em>kh</em>anda of those who have to declare their <em>kh</em>anda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation."},{"ref":"22.53","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act as many Bhikkhus as are entitled to vote, are present, if the <em>kh</em>anda of those who have to declare their <em>kh</em>anda has been conveyed, but if the Bhikkhus present protest, such an act is performed by an incomplete congregation."},{"ref":"22.54","t":"‘If, O Bhikkhus, at a <em>ñ</em>atti<em>k</em>atuttha act, &amp;c."},{"ref":"22.55","t":"‘Such acts, O Bhikkhus, are called acts performed by incomplete congregations."},{"ref":"22.56","t":"6. ‘And which, O Bhikkhus, is an act of a complete congregation?"},{"ref":"22.57","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act as many Bhikkhus as are entitled to vote, are present, if the <em>kh</em>anda of those who have to declare their <em>kh</em>anda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is performed by a complete congregation."},{"ref":"22.58","t":"If, O Bhikkhus, at a <em>ñ</em>atti<em>k</em>atuttha act (&amp;c. as in last section)."},{"ref":"22.59","t":"Such acts, O Bhikkhus, are called acts performed by complete congregations."},{"ref":"22.60","t":"7. ‘And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete congregation?"},{"ref":"22.61","t":"If, O Bhikkhus, at a <em>ñ</em>attidutiya act the kammavâ<em>k</em>â is proclaimed first and the <em>ñ</em>atti is proposed afterwards, if not all Bhikkhus, as many as are entitled to vote, are present, &amp;c."},{"ref":"22.62","t":"8. ‘And which, O Bhikkhus, is a seemingly lawful act performed by a complete congregation?"},{"ref":"22.63","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act the kammavâ<em>k</em>â is proclaimed first and the <em>ñ</em>atti is proposed afterwards, if as many Bhikkhus as are entitled to vote, are present, &amp;c."},{"ref":"22.64","t":"9. ‘And which, O Bhikkhus, is a lawful act performed by a complete congregation?"},{"ref":"22.65","t":"‘If, O Bhikkhus, at a <em>ñ</em>attidutiya act the <em>ñ</em>atti is proposed first and afterwards the act is performed with one kammavâ<em>k</em>â, if as many Bhikkhus as are entitled to vote, are present, if the <em>kh</em>anda of those who have to declare their <em>kh</em>anda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is lawful and performed by a complete congregation."},{"ref":"22.66","t":"‘If, O Bhikkhus, at a <em>ñ</em>atti<em>k</em>atuttha act the <em>ñ</em>atti is proposed first and afterwards the act is performed with three kammavâ<em>k</em>âs, if as many Bhikkhus as are entitled to vote, &amp;c. such an act is lawful and performed by a complete congregation.’"},{"ref":"22.67","t":"4. 1. ‘There are five kinds of Sa<em>m</em>ghas: the Bhikkhu Sa<em>m</em>gha consisting of four persons, the Bhikkhu Sa<em>m</em>gha consisting of five persons.... of ten persons.... of twenty persons.... of more than twenty persons."},{"ref":"22.68","t":"‘In case, O Bhikkhus, the Bhikkhu Sa<em>m</em>gha consist of four persons, and acts lawfully, and is complete, it is entitled to perform all official acts except three acts, that is, the upasampadâ ordination, pavâra<em>n</em>â, and abbhâna."},{"ref":"22.69","t":"‘In case, O Bhikkhus, the Bhikkhu Sa<em>m</em>gha consist of five persons, and acts lawfully, and is complete, it is entitled to perform all official acts except two acts, that is, the upasampadâ ordination in the central countries and abbhâna."},{"ref":"22.70","t":"‘In case, O Bhikkhus, the Bhikkhu Sa<em>m</em>gha consist of ten persons, and acts lawfully, and is complete, it is entitled to perform all official acts except one, namely, abbhâna."},{"ref":"22.71","t":"‘In case, O Bhikkhus, the Bhikkhu Sa<em>m</em>gha consist of twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts."},{"ref":"22.72","t":"‘In case, O Bhikkhus, the Bhikkhu Sa<em>m</em>gha consist of more than twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts."},{"ref":"22.73","t":"2. ‘An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a Bhikkhunî is the fourth, is no real act, and ought not to be performed. An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a sikkhamânâ is the fourth,.. in which a sâma<em>n</em>era, &amp;c. is the fourth,.. in which a person belonging to another communion is the fourth,.. in which a person staying within a different boundary is the fourth,.. in which a person poised in the air by supernatural power is the fourth,.. in which a person against whom the Sa<em>m</em>gha institutes a proceeding is the fourth — is no real act and ought not to be performed.’"},{"ref":"22.74","t":"* * *"},{"ref":"22.75","t":"End of the regulations about acts performed by four persons."},{"ref":"22.76","t":"5. 1. ‘In case, O Bhikkhus, there be no offence which a Bhikkhu should see (or, acknowledge as committed by himself), and if the Sa<em>m</em>gha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence?” — and he replies: “There is no offence, friends, which I should see, “ and the Sa<em>m</em>gha pronounces expulsion against him for his refusal to see that offence, — this is an unlawful act."},{"ref":"22.77","t":"In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &amp;c."},{"ref":"22.78","t":"‘In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should renounce, &amp;c."},{"ref":"22.79","t":"2. ‘In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and there be no offence which he should atone for, and if the Sa<em>m</em>gha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence? Atone for that offence, “ — and he replies: “There is no offence, friends, which I should see; there is no offence, friends, which I should atone for, “ and the Sa<em>m</em>gha pronounces expulsion against him for his refusal to see that offence, or for his refusal to atone for that offence, — this is an unlawful act."},{"ref":"22.80","t":"3-5."},{"ref":"22.81","t":"6-7. ‘In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Sa<em>m</em>gha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence?” — and he replies: “Yes, friends, I see it, “ and the Sa<em>m</em>gha pronounces expulsion against him for his (pretended) refusal to see that offence, — this is an unlawful act."},{"ref":"22.82","t":"‘In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &amp;c."},{"ref":"22.83","t":"8-9. ‘In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Sa<em>m</em>gha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence?” — and he replies: “There is no offence, friends, which I should see, “ and the Sa<em>m</em>gha pronounces expulsion against him for his refusal to see that offence, — this is a lawful act.’"},{"ref":"22.84","t":"6. 1. And the venerable Upâli went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upâli said to the Blessed One: ‘Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his absence — is this act, Lord, performed lawfully according to Dhamma and Vinaya?’"},{"ref":"22.85","t":"‘It is performed, Upâli, unlawfully against Dhamma and Vinaya.’"},{"ref":"22.86","t":"2. ‘Lord, if a complete congregation performs an act at which (the accused Bhikkhu) ought to be called upon for an answer, without calling upon him for an answer — if it performs an act at which the confession (of the culprit) is required, without his confession — if it grants to a Bhikkhu to whom sativinaya ought to be granted, an amû<em>lh</em>avinaya — if it proceeds against a Bhikkhu to whom amû<em>lh</em>avinaya ought to be granted, with the tassapâpiyyasikâkamma — if it proceeds against a Bhikkhu against whom the tassapâpiyyasikâkamma ought to be instituted, with the ta<em>gg</em>aniyakamma — if it proceeds against a Bhikkhu against whom the ta<em>gg</em>aniyakamma ought to be instituted, with the nissayakamma — if it proceeds against a Bhikkhu against whom the nissayakamma ought to be instituted, with the pabbâ<em>g</em>aniyakamma — if it proceeds against a Bhikkhu against whom the pabbâ<em>g</em>aniyakamma ought to be instituted, with the pa<em>t</em>isâra<em>n</em>iyakamma — if it proceeds against a Bhikkhu against whom the pa<em>t</em>isâra<em>n</em>iyakamma ought to be instituted, with the ukkhepaniyakamma — if it sentences a Bhikkhu against whom the ukkhepaniyakamma ought to be instituted, to parivâsa — if it sentences a Bhikkhu who ought to be sentenced to parivâsa, to mûlâya pa<em>t</em>ikassanâ — if it sentences a Bhikkhu who ought to be sentenced to mûlâya pa<em>t</em>ikassanâ, to mânatta — if it grants to a Bhikkhu who ought to be sentenced to mânatta, the decree of abbhâna — if it confers on a Bhikkhu to whom abbhâna ought to be granted, the upasampadâ ordination, — is this act, Lord, performed lawfully according to Dhamma and Vinaya?’"},{"ref":"22.87","t":"3. ‘It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete congregation, Upâli, performs an act at which the presence (of the accused Bhikkhu) is required, in his absence (&amp;c. down to:) confers on a Bhikkhu to whom abbhâna ought to be granted, the upasampadâ ordination, — in such case, Upâli, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sa<em>m</em>gha trespasses against the law.’"},{"ref":"22.88","t":"4. ‘Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his presence (&amp;c. down to:) confers on a person, on whom the upasampadâ ordination ought to be conferred, the upasampadâ ordination, — is this act, Lord, performed lawfully according to Dhamma and Vinaya?’"},{"ref":"22.89","t":"It is performed, Upâli, lawfully according to Dhamma and Vinaya. If a complete congregation performs an act (&amp;c. down to:) the upasampadâ ordination, — in such case, Upâli, this act is performed lawfully according to Dhamma and Vinaya, and in such case this Sa<em>m</em>gha does not trespass against the law.’"},{"ref":"22.90","t":"5. ‘Lord, if a complete congregation grants to a Bhikkhu to whom sativinaya ought to be granted, an amû<em>lh</em>avinaya, and to a Bhikkhu to whom amû<em>lh</em>avinaya ought to be granted, a sativinaya (&amp;c. down to:) confers on a Bhikkhu to whom abbhâna. ought to be granted, the upasampadâ ordination, and grants to a person on whom the upasampadâ ordination ought to be conferred, the decree of abbhâna, — is this act, Lord, performed lawfully according to Dhamma and Vinaya?’"},{"ref":"22.91","t":"6. ‘It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete congregation grants to a Bhikkhu, &amp;c. — in such case, Upâli, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sa<em>m</em>gha trespasses against the law.’"},{"ref":"22.92","t":"7. ‘Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom sativinaya ought to be granted, and amû<em>lh</em>avinaya to a Bhikkhu to whom amû<em>lh</em>avinaya ought to be granted (&amp;c. down to:) grants abbhâna to a Bhikkhu to whom abbhâna ought to be granted, and confers the upasampadâ ordination on a person on whom the upasampadâ ordination ought to be conferred, — is this act, Lord, performed lawfully according to Dhamma and Vinaya?’"},{"ref":"22.93","t":"8. ‘It is performed, Upâli, lawfully according to Dhamma and Vinaya (&amp;c. down to:) and in such case this Sa<em>m</em>gha does not trespass against the law.’"},{"ref":"22.94","t":"9. And the Blessed One thus addressed the Bhikkhus: ‘If a complete congregation, O Bhikkhus, grants to a Bhikkhu to whom sativinaya ought to be granted, an amû<em>lh</em>avinaya, in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sa<em>m</em>gha trespasses against the law. If a complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom sativinaya ought to be granted, the tassapâpiyyasikâkamma (&amp;c. down to:) grants to a person on whom the upasampadâ ordination ought to be conferred, the decree of abbhâna, — in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sa<em>m</em>gha trespasses against the law.’"},{"ref":"22.95","t":"* * *"},{"ref":"22.96","t":"End of the second Bhâ<em>n</em>avâra, which contains the questions of Upâli."},{"ref":"22.97","t":"7. 1. ‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Sa<em>m</em>gha, And the other Bhikkhus say among each other: “This Bhikkhu, friends, is indeed litigious, contentious, &amp;c.; well, let us proceed against him with the ta<em>gg</em>aniyakamma.” And they proceed against him with the ta<em>gg</em>aniyakamma unlawfully with an incomplete congregation, and he then goes from that district to another district. There the Bhikkhus say among each other: “Against this Bhikkhu, friends, the Sa<em>m</em>gha has proceeded with the ta<em>gg</em>aniyakamma unlawfully with an incomplete congregation; well, let us proceed against him with the ta<em>gg</em>aniyakamma.” And they proceed against him with the ta<em>gg</em>aniyakamma unlawfully with a complete congregation, and he then goes from that district again to another district. And there the Bhikkhus again say among each other (&amp;c. down to:) and they proceed against him with the ta<em>gg</em>aniyakamma lawfully with an incomplete congregation.... seemingly lawfully with an congregation.... seemingly lawfully with a complete congregation."},{"ref":"22.98","t":"2-5. ‘In case, O Bhikkhus, a Bhikkhu be litigious, &amp;c."},{"ref":"22.99","t":"6. ‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender, unable to discern what is an offence, and lives in lay society, unduly associating himself with lay people. And the other Bhikkhus say among each other: “This Bhikkhu, friends, is indeed ignorant, unlearned, &amp;c.; well, let us proceed against him with the nissayakamma, “ and they proceed against him with the nissayakamma unlawfully with an incomplete congregation, &amp;c."},{"ref":"22.100","t":"7. ‘In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and devoted to evil. And the other Bhikkhus say among each other: “This Bhikkhu, friends, leads a life hurtful to the laity, and devoted to evil; well, let us proceed against him with the pabbâ<em>g</em>aniyakamma, “ &amp;c."},{"ref":"22.101","t":"8. ‘In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other Bhikkhus say among each other: “This Bhikkhu, friends, abuses and reviles lay people; well, let us proceed against him with the pa<em>t</em>isâra<em>n</em>iyakamma, “ &amp;c.2"},{"ref":"22.102","t":"9-11. ‘In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to see that offence (committed by himself). And the other Bhikkhus say among each other: “This Bhikkhu, friends, has committed an offence and refuses to see that offence; well, let us pronounce expulsion against him for his refusal to see that offence, “ &amp;c."},{"ref":"22.103","t":"12-13. ‘In case, O Bhikkhus, a Bhikkhu, against whom the Sa<em>m</em>gha has proceeded with the ta<em>gg</em>aniyakamma, behaves himself properly, lives modestly, aspires to get clear of his penance, and asks for the revocation of the ta<em>gg</em>aniyakamma sentence. And the other Bhikkhus say among each other: “This Bhikkhu, friends, against whom the Sa<em>m</em>gha has proceeded with the ta<em>gg</em>aniyakamma, in truth behaves himself properly; he lives modestly, &amp;c.; well, let us revoke the ta<em>gg</em>aniyakamma sentence pronounced against him.” And they revoke the ta<em>gg</em>aniyakamma sentence pronounced against him unlawfully with an incomplete congregation. And he then goes from that district to another district. There the Bhikkhus say among each other: “The ta<em>gg</em>aniyakamma sentence, friends, pronounced against this Bhikkhu has been revoked by the Sa<em>m</em>gha unlawfully with an incomplete congregation, “ &amp;c."},{"ref":"22.104","t":"14. ‘In case, O Bhikkhus, a Bhikkhu against whom the Sa<em>m</em>gha has proceeded with the nissayakamma.... with the pabbâ<em>g</em>aniyakamma.... with the pa<em>t</em>isâra<em>n</em>iyakamma.... against whom the Sa<em>m</em>gha has pronounced expulsion for his refusal to see an offence.... for his refusal to atone for an offence.... for his refusal to renounce a false doctrine, behaves himself properly, &amp;c."},{"ref":"22.105","t":"15. ‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Sa<em>m</em>gha. And the other Bhikkhus say among each other: “This Bhikkhu, friends, is indeed litigious, contentious, &amp;c.; well, let us proceed against him with the ta<em>gg</em>aniyakamma.” And they proceed against him with the ta<em>gg</em>aniyakamma, unlawfully with an incomplete congregation. Now among the Sa<em>m</em>gha residing in that district a contention is raised whether this is an act performed unlawfully with an incomplete congregation, or an act performed unlawfully with a complete congregation, or an act performed lawfully with an incomplete congregation, or an act performed seemingly law-fully with an incomplete congregation, or an act performed seemingly lawfully with a complete congregation, or an act not performed, badly performed, to be performed again. In this case, O Bhikkhus, the Bhikkhus who say: “It is an act performed unlawfully with an incomplete congregation” — and the Bhikkhus who say: “It is an act not performed, badly performed, to be performed again” — these Bhikkhus are right herein."},{"ref":"22.106","t":"16. ‘In case, O Bhikkhus, a Bhikkhu be litigious (&amp;c. as in § 15, down to:) and they proceed against him with the ta<em>gg</em>aniyakamma unlawfully with a complete congregation.... lawfully with an incomplete congregation.... seemingly lawfully with an incomplete congregation.... seemingly lawfully with a complete congregation. Now among the Sa<em>m</em>gha residing in that district (&amp;c. as in § 15)."},{"ref":"22.107","t":"17-20. ‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, ‘ &amp;c."},{"ref":"22.108","t":"* * *"},{"ref":"22.109","t":"End of the ninth Khandhaka, which treats of the events in <em>K</em>ampâ."},{"sp":"HDR","t":"TENTH KHANDHAKA."},{"ref":"23.1","t":"(SCHISMS AMONG THE SA<em>M</em>GHA.)"},{"ref":"23.2","t":"1. 1. At that time the blessed Buddha dwelt at Kosambî in the Ghositârâma."},{"ref":"23.3","t":"At that time a certain Bhikkhu had committed an offence which he considered as an offence, while the other Bhikkhus considered that offence as no offence. Afterwards he began to consider that offence as no offence, and the other Bhikkhus began to consider that offence as an offence."},{"ref":"23.4","t":"Now those Bhikkhus said to that Bhikkhu: ‘You have committed an offence, friend; do you see that offence?’"},{"ref":"23.5","t":"(He replied): ‘There is no offence, friends, which I should see.’"},{"ref":"23.6","t":"Then those Bhikkhus, bringing about unanimity (of the fraternity for their sentence) pronounced expulsion against that Bhikkhu for his refusal to see that offence."},{"ref":"23.7","t":"2. Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma, the Vinaya, the Mâtikâ; he was wise, learned, intelligent, modest, conscientious, anxious for training."},{"ref":"23.8","t":"And that Bhikkhu went to his companions and friends among the Bhikkhus, and said to them: ‘This is no offence, friends; this is not an offence."},{"ref":"23.9","t":"I am offenceless; I am not guilty of an offence; I am unexpelled and, have not been expelled; the sentence by which I have been expelled is unlawful, objectionable, and invalid. May the venerable ones be my partisans according to Dhamma and Vinaya.’"},{"ref":"23.10","t":"Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side."},{"ref":"23.11","t":"And he sent also a messenger to his companions and friends among the Bhikkhus of the whole country (with the following message): ‘This is no offence, friends; this is not an offence (&amp;c. down to:). May the venerable ones be my partisans according to Dhamma and Vinaya.’"},{"ref":"23.12","t":"Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the whole country on his side."},{"ref":"23.13","t":"3. Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the place where those who had expelled him, were. Having approached them, they said to the Bhikkhus who had expelled him: This is no offence, friends; this is not an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The sentence by which he has been expelled is unlawful, objectionable, and invalid.’"},{"ref":"23.14","t":"When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to the partisans of the expelled one: ‘This is an offence, friends; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he has been expelled is lawful, unobjectionable, and valid. Do not stand, O venerable ones, on the side of this expelled Bhikkhu; do not follow him.’"},{"ref":"23.15","t":"But the partisans of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him."},{"ref":"23.16","t":"4. And a certain Bhikkhu went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: ‘A certain Bhikkhu, Lord, had committed an offence which he considered as an offence (&amp;c. as in §§ 1-3, down to:). But the partisans, Lord, of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.’"},{"ref":"23.17","t":"5. Then the Blessed One (exclaimed): ‘The Bhikkhu Sa<em>m</em>gha is divided! The Bhikkhu Sa<em>m</em>gha is divided!’ — and he rose from his seat and went to the place where the Bhikkhus were who had pronounced that sentence of expulsion. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: ‘Do not think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu whatever be the facts of the case, saying, “It occurs to us to do so; it occurs to us to do so.”"},{"ref":"23.18","t":"6. ‘In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence — if, O Bhikkhus, those Bhikkhus know with regard to that Bhikkhu: “This venerable brother is erudite; he has studied the Âgamas; he knows the Dhamma, the Vinaya, the Mâtikâ; he is wise, learned, intelligent, modest, conscientious, anxious for training. Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter will cause among the Sa<em>m</em>gha altercations, contentions, discord, quarrels, divisions among the Sa<em>m</em>gha, disunion among the Sa<em>m</em>gha, separations among the Sa<em>m</em>gha, schisms among the Sa<em>m</em>gha, “ — in that case, O Bhikkhus, let those Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against that Bhikkhu for his refusal to see his offence."},{"ref":"23.19","t":"7. ‘In case, O Bhikkhus, a Bhikkhu has committed (&amp;c. as above, down to:). “Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Pavâra<em>n</em>â with that Bhikkhu, but hold Pavâra<em>n</em>â without that Bhikkhu, and not perform official acts with that Bhikkhu, but perform official acts without that Bhikkhu, and not sit down on our seats with that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without that Bhikkhu, and not sit down in the dining-hall with that Bhikkhu, but sit down in the dining-hall without that Bhikkhu, and not dwell under one roof with that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform with that Bhikkhu, according to seniority, the duties of respectfully saluting each other, rising from our seats, raising the joined hands before each other, and all proper duties, but perform without that Bhikkhu, according to seniority, the duties, &amp;c. — this matter will cause among the Sa<em>m</em>gha (&amp;c. as in § 6, down to the end).’"},{"ref":"23.20","t":"8. And the Blessed One, having spoken thus to the Bhikkhus who had pronounced that sentence of expulsion, rose from his seat, and went to the place where the partisans of the expelled Bhikkhu were. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the partisans of the expelled Bhikkhu: ‘Do not think, O Bhikkhus, if you have committed an offence, that you need not atone for that offence, (saying to yourselves): “We are without offence.” In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence — if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus: “These venerable brethren are erudite (&amp;c. down to:) anxious for training. It is impossible that they should, on my account, or on account of anybody else, abandon themselves to walking in longing, in malice, in delusion, in fear. Should these Bhikkhus pronounce expulsion against me for my refusal to see that offence, and should they not hold Uposatha with me, but hold Uposatha without me, and should they not hold Pavâra<em>n</em>â with me, but hold Pavâra<em>n</em>â without me (&amp;c. as in § 7), this matter will cause, &amp;c. schisms among the Sa<em>m</em>gha, “ — in that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions, acknowledge that offence on the authority of his brethren.’ And the Blessed One, having spoken thus to the partisans of the expelled Bhikkhu, rose from his seat and went away."},{"ref":"23.21","t":"9. At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held Uposatha and performed official acts at that same place, within the boundary. On the other hand the Bhikkhus who had pronounced expulsion against him, went outside the boundary and there held Uposatha, and performed official acts."},{"ref":"23.22","t":"Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: ‘Lord, those Bhikkhus who are partisans of that expelled Bhikkhu, hold Uposatha, and perform official acts, at that same place, within the boundary. On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.’"},{"ref":"23.23","t":"(Buddha replied): ‘If those Bhikkhus, O Bhikkhu, who are partisans of that expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary, according to the rules laid down by me about <em>ñ</em>atti and anussâvanâ, these official acts which they perform will be lawful, unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary (&amp;c. down to:) and valid."},{"ref":"23.24","t":"10. ‘And why is this so? These Bhikkhus belong to another communion than that to which you belong, and you belong to another communion than that to which they belong."},{"ref":"23.25","t":"‘There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the same boundary) is considered as belonging to another communion: — either he himself makes himself belong to another communion, or the Sa<em>m</em>gha in a complete congregation pronounces expulsion against him for his refusal to see (an offence committed by himself), or to atone (for such an offence), or to renounce (a false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is considered as belonging to another communion."},{"ref":"23.26","t":"‘There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the categories mentioned) reacquires the belonging to the same communion (with his brethren within the same boundary); either he himself makes himself belong (again) to that same communion, or the Sa<em>m</em>gha, having expelled him for his refusal to see (an offence), or to atone (for an offence), or to renounce (a false doctrine), restores him in a complete congregation. These, O Bhikkhu, are the two cases in which a Bhikkhu reacquires the belonging to the same communion."},{"ref":"23.27","t":"2. 1. At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, in the dining-hall and amidst the houses, behaved improperly towards each other in gesture and word, and came to blows."},{"ref":"23.28","t":"The people were annoyed, murmured, and became angry (saying), ‘How can these Sakyaputtiya Sama<em>n</em>as, when altercations, contentions, and quarrels have arisen among them, &amp;c. and come to blows?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the Bhikkhus, when altercations, &amp;c.?’"},{"ref":"23.29","t":"These Bhikkhus told the thing to the Blessed One."},{"ref":"23.30","t":"‘Is it true, O Bhikkhus, &amp;c.?’"},{"ref":"23.31","t":"‘It is true, Lord.’"},{"ref":"23.32","t":"Having rebuked them, and delivered a religious discourse, he thus addressed the Bhikkhus: ‘When divisions have arisen among the Sa<em>m</em>gha, O Bhikkhus, and when unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought to sit down on your seats (separately, saying to yourselves): “At least we will not behave improperly towards each other in gesture or word, and will not come to blows.” When divisions have arisen among the Sa<em>m</em>gha, O Bhikkhus, and when lawful conduct’ and friendliness prevail among the Bhikkhus, then you may sit down (together), one by one from each side.’"},{"ref":"23.33","t":"At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, wounded each other with sharp words in the assemblies, and were unable to settle that question."},{"ref":"23.34","t":"Then a certain Bhikkhu went to the place where the Blessed One was; having approached him and respectfully saluted him, he stationed himself near him. Standing near him, that Bhikkhu said to the Blessed One: ‘Lord, the Bhikkhus among whom altercations, contentions, and quarrels have arisen, wound each other with sharp words in the assemblies, and are unable to settle that question. Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards them.’"},{"ref":"23.35","t":"And the Blessed One expressed his consent by remaining silent."},{"ref":"23.36","t":"Then the Blessed One went to the place where those Bhikkhus were; having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One thus addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrel!’"},{"ref":"23.37","t":"When he had spoken thus, a certain Bhikkhu, an adherer of the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’"},{"ref":"23.38","t":"And for the second time the Blessed One thus addressed those Bhikkhus: ‘Enough, O Bhikkhus, &amp;c.’ And for the second time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, &amp;c.’ Then the Blessed One spoke thus to those Bhikkhus:"},{"ref":"23.39","t":"3. ‘In former times, O Bhikkhus, there lived at Benares a king of Kâsi, Brahmadatta by name, wealthy, rich in treasures, rich in revenues, rich in troops and vehicles, the lord over a great realm, with full treasuries and storehouses. And there was also a king of Kosala, Dîghîti by name, not wealthy, poor in treasures, poor in revenues, poor in troops and vehicles, the lord over a small realm, with empty treasuries and storehouses."},{"ref":"23.40","t":"‘And king Brahmadatta, O Bhikkhus, of Kâsi, having set the four hosts of his army in array, went out to war with king Dîghîti of Kosala."},{"ref":"23.41","t":"‘And king Dîghîti of Kosala heard, O Bhikkhus: “King Brahmadatta of Kâsi, having set the four hosts of his army in array, has gone out to war with me.” Then king Dîghîti of Kosala thought, O Bhikkhus: “King Brahmadatta of Kâsi is wealthy, rich in treasures, &amp;c.; and I am not wealthy, poor in treasures, &amp;c. I am not able to stand against even one attack of king Brahmadatta of Kâsi. What if I were to flee from the town beforehand.”"},{"ref":"23.42","t":"‘And king Dîghîti of Kosala, O Bhikkhus, took his queen-consort with him and fled from the town beforehand."},{"ref":"23.43","t":"Then king Brahmadatta of Kâsi, O Bhikkhus, conquered the troops and vehicles, the realm, the treasuries and storehouses of king Dîghîti of Kosala, and took possession of them."},{"ref":"23.44","t":"And king Dîghîti of Kosala, O Bhikkhus, together with his consort, went forth to Benares. Wandering from place to place he came to Benares, and there at Benares, O Bhikkhus, king Dîghîti of Kosala dwelt, together with his consort, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic."},{"ref":"23.45","t":"4. ‘And ere long, O Bhikkhus, the queen-consort of king Dîghîti of Kosala became pregnant. And there came upon her the longing of pregnant women; and she desired, at sunrise, to see an army, with its four hosts set in array, clad in armour, standing on auspicious ground, and to drink the water in which the swords were washed."},{"ref":"23.46","t":"‘And the queen-consort, O Bhikkhus, of king Dîghîti of Kosala said to king Dîghîti of Kosala: “I am pregnant, Lord, and the longing of pregnancy has come upon me; and I desire, at sunrise, &amp;c.”"},{"ref":"23.47","t":"‘(The king replied): “Whence shall come, O queen, to people in distress like us, an army with four hosts set in array, clad in armour, standing on auspicious ground, and the water in which the swords are washed?”"},{"ref":"23.48","t":"‘(The queen said): “If I do not obtain it, Lord, I shall die.”"},{"ref":"23.49","t":"5. ‘Now at that time, O Bhikkhus, the Brâhma<em>n</em>a who was domestic chaplain to king Brahmadatta of Kâsi, was a friend of king Dîghîti of Kosala. And king Dîghîti of Kosala, O Bhikkhus, went to the place where that Brâhma<em>n</em>a, the domestic chaplain to king Brahmadatta of Kâsi, was; having approached him he said to that Brâhma<em>n</em>a, the domestic chaplain to king Brahmadatta of Kâsi: “Your lady-friend, my beloved, is pregnant, and the longing of pregnant women has come upon her; and she desires (&amp;c. as above).”"},{"ref":"23.50","t":"‘(The Brâhma<em>n</em>a replied): “Well, O king, let us see the queen also.”"},{"ref":"23.51","t":"‘Then, O Bhikkhus, the queen-consort of king Dîghîti of Kosala went to the place where that Brâhma<em>n</em>a, the domestic chaplain to king Brahmadatta of Kâsi, was. And, O Bhikkhus, that Brâhma<em>n</em>a, the domestic chaplain to king Brahmadatta of Kâsi, saw the queen-consort of king Dîghîti of Kosala coming from afar. On seeing her he rose from his seat, adjusted his upper robe so as to cover one shoulder, raised his joined hands to the queen-consort of king Dîghîti of Kosala, and three times uttered this exclamation: “Verily a Kosala king dwells in thy womb! Verily a Kosala king dwells in thy womb!” (And further he said): “Do not despond, O queen, you will obtain the sight at sunrise of an army with its four hosts set in array, clad in armour, standing on auspicious ground, and you will obtain the drinking of the water in which the swords are washed.”"},{"ref":"23.52","t":"6. And, O Bhikkhus, that Brâhma<em>n</em>a, the domestic chaplain to king Brahmadatta of Kâsi, went to the place where king Brahmadatta of Kâsi was. Having approached him, he said to king Brahmadatta of Kâsi: “Lord, the signs that appear are such, that to-morrow at sunrise an army with four hosts, set in array, clad in armour, must station itself on auspicious ground, and the swords must be washed.”"},{"ref":"23.53","t":"Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: “Do, my friends, what the Brâhma<em>n</em>a, my domestic chaplain, tells you.”"},{"ref":"23.54","t":"‘Thus, O Bhikkhus, the queen-consort of king Dîghîti of Kosala obtained the sight at sunrise, &amp;c. and the drinking of the water in which the swords were washed."},{"ref":"23.55","t":"‘And, O Bhikkhus, the queen-consort of king Dîghîti of Kosala, when the child in her womb had reached maturity, gave birth to a boy. They called him Dîghâvu (“Longeval”). And ere long, O Bhikkhus, young Dîghâvu came to the years of discretion."},{"ref":"23.56","t":"7. ‘And king Dîghîti of Kosala, O Bhikkhus, thought: “This king Brahmadatta of Kâsi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. Should he find us out here, he will have us all three killed. What if I were to cause young Dîghâvu to dwell outside the town.”"},{"ref":"23.57","t":"Then king Dîghîti of Kosala, O Bhikkhus, caused young Dîghâvu to dwell outside the town. And young Dîghâvu, O Bhikkhus, dwelling outside the town, ere long learnt all arts.’"},{"ref":"23.58","t":"8. ‘At that time, O Bhikkhus, the barber of king Dig-hid of Kosala dwelt at the court of king Brahmadatta of Kâsi. Now, O Bhikkhus, this barber of king Dîghîti of Kosala saw king Dîghîti of Kosala dwelling, together with his consort, at Benares, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic. When he had seen him, he went to the place where king Brahmadatta of Kâsi was, and having approached him, he said to king Brahmadatta of Kâsi: “King Dîghîti of Kosala, Your Majesty, dwells, together with his consort, at Benares, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic.”"},{"ref":"23.59","t":"9. Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: “Well, my friends, bring king Dîghîti of Kosala and his consort before me.”"},{"ref":"23.60","t":"And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying),"},{"ref":"23.61","t":"“Yes, Your Majesty, “ and brought king Dîghîti of Kosala and his consort before him."},{"ref":"23.62","t":"‘Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: “Well, my friends, bind king Dîghîti of Kosala and his consort firmly with strong ropes, tie their arms to their backs, have them close shaven, lead them around with loud beatings of drums from road to road and from cross-way to cross-way, then lead them out of the town by the southern gate, hew them in four pieces to the south of the town, and throw the pieces away to the four quarters.”"},{"ref":"23.63","t":"‘And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ bound king Dîghîti of Kosala and his consort firmly with strong ropes, tied their arms to their backs, had them close shaven, and led them around with loud beatings of drums from road to road and from cross-way to cross-way."},{"ref":"23.64","t":"10. ‘Now, O Bhikkhus, young Dîghâvu thought “For a long time I have not seen my father and mother. What if I were to go and see my father and mother.” And young Dîghâvu, O Bhikkhus, entered Benares, and saw his father and mother, bound firmly with strong ropes, their arms tied to their backs, close shaven, and being led around with loud beating of drums from “road to road and from cross-way to cross-way. When he saw that, he went up to his father and mother."},{"ref":"23.65","t":"‘And king Dîghîti of Kosala, O Bhikkhus, saw young Dîghâvu coming from afar; seeing young Dîghâvu he said to him: “Do not look long, my dear Dîghâvu, and do not look short. For not by hatred, my dear Dîghâvu, is hatred appeased; by not-hatred, my dear Dîghâvu, hatred is appeased.”"},{"ref":"23.66","t":"11. ‘When he had spoken thus, O Bhikkhus, the people said to king Dîghîti of Kosala: “This king Dîghîti of Kosala is mad and raves. What has this Dîghâvu to do with him? Who is he to whom he says: Do not look long, &amp;c.?’” (Dîghîti replied): “I am not mad, my friends, nor do I rave. ‘He who is clever will understand it.”"},{"ref":"23.67","t":"‘And for the second time, &amp;c. And for the third time, O Bhikkhus, king Dîghîti of Kosala said to young Dîghâvu, &amp;c. And for the third time said the people (&amp;c. down to:) “He who is clever will understand it.”"},{"ref":"23.68","t":"‘Then those people, O Bhikkhus, having led king Dîghîti of Kosala and his consort around from road to road and from cross-way to cross-way, led them out of the town by the southern gate, hewed them in four pieces to the south of the town, threw the pieces away to the four quarters, stationed there a troop of soldiers, and went away."},{"ref":"23.69","t":"12. ‘Then young Dîghâvu, O Bhikkhus, went to Benares, got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces (of the two bodies), made a funeral pile, put his father’s and his mother’s bodies on that pile, set it on fire, and raising his clasped hands he three times circumambulated the funeral pile."},{"ref":"23.70","t":"‘Now at that time, O Bhikkhus, king Brahmadatta of Kâsi had gone up on to the terrace of his splendid palace. And king Brahmadatta of Kâsi, O Bhikkhus, saw young Dîghâvu, who, raising his clasped ‘hands, three times circumambulated the funeral pile. When he saw that, he thought: “Doubtless this man is a relation or kinsman of king Dîghîti of Kosala. Alas for my misfortune, that nobody will tell me (what this means)!”"},{"ref":"23.71","t":"13. ‘And young Dîghâvu, O Bhikkhus, went to the forest. There he cried and wept to his heart’s content. Then he wiped his tears, entered the town of Benares, went to the elephant stables near the royal palace, and said to the elephant trainer: “I wish to learn your art, master.”"},{"ref":"23.72","t":"‘“Well, my good young man, learn it.”"},{"ref":"23.73","t":"‘And young Dîghâvu, O Bhikkhus, arose in the night, at dawn’s time, and sung in the elephant stables in a beautiful voice, and played upon the lute. And king Brahmadatta of Kâsi, O Bhikkhus, having risen in the night, at dawn, heard that singing in a beautiful voice and that playing upon the lute in the elephant stables. On hearing that he asked his attendants: “Who is it, my friends, who has risen in the night, at dawn’s time, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute?”"},{"ref":"23.74","t":"14. ‘(The attendants replied): “A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung it the elephant stables in so beautiful a voice, and has played upon the lute.”"},{"ref":"23.75","t":"‘(The king said): “Well, my friends, bring that young man to me.”"},{"ref":"23.76","t":"‘Those people accepted, O Bhikkhus, that order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ and brought young Dîghâvu to him."},{"ref":"23.77","t":"‘“Is it you, my good young man, who has risen in the night, &amp;c.?”"},{"ref":"23.78","t":"“Yes, Your Majesty.”"},{"ref":"23.79","t":"‘“Well, my good young man, sing and play upon the lute (also before me).”"},{"ref":"23.80","t":"‘Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ and in order to win (the king’s) favour he sung in a beautiful voice and played upon the lute."},{"ref":"23.81","t":"‘And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: “Be my attendant, my good young man.”"},{"ref":"23.82","t":"‘Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty.” And young Dîghâvu, O Bhikkhus, became (a servant) of king Brahmadatta of Kâsi, rising before him, lying down after him, willingly obeying all his commands, agreeable in his conduct, pleasing in his words. And ere long, O Bhikkhus, king Brahmadatta of Kâsi gave to young Dîghâvu an intimate position of trust."},{"ref":"23.83","t":"15. ‘And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: “Well, my young friend, put the horses to the chariot; we will go a-hunting.” And young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ put the horses to the chariot, and said to king Brahmadatta of Kâsi: “The horses have been put to your chariot, Your Majesty; you may do now as you think fit.”"},{"ref":"23.84","t":"‘And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young Dîghâvu drove the chariot: and he drove the chariot in such a way that the hosts (of the royal retinue) went one way, and the chariot went another way."},{"ref":"23.85","t":"And after a long drive, O Bhikkhus, king Brahmadatta of Kâsi said to young Dîghâvu: “Well, my young friend, stop now the chariot. I am tired; I would lie down.”"},{"ref":"23.86","t":"Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ stopped the chariot, and sat down on the ground cross-legged. And king Brahmadatta of Kâsi, O Bhikkhus, lay down, laying his head in the lap of young Dîghâvu; and as he was tired, he fell asleep in a moment."},{"ref":"23.87","t":"16. ‘And young Dîghâvu thought, O Bhikkhus: “This king Brahmadatta of Kâsi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And he has killed my father and mother. Now the time has come to me to satisfy my hatred, “ — (thinking thus) he unsheathed his sword. Then, O Bhikkhus, young Dîghâvu thought: “My father said to me in the hour of his death: ‘Do not look long, my dear Dîghâvu, and do not look short. For not by hatred, my dear Dîghâvu, is hatred appeased; by not-hatred, my dear Dîghâvu, hatred is appeased.’ It would not become me to transgress my father’s word, “ — (thinking thus) he put up his sword."},{"ref":"23.88","t":"And for the second time.... and for the third time young Dîghâvu thought, O Bhikkhus: “This king Brahmadatta of Kâsi has done much harm to us” (&amp;c. down to:) — (thinking thus) he put up his sword."},{"ref":"23.89","t":"At that moment, O Bhikkhus, king Brahmadatta of Kâsi, frightened, terrified, full of anguish, and alarmed, suddenly arose."},{"ref":"23.90","t":"‘And young Dîghâvu, O Bhikkhus, said to king Brahmadatta of Kâsi: “Why do you arise so suddenly, O king, frightened, terrified, full of anguish and alarmed?”"},{"ref":"23.91","t":"‘(The king replied): “I dreamt, my young friend, that young Dîghâvu, the son of king Dîghîti of Kosala, came upon me with his sword; therefore have I arisen so suddenly, frightened, terrified, full of anguish, and alarmed.”"},{"ref":"23.92","t":"17. ‘Then, O Bhikkhus, young Dîghâvu, stroking with his left hand the head of king Brahmadatta of Kâsi, and with his right hand unsheathing his sword, said to king Brahmadatta of Kâsi: “I am that young Dîghâvu, O king, the son of king Dîghîti of Kosala. You have done much harm to us. By you we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And you have killed my father and mother. Now the time has come to me to satisfy my hatred.”"},{"ref":"23.93","t":"‘Then, O Bhikkhus, king Brahmadatta of Kâsi fell down before young Dîghâvu, inclining his head to his feet, and said to young Dîghâvu: “Grant me my life, my dear Dîghâvu! Grant me my life, my dear Dîghâvu!”"},{"ref":"23.94","t":"“How can I grant you your life, O king? It is you, O king, who should grant me my life!”"},{"ref":"23.95","t":"‘“Well, my dear Dîghâvu, then grant me my life, and I will grant you your life.”"},{"ref":"23.96","t":"Thus, O Bhikkhus, king Brahmadatta of Kâsi and young Dîghâvu granted each other their lives and took each other’s hands and swore an oath not to do any harm to each other."},{"ref":"23.97","t":"‘And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: “Well, my dear Dîghâvu, put now the horses to the chariot; we will go.”"},{"ref":"23.98","t":"‘And young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by saying), “Yes, Your Majesty, “ put the horses to the chariot, and said to king Brahmadatta of Kâsi: “The horses have been put to your chariot, Your Majesty; you may do now as you think fit.”"},{"ref":"23.99","t":"‘And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young Dîghâvu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue)."},{"ref":"23.100","t":"18. ‘And king Brahmadatta of Kâsi, O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: “If you should see, my good Sirs, young Dîghâvu, the son of king Dîghîti of Kosala, what would you do to him?”"},{"ref":"23.101","t":"‘Some (of the ministers) replied: “We would cut off his hands, Your Majesty;” (others said): “We would cut off his feet”— “We would cut off his hands and feet”— “We would cut off his ears”— “We would cut off his nose”— “We would cut off his ears and his nose”— “We would cut off his head.”"},{"ref":"23.102","t":"‘“This is young Dîghâvu, Sirs, the son of king Dîghîti of Kosala. It is not permitted to do any-thing to him; he has granted me my life, and I have granted him his life.”"},{"ref":"23.103","t":"19. ‘And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: “Why did your father say to you in the hour of his death: ‘Do not look long, &amp;c.’ — what did your father mean by that?”"},{"ref":"23.104","t":"‘What my father said, O king, in the hour of his death: ‘Not long’ — (means): ‘Let not your hatred last long;’ this did my father mean when he said in the hour of his death: ‘Not long.’ And what my father said, O king, in the hour of his death: ‘Not short’ — (means): ‘Do not be hasty to fall out with your friends;’ this did my father mean when he said in the hour of his death: ‘Not short.’ And what my father said, O king, in the hour of his death: ‘For not by hatred, my dear Dîghâvu, is hatred appeased; by not-hatred, my dear Dîghâvu, is hatred appeased’ — (means this): ‘You have killed my father and mother, O king. If I should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.’ This did my father mean when he said in the hour of his death: ‘For not by hatred, &amp;c.’”"},{"ref":"23.105","t":"20. ‘Then king Brahmadatta of Kâsi, O Bhikkhus, thought: “O wonderful! O marvellous! How clever is this young Dîghâvu, that he understands in its full extent the meaning of what his father spoke so concisely, “ — and he gave him back his father’s troops and vehicles, his realm, his treasuries and storehouses, and he gave him his daughter,"},{"ref":"23.106","t":"‘Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so well-taught a doctrine and a discipline, are seen to be forbearing and mild.’"},{"ref":"23.107","t":"And for the third time the Blessed One thus addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels!’"},{"ref":"23.108","t":"And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And the Blessed One thought: ‘Truly these fools are infatuate; it is no easy task to administer instruction to them, ‘ — and he rose from his seat and went away."},{"ref":"23.109","t":"* * *"},{"ref":"23.110","t":"End of the first Bhâ<em>n</em>avâra, which contains the story of Dîghâvu."},{"ref":"23.111","t":"3. And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his <em>k</em>îvara, and entered the town of Kosambî for alms. Having collected alms in Kosambî, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his <em>k</em>îvara, and standing in the midst of the assembly he pronounced the following stanzas:"},{"ref":"23.112","t":"‘Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Sa<em>m</em>gha, nor do they ever value another person higher (than themselves)."},{"ref":"23.113","t":"‘Bewildered are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see."},{"ref":"23.114","t":"‘“He has reviled me, he has beaten me, he has oppressed me, he has robbed me, “ — in those who nurse such thoughts, hatred will never be appeased."},{"ref":"23.115","t":"‘“He has reviled me, he has beaten me, he has oppressed me, he has robbed me, “ — in those who do not nurse such thoughts, hatred is appeased."},{"ref":"23.116","t":"‘For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law."},{"ref":"23.117","t":"‘The others do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased."},{"ref":"23.118","t":"‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms, — even these may find conciliation. How should you not find it?"},{"ref":"23.119","t":"‘If a man find a wise friend, a companion who lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful."},{"ref":"23.120","t":"‘If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind, like an elephant in the elephant forest."},{"ref":"23.121","t":"‘It is better to walk alone; with a fool there is no companionship. Let a man walk alone; let him do no evil, free from cares, like an elephant in the elephant forest.’"},{"ref":"23.122","t":"4. 1. And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Bâlakalo<em>n</em>akâra-gâma (or, to Bâlaka, the salt-maker’s village)."},{"ref":"23.123","t":"At that time the venerable Bhagu dwelt at Bâlakalo<em>n</em>akâra-gâma. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and when he was seated, the Blessed One washed his feet. And also the venerable Bhagu, having respect-fully saluted the Blessed One, sat down near him. When he was sitting near him, the Blessed One said to the venerable Bhagu: ‘Is it all well with you, O Bhikkhu? Do you find your living? Do you get food without too much trouble?’"},{"ref":"23.124","t":"‘It is all well with me, Lord; I find my living, Lord; I get food, Lord, without too much trouble.’"},{"ref":"23.125","t":"And the Blessed One, having taught, incited, animated, and gladdened the venerable Bhagu by religious discourse, rose from his seat and went forth to the Eastern Bambû Park (Pâ<em>k</em>îna-va<em>m</em>sa-dâya)."},{"ref":"23.126","t":"2. At that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila dwelt at Pâ<em>k</em>îna-va<em>m</em>sa-dâya. And the park-keeper saw the Blessed One coming from afar; seeing him he said to the Blessed One: ‘Do not enter this park, O Sama<em>n</em>a; here dwell three noble youths accustomed to comfort and ease; you must not annoy them.’ And the venerable Anuruddha heard what the park-keeper was saying to the Blessed One; hearing that he said to the park-keeper: ‘Do not keep off the Blessed One, my good park-keeper; our teacher, the Blessed One, has arrived.’ And the venerable Anuruddha went to the place where the venerable Nandiya and the venerable Kimbila were; having approached them, he said to the venerable Nandiya and to the venerable Kimbila: ‘Come here, my venerable friends! Come here, my venerable friends! Our teacher, the Blessed One, has arrived.’"},{"ref":"23.127","t":"3. And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went forth to meet the Blessed One; one took the bowl and the robe of the Blessed One, the other one prepared a seat, the third one brought water for the washing of his feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had pre-pared; and when he was seated, the Blessed One washed his feet. And also those venerable persons, having respectfully saluted the Blessed One, sat down near him. When the venerable Anuruddha was sitting near him, the Blessed One said to him:"},{"ref":"23.128","t":"‘Is it all well with you, O Anuruddhas? Do you find your living? Do you get food without too much trouble?’"},{"ref":"23.129","t":"‘It is all well with us, Lord; we find our living, Lord; we get food, Lord, without too much trouble.’"},{"ref":"23.130","t":"‘And do you live, O Anuruddhas, in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes?’"},{"ref":"23.131","t":"‘Certainly, Lord, do we live in unity and concord (&amp;c. down to:) and looking at each other with friendly eyes.’"},{"ref":"23.132","t":"‘And in what way, O Anuruddhas, do you live in unity and concord, &amp;c.?’"},{"ref":"23.133","t":"4. ‘I think, Lord: “It is all gain to me indeed, it is high bliss for me indeed, that I live in the companionship of brethren like these.” Thus, Lord, do I exercise towards these venerable brethren friendliness in my actions, both openly and in secret; I exercise (towards them) friendliness in my words, and friendliness in my thoughts, both openly and in secret. And I think thus, Lord: “What if I were to give up my own will and to live only according to the will of these venerable brethren.” Thus, Lord, I give up my own will and live only according to the will of these venerable brethren. Our bodies, Lord, are different, but our minds, I think, have become one.’"},{"ref":"23.134","t":"And also the venerable Nandiya.... and also the venerable Kimbila.... said to the Blessed One: ‘I think also, Lord: “It is all gain to me” (&amp;c. down to:) have become one."},{"ref":"23.135","t":"‘In this way, Lord, do we live in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes.’"},{"ref":"23.136","t":"5. ‘And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness?’"},{"ref":"23.137","t":"‘Certainly, Lord, do we live in earnestness, zeal, and resolvedness.’"},{"ref":"23.138","t":"‘And in what way, O Anuruddhas, do you live in earnestness, zeal, and resolvedness?’"},{"ref":"23.139","t":"‘He who first of us comes back, Lord, from the village, from his alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and a towel, cleans the slop-basin, and gets it ready, and puts there (water to) drink and food. He who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the others) and if he desires to do so; and if he does not desire (to eat), he throws it away at a place free from grass, or pours it away into water in which no living things are; takes away the seat, puts away the water for washing the feet, the foot-stool, and the towel, cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, he calls some one else, and thus we put it (into its place) with our united effort, but we do not utter a word, Lord, on that account. And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness.’"},{"ref":"23.140","t":"6. And the Blessed One, having taught, incited, animated, and gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by religious discourse, rose from his seat, and went forth to Pârileyyaka. Wandering from place to place he came to Pârileyyaka. There the Blessed One dwelt at Pârileyyaka, in the Rakkhita grove, at the foot of the Bhaddasâla tree. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘Formerly I did not live at ease, being troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Sa<em>m</em>gha. But now, being alone and without a companion, I live pleasantly and at ease, remote from those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Sa<em>m</em>gha.’ And there dwelt also a noble elephant, who was surrounded by a crowd of elephants, she-elephants, elephant-calves, and young elephants; the grass blades he ate had their tips broken; the branches he broke down (the other elephants) ate; the water he drank was turbid; and when he waded into the river and plunged down, the she-elephants came and rubbed up their bodies against him. Now that noble elephant thought: ‘I am surrounded by a crowd of elephants (&amp;c. down to:) and rub up their bodies against me. What if I were to live alone, far away from those crowds.’"},{"ref":"23.141","t":"7. And that noble elephant left the herd behind, and went to Pârileyyaka, to the Rakkhita grove, to the foot of the Bhaddasâla tree, to the place where the Blessed One was. Having approached him, he administered with his trunk to the Blessed One (water to) drink and food, and removed the grass from that place. And that noble elephant thought:"},{"ref":"23.142","t":"Formerly I did not live at ease, surrounded by that crowd of elephants (&amp;c. down to:) and rubbed up their bodies against me. But now, being alone and without a companion, I live pleasantly and at ease, remote from those elephants, she-elephants, elephant-calves, and young elephants.’"},{"ref":"23.143","t":"Then the Blessed One, both regarding his own retirement, and understanding by the power of his mind the thoughts which had arisen in the mind of that noble elephant, on this occasion pronounced this solemn utterance:"},{"ref":"23.144","t":"‘Thus the noble one and the noble, the elephant tusked with tusks like cart poles (and the noble One among men) — the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’"},{"ref":"23.145","t":"5. 1. And the Blessed One, having dwelt at Pârileyyaka as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There the Blessed One dwelt at Sâvatthi, in the <em>G</em>etavana, the garden of Anâtha-pi<em>nd</em>ika. And the lay-devotees of Kosambî thought: ‘These venerable Bhikkhus of Kosambî have brought much misfortune to us; worried by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambî, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and sup-port them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.’"},{"ref":"23.146","t":"2. Thus the lay-devotees of Kosambî did not salute any more the Bhikkhus of Kosambî, nor did they rise from their seats before. them (&amp;c. down to:) nor gave them food when they came on their walks for alms."},{"ref":"23.147","t":"Then the Bhikkhus of Kosambî, when they were no more honoured (&amp;c. down to:) and hospitably received by the lay-devotees of Kosambî, said to each other: ‘Well, friends, let us go to Sâvatthi and let us settle there that question before the Blessed One.’ And the Bhikkhus of Kosambî put their resting-places in order, took up their alms-bowls and their robes, and went forth to Sâvatthi."},{"ref":"23.148","t":"3. And the venerable Sâriputta heard: Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Sa<em>m</em>gha, are coming to Sâvatthi.’ And the venerable Sâriputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sâriputta said to the Blessed One: ‘Lord, those litigious, contentious (&amp;c. down to:) are coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?’"},{"ref":"23.149","t":"‘Well, Sâriputta, you must side with those who are right according to the Dhamma.’"},{"ref":"23.150","t":"‘But how shall I discern, Lord, what is right and what is wrong?’"},{"ref":"23.151","t":"4. ‘There are eighteen things, Sâriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sâriputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathâgata to have been taught and spoken by the Tathâgata, or declares something taught and spoken by the Tathâgata not to have been taught and spoken by the Tathâgata, or declares what has not been practised by the Tathâgata to have been practised by the Tathâgata, or declares something practised by the Tathâgata not to have been practised by the Tathâgata, or declares what has not been ordained by the Tathâgata to have been ordained by the Tathâgata, or declares something ordained by the Tathâgata not to have been ordained by the Tathâgata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions, or declares a grave offence to be a not grave offence, or declares an offence that is not grave to be a grave offence, — these are the eighteen things, Sâriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma."},{"ref":"23.152","t":"5. ‘And there are eighteen things, Sâriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sâriputta, a Bhikkhu declares what is not Dhamma to be not Dhamma, or declares what is Dhamma to be Dhamma (&amp;c. down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave, — these are the eighteen things, Sâriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’"},{"ref":"23.153","t":"6. And the venerable Mahâmoggallâna heard (&amp;c. as in § 3 — 5) — and the venerable Mahâkassapa heard, &amp;c. — and the venerable Mahâka<em>kk</em>âna heard, &amp;c. — and the venerable Mahâko<em>tth</em>ita heard, &amp;c. — and the venerable Mahâkappina heard, &amp;c. — and the venerable Mahâ<em>k</em>unda heard, &amp;c. — and the venerable Anuruddha heard, &amp;c. — and the venerable Revata heard, &amp;c. — and the venerable Upâli heard, &amp;c. — and the venerable Ânanda heard, &amp;c. — and the venerable Râhula heard (&amp;c. as above)."},{"ref":"23.154","t":"7. And Mahâpa<em>g</em>âpati Gotamî heard: ‘Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Sa<em>m</em>gha, are coming to Sâvatthi.’ And Mahâpa<em>g</em>âpati Gotamî went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahâpa<em>g</em>âpati Gotamî said to the Blessed One: ‘Lord, those litigious, contentious (&amp;c. down to:) are coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?’"},{"ref":"23.155","t":"‘Well, Gotamî, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma; and whatever the Bhikkhunîsa<em>m</em>gha has to apply for to the Bhikkhusa<em>m</em>gha, for all that you must apply to the party of those who are right.’"},{"ref":"23.156","t":"8. And Anâtha-pi<em>nd</em>ika the householder heard (&amp;c. as in 3, down to:). ‘How am I to behave, Lord, towards those Bhikkhus?’"},{"ref":"23.157","t":"‘Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.’"},{"ref":"23.158","t":"9. And Visâkhâ Migâramâtâ heard, &amp;c."},{"ref":"23.159","t":"10. And the Bhikkhus of Kosambî in due course came to Sâvatthi. And the venerable Sâriputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sâriputta said to the Blessed One: ‘Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Sa<em>m</em>gha, have arrived at Sâvatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus?’"},{"ref":"23.160","t":"‘Well, Sâriputta, assign separate dwelling-places to them.’"},{"ref":"23.161","t":"‘And if there be no separate dwelling-places, what are we to do then, Lord?’"},{"ref":"23.162","t":"‘Then, Sâriputta, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, Sâriputta, do I say that the dwelling-place of a senior Bhikkhu must be taken from him. He who does that, commits a dukka<em>t</em>a offence.’"},{"ref":"23.163","t":"‘And how are we to act, Lord, regarding (the distribution of) material gifts?’"},{"ref":"23.164","t":"‘Material gifts, Sâriputta, must be distributed among all in equal parts.’"},{"ref":"23.165","t":"11. And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion: ‘This is an offence; this is not no offence. I am an offender; I am not offenceless. I am expelled; I am not un-expelled. The sentence by which I have been expelled is lawful, unobjectionable, and valid.’ Then that expelled Bhikkhu went to the expelled Bhikkhu’s partisans; having approached them, he said to the partisans of the expelled Bhikkhu: ‘This is an offence, friends; this is not no offence, &amp;c. Come now, my venerable brethren, and restore me.’"},{"ref":"23.166","t":"12. Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One: ‘Lord, this Bhikkhu, against whom expulsion has been pronounced, says, “This is an offence, friends (&amp;c. down to:) and restore me.” What are we to do here, Lord?’"},{"ref":"23.167","t":"This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.’"},{"ref":"23.168","t":"13. And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having approached them, they said to the Bhikkhus who had pronounced that sentence: ‘As regards that matter, friends, which gave origin to altercations among the Sa<em>m</em>gha, to contentions, discord, quarrels, divisions among the Sa<em>m</em>gha, to disunion among the Sa<em>m</em>gha, to separations among the Sa<em>m</em>gha, to schisms among the Sa<em>m</em>gha, — that Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the Sa<em>m</em>gha in order to bring that matter to an end.’"},{"ref":"23.169","t":"Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: ‘Lord, those partisans of the expelled Bhikkhu have said to us: “As regards that matter (&amp;c. down to:) in order to bring that matter to an end.” What are we to do here, Lord?’"},{"ref":"23.170","t":"14. ‘Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been re-stored, let the Sa<em>m</em>gha, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of kha<em>nd</em>a (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following <em>ñ</em>atti before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the Sa<em>m</em>gha, to contentions, discord, quarrels, divisions among the Sa<em>m</em>gha, to disunion among the Sa<em>m</em>gha, to separations among the Sa<em>m</em>gha, to schisms among the Sa<em>m</em>gha, — that Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. If the Sa<em>m</em>gha is ready, let the Sa<em>m</em>gha declare the re-establishment of concord in order to bring that matter to an end. This is the <em>ñ</em>atti. Let the Sa<em>m</em>gha, reverend Sirs, hear me (&amp;c. down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Sa<em>m</em>gha; the division that existed among the Sa<em>m</em>gha has been settled; the disunion that existed among the Sa<em>m</em>gha has been settled. The Sa<em>m</em>gha is in favour (of this declaration); therefore you are silent; thus I understand.” Then let the Sa<em>m</em>gha hold Uposatha and proclaim the Pâtimokkha.’"},{"ref":"23.171","t":"6. 1. And the venerable Upâli went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upâli said to the Blessed One: ‘Lord, if the Sa<em>m</em>gha, regarding a matter which has given origin to altercations (&amp;c. down to:) to schisms among the Sa<em>m</em>gha, declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, is this declaration, Lord, lawful?’"},{"ref":"23.172","t":"‘If the Sa<em>m</em>gha, Upâli, regarding a matter (&amp;c. down to:) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, — this declaration, Upâli, is unlawful.’"},{"ref":"23.173","t":"‘But if the Sa<em>m</em>gha, Lord, regarding a matter (&amp;c. down to:) declares the re-establishment of concord, after having inquired -into that matter and after having got to the bottom of it, — is this declaration, Lord, lawful?’"},{"ref":"23.174","t":"‘If the Sa<em>m</em>gha, Upâli, (&amp;c. down to:) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it, — this declaration, Upâli, is lawful.’"},{"ref":"23.175","t":"2. ‘How many kinds are there, Lord, of the re-establishment of concord among a Sâ<em>m</em>gha?’"},{"ref":"23.176","t":"‘There are the following two kinds, Upâli, of re-establishment of concord among a Sa<em>m</em>gha: Con-cord may be re-established, Upâli, in the letter, but not in the spirit, and concord may be’ re-established both in the spirit and in the letter."},{"ref":"23.177","t":"And in what case, Upâli, is concord re-established in the letter, ‘ but not in the spirit? If the Sa<em>m</em>gha, Upâli, (&amp;c. as above) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, — in this case, Upâli, concord is said to have been re-established in the letter, but not in the spirit."},{"ref":"23.178","t":"‘And in what case, Upâli, is concord re-established both in the spirit and in the letter? If the Sa<em>m</em>gha. Upâli, (&amp;c. as above) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it, — in this case, Upâli, concord is said to have been re-established both in the spirit and in the letter. These, Upâli, are the two kinds of re-establishment of concord among a Sa<em>m</em>gha.’"},{"ref":"23.179","t":"3. And the venerable Upâli rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas:"},{"ref":"23.180","t":"‘In the affairs of the Sa<em>m</em>gha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted? what Bhikkhu is then most worthy of the leadership?’"},{"ref":"23.181","t":"‘Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law, — for there is nothing for which they could censure him,"},{"ref":"23.182","t":"‘Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly. He does not disparage his cause by vain talk."},{"ref":"23.183","t":"‘So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise."},{"ref":"23.184","t":"‘Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,"},{"ref":"23.185","t":"‘By whom his rivals are annihilated, by whom many people receive instruction, — he does not for-sake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others;"},{"ref":"23.186","t":"‘If he is charged with a mission, he takes it upon himself properly, and in the business of the Sa<em>m</em>gha (he does) what they tell him; — when a number of Bhikkhus despatches him (somewhere), he obeys their command, but he does not think therefrom, “It is I who do this;”"},{"ref":"23.187","t":"‘In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for, both these expositions are well known to him; he is versed in the rules about offence and atonement; —"},{"ref":"23.188","t":"‘By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance, — all this he also knows, well versed in the Vibhaṅgas; —"},{"ref":"23.189","t":"‘Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one: — such a Bhikkhu is the one who is then worthy of the leadership.’"},{"ref":"23.190","t":"* * *"},{"ref":"23.191","t":"End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambî."},{"ref":"23.192","t":"* * *"},{"ref":"23.193","t":"End of the Mahâvagga."},{"sp":"HDR","t":"FIRST KHANDHAKA."},{"ref":"25.1","t":"THE MINOR DISCIPLINARY PROCEEDINGS."},{"ref":"25.2","t":"I. THE TA<em>GG</em>ANIYA KAMMA (ACT OF REBUKE)."},{"ref":"25.3","t":"1. 1. At that time the Blessed One was staying at <em>G</em>etavana, in the grove of Anâtha-pi<em>nd</em>ika."},{"ref":"25.4","t":"Now at that time the Bhikkhus who were followers of Pa<em>nd</em>uka and of Lohitaka, — who themselves were makers of strife, quarrelsome, makers of disputes, given to idle talk, and raisers of legal questions in the Sa<em>m</em>gha, — used to go up to such other Bhikkhus as were the same, and say, ‘Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than your adversaries are) and do not you be afraid of them. We too will be on your side.’ Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter."},{"ref":"25.5","t":"2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, How can the Bhikkhus who are followers of Pa<em>nd</em>uka and of Lohitaka act thus.’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"25.6","t":"Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: ‘Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka, — who themselves (&amp;c. as in § 1, down to the end)?’"},{"ref":"25.7","t":"‘It is true, Lord!’"},{"ref":"25.8","t":"The Blessed Buddha rebuked them, saying, ‘This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Sama<em>n</em>a, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&amp;c. as in § 1, down to the end). This will not conduce, O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’"},{"ref":"25.9","t":"3. And when the Blessed One had rebuked those Bhikkhus in various ways, — speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of the contented man who has eradicated (evils from his mind), has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal, — when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said: ‘Let the Sa<em>m</em>gha, therefore, O Bhikkhus, carry out the Ta<em>gg</em>aniya-kamma (Act of Rebuke) against those Bhikkhus."},{"ref":"25.10","t":"4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka ought to be warned; when they have been warned, they ought to be reminded (of the Rule in the Pâtimokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"25.11","t":"‘“Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka, who themselves (&amp;c. as in § 1, down to the end). If the time is fit for the Sa<em>m</em>gha (to do so) let the Sa<em>m</em>gha carry out the Ta<em>gg</em>aniya-kamma against the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka."},{"ref":"25.12","t":"‘“Such is the motion (<em>ñ</em>atti)."},{"ref":"25.13","t":"‘“Let the venerable Sa<em>m</em>gha hear me. The Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka, who themselves (&amp;c. as in § 1, down to the end). The Sa<em>m</em>gha hereby carries out the Ta<em>gg</em>aniya-kamma against them. Whosoever of the venerable ones approves of the carrying out of the Ta<em>gg</em>aniya-kamma against the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak."},{"ref":"25.14","t":"‘“A second time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before ). A third time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before r)."},{"ref":"25.15","t":"‘“The Ta<em>gg</em>aniya-kamma against the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka has been carried by the Sa<em>m</em>gha. The Sa<em>m</em>gha approves (the motion). Therefore is it silent. Thus do I understand.”’"},{"ref":"25.16","t":"2. 1. ‘There are three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, ‘according to law and justice, and in the presence of the litigant parties — when it has been carried out without the accused person having been heard — when it has been carried out without the accused person having confessed himself guilty. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised by these three things is against the Dhamma, and against the Vinaya, and difficult to be settled."},{"ref":"25.17","t":"‘There are other three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out though no fault has been committed — when it has been carried out for a Pârâ<em>g</em>ika or a Sa<em>m</em>ghâdisesa offence — when it has been carried out though the fault has been confessed. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised (&amp;c. as before, down to) settled."},{"ref":"25.18","t":"There are other three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been warned — when it has been carried out without the accused person having been called upon to remember (whether he has or has not committed the offence) — when it has been carried out without the accused person having been convicted. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised (&amp;c. as before, down to) settled."},{"ref":"25.19","t":"‘There are other three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a properly constituted meeting properly conducted — when it has been carried out without justice — when it has been carried out without the presence and approval of all the Bhikkhus belonging to the particular circuit. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised by these three things is (&amp;c. as before, down to) settled."},{"ref":"25.20","t":"There are other three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been heard — when it has been carried out without justice — when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised by these three things is (&amp;c. as before, down to) settled."},{"ref":"25.21","t":"‘There are other three things (&amp;c. as before, down to) that is to say, when it has been carried out without the accused person having been convicted — when it has been carried out without justice — when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit.’"},{"ref":"25.22","t":"[And in a similar way each of the three things in paragraphs 2 and 3 of this section are united with the two things just repeated in each of paragraphs 4, 5, and 6, to make six further cases in which a Ta<em>gg</em>aniya-kamma is declared to be against the Dhamma, and against the Vinaya, and difficult to be revoked.]"},{"ref":"25.23","t":"* * *"},{"ref":"25.24","t":"Here end the twelve cases of a proceeding (Kamma) which is against the law."},{"ref":"25.25","t":"3. 1. ‘There are three things, O Bhikkhus, by which, when a Ta<em>gg</em>aniya-kamma is characterised, it is a proceeding in accordance with the Dhamma, a proceeding in accordance with the Vinaya, and is easy to be settled; (that is to say), when it has been carried out in a full assembly of qualified persons, according to law, and in the presence of the litigant parties — when it has been carried out after the accused person has been heard — when it has been carried out after the accused person has confessed himself guilty. A Ta<em>gg</em>aniya-kamma, O Bhikkhus, characterised by these three things is in accordance with the Dhamma, and in accordance with the Vinaya, and is easy to be settled.’"},{"ref":"25.26","t":"[And in a similar way the opposite of each of the twelve propositions in the last section is here laid down.]"},{"ref":"25.27","t":"* * *"},{"ref":"25.28","t":"Here end the twelve cases of a proceeding (Kamma) which is according to law."},{"ref":"25.29","t":"4. 1. ‘There are three things, O Bhikkhus, which, when they characterise a Bhikkhu, the Sa<em>m</em>gha, if it likes, should carry out the Ta<em>gg</em>aniya-kamma against him; (that is to say), when he is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, and a raiser of legal questions in the Sa<em>m</em>gha — when he is dull, stupid, full of faults, and devoid of merit — when he is living in lay society, in unlawful association with the world. There are three things, O Bhikkhus, which, when the Sa<em>m</em>gha suspects (&amp;c. as before, down to) against him."},{"ref":"25.30","t":"There are other three things, O Bhikkhus, (&amp;c. as before, down to) against him; (that is to say), when he has failed in morality as regards moral things — when he has failed in conduct as regards transgression — when he has failed in opinion as regards the principal matters of opinion. There are three things, O Bhikkhus, (&amp;c. as before, down to) against him."},{"ref":"25.31","t":"There are other three things, O Bhikkhus, (&amp;c. as before, down to) against him; (that is to say), when he speaks in dispraise of the Buddha — when he speaks in dispraise of the Dhamma — when he speaks in dispraise of the Sa<em>m</em>gha. These are three things, O Bhikkhus, (&amp;c. as before, down to) against him."},{"ref":"25.32","t":"2. ‘There are three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sa<em>m</em>gha likes, it should carry out the Ta<em>gg</em>aniya-kamma; (that is to say), one who is a maker of strife (&amp;c. as in § 1, down to) a raiser of legal questions in the Sa<em>m</em>gha — one who is dull, stupid, full of faults, and devoid of merit — and one who is living in lay society, in unlawful association with the world. These are three kinds of Bhikkhus, O Bhikkhus, (&amp;c. as before, down to) the Ta<em>gg</em>aniya-kamma."},{"ref":"25.33","t":"‘There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sa<em>m</em>gha likes, it should carry out the Ta<em>gg</em>aniya-kamma; (that is to say), one who has failed in morality in regard to moral matters — one who has failed in conduct as regards transgression — one who has failed in opinion as regards the principal matters of opinion. These are three kinds of Bhikkhus, O Bhikkhus (&amp;c. as before, down to) the Ta<em>gg</em>aniya-kamma."},{"ref":"25.34","t":"‘There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sa<em>m</em>gha likes, it should carry out the Ta<em>gg</em>aniya-kamma; (that is to say), one who speaks in dispraise of the Buddha — one who speaks in dispraise of the Dhamma — one who speaks in dispraise of the Sa<em>m</em>gha. These are three kinds of Bhikkhus, O Bhikkhus (&amp;c. as before, down to) the Ta<em>gg</em>aniya-kamma.’"},{"ref":"25.35","t":"* * *"},{"ref":"25.36","t":"Here end the six permissive cases of Ta<em>gg</em>aniya-kamma."},{"ref":"25.37","t":"5. 1. ‘A Bhikkhu against whom the Ta<em>gg</em>aniya-kamma has been carried out ought to conduct himself aright. And herein this is the right conduct: he ought not to confer the upasampadâ — he ought not to give a nissaya — he ought not to provide himself with a sâma<em>n</em>era — he ought not to accept the office of giving exhortation to the nuns — and if he has accepted the office, he ought not to exhort the nuns — he ought not to commit the offence for which the Ta<em>gg</em>aniya-kamma has been carried out by the Sa<em>m</em>gha against him — nor any offence of a similar kind — nor any worse offence — he ought not to find fault with the proceeding (that has been carried out against him) — nor with (the Bhikkhus) who have carried it out — he ought not to raise objection against a regular Bhikkhu’s taking part in the Uposatha ceremony — or in the Pavâra<em>n</em>â ceremony — he ought not to issue commands (to a junior inhibiting him from going beyond the bounds, or summoning him to come before the elders) — he ought not to set on foot a censure against any other Bhikkhu — he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu ) — he ought not to warn (another Bhikkhu whom he supposes to be offending) — he ought not to call upon another Bhikkhu to remember (whether he has or has not committed an offence) — and he ought not to associate with the Bhikkhus.’"},{"ref":"25.38","t":"* * *"},{"ref":"25.39","t":"Here end the eighteen duties which follow on a Ta<em>gg</em>aniya-kamma."},{"ref":"25.40","t":"6. 1. So the Sa<em>m</em>gha carried out the Ta<em>gg</em>aniya-kamma against the Bhikkhus who were followers of Pa<em>nd</em>uka and Lohitaka. And when they had been subjected by the Sa<em>m</em>gha to the Ta<em>gg</em>aniya-kamma and were conducting themselves aright in accordance thereto, they became subdued, and they sought for release; and going up to the Bhikkhus they spake as follows: ‘We, Sirs, have been subjected by the Sa<em>m</em>gha to the Ta<em>gg</em>aniya-kamma (&amp;c. down to) release. What now should. we do?’"},{"ref":"25.41","t":"They told this thing to the Blessed One."},{"ref":"25.42","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha revoke the Ta<em>gg</em>aniya-kamma carried out against the followers of Pa<em>nd</em>uka and Lohitaka."},{"ref":"25.43","t":"2. ‘There are five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Ta<em>gg</em>aniya-kamma ought not to be revoked for him; (that is to say), when he confers the upasampadâ — when he gives a nissaya — when he provides himself with a sâma<em>n</em>era — when he accepts the office of giving exhortation to the nuns — and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&amp;c. as before, down to) revoked for him."},{"ref":"25.44","t":"‘There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Ta<em>gg</em>aniya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Ta<em>gg</em>aniya-kamma has been carried out by the Sa<em>m</em>gha against him — or any other offence of a similar kind — or any worse offence — when he finds fault with the proceeding that has been carried out against him — or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&amp;c. as before, down to) revoked for him."},{"ref":"25.45","t":"There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Ta<em>gg</em>aniya-kamma ought not to be revoked for him; (that is to say), when he raises objections against a regular Bhikkhu’s taking part in the Uposatha ceremony — or in the Pavâra<em>n</em>â ceremony — when he inhibits a junior from going beyond the bounds — when he sets on foot a censure against any other Bhikkhu — when he asks another Bhikkhu to give him leave to rebuke that Bhikkhu — when he warns another Bhikkhu whom he supposes to be offending — when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending — when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&amp;c. as before, down to) revoked for him.’"},{"ref":"25.46","t":"* * *"},{"ref":"25.47","t":"Here end the eighteen cases in which there ought to be no revocation (of the Ta<em>gg</em>aniya-kamma)."},{"ref":"25.48","t":"7. [This chapter is exactly the converse of the last.]"},{"ref":"25.49","t":"* * *"},{"ref":"25.50","t":"Here end the eighteen cases in which there ought to be a revocation (of the Ta<em>gg</em>aniya-kamma)."},{"ref":"25.51","t":"8. 1. ‘Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka should go before the Sa<em>m</em>gha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: “We, Sirs, have been subjected by the Sa<em>m</em>gha to the Ta<em>gg</em>aniya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Ta<em>gg</em>aniya-kamma.”"},{"ref":"25.52","t":"And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhikkhu should lay the matter before the Sa<em>m</em>gha:"},{"ref":"25.53","t":"2. ‘“Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka have been subjected (&amp;c. as before), and they are conducting themselves (&amp;c. as before), and they beg (&amp;c. as before)."},{"ref":"25.54","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"25.55","t":"‘“Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus (&amp;c. as before, down to) and they beg for a revocation of the Ta<em>gg</em>aniya-kamma. The Sa<em>m</em>gha revokes the Ta<em>gg</em>aniya-kamma for the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka. Whosoever of the venerable ones approves of the revocation of the Ta<em>gg</em>aniya-kamma for the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak."},{"ref":"25.56","t":"‘“And a second time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before, down to) let him speak."},{"ref":"25.57","t":"‘“And a third time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before, down to) let him speak."},{"ref":"25.58","t":"‘“The revocation of the Ta<em>gg</em>aniya-kamma for the Bhikkhus who are followers of Pa<em>nd</em>uka and Lohitaka has been carried by the Sa<em>m</em>gha. The Sa<em>m</em>gha approves; therefore is it silent. Thus do I understand.”’"},{"ref":"25.59","t":"* * *"},{"ref":"25.60","t":"Here ends the first (Kamma), the Ta<em>gg</em>aniya-kamma."},{"ref":"25.61","t":"II. THE NISSAYA-KAMMA (ACT OF SUBORDINATION)."},{"ref":"25.62","t":"9. 1. Now at that time the venerable Seyyasaka was stupid, and indiscreet, and full of faults, and devoid of merit, and was living in lay society in unlawful association with the world. So much so that the Bhikkhus were worn out with placing him on probation, and with throwing him back to the beginning (of his probationary term), and with subjecting him to the mânatta discipline, and with rehabilitating him. The moderate Bhikkhus were annoyed, and murmured, and became indignant"},{"ref":"25.63","t":"(saying), ‘How can the venerable Seyyasaka be so stupid (&amp;c. as before), that the Bhikkhus are worn out (&amp;c. as before)?’"},{"ref":"25.64","t":"Then those Bhikkhus told that matter to the Blessed One."},{"ref":"25.65","t":"And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa<em>m</em>gha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that the venerable Seyyasaka is stupid (&amp;c. as before, down to) with rehabilitating him?’"},{"ref":"25.66","t":"‘It is true, Lord!’"},{"ref":"25.67","t":"The Blessed Buddha rebuked him (saying), ‘This is improper’ (&amp;c. as usual, compare I, 2, 3, down to), and addressed the Bhikkhus, and said, ‘Let the Sa<em>m</em>gha therefore, O Bhikkhus, carry out the Nissaya-kamma (Act of Subordination) against the venerable Seyyasaka: “Thou must remain under the superintendence of others.”"},{"ref":"25.68","t":"2. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Seyyasaka ought to be warned; when he has been warned, he ought to be reminded; when he has been reminded, he ought to be charged with the offence; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Sa<em>m</em>gha (saying),"},{"ref":"25.69","t":"“Let the venerable Sa<em>m</em>gha hear me (&amp;c. as usual; see above, chapters 1. 4. and 8. 2).”’"},{"ref":"25.70","t":"10. [Chapters 2-5 are here repeated at length, Nissaya-kamma being substituted throughout for Ta<em>gg</em>aniya-kamma.]"},{"ref":"25.71","t":"11. 1. So the Sa<em>m</em>gha carried out the Nissaya-kamma against the Bhikkhu Seyyasaka (saying), ‘Thou must remain under the superintendence of others.’"},{"ref":"25.72","t":"And he, when subjected by the Sa<em>m</em>gha to the Nissaya-kamma, by resorting to and cultivating the acquaintance of good companions, associating with them, getting them to declare to him (the Dhamma), and asking them questions, became wise in the traditions; a man to whom the Nikâyas had been handed down; a reciter of the Dhamma, of the Vinaya, and of the Mâtikas; clever, discreet, wise, modest, full of remorse, and docile; he conducted himself aright, he became subdued, he sought for release, and going up to the Bhikkhus, he spake as follows:"},{"ref":"25.73","t":"‘I, Sirs, after having been subjected by the Sa<em>m</em>gha to the Nissaya-kamma, am conducting myself aright, and have become subdued, and I seek for release. What now should I do?’"},{"ref":"25.74","t":"They told this thing to the Blessed One."},{"ref":"25.75","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha revoke the Nissaya-kamma for the Bhikkhu Seyyasaka."},{"ref":"25.76","t":"2. ‘There are five things, O Bhikkhus (&amp;c. as in cha. 2, down to the end of cha, reading throughout Nissaya-kamma for Ta<em>gg</em>aniya-kamma).’"},{"ref":"25.77","t":"12. [This chapter sets out the mode of revocation by a kamma-vâ<em>k</em>â precisely as above in chapter 8.]"},{"ref":"25.78","t":"* * *"},{"ref":"25.79","t":"Here ends the second (Kamma), the Nissaya-kamma."},{"ref":"25.80","t":"III. THE PABBÂ<em>G</em>ANIYA-KAMMA (ACT OF BANISHMENT)."},{"ref":"25.81","t":"13. 1. Now at that time the Bhikkhus who were followers of Assa<em>g</em>i and Punabbasu were dwelling on the Ki<em>t</em>â Hill, wicked Bhikkhus, and shameless. Such as these were the evil practices they followed: they used to plant cuttings of flowers, and have them planted; they used to water flowers, and have them watered; they used to gather them, and have them gathered; they used to make them up into nosegays, and have them so made up; they used to make them up, and to have them made up, into wreaths, of the kind with the stalks together, and of the kind with the stalks separate, of the kind called ma<em>ñg</em>arikâ, of the kind called vidhutikâ, of the kind called va<em>t</em>a<em>ms</em>aka, of the kind called âve<em>l</em>a, of the kind called ura<em>kkh</em>ada; — and they then used to take or send wreaths of each of these various kinds to the wives and daughters and young women and sisters-in-law and female slaves in respectable families; — and they used to eat out of one dish, to drink out of one vessel, to sit on one seat, to lie on one bed, one mat, one coverlet, with the wives and daughters and young women and sisters-in-law and female slaves in respectable families; — and they used to eat food at the wrong time, and to drink strong drink, and to make use of garlands, and scents, and unguents; — and they used to dance, and sing, and play music, and wanton, and all these together in every combination."},{"ref":"25.82","t":"2. And they used to amuse themselves at games with eight pieces and ten pieces, and with tossing up, hopping over diagrams formed on the ground, and removing substances from a heap without shaking the remainder; and with games at dice, and trap-ball; and with sketching rude figures, tossing balls, blowing trumpets, having matches at ploughing with mimic ploughs, tumbling, forming mimic wind-mills, guessing at measures, having chariot races, and archery matches, shooting marbles with the fingers, guessing other people’s thoughts, and mimicking other people’s acts; — and they used to practise elephant riding, and horse riding, and carriage driving, and archery, and swordsmanship; — and they used to run to and fro in front of elephants, and in front of horses, and in front of carriages and they used to exhibit signs of anger, and to wring their hands, and to wrestle, and to box with their fists; — and spreading their robes out as a stage they used to invite dancing girls, saying, ‘Here you may dance, sister!’ and greet her with applause. Thus manifold were the evil lives which they practised."},{"ref":"25.83","t":"3. Now at that time a certain Bhikkhu who had spent the rainy season in the country of Kâsi, and was on his way to visit the Blessed One, arrived at the Ki<em>t</em>â Hill. And that Bhikkhu in the early morning put on his under garment, and went, duly bowled and robed, to the Ki<em>t</em>â Hill for alms. And he was perfect in dignity, with his eyes cast down, and pleasing in appearance, whether in going in or in coming out, in looking or in watching, in bending in his arm or in stretching it forth."},{"ref":"25.84","t":"Then the people on beholding that Bhikkhu, said, ‘Who is this fellow like a fool of fools, or like an idiot of idiots, or like a simpleton of simpletons? Who would give an alms when this fellow comes near! Now our own masters, the followers of Assa<em>g</em>i and Punabbasu, are gentle, friendly, pleasant in speech, radiant with smiles, by no means fools, but open in countenance, and the first to speak. To such now it is fit to give an alms!’"},{"ref":"25.85","t":"And a certain lay-disciple saw that Bhikkhu as he was going along the Ki<em>t</em>â Hill for alms. And on seeing him, he went up to the place where he was; and on coming there he said to that Bhikkhu:"},{"ref":"25.86","t":"‘Has your reverence received an alms?’"},{"ref":"25.87","t":"‘No, my friend, I have received no alms!’"},{"ref":"25.88","t":"‘Come, your reverence! Let us go to my house!’ 4. So the lay-disciple took the Bhikkhu to his house, and gave him to eat, and asked him: ‘Whither then is your reverence going?’"},{"ref":"25.89","t":"‘I am on my way to Sâvatthi, my friend, to visit the Blessed One.’"},{"ref":"25.90","t":"‘Then let your reverence bow down at the feet of the Blessed One in my name, and say, “The residence on the Ki<em>t</em>â Hill, Lord, has been spoiled. The Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are dwelling on the Ki<em>t</em>â Hill, wicked Bhikkhus, and shameless. Such as these are the evil practices they follow (&amp;c. as in §§ 1, 2, down to the end). And people, Lord, who were formerly believers and full of faith, are now become non-believers and void of faith; the opportunities of alms that were formerly open to the Sa<em>m</em>gha are now destroyed; worthy Bhikkhus forsake, and wicked Bhikkhus dwell in the place. Let, Lord, the Blessed One be pleased to send (other) Bhikkhus to the Ki<em>t</em>â Hill in order that the residence there may be re-established.”’"},{"ref":"25.91","t":"5. ‘Very well, my friend, ‘ said the Bhikkhu, in assent, to that lay-disciple. And rising from his seat, he set out for Sâvatthi, and went straight on to Anâtha-pi<em>nd</em>ika’s grove, to the <em>G</em>etavana in Sâvatthi, to the place where the Blessed One was staying. And on arriving there he saluted the Blessed One, and took his seat on one side."},{"ref":"25.92","t":"Now it is the custom for the Blessed Buddhas to exchange words of greeting with in-coming Bhikkhus. And the Blessed One said to that Bhikkhu, ‘Do things go well with you, O Bhikkhu? Have you enough for your support? Have you accomplished your journey without too much fatigue? And whence, O Bhikkhu, have you come?’"},{"ref":"25.93","t":"‘Things go well with me, Lord. I have enough for my support. And I have accomplished my journey without too much fatigue. I have spent the rainy season, Lord, in the land of Kâsi; and on my way to Sâvatthi to visit the Blessed One I arrived at the Ki<em>t</em>â Hill. And after having dressed early in the morning, I went, Lord, duly bowled and robed, on to the Ki<em>t</em>â Hill for alms. And a certain lay-disciple saw me (&amp;c. as above, down to the end of § 4, with the alterations necessary to the narrative form of speech). Thence, Lord, am I come.’"},{"ref":"25.94","t":"6. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-Sa<em>m</em>gha, and asked the Bhikkhus:"},{"ref":"25.95","t":"‘Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu, and are dwelling on the Ki<em>t</em>â Hill, are wicked Bhikkhus, and shameless; and that such are the evil practices they follow (&amp;c. as in § 4, down to the end)?’"},{"ref":"25.96","t":"‘It is true, Lord.’"},{"ref":"25.97","t":"The Blessed Buddha rebuked them, saying, ‘How can they, O Bhikkhus, foolish persons that they are, follow such practices as these (&amp;c. as in §§ 1, 2, down to the end)? This will not conduce, O Bhikkhus, to the conversion of the unconverted (&amp;c. as usual. Compare cha, § 2, down to the end).’"},{"ref":"25.98","t":"And when the Blessed Buddha had rebuked them, and had delivered a religious discourse, he addressed the venerable Sâriputta and Moggallâna, and said, ‘Go now, Sâriputta and Moggallâna, to the Ki<em>t</em>â Hill. And on arriving there carry out the Pabbâ<em>g</em>aniya-kamma (Act of Banishment ) against those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu, to the effect that they may become your Saddhi-vihârikas.’"},{"ref":"25.99","t":"‘How, Lord, can we carry out the Pabbâ<em>g</em>aniyakamma against those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu; for they are passionate men and violent?’"},{"ref":"25.100","t":"‘Then do you go, Sâriputta and Moggallâna, together with a number of Bhikkhus.’"},{"ref":"25.101","t":"‘So be it, Lord!’ said Sâriputta and Moggallâna, in assent, to the Blessed One."},{"ref":"25.102","t":"7. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu ought to be warned: when they have been warned, they ought to be reminded (of the Rule in the Pâtimokkha against which they have offended); when they have been reminded they ought to be charged with the offence; when they have been charged some discreet and able Bhikkhu ought to lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"25.103","t":"“Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are wicked Bhikkhus and shameless. Their evil practices are both seen and heard, and also that respectable families have been led astray by them is seen, too, and heard. If the time is fit for the Sa<em>m</em>gha to do so, let the Sa<em>m</em>gha carry out the Pabbâ<em>g</em>aniyakamma against those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu, to the effect that the Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are not to dwell on the Ki<em>t</em>â Hill’."},{"ref":"25.104","t":"‘“This is the motion (ñatti)."},{"ref":"25.105","t":"‘“Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are wicked Bhikkhus and shameless. Their evil practices (&amp;c. as before, down to) is seen, too, and heard. The Sa<em>m</em>gha hereby carries out the Pabbâ<em>g</em>aniya-kamma against them, to the effect that the Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are not to dwell on the Ki<em>t</em>â Hill. Whosoever of the venerable ones approves of the carrying out of the Pabbâ<em>g</em>aniya-kamma against the followers (&amp;c. as before) to the effect (&amp;c. as before ) let him remain silent. Whosoever approves not thereof, let him speak."},{"ref":"25.106","t":"‘“A second time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before). A third time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c. as before)."},{"ref":"25.107","t":"‘“The Pabbâ<em>g</em>aniya-kamma has been carried out by the Sa<em>m</em>gha against those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu to the effect that those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu are not to dwell on the Ki<em>t</em>â Hill’. The Sa<em>m</em>gha approves of it. Therefore is it silent. Thus do I understand.”’"},{"ref":"25.108","t":"14. 1. [Here follow the twelve cases in which a Pabbâ<em>g</em>aniya-kamma is declared to be against the law, and according to law respectively, in the precise wording of chapters 2 and 3, reading Pabbâ<em>g</em>aniya for Ta<em>gg</em>aniya. Then follow the six cases of permissive suspension in the precise wording of chapter 4, but in addition to the cases there given for the Ta<em>gg</em>aniya-kamma, §§ 1 and 2 of this chapter are respectively added at the end of §§ 1 and 2 of that chapter.]"},{"ref":"25.109","t":"1. ‘There are three things, O Bhikkhus, which when they characterise a Bhikkhu, the Sa<em>m</em>gha, if it likes, should carry out the Pabbâ<em>g</em>aniyakamma against him; (that is to say), when he is characterised by frivolity of action — when he is characterised by frivolity of speech — when he is characterised by frivolity both of action and of speech. These are the three things, O Bhikkhus (&amp;c. as before, down to) against him."},{"ref":"25.110","t":"‘There are other three things, O Bhikkhus, which when they characterise a Bhikkhu, the Sa<em>m</em>gha, if it likes, should carry out the Pabbâ<em>g</em>aniyakamma against him; (that is to say), when he is characterised by absence of right-doing in action — when he is characterised by absence of right-doing in speech — when he is characterised by absence of right-doing both in action and in speech. These are the other three things, O Bhikkhus (&amp;c. as before, down to) against him."},{"ref":"25.111","t":"‘There are other three things (&amp;c. as in each of the last paragraphs; the three things here being injury done by him to others in action, in speech, and both in action and in speech, owing to his own want of training in the precepts and practices of the order)."},{"ref":"25.112","t":"‘There are other three things (&amp;c. as in each of the last paragraphs, the three things here being evilness of life in action, in speech, and both in action and in speech)."},{"ref":"25.113","t":"2. ‘There are three kinds of Bhikkhus, O Bhikkhus, against whom, when the Sa<em>m</em>gha likes (to do so), it should carry out the Pabbâ<em>g</em>aniyakamma; (that is to say), one who is frivolous in action — one who is frivolous in speech — one who is frivolous both in action and in speech. These are the three kinds of Bhikkhus (&amp;c. as above, down to) the Pabbâ<em>g</em>aniya-kamma."},{"ref":"25.114","t":"There are other three kinds of Bhikkhus (&amp;c. as in the last paragraph, substituting first, absence of right-doing — secondly, injury to others — and thirdly, evilness of life respectively in action, in speech, and both in action and in speech).’"},{"ref":"25.115","t":"15. [This chapter is identical with chapter 5, reading Pabbâ<em>g</em>aniya for Ta<em>gg</em>aniya.]"},{"ref":"25.116","t":"16. 1. So the Bhikkhu-Sa<em>m</em>gha, with Sâriputta and Moggallâna at their head, proceeded to the Ki<em>t</em>â Hill, and there carried out the Pabbâ<em>g</em>aniyakamma against those Bhikkhus who were followers of Assa<em>g</em>i and Punabbasu, to the intent that those Bhikkhus should no longer dwell on the Ki<em>t</em>â Hill. And they, when subjected by the Sa<em>m</em>gha to the Pabbâ<em>g</em>aniya-kamma, did not conduct themselves aright, they did not become subdued, they did not seek for release, they did not ask the Bhikkhus for forgiveness, they reviled them, they found fault with them, saying that they were offending by acting in partiality, in ill-feeling, in folly, and in fear; and they not only departed from the place, but also left the Order."},{"ref":"25.117","t":"Those Bhikkhus who were moderate were offended, murmured, and became indignant, saying, ‘How can those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu, after having been subjected by the Sa<em>m</em>gha to the Pabbâ<em>g</em>aniya-kamma, refuse to conduct themselves aright (&amp;c. as before, down to) leave the Order?’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"25.118","t":"Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa<em>m</em>gha, and asked the Bhikkhus:"},{"ref":"25.119","t":"‘Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assa<em>g</em>i and Punabbasu, after having been subjected by the Sa<em>m</em>gha to the Pabbâ<em>g</em>aniya-kamma, refuse (&amp;c. as before, down to) leave the Order.?’"},{"ref":"25.120","t":"‘It is true, Lord!’"},{"ref":"25.121","t":"‘How can those Bhikkhus who (&amp;c. as before, down to) leave the Order? This will not conduce, O Bhikkhus, either to the conversion of the un-converted, or to the increase of the converted; but rather to the unconverted being not converted, and to the turning back of those which have been converted.’ And when the Blessed One had rebuked those Bhikkhus in various ways, and had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"25.122","t":"‘Then, O Bhikkhus, let not the Sa<em>m</em>gha revoke the Pabbâ<em>g</em>aniya-kamma. There are five things, O Bhikkhus (&amp;c. as before, from chapter 6, § 2, down to the end of chapter 7, reading Pabbâ<em>g</em>aniya for Ta<em>gg</em>aniya):"},{"ref":"25.123","t":"* * *"},{"ref":"25.124","t":"Here end the eighteen cases in which there ought to be a revocation (of the Pabbâ<em>g</em>aniya-kamma)."},{"ref":"25.125","t":"17. 1. ‘Now thus, O Bhikkhus, should the revocation be carried out. The Bhikkhu, who has been subjected to the Pabbâ<em>g</em>aniya-kamma, should go before the Sa<em>m</em>gha (&amp;c. as before in chapter 8, §§ 1, 2, down to the end).’"},{"ref":"25.126","t":"* * *"},{"ref":"25.127","t":"Here ends the third (Kamma), the Pabbâ<em>g</em>aniya-k a mm a."},{"ref":"25.128","t":"IV."},{"ref":"25.129","t":"THE PA<em>T</em>ISÂRANIYA-KAMMA (ACT OF RECONCILIATION)."},{"ref":"25.130","t":"18. 1. Now at that time the venerable Sudhamma was residing at Ma<em>kkh</em>ikâsa<em>nd</em>a in dependence upon <em>K</em>itta the householder, superintending the new buildings he erected, and being constantly supplied by him with food. And whenever <em>K</em>itta the householder wished to give an invitation to the Sa<em>m</em>gha, or to four or five Bhikkhus, or to a single one, he used not to invite them without making special mention of the venerable Sudhamma."},{"ref":"25.131","t":"Now at that time a number of the Thera Bhikkhus, including the venerable Sâriputta, and the venerable Mahâ Moggallâna, and the venerable Mahâ Ka<em>kk</em>âna, and the venerable Mahâ Ko<em>tth</em>ita, and the venerable Mahâ Kappina, and the venerable Mahâ <em>K</em>unda, and the venerable Anuruddha, and the venerable Revata, and the venerable Upâli, and the venerable Ânanda, and the venerable Râhula, as they were journeying through the country of Kâsi, arrived at Ma<em>kkh</em>ikâsa<em>nd</em>a. And <em>K</em>itta the householder heard the news that the Thera Bhikkhus had arrived at Ma<em>kkh</em>ikâsa<em>nd</em>a."},{"ref":"25.132","t":"Then <em>K</em>itta the householder went up to the place where the Thera Bhikkhus were, and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one side. And when he was so seated the venerable Sâriputta taught <em>K</em>itta the householder, and incited him, and roused him, and gladdened him with religious discourse. And <em>K</em>itta the householder, having been thus taught, and incited, and roused, and gladdened with religious discourse, said to the Thera Bhikkhus, ‘May the venerable Theras consent to take their to-morrow’s meal, as incoming Bhikkhus, at my house.’ And the Thera Bhikkhus signified, by silence, their consent."},{"ref":"25.133","t":"2. Then perceiving that the Thera Bhikkhus had given their consent, <em>K</em>itta the householder rose from his seat, and bowed down before the Thera Bhikkhus, and keeping them on his right hand as he passed them, went on to the place where the venerable Sudhamma was. And on arriving there, he saluted the venerable Sudhamma, and stood by on one side. And so standing, <em>K</em>itta the householder said to the venerable Sudhamma: ‘May the venerable Sudhamma consent to take his to-morrow’s meal at my house with the Theras.’"},{"ref":"25.134","t":"But the venerable Sudhamma, thinking, ‘Formerly indeed this <em>K</em>itta the householder, whenever he wished to give an invitation to the Sa<em>m</em>gha, or to four or five Bhikkhus, or to a single one, used not to invite them without making special mention of me; but now he has invited the Thera Bhikkhus without regarding me. This <em>K</em>itta the householder is now incensed against me, unfavourable to me, takes pleasure in me no longer.’ And so thinking he refused, saying, ‘It is enough, O householder.’"},{"ref":"25.135","t":"And a second time <em>K</em>itta the householder said to the venerable Sudhamma (&amp;c. as before, with the same result). And a third time (&amp;c. as before, with the same result)."},{"ref":"25.136","t":"Then <em>K</em>itta the householder, thinking, ‘What can the venerable Sudhamma do against me, whether he consents, or whether he does not consent, ‘ saluted the venerable Sudhamma, and keeping him on his right hand as he passed him, departed thence."},{"ref":"25.137","t":"3. And at the end of the night <em>K</em>itta the householder made ready sweet food, both hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, ‘I may as well go and see what <em>K</em>itta the householder has made ready for the Thera Bhikkhus, ‘ robed himself early in the morning, and went, duly bowled and robed, to the place where <em>K</em>itta the householder dwelt; and, on arriving there, he took his seat on a mat spread out for him."},{"ref":"25.138","t":"Then <em>K</em>itta the householder went up to the place where the venerable Sudhamma was; and after he had come there, he saluted the venerable Sudhamma, and took his seat on one side. And when he was so seated the venerable Sudhamma addressed <em>K</em>itta the householder, and said: ‘Though this great store of sweet food, both hard and soft, has been made ready by you, O householder, there is one thing yet wanting, that is to say, tila seed cake."},{"ref":"25.139","t":"‘"},{"ref":"25.140","t":"Though then, Sir, there is so much treasure in the ward of the Buddhas, yet there is but one thing of which the venerable Sudhamma makes mention, and that is tila seed cake. Long ago, Sir, certain merchants of Dakkhi<em>n</em>âpatha went, for the sake of their traffic, to the country of the East, and thence they brought back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it gave vent to a “caw, “ and whenever it tried to utter the cry of a crow, it gave vent to a “cock-a-doodle-do.” Just even so, Sir, though there is much treasure in the ward of the Buddhas, when-ever the venerable Sudhamma speaks, the sound is “tila seed cake.”’"},{"ref":"25.141","t":"4. ‘You are abusing me, householder. You are finding fault with me, householder. This place, householder, is yours. I must go away from it, ‘ said the venerable Sudhamma."},{"ref":"25.142","t":"‘I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with him. Let, Sir, the venerable Sudhamma still dwell at Ma<em>kkh</em>ikâsa<em>nd</em>a. Pleasant is this grove of plum trees, and I shall take good care to, provide the venerable Sudhamma with those things a recluse requires — to wit, with robes and food and lodging and medicine when he is sick.’"},{"ref":"25.143","t":"And a second time the venerable Sudhamma said: You are abusing me (&amp;c. as before, with the same reply). And a third time the venerable Sudhamma said: ‘You are abusing me (&amp;c. as before, down to) I must go away from it.’"},{"ref":"25.144","t":"‘Whither then, Sir, will the venerable Sudhamma go?’"},{"ref":"25.145","t":"‘I shall go to Sâvatthi, O householder, to visit the Blessed One.’"},{"ref":"25.146","t":"‘Then, Sir, let the Blessed One know all, both what you yourself have said, and what I have said. And I should not, Sir, be surprised if the venerable Sudhamma were to return again even to Ma<em>kkh</em>ikâsa<em>nd</em>a.’"},{"ref":"25.147","t":"5. So the venerable Sudhamma gathered together his sleeping mat, and set out, with his bowl and his robe, for Sâvatthi. And he journeyed straight on to Sâvatthi, to the <em>G</em>etavana, Anâthapi<em>nd</em>ika’s Grove, to the place where the Blessed One was; and on arriving there he bowed down before the Blessed One, and took his seat on one side. And when he was thus seated the venerable Sudhamma informed the Blessed One of all, both that he himself had said, and that <em>K</em>itta the householder had said."},{"ref":"25.148","t":"The Blessed Buddha rebuked him, saying, ‘This was improper, O foolish one, not according to rule, unsuitable, unworthy of a Sama<em>n</em>a, and ought not to have been. done. How is it that you, O foolish one, could put down and could lower by your censure <em>K</em>itta the householder, he being a man of faith, a believing disciple, and a donor, a provider, and a supporter of the Sa<em>m</em>gha?’ This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted not being converted, and to the turning back of those who have been converted.’ And after he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Let therefore the Sa<em>m</em>gha, O Bhikkhus, carry out the Pa<em>t</em>isâra<em>n</em>iya-kamma (Act of Reconciliation) against the Bhikkhu Sudhamma, saying, “You are to ask and obtain pardon of <em>K</em>itta the householder.”’"},{"ref":"25.149","t":"6. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be reminded (of the Rule in the Pâtimokkha against which he has offended); when he has been reminded, he ought to be charged with the offence; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"25.150","t":"‘“Let the venerable Sa<em>m</em>gha hear me. This Bhikkhu Sudhamma has put down, and has lowered by censure <em>K</em>itta the householder, a man of faith, a believing disciple, a donor, provider and supporter of the Sa<em>m</em>gha. If the time is fit for the Sa<em>m</em>gha to do so, let the Sa<em>m</em>gha carry out the Pa<em>t</em>isâra<em>n</em>iya-kamma against the Bhikkhu Sudhamma."},{"ref":"25.151","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"25.152","t":"‘“Let the venerable Sa<em>m</em>gha hear me. This Bhikkhu (&amp;c. as before, down to) supporter of the Sa<em>m</em>gha. The Sa<em>m</em>gha hereby carries out the Pa<em>t</em>isâra<em>n</em>iya-kamma against the Bhikkhu Sudhamma with the words, ‘You are to ask and obtain pardon of <em>K</em>itta the householder.’ Whosoever of the venerable ones approves of the carrying out of the Pa<em>t</em>isâra<em>n</em>iya-kamma against Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak."},{"ref":"25.153","t":"‘“A second time I say the same thing. Let the venerable. Sa<em>m</em>gha (&amp;c. as before). A third time I say the same thing. Let the venerable Sa<em>m</em>gha (&amp;c:, as before)."},{"ref":"25.154","t":"‘“The Pa<em>t</em>isâra<em>n</em>iya-kamma has been carried out against the Bhikkhu Sudhamma with the words, ‘You are to ask and obtain pardon of <em>K</em>itta the householder.’ The Sa<em>m</em>gha approves the motion. Therefore is it silent. Thus do I understand.”’"},{"ref":"25.155","t":"19. [Here the twelve cases of a proceeding against, and the twelve cases of a proceeding according to law are repeated of the Pa<em>t</em>isâra<em>n</em>iya-kamma in the words of chapters 2 and 3 of the Ta<em>gg</em>aniya-kamma.]"},{"ref":"25.156","t":"20. 1. ‘There are five things, O Bhikkhus, which when they characterise a Bhikkhu, the Sa<em>m</em>gha, if it likes, should carry out the Pa<em>t</em>isâra<em>n</em>iya-kamma against him; (that is to say), when he goes about to bring loss on the laity — when he goes about to do harm to the laity — when he goes about to deprive the laity of their dwellings — when he reviles and finds fault with the laity — when he brings about division between the laity. These are the five things, O Bhikkhus, which (&amp;c. as above, down to) against him."},{"ref":"25.157","t":"‘There are other five things, O Bhikkhus, which when they characterise a Bhikkhu, the Sa<em>m</em>gha, if it likes, should carry out the Pa<em>t</em>isâra<em>n</em>iya-kamma against him; (that is to say), when he speaks to the laity in dispraise of the Buddha — when he speaks to the laity in dispraise of the Dhamma — when he speaks to the laity in dispraise of the Sa<em>m</em>gha — when he puts laymen down, and lowers them by censure — when he does not fulfil a promise made in accordance with the Rules to the laity. These are the other five things, O Bhikkhus, which (&amp;c. as before, down to) against him."},{"ref":"25.158","t":"‘There are five kinds of Bhikkhus, O Bhikkhus, against whom the Sa<em>m</em>gha, if it likes, should carry out the Pa<em>t</em>isâra<em>n</em>iya-kamma; (that is to say), one who goes about to bring loss on the laity (&amp;c. as in the last paragraph, down to the end).’"},{"ref":"25.159","t":"* * *"},{"ref":"25.160","t":"Here end the four times five cases of suspicion."},{"ref":"25.161","t":"21. [Chapter 5, as to the right conduct of a Bhikkhu subjected to the Ta<em>gg</em>aniya-kamma, is repeated, reading Pa<em>t</em>isâra<em>n</em>iya for Ta<em>gg</em>aniya.]"},{"ref":"25.162","t":"* * *"},{"ref":"25.163","t":"Here end the eighteen duties which follow on a Pa<em>t</em>isâra<em>n</em>iya-kamma."},{"ref":"25.164","t":"22. 1. So the Sa<em>m</em>gha carried out the Pa<em>t</em>isâra<em>n</em>iyakamma against Sudhamma the Bhikkhu, saying, ‘You are to ask and obtain pardon of <em>K</em>itta the householder. And after he had been subjected by the Sa<em>m</em>gha to the Pa<em>t</em>isâra<em>n</em>iya-kamma, though he went to Ma<em>kk</em>kikâsa<em>nd</em>a, he was unable, being greatly troubled in his mind, to ask and obtain pardon of <em>K</em>itta the householder, but returned again even to Sâvatthi."},{"ref":"25.165","t":"Then the Bhikkhus asked him, ‘Has <em>K</em>itta the householder been induced by you to give you his pardon?’"},{"ref":"25.166","t":"‘Indeed, though I went to Ma<em>kk</em>kikâsa<em>nd</em>a, I was unable, being greatly troubled in my mind, to ask and obtain pardon of <em>K</em>itta the householder.’"},{"ref":"25.167","t":"‘They told this thing to the Blessed One."},{"ref":"25.168","t":"2. ‘Let, then, the Sa<em>m</em>gha, O Bhikkhus, appoint a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of <em>K</em>itta the householder."},{"ref":"25.169","t":"‘Now thus, O Bhikkhu, should the companion messenger be appointed. In the first place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to go). After he has been asked, let some discreet and able Bhikkhu lay the matter before the Sa<em>m</em>gha, as follows:"},{"ref":"25.170","t":"‘“Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the venerable Sa<em>m</em>gha, let the Sa<em>m</em>gha appoint such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of <em>K</em>itta the householder."},{"ref":"25.171","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"25.172","t":"‘“Let the venerable Sa<em>m</em>gha hear me. The Sa<em>m</em>gha hereby appoints such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of <em>K</em>itta the householder. Whosoever of the venerable ones approves of such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak."},{"ref":"25.173","t":"‘“Such and such a Bhikkhu has been appointed by the Sa<em>m</em>gha. (&amp;c. as before). The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”"},{"ref":"25.174","t":"3. ‘Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who is the companion messenger, to Ma<em>kkh</em>ikâsa<em>nd</em>a, and ask pardon of <em>K</em>itta the householder, saying, Pardon me, O householder; I desire to gain once more thy good pleasure.” If, when he thus speaks, he pardons him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “Pardon him, O householder; he desires to gain once more thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “Pardon him, O householder; I desire to gain thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “Grant pardon, O householder, to this Bhikkhu, in the name of the Sa<em>m</em>gha (I ask it).” If (&amp;c. as before, down to). If he pardon him not, ‘the Bhikkhu who is the companion messenger — without going out of sight, and without going out of hearing, of <em>K</em>itta the householder — should make Sudhamma the Bhikkhu arrange his robe on one shoulder, and squat down on his heels, and stretch forth his two hands with the palms together, and so confess his fault.’"},{"ref":"25.175","t":"23. 1. So the venerable Sudhamma went, with another Bhikkhu as companion messenger, to Ma<em>kkh</em>ikâsa<em>nd</em>a, and obtained pardon of <em>K</em>itta the householder. And he conducted himself aright, and he became subdued, and he sought for release (&amp;c. as above, in chapters 6, 7, down to the end)."},{"ref":"25.176","t":"* * *"},{"ref":"25.177","t":"Here end the eighteen cases in which there ought to be a revocation of the Pa<em>t</em>isâra<em>n</em>iya-kamma."},{"ref":"25.178","t":"24. [In this chapter the Kammavâ<em>k</em>â of the revocation of the Pa<em>t</em>isâra<em>n</em>iya-kamma is given in words precisely similar to those of chapters 8 and 12.]"},{"ref":"25.179","t":"* * *"},{"ref":"25.180","t":"Here ends the fourth (Kamma), the Pa<em>t</em>isâra<em>n</em>iya-kamma."},{"ref":"25.181","t":"V. THE UKKHEPANIYA-KAMMAS (ACTS OF SUSPENSION)"},{"ref":"25.182","t":"<em>for not acknowledging, and for not atoning for, an offence.</em>"},{"ref":"25.183","t":"25. 1. Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita Ârâma. And at that time the venerable <em>Kh</em>anna, when he had committed a fault, was not willing to acknowledge the fault. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the venerable <em>Kh</em>anna act so?’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"25.184","t":"Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-sa<em>m</em>gha, asked the Bhikkhus:"},{"ref":"25.185","t":"‘Is it true, O Bhikkhus, as they say, that <em>Kh</em>anna when he has committed a fault, is not willing to acknowledge the fault?’"},{"ref":"25.186","t":"‘It is true, Lord!’"},{"ref":"25.187","t":"The Blessed Buddha rebuked him, saying, ‘How, O Bhikkhus, can that foolish one act so? This will not conduce either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’"},{"ref":"25.188","t":"And when the Blessed One had so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said: ‘Let therefore the Sa<em>m</em>gha, O Bhikkhus, carry out against <em>Kh</em>anna the Bhikkhu the âpattiyâ adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Sa<em>m</em>gha."},{"ref":"25.189","t":"‘Now thus, O Bhikkhus, should it be carried out.’ [Here follow the formal words of’ the Kammavâ<em>k</em>â as in chapter 1, 4, with the necessary alterations owing to the difference of the fault and of the K am ma following on it. And at the end of the Kammavâ<em>k</em>â (after the words ‘Thus I understand’) the following sentence is added.]"},{"ref":"25.190","t":"‘And send a proclamation, O Bhikkhus, from residence to residence; saying, “<em>Kh</em>anna the Bhikkhu has been subjected by the Sa<em>m</em>gha to the Ukkhepaniya-kamma for not acknowledging a fault.”’"},{"ref":"25.191","t":"26. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Sa<em>m</em>gha likes, precisely as in chapters 2, 3, and 4.]"},{"ref":"25.192","t":"27. 1. ‘A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault has been carried out ought to conduct himself aright. And herein this is the right conduct: he ought not to confer the upasampadâ — he ought not to give a nissaya — he ought not to provide himself with a sâma<em>n</em>era — he ought not to accept the office of giving exhortation to the nuns — if he have accepted that office, he ought not to exhort the nuns — he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out against him — nor any offence of a similar kind — nor any worse offence — he ought not to find fault with the proceeding (that has been carried out against him) — nor with (the Bhikkhus) who have carried it out — he ought not to accept from a regular Bhikkhu reverence, or <em>sic</em> service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for him, nor to carry his bowl or his robe, nor to shampoo him — he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood — he ought not to cause division between a Bhikkhu and the Bhikkhus — he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine — he ought not to follow the professors of other doctrines — he ought to follow the Bhikkhus — he ought to train himself in the training of the Bhikkhus — he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other, — on seeing a regular Bhikkhu he ought to rise from his seat — he ought not to touch a regular Bhikkhu, either inside or outside (of the residence) — he ought not to raise objections against a regular Bhikkhu’s taking part in the Uposatha ceremony — or in the Pavâra<em>n</em>â ceremony — he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear before the elders) — he ought not to set on foot a censure against any other Bhikkhu — he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu) — he ought not to warn (another Bhikkhu whom he supposes to be offending) — he ought not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending) — and he ought not to associate with the Bhikkhus.’"},{"ref":"25.193","t":"* * *"},{"ref":"25.194","t":"Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault."},{"ref":"25.195","t":"28. 1. So the Sa<em>m</em>gha carried out against <em>Kh</em>anna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not at or dwell together with the Sa<em>m</em>gha. And after he had been subjected by the Sa<em>m</em>gha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, nor support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&amp;c. as before, down to:) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambî. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows: ‘I, Sirs, having been subjected by the Sa<em>m</em>gha to the Ukkhepaniyakamma am conducting myself aright in accordance thereto, and I am become subdued, and I seek for release. What now should I do?’"},{"ref":"25.196","t":"They told this thing to the Blessed One."},{"ref":"25.197","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha revoke the Ukkhepaniya-kamma for not acknowledging his fault carried out against <em>Kh</em>anna the Bhikkhu."},{"ref":"25.198","t":"2. ‘There are five things, O Bhikkhus, [&amp;c. the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’"},{"ref":"25.199","t":"Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked]."},{"ref":"25.200","t":"29. ‘There are five things, O Bhikkhus, [&amp;c. as in chapter 7. This chapter being the exact opposite of chapter 28.]"},{"ref":"25.201","t":"* * *"},{"ref":"25.202","t":"Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault ought to be revoked]."},{"ref":"25.203","t":"30. ‘And thus, O Bhikkhus, should the revocation be carried out [&amp;c. as before, in chapters 8, 12, &amp;c.]’"},{"ref":"25.204","t":"* * *"},{"ref":"25.205","t":"Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a fault."},{"ref":"25.206","t":"31. Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita Ârâma. And at that time the venerable <em>Kh</em>anna, when he had committed a fault, was not willing to atone for that fault [&amp;c. the proceeding in this case being the same, and laid down in the same words as the proceeding in the last case, chapters 25-30]."},{"ref":"25.207","t":"* * *"},{"ref":"25.208","t":"Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a fault."},{"ref":"25.209","t":"VI. THE UKKHEPANIYA-KAMMA for not renouncing a sinful doctrine."},{"ref":"25.210","t":"32. 1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the <em>G</em>etavana, the grove of Anâthapi<em>nd</em>ika. And at that time a certain Bhikkhu by name Ari<em>tth</em>a, who had formerly been a vulture tormentor, had fallen into a sinful belief of this kind; (that is to say), ‘In this wise do I understand the Dhamma preached by the Blessed One, that to him who practises those things which have been declared by the Blessed One to be impediments, there will arise no impediment sufficient (to prevent his acquiring spiritual gifts).’"},{"ref":"25.211","t":"Now many Bhikkhus heard that Ari<em>tth</em>a, who had formerly (&amp;c. as before, down to:) to be impediments. And those Bhikkhus went up to the place where Ari<em>tth</em>a the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving there they asked Ari<em>tth</em>a the Bhikkhu, who had formerly been a vulture tormentor, ‘Is it true, friend Ari<em>tth</em>a, as they say, that you have fallen into a sinful belief (&amp;c. as above, down to) spiritual gifts?’"},{"ref":"25.212","t":"‘Certainly! I do so understand the Dhamma preached by the Blessed One (&amp;c. as before):"},{"ref":"25.213","t":"2. ‘Say not so, friend Ari<em>tth</em>a. Bear not false-witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One have spoken so. By many a figure, friend Ari<em>tth</em>a, have the things which are impediments been declared to be impediments by the Blessed One, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts). Lusts have been declared by the Blessed One to be of short taste, full of pain, and full of despair, things wherein the danger is great. Lusts have been declared by the Blessed One to be like the bones of a skeleton, full of pain, and full of despair, things wherein the danger is great. Lusts have been declared by the Blessed One to be like lumps of raw meat, full (&amp;c. as before, down to:) is great. Lusts have been declared by the Blessed One to be like torches made of a wisp of hay.... like a pit full of live coals.... like the visions of a dream.... like a beggar’s portion.... like the fruits of trees.... like the sword and the slaughter-house.... like darts and clubs.... like snakes and creeping things, full of pain, and full of despair, things wherein the danger is great.’"},{"ref":"25.214","t":"Yet notwithstanding that Bhikkhu Ari<em>tth</em>a, who had formerly been a vulture tormentor, when thus being addressed by the Bhikkhus, remained steadfastly adhering, in the very same way, and with violence, to that sinful doctrine, declaring, ‘Verily I do so understand the Dhamma preached by the Blessed One (&amp;c. as before, in § 1).’"},{"ref":"25.215","t":"3. Then since those Bhikkhus were unable to move Ari<em>tth</em>a the Bhikkhu, who had formerly been a vulture tormentor, from that sinful doctrine, they went up to the place where the Blessed One was; and when they had come there, they told this thing to the Blessed One."},{"ref":"25.216","t":"And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa<em>m</em>gha, and asked Ari<em>tth</em>a the Bhikkhu, who had formerly been a vulture tormentor, ‘Is it true, as they say, Ari<em>tth</em>a, that you have fallen into a sinful doctrine of such a kind (&amp;c. as before, in § 1)?’"},{"ref":"25.217","t":"‘Certainly, Lord! I do so understand (&amp;c. as before, in § 1).’"},{"ref":"25.218","t":"‘How can you, O foolish one, so understand the Dhamma preached by me? Have I not, by many a figure, O foolish one, declared the things which are impediments to be impediments, and sufficient to prevent him who cultivates them (from attaining to spiritual gifts)? Have not lusts been by me declared to be of short taste (&amp;c. as above, down to:) like snakes and creeping things, full of danger, full of despair, things wherein the danger is great? Yet now you, O foolish one, by your having grasped that doctrine wrongly, are not only bearing false-witness against us, but you are also rooting yourself up, and are giving rise to much demerit, the which will be to you for a long time for an evil and a woe. This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who are unconverted not being converted, and to the turning back of those who have been converted.’"},{"ref":"25.219","t":"When he had thus rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: Let therefore the Sa<em>m</em>gha, O Bhikkhus, carry out against Ari<em>tth</em>a the Bhikkhu, who was formerly a vulture tormentor, the Ukkhepaniyakamma, for not renouncing a sinful doctrine, to the intent that he shall not eat or dwell together with the Sa<em>m</em>gha.’"},{"ref":"25.220","t":"4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Ari<em>tth</em>a ought to be warned [&amp;c. as in chapter 25, down to the end of the Kammavâ<em>k</em>â, including the supplementary sentence as to the proclamation].’"},{"ref":"25.221","t":"33. [Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Sa<em>m</em>gha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading ‘Ukkhepaniya-kamma for not renouncing a sinful doctrine, ‘ instead of ‘Ta<em>gg</em>aniya-kamma. ]"},{"ref":"25.222","t":"34. 1. So the Sa<em>m</em>gha carried out against Ari<em>tth</em>a the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Sa<em>m</em>gha. And when he had been thus subjected by the Sa<em>m</em>gha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order."},{"ref":"25.223","t":"Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can Ari<em>tth</em>a the Bhikkhu, having been subjected by the Sa<em>m</em>gha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, leave the Order?’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"25.224","t":"Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-sa<em>m</em>gha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that Ari<em>tth</em>a the Bhikkhu, having been subjected (&amp;c. as before, down to) left the Order?’"},{"ref":"25.225","t":"‘It is true, Lord.’"},{"ref":"25.226","t":"The Blessed Buddha rebuked him, saying, ‘How can Ari<em>tth</em>a the Bhikkhu (&amp;c. as before, down to) leave the Order? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.’"},{"ref":"25.227","t":"And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: ‘Let then the Sa<em>m</em>gha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Ari<em>tth</em>a the Bhikkhu."},{"ref":"25.228","t":"‘There are five things, O Bhikkhus, [&amp;c. as before, in chapters 6 and 7, down to the end.]’"},{"ref":"25.229","t":"* * *"},{"ref":"25.230","t":"Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out."},{"ref":"25.231","t":"35. ‘Now thus, O Bhikkhus, should it be carried out, ‘ &amp;c. [Here follows the Kammavâ<em>k</em>â for the re-vocation of a Kamma precisely as in chapter 8, with the necessary alterations.]"},{"ref":"25.232","t":"Here ends the seventh (Kamma), the Ukkhepaniya-kamma on not renouncing a sinful doctrine."},{"ref":"25.233","t":"Here ends the First Khandhaka, the Khandhaka on the Kammas."},{"sp":"HDR","t":"SECOND KHANDHAKA."},{"ref":"26.1","t":"PROBATION AND PENANCE."},{"ref":"26.2","t":"1. 1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the <em>G</em>etavana, Anâthapi<em>nd</em>ika’s Grove. And at that time Bhikkhus who had been placed on probation used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them."},{"ref":"26.3","t":"Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can Bhikkhus who have been placed on probation accept reverence (&amp;c. as above, down to) shampoo them?’"},{"ref":"26.4","t":"And those Bhikkhus told this thing to the Blessed One."},{"ref":"26.5","t":"Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa<em>m</em>gha, and asked the Bhikkhus: ‘Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&amp;c. as before, down to) shampoo them?’"},{"ref":"26.6","t":"‘It is true, Lord.’"},{"ref":"26.7","t":"The Blessed Buddha rebuked them, saying, ‘How can those Bhikkhus (&amp;c. as before, down to) shampoo them? This will not conduce, O Bhikkhus (&amp;c. as usual, down to) turning back of those who have been converted.’"},{"ref":"26.8","t":"And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, ‘A Bhikkhu who has been placed on probation ought not to accept reverence (&amp;c. as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukka<em>t</em>a offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above ] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation, according to their seniority; (that is to say), the Uposatha ceremony, the Pavâra<em>n</em>â ceremony, the share in robes for the rainy season, in things dedicated to the Sa<em>m</em>gha, and in food."},{"ref":"26.9","t":"2. ‘Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampadâ (&amp;c. as above, in I, 1, 5, down to the end)."},{"ref":"26.10","t":"A. Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat, or the worst sleeping-place, or the worst room, that shall be given to that Bhikkhu, and therewith shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu) — he ought riot to devote himself to a forest life — he ought not to devote himself to living on alms personally received — he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term, thinking, “Let them not recognise me” (as one who has been placed under probation)."},{"ref":"26.11","t":"‘A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu — he ought to announce the fact to an incoming Bhikkhu — he ought to announce the fact at an Uposatha meeting — he ought to announce the fact at a Pavâra<em>n</em>â meeting — and, if he be sick, he ought to announce the fact at such meetings by means of a messenger."},{"ref":"26.12","t":"3. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&amp;c. as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&amp;c. as before).... from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living.... from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living.... from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living.... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living.... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place which is not a residence and where no Bhikkhus are living.... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger."},{"ref":"26.13","t":"‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &amp;c. as before). [The same changes as in the last series are here rung upon this inhibition, down to].... from a place which is either a residence or not a residence, but where Bhikkhus. are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &amp;c. as before)."},{"ref":"26.14","t":"‘A Bhikkhu who has been placed on probation ought to go, O Bhikkhus, from a residence where Bhikkhus are living to a residence where Bhikkhus are living, and where there are Bhikkhus of the same community (with himself), if he knows, “This very day I can go there.” [Here follow the same permutations and combinations as in the last two series.]"},{"ref":"26.15","t":"4. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell with a regular Bhikkhu in a residence under one and the same roof — nor in a place which is not a residence under one and the same roof — nor in a place which is either a residence or not a residence under one and the same roof. On seeing a regular Bhikkhu he ought to rise from his seat; and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seat; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seat; he ought not to walk up and down on the same <em>k</em>aṅkama with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low <em>k</em>aṅkama he ought not to walk up and down on a higher <em>k</em>aṅkama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) <em>k</em>aṅkama."},{"ref":"26.16","t":"A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&amp;c. all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation.... with a Bhikkhu who has been thrown back to the commencement of his term of probation.... with a Bhikkhu who has rendered himself liable to the Mânatta discipline.... with a Bhikkhu undergoing the Mânatta discipline.... with a Bhikkhu who is in a position to receive rehabilitation’."},{"ref":"26.17","t":"If a meeting of four Bhikkhus, of whom one is a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary course, or subject him to the Mânatta discipline — or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed:"},{"ref":"26.18","t":"* * *"},{"ref":"26.19","t":"Here end the ninety-four duties encumbent on a probationer."},{"ref":"26.20","t":"2. 1. Now the venerable Upâli went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upâli said to the Blessed One: ‘Now in what case, Lord, can there be an interruption of the probationary period of a Bhikkhu who has been placed on probation?’"},{"ref":"26.21","t":"There are three ways of interruption of the probationary period, O Upâli, of a Bhikkhu who has been placed on probation; (that is to say), by dwelling together, by dwelling alone, and by not announcing."},{"ref":"26.22","t":"‘These are the three ways of interruption to the probationary period, O Upâli, of a Bhikkhu who has been placed under probation.’"},{"ref":"26.23","t":"3. 1. Now at that time, since there was a great company of the Bhikkhus gathered together at Sâvatthi, those Bhikkhus who had been placed on probation did not know how to carry out their probation correctly."},{"ref":"26.24","t":"They told this thing to the Blessed One."},{"ref":"26.25","t":"‘I prescribe to you, O Bhikkhus, to carry out your probation correctly. Now thus, O Bhikkhus, ought you to postpone the probation. The Bhikkhu who has been placed on probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I postpone my probation.” Then the probation is postponed. Or he is to say: “I postpone the duties (i.e. of a probationer).” Then also the probation is postponed.’"},{"ref":"26.26","t":"2. Now at that time the Bhikkhus who were at Sâvatthi went away hither and thither, and the Bhikkhus who had been placed on probation were not able to carry out their probation correctly."},{"ref":"26.27","t":"They told this thing to the Blessed One."},{"ref":"26.28","t":"‘I prescribe to you, O Bhikkhus, to take upon yourselves again the probation (which had been postponed). Now thus, O Bhikkhus, ought you to take it upon yourselves again. The Bhikkhu who has been placed under probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I take my probation again upon myself.” Then the probation is resumed. Or he is to say: “I take the duties (i.e. of a probationer) upon myself again.” Then also is the probation resumed.’"},{"ref":"26.29","t":"* * *"},{"ref":"26.30","t":"Here end the duties encumbent on a probationer."},{"ref":"26.31","t":"4. 1. Now at that time Bhikkhus, who had rendered themselves liable to be thrown back to the commencement (of their probationary course), used to accept reverence [&amp;c. as before in chapter 1, reading throughout ‘Bhikkhus liable to be thrown back to the beginning of their probationary course’ for ‘Bhikkhus who had been placed on probation;’ and omitting in chapter 2 the announcements referred to there in our note]."},{"ref":"26.32","t":"5. [In this chapter the same rules are laid down, word for word, as in the last, reading throughout for ‘Bhikkhus liable to be thrown back to the beginning of their probationary course, ‘ ‘Bhikkhus liable to be subjected to the Mânatta discipline.’]"},{"ref":"26.33","t":"6. [In this chapter the same rules for the Mânatta, or Penance, are laid down word for word as those in chapter 1, §§ 1, 2, 3, and 4, for the probation, reading throughout ‘Bhikkhus who are going through the Mânatta discipline’ for ‘Bhikkhus who have been placed under probation.’ There are, however, one or two minor points of difference, which are as follows:"},{"ref":"26.34","t":"1. At the end of the announcements (chapter 1,"},{"ref":"26.35","t":"§ 2) there is inserted the injunction, ‘He ought to announce the fact every day.’"},{"ref":"26.36","t":"2. In the passages about going from one residence to another (chapter 1, § 3) read ‘unless with the Sa<em>m</em>gha’ instead of ‘unless with a regular Bhikkhu.’]"},{"ref":"26.37","t":"7. 1. Now the venerable Upâli went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upâli said to the Blessed One: ‘Now in what case, Lord, can there be an interruption of the Mânatta discipline of a Bhikkhu who is undergoing that discipline?’"},{"ref":"26.38","t":"There are four ways of interruption of the Mânatta discipline, O Upâli, of a Bhikkhu who is undergoing that discipline; (that is to say), by dwelling together, by dwelling alone, by not announcing, and by living with less than four other Bhikkhus. These are the four ways (&amp;c. as before, down to) undergoing that discipline.’"},{"ref":"26.39","t":"8. [In this chapter the means of postponing and resuming the Mânatta penance are laid down, word for word, as in chapter 3, reading ‘Bhikkhus who are undergoing the Mânatta discipline’ for ‘Bhikkhus who have been placed on probation.]"},{"ref":"26.40","t":"9. [This chapter is word for word the same as chapter 1, reading ‘Bhikkhus who have rendered themselves capable of receiving rehabilitation’ for ‘Bhikkhus who have been placed on probation.]"},{"ref":"26.41","t":"* * *"},{"ref":"26.42","t":"Here ends the Second Khandhaka, called the Khandhaka on Probationers, &amp;c."},{"sp":"HDR","t":"THIRD KHANDHAKA."},{"ref":"27.1","t":"PROBATION AND PENANCE (CONTINUED)."},{"ref":"27.2","t":"1. 1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the <em>G</em>etavana, Anâthapi<em>nd</em>ika’s Grove. And at that time the venerable Udâyi committed an offence, to wit, the first Sa<em>m</em>ghâdisesa offence, and did not conceal it. He told the Bhikkhus, saying, ‘I have committed an offence — the first Sa<em>m</em>ghâdisesa offence — and do not conceal it. What now shall I do?’"},{"ref":"27.3","t":"They told this thing to the Blessed One."},{"ref":"27.4","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha lay the Mânatta penalty on Udâyi the Bhikkhu for the space of six days on account of that offence — the first Sa<em>m</em>ghâdisesa — which he has not concealed."},{"ref":"27.5","t":"2. ‘Now thus, O Bhikkhus, ought it to be laid upon him. Udâyi the Bhikkhu ought to go up, O Bhikkhus, before the Sa<em>m</em>gha; and, arranging his robe on one shoulder, he ought to bow down at the feet of the elder Bhikkhus, and squatting down on his heels, and stretching forth his hands with the palms together, he ought to say as follows:"},{"ref":"27.6","t":"‘“I, venerable Sirs, have committed an offence — the first Sa<em>m</em>ghâdisesa — which I have not concealed. I ask the Sa<em>m</em>gha (to impose upon me) the Mânatta penalty for six days on account of this offence — the first Sa<em>m</em>ghâdisesa offence — which I have not concealed.”’"},{"ref":"27.7","t":"[This speech is repeated three times.]"},{"ref":"27.8","t":"3. ‘Some discreet and able Bhikkhu should then lay the matter before the Sa<em>m</em>gha, as follows:"},{"ref":"27.9","t":"‘“Let the venerable Sa<em>m</em>gha hear me. Udâyi the Bhikkhu has committed an offence — the first Sa<em>m</em>ghâdisesa offence — which he has not concealed. And he asks the Sa<em>m</em>gha for the Mânatta penalty for six days on account of that offence-the first Sa<em>m</em>ghâdisesa offence — which he has not concealed."},{"ref":"27.10","t":"‘“If the time seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha impose a Mânatta of six days’ duration on Udâyi the Bhikkhu for that one offence — the first Sa<em>m</em>ghâdisesa offence — which he has not concealed."},{"ref":"27.11","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"27.12","t":"‘“The Sa<em>m</em>gha hereby imposes a Mânatta of six days on Udâyi the Bhikkhu for that one offence — the first Sa<em>m</em>ghâdisesa offence — which he has not concealed."},{"ref":"27.13","t":"‘“Whosoever of the venerable ones approves of the imposition of a Mânatta (&amp;c. as in the last paragraph, down to) not concealed, let him remain silent. Whosoever approves not, let him speak."},{"ref":"27.14","t":"‘“A second time I say the same thing (&amp;c. as before in the last two paragraphs). A third time I say the same thing (&amp;c. as before)."},{"ref":"27.15","t":"‘“The Sa<em>m</em>gha has imposed a Mânatta of six days’ duration (&amp;c. as before, in the words of the motion, down to) not concealed. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"27.16","t":"2. 1. When he had done the Mânatta he told the Bhikkhus, saying, ‘Friends, I committed an offence — the first Sa<em>m</em>ghâdisesa offence — which I had not concealed. And I asked the Sa<em>m</em>gha for a Mânatta of six days’ duration for that offence — the first Sa<em>m</em>ghâdisesa offence — which I had not concealed. The Sa<em>m</em>gha imposed upon me a Mânatta (&amp;c. as before, down to) not concealed. Now I have accomplished that Mânatta. What now shall I do?’"},{"ref":"27.17","t":"They told this thing to the Blessed One."},{"ref":"27.18","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha rehabilitate Udâyi the Bhikkhu."},{"ref":"27.19","t":"2. ‘Now thus, O Bhikkhus, ought he to be rehabilitated."},{"ref":"27.20","t":"‘Udâyi the Bhikkhu ought to go up (&amp;c. as in chapter 1, § 2, down to) he ought to say as follows:"},{"ref":"27.21","t":"‘“I committed, venerable Sirs, an offence — the first Sa<em>m</em>ghâdisesa offence — which I did not conceal. I asked the Sa<em>m</em>gha (to impose upon me) a Mânatta of six days’ duration for that offence — the first Sa<em>m</em>ghâdisesa offence — which I had not concealed. The Sa<em>m</em>gha imposed upon me a Mânatta of.... for.... not concealed. I, having accomplished that Mânatta, ask the Sa<em>m</em>gha for rehabilitation.”’"},{"ref":"27.22","t":"[This speech is repeated three times.]"},{"ref":"27.23","t":"3. ‘Then some discreet and able Bhikkhu [&amp;c. as before in chapter 1, § 2, the rest of the kammavâ<em>k</em>â bearing the same relation to the petition as it does there].’"},{"ref":"27.24","t":"3. 1. Now at that time the venerable Udâyi had committed an offence — the first Sa<em>m</em>ghâdisesa — which he had for one day concealed."},{"ref":"27.25","t":"He told the Bhikkhus (&amp;c. as before)."},{"ref":"27.26","t":"They told this thing to the Blessed One."},{"ref":"27.27","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha impose a probation of one day on Udâyi the Bhikkhu for an offence (&amp;c. as in the first paragraph of this section down to) concealed."},{"ref":"27.28","t":"2. ‘Now thus, O Bhikkhus, ought it to be imposed —.’"},{"ref":"27.29","t":"[Here follows the kammavâ<em>k</em>â precisely as in chapter 1, §§ 2 and 3, with the necessary changes in the wording, a. of the offence, b. of the penalty.]"},{"ref":"27.30","t":"4. 1. When he had passed through the probation he told the Bhikkhus, saying, ‘I committed, friends, an offence — the first Sa<em>m</em>ghâdisesa — which for one day I concealed. I asked the Sa<em>m</em>gha to impose upon me a probation of one day for the offence.... concealed. The Sa<em>m</em>gha imposed.... concealed. I have passed through that probation. What now should I do?’"},{"ref":"27.31","t":"They told this thing to the Blessed One."},{"ref":"27.32","t":"‘Let then the Sa<em>m</em>gha impose upon Udâyi the Bhikkhu a Mânatta of six days’ duration.’"},{"ref":"27.33","t":"2, 3. [Here follows the kammavâ<em>k</em>â as in chapter 1, §§ 2, 3, to the end.]"},{"ref":"27.34","t":"5. 1. When he had accomplished the Mânatta he told the Bhikkhus, saying, ‘I committed (&amp;c. as 4. 1, down to) for one day concealed. I asked, &amp;c.... The Sa<em>m</em>gha imposed a probation, &amp;c.... When I passed through that probation the Sa<em>m</em>gha imposed a Mânatta of &amp;c.... for &amp;c.... I have accomplished that Mânatta. What now shall I do?’"},{"ref":"27.35","t":"They told that matter to the Blessed One."},{"ref":"27.36","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, rehabilitate Udâyi the Bhikkhu.’"},{"ref":"27.37","t":"2, 3. [Here follows the kammavâ<em>k</em>â as in chapter 2, §§ 2, 3, to the end.]"},{"ref":"27.38","t":"6. [This chapter is the same as chapter 3, reading ‘for two — three — four — five days, concealed, ‘ and ‘probation of two — three — four — five days.]"},{"ref":"27.39","t":"7. 1. Whilst he was undergoing that probation, he committed an offence — the first, &amp;c. — which he did not conceal."},{"ref":"27.40","t":"He told the Bhikkhus, saying, ‘I committed, &amp;c.... I asked the Sa<em>m</em>gha, &amp;c.... The Sa<em>m</em>gha imposed upon me a probation of two — three — four — five days. Whilst I was undergoing that probation, I committed, &amp;c....’"},{"ref":"27.41","t":"They told that matter to the Blessed One."},{"ref":"27.42","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, throw back Udâyi the Bhikkhu to the commencement (of his probationary course).’"},{"ref":"27.43","t":"2, 3. [Here follows the kammavâ<em>k</em>â as in chapter 1, with the necessary alterations.]"},{"ref":"27.44","t":"8. 1. When he had undergone that probation, and was liable to the Mânatta, he committed an offence — the first Sa<em>m</em>ghâdisesa — which he did not conceal."},{"ref":"27.45","t":"He told the Bhikkhus, saying, &amp;c...."},{"ref":"27.46","t":"They told this matter to the Blessed One."},{"ref":"27.47","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, throw back Udâyi the Bhikkhu to the commencement (of his probationary course).’"},{"ref":"27.48","t":"2, 3. [Here follows the kammavâ<em>k</em>â in the same form as is given in chapter 1.]"},{"ref":"27.49","t":"9. 1. When he had undergone that probation he told, &amp;c...."},{"ref":"27.50","t":"They told, &amp;c...."},{"ref":"27.51","t":"Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon Udâyi the Bhikkhu a Mânatta of six days’ probation for these offences.’"},{"ref":"27.52","t":"2, 3. [The kammavâ<em>k</em>â as before.]"},{"ref":"27.53","t":"10. 1. While he was undergoing that Mânatta he committed an offence — the first Sa<em>m</em>ghâdisesa which he did not conceal."},{"ref":"27.54","t":"He told the Bhikkhus, saying, ‘I committed, &amp;c.... I asked the Sa<em>m</em>gha.... The Sa<em>m</em>gha imposed [&amp;c. going through all that had happened, down to the end of the first paragraph in this chapter]."},{"ref":"27.55","t":"They told, &amp;c."},{"ref":"27.56","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon Udâyi the Bhikkhu a Mânatta of six days’ duration, throwing him back to the commencement (of his Mânatta)."},{"ref":"27.57","t":"[The kammavâ<em>k</em>â as before.]"},{"ref":"27.58","t":"11. 1. When he had accomplished that Mânatta, and while he was worthy to be rehabilitated, he committed an offence — the first Sa<em>m</em>ghâdisesa offence — which he did not conceal."},{"ref":"27.59","t":"He told the Bhikkhus [all that had happened from chapter 6 onwards down to this last offence]. They told, &amp;c."},{"ref":"27.60","t":"Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon Udâyi the Bhikkhu a Mânatta of six days’ duration, for that he when he had (&amp;c. as in first paragraph down to) not conceal, throwing him back to the commencement (of his Mânatta)."},{"ref":"27.61","t":"‘Now thus, O Bhikkhus, [here follows the kammavâ<em>k</em>â as before.]"},{"ref":"27.62","t":"12. 1. When he had accomplished that Mânatta he told the Bhikkhus [all that had happened]."},{"ref":"27.63","t":"They told, &amp;c."},{"ref":"27.64","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, rehabilitate Udâyi the Bhikkhu."},{"ref":"27.65","t":"‘Now thus [here follows the kammavâ<em>k</em>â as before]."},{"ref":"27.66","t":"13. 1. Now at that time the venerable Udâyi committed an offence — the first Sa<em>m</em>ghâdisesa — and for half a month he concealed it."},{"ref":"27.67","t":"[The rest of this chapter is precisely the same as chapter 3, reading ‘for half a month’ instead of ‘for one day.’]"},{"ref":"27.68","t":"14. 1. Whilst he was undergoing that probation he committed an offence — the first Sa<em>m</em>ghâdisesa — which for five days he concealed."},{"ref":"27.69","t":"He told, &amp;c.... ‘I committed, &amp;c.... I asked, &amp;c.... The Sa<em>m</em>gha imposed a probation of half a month, &amp;c.... Whilst I was undergoing, &amp;c... What now shall I do?’"},{"ref":"27.70","t":"They told, &amp;c."},{"ref":"27.71","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, for that whilst (&amp;c. as in the first paragraph) throw Udâyi the Bhikkhu back to the beginning of his probationary term, and impose upon him an inclusive probation (to include his new offence together) with the former offence."},{"ref":"27.72","t":"‘Now thus, O Bhikkhus, [here follow two kammavâ<em>k</em>âs, one for the throwing back, and one for the additional probation, each of them as in chapter 1.]’"},{"ref":"27.73","t":"15. 1. When he had undergone that probation, and while he was liable to the Mânatta, he committed an offence — the first Sa<em>m</em>ghâdisesa — which for five days he concealed."},{"ref":"27.74","t":"He told, &amp;c.... [all that happened, from chapter 1 3 downwards]."},{"ref":"27.75","t":"They told, &amp;c."},{"ref":"27.76","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, for that he when he had (&amp;c. as in the first paragraph) throw Udâyi the Bhikkhu back to the commencement of his probationary term, and impose upon him an inclusive probation (for this and) for the former offence."},{"ref":"27.77","t":"‘Now thus, O Bhikkhus, [here follow two kammavâ<em>k</em>âs, as in the last chapter.’"},{"ref":"27.78","t":"16. 1. When he had undergone that probation he told the Bhikkhus, &amp;c. [all that had happened since chapter 13]"},{"ref":"27.79","t":"They told, &amp;c."},{"ref":"27.80","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon Udâyi the Bhikkhu a Mânatta of six days’ duration for these offences."},{"ref":"27.81","t":"‘Now thus, O Bhikkhus, [here follows one kammavâ<em>k</em>â in the form given in chapter 1.]’"},{"ref":"27.82","t":"17. 1. While he was undergoing that Mânatta he committed an offence — the first Sa<em>m</em>ghâdisesa which he for four days concealed."},{"ref":"27.83","t":"He told, &amp;c.... [all that had happened, from chapter 13 downwards]."},{"ref":"27.84","t":"They told this matter to the Blessed One."},{"ref":"27.85","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, for that while (&amp;c. as in the first paragraph) throw Udâyi the Bhikkhu back to the commencement (of the probationary term he had already undergone), and impose upon him an inclusive probation (for this and) for the first offence, and also a Mânatta of six days’ duration."},{"ref":"27.86","t":"‘Now thus, O Bhikkhus, [here follow three kammavâ<em>k</em>âs, one for the throwing back, one for the inclusive probation, and one for the new Mânatta, each of them on the same form as that given in chapter r.]’"},{"ref":"27.87","t":"18. 1. When he had accomplished that Mânatta, and while he was worthy to be rehabilitated, he committed an offence — the first Sa<em>m</em>ghâdisesa — which for five days he concealed."},{"ref":"27.88","t":"He told, &amp;c. [all that happened, from chapter 13 downwards]."},{"ref":"27.89","t":"They told this matter to the Blessed One."},{"ref":"27.90","t":"Let then the Sa<em>m</em>gha, O Bhikkhus, for that when he had (&amp;c. as in the first paragraph) throw Udâyi the Bhikkhu back to the commencement (of the probationary term he had already undergone) and impose upon him an inclusive probation for this and for the first offence, and a Mânatta of six days’ duration."},{"ref":"27.91","t":"‘Now thus, &amp;c.... [Here follow three kammavâ<em>k</em>âs as in chapter 17.]’"},{"ref":"27.92","t":"19. 1. When he had accomplished the Mânatta he told the Bhikkhus [all that happened, from chapter 13 downwards]."},{"ref":"27.93","t":"They told this matter to the Blessed One."},{"ref":"27.94","t":"‘Let then the Sa<em>m</em>gha rehabilitate Udâyi the Bhikkhu."},{"ref":"27.95","t":"‘Now thus, O Bhikkhus, [here follows the kammavâ<em>k</em>â as in chapter 5.]’"},{"ref":"27.96","t":"* * *"},{"ref":"27.97","t":"Here end the proceedings on the breach of the first Sa<em>m</em>ghâdisesa."},{"ref":"27.98","t":"20. 1. Now at that time a certain Bhikkhu had committed numerous Sa<em>m</em>ghâdisesa offences, one of which he had concealed for one day, one for two days, one for three days, [and so on down to] and one for ten days."},{"ref":"27.99","t":"He told the Bhikkhus, saying, ‘I have committed, (&amp;c. as before, down to) and one for ten days. What now shall I do?’"},{"ref":"27.100","t":"They told this thing to the Blessed One."},{"ref":"27.101","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation according to one of those offences which has been concealed for ten days.’"},{"ref":"27.102","t":"‘Now thus, O Bhikkhus, ought it to be imposed.’"},{"ref":"27.103","t":"[Here follows the kammavâ<em>k</em>â in the form given at chapter 1, §§ 2, 3, to the end.]"},{"ref":"27.104","t":"21. 1. Now at that time a certain Bhikkhu had committed numerous Sa<em>m</em>ghâdisesa offences, one of which he had concealed for one day, two for two days, three for three days, [and so on down to] and ten for ten days."},{"ref":"27.105","t":"He told, &amp;c."},{"ref":"27.106","t":"They told, &amp;c."},{"ref":"27.107","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation equal in duration to the longest time during which he has concealed any one or more of those offences.’"},{"ref":"27.108","t":"[Then follows the kammavâ<em>k</em>â as before.]"},{"ref":"27.109","t":"22. 1. Now at that time a certain Bhikkhu had committed two Sa<em>m</em>ghâdisesa offences which he had concealed for two months. And it occurred to him, ‘Lo! I have committed two Sa<em>m</em>ghâdisesa offences which I have concealed for two months. Let me now ask the Sa<em>m</em>gha for a probation of two months for one offence concealed for two months.’ And he asked the Sa<em>m</em>gha for a probation of two months for one offence concealed for two months. And the Sa<em>m</em>gha imposed upon him a probation (&amp;c. as before, down to) for two months. Whilst he was undergoing that probation, shame overcame him in that he thought, ‘I have committed, &amp;c.... And it occurred to me, &amp;c.... And I asked, &amp;c.... And the Sa<em>m</em>gha imposed.... And whilst I was undergoing.... (&amp;c. as before, down to) for two months.’"},{"ref":"27.110","t":"‘Let me now ask the Sa<em>m</em>gha for a probation of two months for the other offence concealed for two months.’"},{"ref":"27.111","t":"2. He told the Bhikkhus [all that had happened]. They told this thing to the Blessed One."},{"ref":"27.112","t":"3. ‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon that Bhikkhu a probation of two months for that other offence concealed for two months.’"},{"ref":"27.113","t":"[Here follows the kammavâ<em>k</em>â as before.]"},{"ref":"27.114","t":"‘Then that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date.’"},{"ref":"27.115","t":"23. 1. ‘Now in case, O Bhikkhus, a Bhikkhu have committed two Sa<em>m</em>ghâdisesa offences [&amp;c. as before, in the first paragraph of the last chapter down to the end]. And he asks the Sa<em>m</em>gha for a probation of two months for that other offence concealed for two months. And the Sa<em>m</em>gha imposes upon him a probation of two months for that other offence concealed for two months. That Bhikkhu, O Bhikkhus, ought to continue on probation for two months from that date."},{"ref":"27.116","t":"2. ‘Now in case, O Bhikkhus, a Bhikkhu have committed two Sa<em>m</em>ghâdisesa offences, which he has concealed for two months. And he is aware of one offence, but of the other offence he is not aware. And he asks the Sa<em>m</em>gha for a two months’ probation for that offence of which he is aware, concealed for two months. And the Sa<em>m</em>gha gives him a probation of two months for an offence concealed for two months. And whilst he is undergoing that probation he becomes aware of the other offence. Then it occurs to him, Lo! I have committed two Sa<em>m</em>ghâdisesa offences (&amp;c. as in the last paragraph, down to) I became aware of the other offence. Let me now ask the Sa<em>m</em>gha for a probation of two months for that other offence concealed for two months.”"},{"ref":"27.117","t":"And he asks the Sa<em>m</em>gha for a probation of two months for that other offence concealed for two months. And the Sa<em>m</em>gha imposes upon him a probation of &amp;c.... for &amp;c.... That Bhikkhu, O Bhikkhus, ought to continue on probation for two months from that date."},{"ref":"27.118","t":"3. ‘Now in case, O Bhikkhus, a Bhikkhu commit two Sa<em>m</em>ghâdisesa offences, which he conceals for two months; and one offence he recollects, but the other offence he does not recollect. And he asks the Sa<em>m</em>gha (&amp;c. as in the last section, down to the end, reading “recollect” for “be aware of”)."},{"ref":"27.119","t":"4. ‘Now in case, O Bhikkhus, a Bhikkhu commit two Sa<em>m</em>ghâdisesa offences, which he conceals for two months; and of one offence he is not doubtful, but of the other offence he is doubtful. And he asks the Sa<em>m</em>gha (&amp;c. as in the last section, reading “is doubtful” for “does not recollect”)."},{"ref":"27.120","t":"5. ‘Now in case, O Bhikkhus, a Bhikkhu commit two Sa<em>m</em>ghâdisesa offences, which he conceals for two months; and one offence he conceals wittingly, but the other offence he conceals unwittingly. And he asks the Sa<em>m</em>gha for a probation of two months for those two offences concealed for two months. And the Sa<em>m</em>gha imposes upon him a probation of two months for those, two offences concealed for two months. And whilst he is undergoing that probation there arrives a Bhikkhu who is versed in the traditions, acquainted with the tradition, a custodian of the Dhamma, of the Vinaya, and of the Mâtikâs, clever, discreet, wise, modest, sensitive, willing to learn. And he speaks thus:"},{"ref":"27.121","t":"“What has this Bhikkhu, O friends, been guilty of, and why is he on probation?”"},{"ref":"27.122","t":"‘And they reply: “This Bhikkhu, O friend, has committed two Sa<em>m</em>ghâdisesa offences, which he concealed for two months; and one offence he concealed wittingly, and one offence he concealed unwittingly, He asked the Sa<em>m</em>gha for a probation of two months for those two offences concealed for two months. And the Sa<em>m</em>gha imposed upon him a probation of two months for those two offences concealed for two months. Therein, O friend, is this Bhikkhu guilty, and therefore is he on probation.”"},{"ref":"27.123","t":"‘And he rejoins: “The offence which he wittingly concealed, O friends, for that the imposition of a probation is valid, and by reason of its validity it takes effect. But the offence which he unwittingly concealed, O friends, for that the imposition of a probation is invalid, and by reason of its invalidity it does not take effect. For this offence, O friends, the Bhikkhu is liable to a Mânatta.”"},{"ref":"27.124","t":"6. ‘In case, O Bhikkhus, a Bhikkhu commit two Sa<em>m</em>ghâdisesa offences, which he conceals for two months. And one offence he conceals recollecting it, but the other offence he conceals without recollecting it.’"},{"ref":"27.125","t":"[Here follow the same remarks as in the last section, down to the end, reading ‘recollecting it’ for ‘wittingly.]"},{"ref":"27.126","t":"24. 1. Now at that time a certain Bhikkhu committed two Sa<em>m</em>ghâdisesa offences which he concealed for two months. And it occurred to him, Lo! I have committed, &amp;c.... for two months. Let me now ask the Sa<em>m</em>gha for a probation of one month for &amp;c....’ He asked the Sa<em>m</em>gha for a probation of one month for &amp;c.... The Sa<em>m</em>gha imposed upon him a probation of one month for &amp;c.... Whilst he was undergoing that probation, shame (for the way in which he had acted) overcame him. ‘Let me now ask the Sa<em>m</em>gha for a (further) probation of one month for the two Sa<em>m</em>ghâdisesa offences concealed for two months.’"},{"ref":"27.127","t":"2. He told the Bhikkhus [all that had happened, in the words of § 1, and asked them], ‘What now shall I do?’"},{"ref":"27.128","t":"They told this thing to the Blessed One."},{"ref":"27.129","t":"3. ‘Let then the Sa<em>m</em>gha, O Bhikkhus, impose upon that Bhikkhu a probation for a further month for those two Sa<em>m</em>ghâdisesa offences concealed for two months.’"},{"ref":"27.130","t":"[Here follows the kammavâ<em>k</em>â in the form given in chapter 1, §§ 2, 3.]"},{"ref":"27.131","t":"‘Thus that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date.’"},{"ref":"27.132","t":"25. 1. ‘In case, O Bhikkhus, a Bhikkhu commit two Sa<em>m</em>ghâdisesa offences which he conceals for two months. And it occurs to him (&amp;c. as in last chapter).... And he asks.... And the Sa<em>m</em>gha imposes.... And whilst he is undergoing that probation, shame (&amp;c.) overcomes him, &amp;c.... And he asks the Sa<em>m</em>gha for a probation of a further month for those two Sa<em>m</em>ghâdisesa offences concealed for two months. And the Sa<em>m</em>gha imposes upon him a further probation, &amp;c.... Then, O Bhikkhus, that Bhikkhu should from that date undergo that further probation of one month for those two Sa<em>m</em>ghâdisesa offences concealed for two months."},{"ref":"27.133","t":"2, 3. ‘Now in case, O Bhikkhus, a Bhikkhu have committed two Sa<em>m</em>ghâdisesa offences, which he conceals for two months. And of one month he is aware, but of the other month he is not aware.... one month he recollects, but the other month he does not recollect.... one month he wittingly conceals, but the other month he unwittingly conceals.’"},{"ref":"27.134","t":"[This chapter is word for word the same as chapter 23, reading ‘month’ for ‘offence.’]"},{"ref":"27.135","t":"26. 1. Now at that time a certain Bhikkhu had committed numerous Sa<em>m</em>ghâdisesa offences; but he was not aware of the degree of the offences, and was not aware of the duration of the times; or he did not recollect the degree of the offences, and did not recollect the duration of the times; or he was uncertain as to the degree of the offences, and was uncertain as to the duration of the times."},{"ref":"27.136","t":"He told the Bhikkhus, saying, ‘I have committed, &amp;c.... but I am not aware, &amp;c.... I do not recollect, &amp;c.... I am uncertain, &amp;c.... What now shall I do?’"},{"ref":"27.137","t":"They told this thing to the Blessed One."},{"ref":"27.138","t":"Then let the Sa<em>m</em>gha, O Bhikkhus, impose upon that Bhikkhu a probation of complete purification"},{"ref":"27.139","t":"(that is to say, a probation for as many days as have elapsed since the date of his upasampadâ)."},{"ref":"27.140","t":"2. Now thus, O Bhikkhus, should it be imposed.’..."},{"ref":"27.141","t":"[Here follows the kammavâ<em>k</em>â in the same form as is given in chapter 1.]"},{"ref":"27.142","t":"3. ‘In the following cases, O Bhikkhus, is the probation of complete purification to be imposed; and in the following cases is the (ordinary) probation to be imposed. Now in what cases is the probation of complete purification to be imposed? When he is not aware of the degree of the offences, nor of the duration of the times; when he does not recollect the degree of the offences, nor the duration of the times; and when he is not certain as to the degree of the offences, nor as to the duration of the times — then is the probation of complete purification to be imposed."},{"ref":"27.143","t":"‘When he is aware of the degree of the offences, but not of the duration of the times; when he does recollect the degree of the offences, but not the duration of the times; when he is certain as to the degree of the offences, but not as to the duration of the times — then is the probation of complete purification to be imposed."},{"ref":"27.144","t":"‘When he is aware.... recollects.... is certain.... of the degree of some, but not of others of the offences, and is not aware of.... does not recollect.... is not certain of the duration of the times — then &amp;c."},{"ref":"27.145","t":"‘When he is not aware.... does not recollect....is not certain.... of the degree of the offences, and is aware.... recollects.... is certain.... of the times of some, but not of the times of the others — then, &amp;c."},{"ref":"27.146","t":"‘When he is aware.... recollects.... is certain of the degree of the offences, and is aware.... recollects.... is certain of the times of some, but not of the times of others — then, &amp;c."},{"ref":"27.147","t":"‘When he is aware.... recollects.... is certain of the degrees of some of the offences, but not of others; and is aware.... recollects.... is certain of the times of some, but not of the times of others — then, &amp;c."},{"ref":"27.148","t":"‘In these cases, O Bhikkhus, is the probation of complete purification to be imposed."},{"ref":"27.149","t":"4. ‘And in what cases, O Bhikkhus, is the (ordinary) probation to be imposed? When he is aware... recollects.... is certain of the degree of the offences, but is not aware.... does not recollect.... is not certain of the duration of the times — then is the (ordinary) probation to be imposed."},{"ref":"27.150","t":"When he is not aware.... does not recollect.... is not certain of the degree of the offences, but is aware.... recollects.... is certain of the duration of the times — then &amp;c..."},{"ref":"27.151","t":"‘When he is aware.... recollects.... is certain of the degree of some of the offences, but not of others; and is aware.... recollects.... is certain of the duration of the times — then &amp;c...."},{"ref":"27.152","t":"‘In these cases, O Bhikkhus, is the (ordinary) probation to be imposed.’"},{"ref":"27.153","t":"* * *"},{"ref":"27.154","t":"Here ends the probation."},{"ref":"27.155","t":"27. 1. Now at that time a certain Bhikkhu, whilst he was under probation, threw off the robes. After-wards he came back again, and asked the Bhikkhus for upasampadâ. They told this thing to the Blessed One."},{"ref":"27.156","t":"‘In case, O Bhikkhus, a Bhikkhu throws off the robes whilst he is under probation, there can follow no probation to him, O Bhikkhus, so long as he is out of the Order. If he afterwards receive the upasampadâ, the original probation (previously imposed upon him, still remains obligatory) upon him. A probation once imposed, is imposed for good; a probation once undergone, is undergone for good; if any (portion of the time) remain over, the probation must be again undergone (from the beginning)."},{"ref":"27.157","t":"‘In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, becomes a Sâma<em>n</em>era. There can happen no probation to him, O Bhikkhus, so long as he is a Sâma<em>n</em>era. If he afterwards receives the upasampadâ (&amp;c. as in the last paragraph, down to the end)."},{"ref":"27.158","t":"‘In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, goes out of his mind.... be-comes weak in his mind.... diseased in his sensations.... is suspended for not acknowledging an offence.... for not atoning for an offence.... for not recanting a sinful doctrine — there can happen no probation to him, O Bhikkhus, so long as he is out of his mind.... weak in his mind.... suspended, &amp;c. If he afterwards becomes not out of his mind.... becomes not weak in his mind.... is restored from the suspension, the original probation is still obligatory upon him. A probation once imposed (&amp;c. as in the first paragraph, down to the end)."},{"ref":"27.159","t":"2. ‘In case, O Bhikkhus, a Bhikkhu, whilst he is liable to be thrown back to the commencement of his probation, throws off the robes (&amp;c. as in all the paragraphs of section 1, reading “liable to be thrown back, “ for “undergoing probation”).’"},{"ref":"27.160","t":"3. [The same for a Bhikkhu who throws off the robes, or becomes any of the seven things specified, whilst he is liable to be subjected to the Mânatta discipline;"},{"ref":"27.161","t":"4. Or is undergoing the Mânatta discipline;"},{"ref":"27.162","t":"5. Or is fit to be rehabilitated.]"},{"ref":"27.163","t":"* * *"},{"ref":"27.164","t":"Here end the forty cases (of interruption to a major disciplinary proceeding from a change of state in the person undergoing that discipline)."},{"ref":"27.165","t":"28. 1. ‘In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sa<em>m</em>ghâdisesa offences, definite, but not concealed, that Bhikkhu is to be thrown back to the commencement of his probation."},{"ref":"27.166","t":"2. ‘In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sa<em>m</em>ghâdisesa offences, definite, and concealed, that Bhikkhu is to be thrown back to the commencement of his probation; and an inclusive probation is to be imposed upon him according to the duration of time since the first of the offences which he has thus concealed."},{"ref":"27.167","t":"‘In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sa<em>m</em>ghâdisesa offences, grievous, and some of them concealed, some of them not concealed, that Bhikkhu must (as in the last paragraph to the end)."},{"ref":"27.168","t":"‘In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sa<em>m</em>ghâdisesa offences, not definite, and not concealed.... not definite, and concealed.... not grievous, and some of them concealed, others not concealed.... some definite, and some not definite and not concealed.... some definite, and some not definite and (all) concealed.... some definite, and some not definite, some concealed, some not concealed — then that Bhikkhu is to be thrown back, and an inclusive probation is to be imposed upon him, according to the duration of the time since the first of the offences which he had concealed.’"},{"ref":"27.169","t":"[The same if the offences are committed whilst he is liable to the Mânatta discipline, or undergoing the Mânatta discipline, or pending his rehabilitation.]"},{"ref":"27.170","t":"* * *"},{"ref":"27.171","t":"Here end the thirty-six cases (of fresh offences being committed whilst under probation)."},{"ref":"27.172","t":"29. 1. ‘In case, O Bhikkhus, a Bhikkhu who has committed numerous Sa<em>m</em>ghâdisesa offences, but has not concealed them, throw off the robes, and he, having afterwards again received the upasampadâ, does not conceal them. A Mânatta, O Bhikkhus, is to be imposed upon that Bhikkhu."},{"ref":"27.173","t":"In case, O Bhikkhus, a Bhikkhu (&amp;c. as before, down to) throw off the robes, and he, having afterwards again received the upasampadâ, does conceal them, — on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus afterwards concealed; and after that a Mânatta is to be imposed."},{"ref":"27.174","t":"‘In case, O Bhikkhus, a Bhikkhu who has committed numerous Sa<em>m</em>ghâdisesa offences, and has concealed them, throw off the robes, and he, after having again received the upasampadâ, does not conceal them, — on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus previously concealed; and after that a Mânatta is to be imposed upon him."},{"ref":"27.175","t":"‘In case, O Bhikkhus, a Bhikkhu who has committed numerous Sa<em>m</em>ghâdisesa offences, and has concealed them, throw off the robes, and, after again receiving the upasampadâ, he does conceal them, — on that Bhikkhu, O Bhikkhus, a probation is to be imposed corresponding to the duration of the time during which he has concealed any offence either in the first or in the batch of offences thus afterwards concealed; and after that a Mânatta is to be imposed upon him."},{"ref":"27.176","t":"2. ‘[In case, O Bhikkhus, a Bhikkhu have committed numerous Sa<em>m</em>ghâdisesa offences, and some of his offences have been concealed, and some not concealed; and he, having thrown off the robes, and again received the upasampadâ, does not afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed, — on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4].]"},{"ref":"27.177","t":"‘In case, O Bhikkhus, a Bhikkhu [&amp;c. as in last paragraph, down to] does not afterwards conceal those offences which he had previously concealed, and does conceal those offences which previously he had not concealed, — on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4]."},{"ref":"27.178","t":"‘In case, O Bhikkhus, a Bhikkhu (&amp;c. as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed, — on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4]."},{"ref":"27.179","t":"In case, O Bhikkhus, a Bhikkhu (&amp;c. as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does afterwards conceal those offences which previously he had not concealed, — on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4]."},{"ref":"27.180","t":"3. ‘In case, O Bhikkhus, a Bhikkhu have committed numerous Sa<em>m</em>ghâdisesa offences, and of some of them he is aware, but of some of them he is not aware; and he conceals those offences of which he is aware, but does not conceal those offences of which he is not aware; after having thrown off the robes, and again received the upasampadâ, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them, — on that Bhikkhu [the penalty is the same as in section 1, paragraph 3]."},{"ref":"27.181","t":"In case, O Bhikkhus, a Bhikkhu (&amp;c. as in the last paragraph, down to) and again received the upasampadâ, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them, — on that Bhikkhu [the penalty is the same as in section 1, paragraph 4]."},{"ref":"27.182","t":"‘In case, O Bhikkhus, a Bhikkhu (&amp;c. as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal them; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them, — on that Bhikkhu [the penalty is the same as in section 1, paragraph 4]."},{"ref":"27.183","t":"‘In case, O Bhikkhus, a Bhikkhu (&amp;c. as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal them; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them, — on that Bhikkhu [the penalty is the same as in section 1, paragraph 4].’"},{"ref":"27.184","t":"4. [This section is the same as the last, reading ‘he recollects’ for ‘he is aware, ‘ and ‘he does not recollect’ for ‘he is not aware.]"},{"ref":"27.185","t":"5. [This section is again the same as section 3, reading ‘he is certain’ for ‘he is aware, ‘ and ‘he is not certain’ for he is not aware.’]"},{"ref":"27.186","t":"30. 1. [The whole of the last chapter is ‘repeated in the case of a Bhikkhu who, having committed offences, becomes a Sâma<em>n</em>era, goes out of his mind, or becomes weak in his mind, and the text then goes on] ‘He becomes diseased in his sensations. His offences are some of them concealed, some not concealed. Of some offences he is aware, of some he is not aware. Some offences he recollects, some he does not recollect. Of some offences he is certain, of some he is not certain. Those offences of which he was not certain, those he conceals; those offences of which he was certain, those he does not conceal. Then he becomes diseased in his sensations. When he has recovered power over his sensations, those offences of which he previously had been certain and had concealed, of those he is afterwards still certain, but does not conceal them; and those offences of which he previously had been uncertain and had not concealed, of those he became certain but did not conceal them. Those offences of which he previously had been certain and had concealed, of those he was afterwards still certain and did not conceal while those offences of which he previously had been uncertain, and had not concealed, of those offences he afterwards became certain and did conceal them. Those offences of which previously he had been certain, and had concealed, of those offences he was afterwards still certain and did conceal them; while those offences of which he previously had been uncertain and had not concealed, of those offences he afterwards became certain, and did not conceal them. Those offences of which he previously had been certain, and had concealed them, of those offences he was afterwards still certain and did conceal them; whilst those offences of which he previously had been uncertain and did not conceal them, of those offences he afterwards became certain and did conceal them, — on that Bhikkhu, O Bhikkhus, [the same penalty is to be imposed. as in chapter 29, section 1, paragraph 4.]’"},{"ref":"27.187","t":"* * *"},{"ref":"27.188","t":"Here end the hundred cases in which a Mânatta (is to be imposed after a change of state in the guilty Bhikkhu)."},{"ref":"27.189","t":"31. 1. In case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, and without concealing them then throws off the robes, and he, when he has again received the upasampadâ, does not conceal those offences-that Bhikkhu ought to be thrown back to the commencement (of his term of probation)."},{"ref":"27.190","t":"‘And in case, O Bhikkhus, a Bhikkhu (&amp;c. as before, down to) and he, when he has again received the upasampadâ, does conceal those offences — that Bhikkhu ought to be thrown back to the commencement (of his term of probation), and an inclusive probation ought to be imposed upon him (corresponding to the time which has elapsed since) the first offence among those offences which he has concealed."},{"ref":"27.191","t":"‘And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, and, concealing them, throws off the robes; and he, when he has again received the upasampadâ, does not conceal those offences — that Bhikkhu ought to be thrown back to the commencement of his term of probation, and an inclusive probation ought to be imposed upon him (corresponding to the period which has elapsed since) the first offence among those offences which he has concealed.’"},{"ref":"27.192","t":"[The same judgment if he has concealed the offences before he throws off the robes, and also after he has again received the upasampadâ.]"},{"ref":"27.193","t":"2. ‘And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, and some of them he has concealed and some of them he has not concealed; and after he has thrown off the robes and again received the upasampadâ, he does not afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had. not concealed — [the judgment is the same as in the last paragraph of § 1].’"},{"ref":"27.194","t":"[In the same case down to] he does not afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed [the judgment is the same]."},{"ref":"27.195","t":"[In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had not concealed [the judgment is the same]."},{"ref":"27.196","t":"[In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed [the judgment is the same]."},{"ref":"27.197","t":"3. ‘And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, and he is aware of some of those offences, and not aware of others; and he conceals those offences of which he is aware, but does not conceal those offences of which. he is not aware. After having thrown off the robes and again received the upasampadâ, those offences of which he had previously [&amp;c. as in chapter 29, section 3, down to] on that Bhikkhu [the penalty is the same as in the last section, chapter 31, § 2].’"},{"ref":"27.198","t":"[The rest of this chapter corresponds exactly to chapter 29, §§ 4, 5, and chapter 30; the penalty being always the same.]"},{"ref":"27.199","t":"32. 1. ‘And in case, O Bhikkhus, a Bhikkhu who has rendered himself liable to the Mânatta discipline, or is undergoing the Mânatta discipline, or is fit to be rehabilitated, is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences which he does not conceal; and he then throws off the robes, and again receives the upasampadâ, — then with regard to the Bhikkhu so liable to the Mânatta discipline, or undergoing the Mânatta discipline, or fit to be rehabilitated, the same rules are to apply as in the case of a Bhikkhu so acting while undergoing probation."},{"ref":"27.200","t":"‘And in case, O Bhikkhus, a Bhikkhu who is fit to be rehabilitated is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences which he does not conceal; and he then becomes a Sâma<em>n</em>era, goes out of his mind, becomes weak in his mind, or becomes diseased in his sensations; his offences are some of them concealed, some of them not concealed.... [and so on, as in chapter 30, down to the end, excepting that the penalty is here the same as it is in the previous chapters 31 and 32].’"},{"ref":"27.201","t":"33. 1. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sa<em>m</em>ghâdisesa offences, definite, and not concealed — not definite, and not concealed — of one designation, and not concealed — of various designations, and not concealed — similar, and not concealed — dissimilar, and not concealed — connected, and not concealed — disconnected, and not concealed — and then throws off the robes.’..."},{"ref":"27.202","t":"34. 1. ‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are of opinion that it is a Sa<em>m</em>ghâdisesa offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukka<em>t</em>a offence, and a probation corresponding to the period during which he has concealed it having been imposed upon him, a Mânatta should be imposed upon them both."},{"ref":"27.203","t":"‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are in doubt. One of them conceals, the other does not conceal it. [The penalty is the same.]"},{"ref":"27.204","t":"‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. [The penalty is the same.]"},{"ref":"27.205","t":"‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a Sa<em>m</em>ghâdisesa offence. One of them conceals, the other does not conceal it. [The penalty is the same.]"},{"ref":"27.206","t":"‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. [The penalty is the same.]"},{"ref":"27.207","t":"Two Bhikkhus have been guilty of a minor offence; and as regarding that minor offence they are of opinion that it is a Sa<em>m</em>ghâdisesa offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukka<em>t</em>a offence, and both of them should be dealt with according to law."},{"ref":"27.208","t":"‘Two Bhikkhus have been guilty of a minor offence, and as touching that minor offence they are of opinion that it is a minor offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukka<em>t</em>a offence, and both of them should be dealt with according to law."},{"ref":"27.209","t":"2. ‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are of opinion that it is a Sa<em>m</em>ghâdisesa. One of them thinks: “I will tell (the Sa<em>m</em>gha of it).” The other thinks: “I will not tell (the Sa<em>m</em>gha of it);” and during the first watch of the night he conceals it, and during the second watch of the night he conceals it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&amp;c.; the penalty is the same as in section 1, paragraph 1]."},{"ref":"27.210","t":"Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are of opinion that it is a Sa<em>m</em>ghâdisesa offence. They set out, intending to tell (the Sa<em>m</em>gha of it). On the way there springs up in one of them a desire to conceal it; and during the first watch of the night he conceals it, and during the second watch of the night he conceals it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&amp;c.; the penalty is the same as before]."},{"ref":"27.211","t":"‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence, and as touching that Sa<em>m</em>ghâdisesa offence they are of opinion that it is a Sa<em>m</em>ghâdisesa offence. They go out of their mind; and afterwards when they have recovered their senses one of them conceals, the other does not conceal it. He who has concealed it [&amp;c.; the penalty is the same as before]."},{"ref":"27.212","t":"‘Two Bhikkhus have been guilty of a Sa<em>m</em>ghâdisesa offence. When the Pâtimokkha is being recited they say thus: “Now do we come to perceive it; for this rule they say has been handed down in the Suttas, is contained in the Suttas, and comes into recitation every half month.” As touching that Sa<em>m</em>ghâdisesa offence, they (thus) come to be of opinion that it is a Sa<em>m</em>ghâdisesa offence. One of them conceals, the other does not conceal it. He who has concealed it [&amp;c.; the penalty is the same as before].’"},{"ref":"27.213","t":"35. 1. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sa<em>m</em>ghâdisesa offences — definite, and not definite — of one designation, and of various designations — similar to each other, and dissimilar — connected with each other, and disconnected. He asks the Sa<em>m</em>gha for an inclusive probation on account of those offences. The Sa<em>m</em>gha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, definite ones, which he does not conceal. He asks the Sa<em>m</em>gha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Sa<em>m</em>gha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion; and it also imposes a Mânatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences."},{"ref":"27.214","t":"And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sa<em>m</em>ghâdisesa offences — definite, and not definite — of one designation, and of various designations — similar to each other, and dissimilar — connected with each other, and disconnected. And he asks the Sa<em>m</em>gha for an inclusive probation on account of those offences. The Sa<em>m</em>gha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Sa<em>m</em>ghâdisesa offences, definite ones, which he does conceal. He asks the Sa<em>m</em>gha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Sa<em>m</em>gha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Mânatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.’"},{"ref":"27.215","t":"[The same decision is given if, of the intervening offences, all of which are definite, some have been concealed, and some not concealed.]"},{"ref":"27.216","t":"2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or, all not concealed but some definite and some not definite, or all concealed but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.]"},{"ref":"27.217","t":"* * *"},{"ref":"27.218","t":"Here end the nine principal cases (which serve as<br>a basis for the variations in the following<br>chapter) in which a Bhikkhu is not<br>purified (by undergoing a<br>term of probation)."},{"ref":"27.219","t":"<em>K</em>ULLAVAGGA."},{"sp":"HDR","t":"FOURTH KHANDHAKA."},{"ref":"28.1","t":"THE SETTLEMENT OF DISPUTES AMONG THE FRATERNITY."},{"ref":"28.2","t":"1. 1. Now at that time the Blessed Buddha was dwelling at Sâvatthi, in the Ârâma of Anâthapi<em>nd</em>ika. And at that time the <em>Kh</em>abbaggiya Bhikkhus used to carry out the formal Acts — the Ta<em>gg</em>aniya, and the Nissaya, and the Pabbâ<em>g</em>aniya, and the Pa<em>t</em>isâra<em>n</em>iya, and the Ukkhepaniya — against Bhikkhus who were not present."},{"ref":"28.3","t":"Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the <em>Kh</em>abbaggiya Bhikkhus [act thus]?’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"28.4","t":"‘Is it true, O Bhikkhus, as they say, that the <em>Kh</em>abbaggiya Bhikkhus carry out the (aforesaid) formal Acts against Bhikkhus who are not present?’"},{"ref":"28.5","t":"‘It is true, Lord!’"},{"ref":"28.6","t":"The Blessed Buddha rebuked them, saying, ‘This is improper (&amp;c. as in I, 1, 2, down to the end).’ And when he had thus rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘The formal Acts, O Bhikkhus, the Ta<em>gg</em>aniya-, the Nissaya-, the Pabbâ<em>g</em>aniya-, the Pa<em>t</em>isâra<em>n</em>iya-, and the Ukkhepaniya-kammas, ought not to be carried out against Bhikkhus who are not present. Whosoever does so, shall be guilty of a dukka<em>t</em>a offence.’"},{"ref":"28.7","t":"2. 1. The single Bhikkhu who speaks not in accordance with the right, the many who speak not in accordance with the right, the Sa<em>m</em>gha which speaks not in accordance with the right. The single Bhikkhu who speaks in accordance with the right, the many who speak in accordance with the right, the Sa<em>m</em>gha which speaks in accordance with the right"},{"ref":"28.8","t":"Now (it may happen that) the one Bhikkhu who speaks not in accordance with the right may point out (the right course) to a single Bhikkhu who speaks in accordance with the right, or gives him to understand what it is, or urges him to see or consider the matter in that light, or teaches him, or instructs him, saying, ‘This is the Dhamma, this the Vinaya, this the teaching of the Master. Accept this, and approve this.’ If the dispute should be thus settled, it is settled contrary to the Dhamma, and with a mere counterfeit of the Vinaya rule of procedure (that cases of dispute must be settled before a duly constituted meeting of the Sa<em>m</em>gha, and in the presence of the accused person)."},{"ref":"28.9","t":"[And in like manner, if he instruct the many, or the Sa<em>m</em>gha, who speak according to the right; — or if the many or the Sa<em>m</em>gha who speak not according to the right instruct the one, or the many, or the Sa<em>m</em>gha who speak according to the right;-then the dispute is settled contrary to the Dhamma (&amp;c. as before).]"},{"ref":"28.10","t":"* * *"},{"ref":"28.11","t":"End of the nine cases in which the wrong side decides."},{"ref":"28.12","t":"3. [This chapter is the contrary of the last; the cases put being those in which the three last members of the mâtikâ in the first paragraph of chapter 2 instruct, &amp;c. the three first members.]"},{"ref":"28.13","t":"* * *"},{"ref":"28.14","t":"End of the nine cases in which the right side decides."},{"ref":"28.15","t":"4. 1. Now at that time the Blessed Buddha was staying at Râ<em>g</em>agaha, in the Kalandaka Nivâpa, in the Bamboo Grove."},{"ref":"28.16","t":"Now at that time the venerable Dabba the Mallian, who had realised Arahatship when he was seven years old, had entered into possession of every (spiritual gift) which can be acquired by a disciple; there was nothing left that he ought still to do, nothing left that he ought to gather up of the fruit of his past labour. And when the venerable Dabba the Mallian had retired into solitude, and was sunk in thought, the following consideration presented itself to his mind: ‘Arahatship had I acquired when I was seven years old. I have gained everything that a learner can reach to. There is nothing further left for me to do, nothing to gather up of the fruit of that which I have done. What service is it possible for me to render to the Sa<em>m</em>gha?’ And it occurred to the venerable Dabba the Mallian: ‘It would be a good thing for me to regulate the lodging-places for the Sa<em>m</em>gha, and to apportion the rations of food.’"},{"ref":"28.17","t":"2. And when, at eventide, the venerable Dabba the Mallian had arisen from his meditations, he went to the place where the Blessed One was; and when he had come there he saluted the Blessed One, and took his seat on one side; and when he was so seated the venerable Dabba the Mallian spake thus to the Blessed One:"},{"ref":"28.18","t":"‘When I had retired, Lord, into solitude and was sunk in thought, the following consideration presented itself to my mind (&amp;c. as before, down to) It would be a good thing for me to regulate the lodging-places for the Sa<em>m</em>gha, and to apportion the rations of food. I desire, Lord, [so to do].’"},{"ref":"28.19","t":"‘Very good, Dabba. Do you then regulate the lodging-places for the Sa<em>m</em>gha, and apportion the rations of food!’"},{"ref":"28.20","t":"‘It is well, Lord, ‘ said the venerable Dabba the Mallian, accepting the word of the Blessed One."},{"ref":"28.21","t":"3. And the Blessed One on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"28.22","t":"‘Let then the Sa<em>m</em>gha, O Bhikkhus, appoint Dabba the Mallian as the regulator of lodging-places, and as the apportioner of rations. And thus, O Bhikkhus, should the appointment be made."},{"ref":"28.23","t":"‘First Dabba should be asked (whether he is willing to undertake the office). When he has been asked, some able and discreet Bhikkhu should lay the resolution before the Sa<em>m</em>gha, saying,"},{"ref":"28.24","t":"‘“Let the venerable Sa<em>m</em>gha hear me."},{"ref":"28.25","t":"‘“If it be convenient to the Sa<em>m</em>gha, let the Sa<em>m</em>gha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. ‘“This is the resolution (<em>ñ</em>atti)."},{"ref":"28.26","t":"‘“Let the venerable Sa<em>m</em>gha hear me."},{"ref":"28.27","t":"‘“The Sa<em>m</em>gha appoints the venerable Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. Whosoever of the venerable ones agrees that Dabba should be so appointed, let him remain silent; whosoever does not agree, let him speak. The venerable Dabba is appointed by the Sa<em>m</em>gha as regulator of the lodging-places, and as apportioner of rations. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"28.28","t":"4. And the venerable Dabba the Mallian, being so chosen, appointed one lodging-place in the same place for the Bhikkhus who belonged to the same division. For those Bhikkhus who were repeaters of the Suttantas he appointed a lodging-place together, thinking, ‘They will be able to chant over the Suttantas to one another.’ For those Bhikkhus who were in charge of the Vinaya he appointed a lodging-place together, thinking, ‘They will be able to discuss the Vinaya one with another.’ For those Bhikkhus who were preachers of the Dhamma he appointed a lodging-place together, thinking, ‘They will be able to talk over the Dhamma one with another.’ For those Bhikkhus who were given to meditation he appointed one lodging-place together, thinking, ‘They will not disturb one another.’ For those Bhikkhus who were wise in worldly lore, and abounding in bodily vigour, he appointed one lodging-place together, thinking, ‘These venerable ones, too, will thus remain settled according to their pleasure.’ And for such Bhikkhus as came in late, for them he caught fire, and by the light of the flame thereof he pointed out to them a lodging-place."},{"ref":"28.29","t":"So much so that Bhikkhus of set purpose would come in late, thinking, ‘We shall thus behold the power of the Iddhi of the venerable Dabba the Mallian.’ And they went up to the venerable Dabba the Mallian, and said: ‘Appoint us, O venerable Dabba, a lodging-place.’"},{"ref":"28.30","t":"And to them the venerable Dabba the Mallian would speak thus: ‘Where do the venerable ones desire to rest? Where shall I appoint it?’"},{"ref":"28.31","t":"And they of set purpose would designate some place afar, saying, ‘May the venerable Dabba appoint us a lodging-place on the Vulture’s Peak; may the venerable one appoint us a lodging-place at the Robber’s Cliff; may the venerable one appoint us a lodging-place at the Black Rock on the Isigili Passa; may the venerable one appoint us a lodging on the Vebhâra Passa; may the venerable one appoint us a lodging-place in the Sattapa<em>nn</em>i Cave; may the venerable one appoint us a lodging-place in the mountain cave of the Snake’s Pool in Sîta’s Wood; may the venerable one appoint us a lodging-place in the Goma<em>t</em>a Grotto; may the venerable one appoint us a lodging-place in the cave of the Tinduka Tree; may the venerable one appoint us a lodging-place at the Tapoda Ghât; may the venerable one appoint us a lodging-place in the Tapoda Ârâma; may the venerable one appoint us a lodging-place in <em>G</em>îvaka’s Mango Grove; may the venerable one appoint us a lodging-place in the deer-park at Maddaku<em>kkh</em>i.’"},{"ref":"28.32","t":"And the venerable Dabba the Mallian would burst into flame, and walk on in front of them with his finger burning, and they by the light thereof would follow close upon the venerable Dabba the Mallian. And the venerable Dabba the Mallian would appoint them a lodging-place, saying, ‘This is the couch, and this the stool, and this the mat, and this the pillow, and this the privy place, and this the drinking-water, and this the water for washing, and this the staff, and this the form of (the result of) the consultation of the Sa<em>m</em>gha, that at such and such a time are you to enter thereon, and at such and such a time are you to depart therefrom.’ And when the venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove."},{"ref":"28.33","t":"5. Now at that time the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka had been but recently received into the Sa<em>m</em>gha, and were wanting in merit, and such among the lodging-places appertaining to the Sa<em>m</em>gha as were inferior fell to their lot, and the inferior rations."},{"ref":"28.34","t":"Now at that time the people of Râ<em>g</em>agaha were desirous of presenting to the Thera Bhikkhus a wishing-gift, to wit, ghee and oil and dainty bits; while to the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it."},{"ref":"28.35","t":"When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, ‘What did you get, Sirs, at the place of alms; what did you get?’"},{"ref":"28.36","t":"Some of the Theras answered, Sirs; ‘We had ghee, we had oil, we had dainty bits.’"},{"ref":"28.37","t":"The Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka replied: ‘We got nothing at all, Sirs; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.’"},{"ref":"28.38","t":"6. Now at that time a certain householder, possessed of good food, used to give a perpetual alms to the Sa<em>m</em>gha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits."},{"ref":"28.39","t":"Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka had been fixed for the morrow at the house of this prosperous householder. ‘And the prosperous householder went to the Ârâma for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse."},{"ref":"28.40","t":"And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with religious discourse, he said to the venerable Dabba the Mallian: ‘For whom, Sir, has the meal been appointed to-morrow at our house?’"},{"ref":"28.41","t":"‘The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhumma<em>g</em>aka.’"},{"ref":"28.42","t":"Then the prosperous householder was ill-pleased, thinking, ‘How can bad Bhikkhus enjoy themselves at our house?’ And going home he gave command to the slave-girl: ‘For those who come to-morrow for the meal, spread out the mats in the entrance hall, and serve them with scraps of food,, and with sour gruel with it!’"},{"ref":"28.43","t":"‘Even so, Sir!’ said the slave-girl, accepting the word of the householder."},{"ref":"28.44","t":"7. Then the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka spake one to another: ‘Yesterday a meal has been appointed for us at the house of the prosperous householder. To-morrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits. And through joy thereat they slept uneasily that night."},{"ref":"28.45","t":"Then the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘Be seated, Sirs.’"},{"ref":"28.46","t":"And the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka thought: ‘For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.’"},{"ref":"28.47","t":"Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, ‘Eat, Sirs!’"},{"ref":"28.48","t":"‘We, sister, are of those for whom perpetual meals are provided.’"},{"ref":"28.49","t":"‘I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs!’"},{"ref":"28.50","t":"Then the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka thought: ‘It was yesterday that the householder, the prosperous one, came to the Ârâma to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian.’ And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka, when they had finished their meal, returned from the receipt of alms, went to the Ârâma, and laid aside their bowls and their robes, and sat down outside the porch of the Ârâma, squatting against their waist cloths, silent, and ashamed, with fallen hearts, and sunken faces, moody, and bewildered."},{"ref":"28.51","t":"8. Now the Bhikkhunî Mettiyâ came up to the place where the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka were: and when she had come there she said to them: ‘My salutation to you, Sirs!’"},{"ref":"28.52","t":"When she had so said the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka did not speak to her. So a second time she said to them: ‘My salutation to you, Sirs!’ and they did not speak. And a third time she said to them: ‘My salutation to you, Sirs!’ Still the third time the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka did not speak. And she said: ‘Wherein have I offended you, Sirs? Wherefore do you not speak to me?’"},{"ref":"28.53","t":"‘Are you then so indifferent, sister, when we are tormented by Dabba the Mallian?’"},{"ref":"28.54","t":"‘But what can I do, Sirs?’"},{"ref":"28.55","t":"‘If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’"},{"ref":"28.56","t":"‘But what shall I do, Sirs? What is it that it is in my power to do?’"},{"ref":"28.57","t":"‘Come now, sister; do you go to the place where the Blessed One is, and when you have come there say as follows: “This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress — that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian!’"},{"ref":"28.58","t":"‘Very well, Sirs!’ said the Bhikkhunî Mettiyâ, accepting the word of the followers of Mettiya and Bhumma<em>g</em>aka. And she went to the Blessed One [and spake even as she had been directed]."},{"ref":"28.59","t":"9. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Sa<em>m</em>gha, and asked the venerable Dabba the Mallian:"},{"ref":"28.60","t":"‘Are you conscious, Dabba, of having done such a thing as this Bhikkhunî says?’"},{"ref":"28.61","t":"‘Even as my Lord, the Blessed One, knows me.’ [And a second and a third time the Blessed One asked the same question, and received the same reply.]"},{"ref":"28.62","t":"Then said the Blessed One: ‘The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you have not done it, say you have not.’"},{"ref":"28.63","t":"‘Since I was born, Lord, I cannot call to mind that I have practised sexual intercourse even in a dream, much less when I was awake!’"},{"ref":"28.64","t":"And the Blessed One addressed the Bhikkhus, and said: ‘Expel then, O Bhikkhus, the Bhikkhunî Mettiyâ, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vihâra."},{"ref":"28.65","t":"Then those Bhikkhus expelled the Bhikkhunî Mettiyâ. But the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka said to those Bhikkhus: ‘Do not, Sirs, expel the Bhikkhunî Mettiyâ. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.’"},{"ref":"28.66","t":"‘What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality?’"},{"ref":"28.67","t":"‘That is true, Sirs.’"},{"ref":"28.68","t":"Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, ‘How can these Bhikkhus the followers of Mettiya and Bhumma<em>g</em>aka harass the venerable Dabba the Mallian with a groundless charge of breach of morality?’ And they told the matter to the Blessed One."},{"ref":"28.69","t":"‘Is this true, O Bhikkhus?’"},{"ref":"28.70","t":"‘It is true, Lord.’"},{"ref":"28.71","t":"Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"28.72","t":"Let then the Sa<em>m</em>gha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent."},{"ref":"28.73","t":"10. ‘And thus, O Bhikkhus, is it to be granted."},{"ref":"28.74","t":"‘Let that Dabba the Mallian go before the Sa<em>m</em>gha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus; and crouching down, let him stretch forth his hands with the palms joined together, and let him say, “These Bhikkhus, Sirs, the followers of Mettiya and Bhumma<em>g</em>aka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Sa<em>m</em>gha for the acquittal to be accorded to those who are conscious of innocence.” Then some able and discreet Bhikkhu is thus to lay the resolution (<em>ñ</em>atti) before the Sa<em>m</em>gha. “Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhumma<em>g</em>aka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Sa<em>m</em>gha for the acquittal of those who are conscious of innocence. If the time is convenient to the Sa<em>m</em>gha, let the Sa<em>m</em>gha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus (&amp;c. as before, down to) asks the Sa<em>m</em>gha for the acquittal of those who are conscious of innocence. The Sa<em>m</em>gha accords to the venerable Dabba the Mallian the acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence, Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Sa<em>m</em>gha hear me. These Bhikkhus (&amp;c. as before, down to) let him speak. The acquittal of those who are conscious of innocence has been granted by the Sa<em>m</em>gha to Dabba the Mallian. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"28.75","t":"11. ‘There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Sa<em>m</em>gha for acquittal as being conscious of innocence, the Sa<em>m</em>gha must grant it, the Sa<em>m</em>gha must be duly held and duly constituted. These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law.’"},{"ref":"28.76","t":"5. 1. Now at that time the Bhikkhu Gagga was insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a sama<em>n</em>a had been committed, as well in speech as in act. The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, ‘Does the venerable one call to mind that he has committed such and such an offence?’"},{"ref":"28.77","t":"He replied, ‘I, my friends, was insane and out of my mind. (No doubt) many things unworthy of a sama<em>n</em>a, as well in speech as in act, may have been committed by me when so insane and out of my mind. But I do not recollect it. It was done by me by reason of my insanity.’"},{"ref":"28.78","t":"But though they received that answer from him, they warned him still, saying, ‘Does the venerable one call to mind that he has committed such and such an offence?’"},{"ref":"28.79","t":"‘Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, “How can those Bhikkhus warn the Bhikkhu Gagga... saying... such and such an offence?” And when he replies, “I, my friends, was insane... by reason of my insanity” — how can those Bhikkhus still warn him, saying... of such and such an offence?’"},{"ref":"28.80","t":"And those Bhikkhus told the matter to the Blessed One."},{"ref":"28.81","t":"‘Is it true, O Bhikkhus, that those Bhikkhus (&amp;c. as before, down to) such and such an offence?’"},{"ref":"28.82","t":"‘It is true, Lord.’"},{"ref":"28.83","t":"Then he rebuked them, and when he had delivered a religious discourse he addressed the Bhikkhus, and said:"},{"ref":"28.84","t":"‘Let then the Sa<em>m</em>gha grant to Gagga the Bhikkhu who is now sane the dispensation for those who are no longer insane."},{"ref":"28.85","t":"2. ‘And thus, O Bhikkhus, should it be granted."},{"ref":"28.86","t":"‘Let that Bhikkhu Gagga [here follow the words of the formal request, of the resolution, and of the grant by decision of the Sa<em>m</em>gha, exactly in the same way as in the last case, chapter 4, § 10].’"},{"ref":"28.87","t":"6. 1. ‘There are three cases, O Bhikkhus, in which grants of dispensation for those who are no longer insane are not valid: and three cases in which such grants are valid."},{"ref":"28.88","t":"‘What are the three cases in which grants of dispensation for those who are no longer insane are not valid?"},{"ref":"28.89","t":"‘In the first place, O Bhikkhus, in case a Bhikkhu have committed an offence: and in respect thereof either the Sa<em>m</em>gha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “Does the venerable one call to mind that he has been guilty of such and such an offence?” And he, notwithstanding that he does remember it, says, “I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Sa<em>m</em>gha grant him the dispensation of those who are no longer insane, that grant is not valid."},{"ref":"28.90","t":"‘Again, O Bhikkhus, in case a Bhikkhu (&amp;c. as before, down to) And he, notwithstanding that he does remember it, says, “I remember it, Sirs, but as if in a dream.” Then if the Sa<em>m</em>gha grant him the dispensation of those who are no longer insane, that grant is not valid."},{"ref":"28.91","t":"Again, O Bhikkhus, in case a Bhikkhu have committed an offence, and in respect thereof either the Sa<em>m</em>gha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “Does the venerable one call to mind that he has been guilty of such and such an offence?” And he, though he is not insane, acts in the (deceptive) way of an insane person, saying, “I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Sa<em>m</em>gha grant him the dispensation of those who are no longer insane, that grant is not valid."},{"ref":"28.92","t":"These are the three cases, O Bhikkhus, in which a grant of the dispensation for those who are no longer insane is not valid."},{"ref":"28.93","t":"2. ‘What are the three cases in which grants of dispensation for those who are no longer insane are valid?"},{"ref":"28.94","t":"‘In the first place, O Bhikkhus, in case a Bhikkhu be insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a sama<em>n</em>a have been committed, as well in speech as in act. And either the Sa<em>m</em>gha, or a number of Bhikkhus, or a single Bhikkhu, warns him in respect thereof, saying, “Does the venerable one call to mind that he has committed such and such an offence?” And he really not remembering it, answers, “I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Sa<em>m</em>gha grants him the dispensation for those who are no longer insane, that grant is valid."},{"ref":"28.95","t":"‘Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&amp;c. as before, down to) And he, not really remembering it, answers, “I remember it, Sirs, but as if in a dream.” Then if the Sa<em>m</em>gha grants him the dispensation for those who are no longer insane, that grant is valid."},{"ref":"28.96","t":"‘Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&amp;c. as before, down to) “Does the venerable one call to mind that he has been guilty of such and such an offence?” And he, being still insane, acts in the way of an insane person, saying, “I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Sa<em>m</em>gha (afterwards) grant him the dispensation for those who are no longer insane, that grant is valid."},{"ref":"28.97","t":"‘These are the three cases, O Bhikkhus, in which the grant of the dispensation for those who are no longer insane is valid.’"},{"ref":"28.98","t":"7. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus carried out official acts against Bhikkhus who had not confessed themselves guilty — the Ta<em>gg</em>aniya-kamma, or the Nissaya-kamma, or the Pabbâ<em>g</em>aniya-kamma, or the Pa<em>t</em>isâra<em>n</em>iya-kamma, or the Ukkhepaniya-kamma."},{"ref":"28.99","t":"Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the <em>Kh</em>abbaggiya Bhikkhus (&amp;c. as before).’ And those Bhikkhus told the matter to the Blessed One."},{"ref":"28.100","t":"‘Is it true, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus do so?’"},{"ref":"28.101","t":"‘It is true, Lord.’"},{"ref":"28.102","t":"Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"28.103","t":"No official act, O Bhikkhus, — whether the Ta<em>gg</em>aniya-kamma, or the Nissaya-kamma, or the Pabbâ<em>g</em>aniya-kamma, or the Pa<em>t</em>isâra<em>n</em>iya-kamma, or the Ukkhepaniya-kamma, — is to be carried out against Bhikkhus who have not confessed themselves guilty. Whosoever does so, shall be guilty of a dukka<em>t</em>a offence.’"},{"ref":"28.104","t":"8. 1. ‘Now, O Bhikkhus, an official act carried out against a Bhikkhu who has confessed himself guilty is invalid as follows, and is valid as follows. And how does such an official act become invalid? In case a Bhikkhu have committed a Pârâ<em>g</em>ika offence, and in respect thereof either the Sa<em>m</em>gha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “The venerable one has been guilty of a Pârâ<em>g</em>ika.” And he replies thus, “I have not, Sirs, been guilty of a Pârâ<em>g</em>ika. I have been guilty of a Sa<em>m</em>ghâdisesa.” And in respect thereof the Sa<em>m</em>gha deals with him for a Sa<em>m</em>ghâdisesa. Then that official act is invalid.’"},{"ref":"28.105","t":"[And so also if on being warned of any one of the seven offences he confesses himself to be guilty of any one of the offences different from the one charged, then the official act is invalid.]"},{"ref":"28.106","t":"2. ‘And when, O Bhikkhus, is such an official act valid? In case a Bhikkhu have committed a Pârâ<em>g</em>ika offence, and in respect thereof the Sa<em>m</em>gha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “The venerable one has been guilty of a Pârâ<em>g</em>ika.” And he replies, “Yea, Sirs, I have been guilty of a Pârâ<em>g</em>ika.” And in respect thereof the Sa<em>m</em>gha deals with him for a Pârâ<em>g</em>ika. Then that official act is valid.’"},{"ref":"28.107","t":"[And so for each of the other offences mentioned in § 1, the whole of § 2 is repeated.]"},{"ref":"28.108","t":"9. Now at that time the Bhikkhus in chapter (Sa<em>m</em>gha) assembled, since they became violent, quarrelsome, and disputatious, and kept on wounding one another with sharp words, were unable to settle the disputed question (that was brought before them)."},{"ref":"28.109","t":"They told this matter to the Blessed One."},{"ref":"28.110","t":"‘I allow you, O Bhikkhus, to settle such a dispute by the vote of the majority. A Bhikkhu who shall be possessed of five qualifications shall be appointed as taker of the voting tickets — one who does not walk in partiality, one who does not walk in malice, one who does not walk in folly, one who does not walk in fear, one who knows what (votes) have been taken and what have not been taken."},{"ref":"28.111","t":"‘And thus shall he be appointed."},{"ref":"28.112","t":"‘First the Bhikkhu is to be requested (whether he will undertake the office). Then some able and discreet Bhikkhu is to bring the matter before the Sa<em>m</em>gha, saying,"},{"ref":"28.113","t":"‘“Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha appoint a Bhikkhu of such and such a name as taker of the voting tickets."},{"ref":"28.114","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"28.115","t":"‘“Let the venerable Sa<em>m</em>gha hear me. The Sa<em>m</em>gha appoints a Bhikkhu of such and such a name as taker of the tickets. Whosoever of the venerable ones approves of the Bhikkhu of such and such a name being appointed as taker of the tickets, let him keep silence. Whosoever approves not thereof, let him speak. The Bhikkhu of such and such a name is appointed by the Sa<em>m</em>gha as taker of the voting tickets. Therefore is it silent. Thus do I understand.’”"},{"ref":"28.116","t":"10. 1. ‘There are ten cases, O Bhikkhus, in which the taking of votes is invalid; and ten in which the taking of votes is valid."},{"ref":"28.117","t":"‘Which are the ten in which the taking of votes is invalid? When the matter in dispute is trivial — when the case has not run its course (that is, when. the necessary preliminaries of submission to arbitration have not been carried out ) — when regarding the matter in dispute the Bhikkhus have not formally remembered, or been formally called upon to remember, the offence — when the taker of votes knows that those whose opinions are not in accordance with the law will be in the majority, or probably may be in the majority — when he knows that the voting will result in a schism in the Sa<em>m</em>gha — when he is in doubt whether the voting will result in a schism in the Sa<em>m</em>gha — when the votes are irregularly given — when all do not vote equally — and when they do not vote in accordance with the view (which they really hold). These are the ten cases in which the voting is invalid."},{"ref":"28.118","t":"2. ‘And which are the ten cases in which the voting is valid?’"},{"ref":"28.119","t":"[The ten cases are precisely the reverse of the other ten.]"},{"ref":"28.120","t":"11. 1. Now at that time the Bhikkhu Uvâ<em>l</em>a, being examined in the midst of the Sa<em>m</em>gha with an offence, when he had denied then confessed it, when he had confessed it then denied it, made counter-charges, and spoke lies which he knew to be such."},{"ref":"28.121","t":"Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the Bhikkhu Uvâ<em>l</em>a do so?’ And they told the matter to the Blessed One."},{"ref":"28.122","t":"‘Is it true, O Bhikkhus, as they say that the Bhikkhu [&amp;c. as before].’"},{"ref":"28.123","t":"‘It is true, Lord.’"},{"ref":"28.124","t":"Then he rebuked him, and when he had delivered a religious discourse he addressed the Bhikkhus, and said:"},{"ref":"28.125","t":"‘Then, O Bhikkhus, let the Sa<em>m</em>gha carry out the Tassa-pâpiyyasikâ-kamma (the Proceeding in the case of the obstinately wrong).’"},{"ref":"28.126","t":"2. ‘And thus, O Bhikkhus, is it to be carried out. In the first place the Bhikkhu Uvâ<em>l</em>a must have been warned; when he had been warned, he must have been called upon to remember (whether he has, or has not, consciously committed the offence); when he had been called upon to remember, he must have been caused (by being put on his trial with respect to the offence) to bring upon himself a new offence (namely, of obstinacy or prevarication); when he has brought upon himself this new offence, some discreet and able Bhikkhu ought to lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"28.127","t":"‘“Let the venerable Sa<em>m</em>gha hear the. This Bhikkhu Uvâ<em>l</em>a, being examined in the midst of the Sa<em>m</em>gha with an offence, when he has denied it then confesses it, when he has confessed it then denies it, makes counter-charges, and speaks lies which he knows to be such. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha carry out the Tassapâpiyyasikâ-kamma against the Bhikkhu Uvâ<em>l</em>a."},{"ref":"28.128","t":"‘“This is the motion."},{"ref":"28.129","t":"‘“Let the venerable Sa<em>m</em>gha hear me. This Bhikkhu Uvâ<em>l</em>a (&amp;c. as before). The Sa<em>m</em>gha carries out the Tassa-pâpiyyasikâ-kamma against Uvâ<em>l</em>a the Bhikkhu. Whosoever of the venerable ones approves of the Tassa-pâpiyyasikâ-kamma being carried out against Uvâ<em>l</em>a the Bhikkhu, let him keep silence. Whosoever approves not thereof, let him speak."},{"ref":"28.130","t":"‘“A second time I say the same thing. This Bhikkhu Uvâ<em>l</em>a (&amp;c. as before, down to) let him speak. A third time I say the same thing (&amp;c. as before, down to) let him speak."},{"ref":"28.131","t":"‘“The Tassa-pâpiyyasikâ-kamma has been carried out by the. Sa<em>m</em>gha against Uvâ<em>l</em>a the Bhikkhu. Therefore is it silent. Thus do I understand.”’"},{"ref":"28.132","t":"12. 1. ‘There are five things, O Bhikkhus, which are necessary to the valid carrying out of the Tassapâpiyyasikâ-kamma. To wit — he is impure, he is shameless — a censure has been set on foot against him — the Sa<em>m</em>gha carries out the Kamma — it carries it out lawfully, and in a full quorum."},{"ref":"28.133","t":"2. ‘There are three things, O Bhikkhus, by which, when a Tassa-pâpiyyasikâ-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant parties — when it has been carried out without the accused person having been heard — when it has been carried out without the accused person having confessed himself guilty."},{"ref":"28.134","t":"‘These are the three things, O Bhikkhus, by which, when a Tassa-pâpiyyasikâ-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled."},{"ref":"28.135","t":"There are three things by which (and as in last paragraph) it is in accordance with the Dhamma, and in accordance with the Vinaya, and easy to be settled; (that is to say), when it has been [&amp;c. the rest of this paragraph is the reverse of the last].’"},{"ref":"28.136","t":"3. [This paragraph exactly corresponds to <em>K</em>ullavagga I, 4, paragraph 1, as to the three cases in which the Sa<em>m</em>gha, if it likes, may carry out the Tassa-pâpiyyasikâ-kamma against a Bhikkhu.]"},{"ref":"28.137","t":"4. [In this paragraph the ‘right conduct’ for a Bhikkhu who has been subjected to this Kamma is laid down precisely as in I, 5 for a Bhikkhu subjected to the Ta<em>gg</em>aniya-kamma.]"},{"ref":"28.138","t":"Then the Sa<em>m</em>gha carried out the Tassa-pâpiyyasikâ-kamma against Uvâ<em>l</em>a the Bhikkhu."},{"ref":"28.139","t":"13. 1. Now at that time, while the Bhikkhus were continuing in quarrels, strifes, and disputes, they had been guilty of many things unworthy of a Sama<em>n</em>a, as well in word as in deed, and it occurred to the Bhikkhus, ‘Whilst we were continuing, &amp;c.... we have been guilty, &amp;c.... as well in word as in deed. If we now deal one with another for those offences, it may happen that that proceeding may result in harshness, in ill-feeling, in divisions. How now should we manage?’"},{"ref":"28.140","t":"And they told the matter to the Blessed One."},{"ref":"28.141","t":"In case, O Bhikkhus, whilst the Bhikkhus are continuing, &amp;c.... they are guilty, &amp;c.... as well in word as in deed. And it occurs to them, “Whilst we were continuing, &amp;c.... we have been guilty, &amp;c.... If we now deal, &amp;c.... How now shall we manage?” I enjoin upon you, O Bhikkhus, to settle a matter of this kind by Ti<em>n</em>avatthâraka (the Covering over as with grass)."},{"ref":"28.142","t":"2. ‘And thus, O Bhikkhus, is it to be settled. All are to meet together in one spot. When they have met together some able and discreet Bhikkhu is to bring the matter before the Sa<em>m</em>gha, saying,"},{"ref":"28.143","t":"‘“Let the venerable Sa<em>m</em>gha hear me. While we were continuing, &amp;c.... we have been guilty, &amp;c.... as well in word as in deed. And it occurred to us (&amp;c. down to) If we now deal one with another, &amp;c.... it may result in harshness, in ill-feeling, in divisions. If the time seems meet to the Sa<em>m</em>gha; let the Sa<em>m</em>gha settle this matter by the Covering over as with grass — except only as regards serious offences, and as regards those things in which the laity have been concerned.”"},{"ref":"28.144","t":"‘Then some discreet and able Bhikkhu among those Bhikkhus who belong to the one party is to bring the matter before his own party, saying,"},{"ref":"28.145","t":"‘“May the venerable ones hear me. While we were continuing, &amp;c.... we have been guilty, &amp;c.... as well in word as in deed. And it occurred to us, &amp;c.... (down to) in divisions. If the time seems meet to you, venerable Sirs, I would confess in the midst of the Sa<em>m</em>gha, both on your behalf, venerable Sirs, and on my own behalf, both such offence as is yours, venerable Sirs, and such offence as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned.”"},{"ref":"28.146","t":"‘And some discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before his own party, saying, “May the venerable ones hear me [&amp;c. as before in the last paragraph, down to the end].”"},{"ref":"28.147","t":"Then the discreet and able Bhikkhu among the Bhikkhus belonging to the one party is to bring the matter before the Sa<em>m</em>gha, saying, “May the venerable Sa<em>m</em>gha hear me. While we (&amp;c. as before, down to) in divisions. If the time seems meet to the Sa<em>m</em>gha, I would confess in the midst of the Sa<em>m</em>gha, both on behalf of these venerable ones and on my own behalf, both such offence as is theirs and such offence as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned. This is the motion Patti). May the venerable Sa<em>m</em>gha hear me. While we (&amp;c. as before, down to) in divisions. I confess (&amp;c. as before, down to) in which the laity have been concerned. Whosoever of the venerable ones approves of the confession of these our offences, to the end that they may so be covered over as with grass, except as before mentioned, let him keep silence. Whosoever approves not thereof, let him speak. These our offences are confessed in the midst of the Sa<em>m</em>gha, to the end that they may be covered over as with grass, except as before mentioned. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”"},{"ref":"28.148","t":"‘And the discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before the Sa<em>m</em>gha, saying, “Let the venerable Sa<em>m</em>gha hear me (&amp;c. as before in the last paragraph, down to the end).”"},{"ref":"28.149","t":"‘Then thus, O Bhikkhus, those Bhikkhus are absolved of those offences, except as regards serious offences, and as regards those things in which the laity have been concerned, and except also as regards those who express their disapproval of the proceedings, or who are not present at them.’"},{"ref":"28.150","t":"14. 1. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunîs with Bhikkhus. And the Bhikkhu <em>Kh</em>anna, forcing his way (into the apartments) of the Bhikkhunîs took the part of the Bhikkhunîs, and disputed with the Bhikkhus."},{"ref":"28.151","t":"Those Bhikkhus who were moderate were indignant, &amp;c.... told the Blessed One, &amp;c.... he addressed the Bhikkhus, and said:"},{"ref":"28.152","t":"2. ‘There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Sa<em>m</em>gha; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business."},{"ref":"28.153","t":"‘Among these, what is a legal question arising out of dispute? This, O Bhikkhus, is when Bhikkhus dispute, saying, “This is Dhamma, “ or “This is not Dhamma, “ or “This is Vinaya, “ or “This is not Vinaya, “ or “This is taught and spoken by the Tathâgata, “ or “This is not taught nor spoken by the Tathâgata, “ or “This has been practised by the Tathâgata, “ or “This has not been practised by the Tathâgata, “ or “This has been ordained by the Tathâgata, “ or “This has not been ordained by the Tathâgata, “ or “This is an offence, “ or “This is not an offence, “ or “This is a slight offence, “ or “This is a grievous offence, “ or “This is an offence which can be done away, “ or “This is an offence which cannot be done away, “ or “This is a most grave offence, “ or “This is not a most grave offence.” Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness, or contention there may be on such a matter, this is called a legal question arising out of dispute."},{"ref":"28.154","t":"‘And among these, which is a legal question arising out of censure? This, O Bhikkhu, is when Bhikkhus charge a Bhikkhu with a fault of morality, or of conduct, or of opinion, or of means of livelihood. Whatsoever charge, censure, incrimination, admonition, candid opinion, making of excuses for a person, or making fun of him, there may be, that is called a legal question arising out of censure."},{"ref":"28.155","t":"‘And among these, what is a legal question arising out of offence? The five groups of offences are subjects of legal questions of offences, and the seven groups of offences are subjects of legal questions of offence. This is what is called a legal question arising out of offence."},{"ref":"28.156","t":"‘And among these, what is a legal question of business? Whatsoever is to the Sa<em>m</em>gha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the proposal of a resolution, the proceeding by is a <em>ñ</em>atti-dutiya-kamma, or by <em>ñ</em>atti-<em>k</em>atuttha-kamma, that is called a legal question of business."},{"ref":"28.157","t":"3. ‘What is that which gives rise to a legal question of dispute? There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six?"},{"ref":"28.158","t":"‘In the first place, O Bhikkhus, there is the Bhikkhu who is angry, and who bears enmity in his heart. Whatsoever Bhikkhu, O Bhikkhus, is such an angry man bearing enmity in his heart, he remains without reverence for, and without delight in the Teacher, the Dhamma, and the Sa<em>m</em>gha, and does not fulfil all the duties of a disciple. And whatsoever Bhikkhu, O Bhikkhus, remains without reverence for, and without delight in the Teacher, the Dhamma, and the Sa<em>m</em>gha, and does not fulfil all the duties of a disciple, he causes disputes to arise in the Sa<em>m</em>gha, and such a dispute becomes a cause of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes. If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of. disputes, arise hereafter among you."},{"ref":"28.159","t":"‘Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite, and who hides his faults; who is envious and jealous; who is crafty and treacherous; who has sinful desires and false beliefs; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&amp;c. as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated]."},{"ref":"28.160","t":"4. ‘And which are the three causes of wrong-doing which give rise to legal questions of dispute?"},{"ref":"28.161","t":"‘Herein, O Bhikkhus, men of greedy mind are given to dispute, men of evil mind are given to dispute, men of foolish mind are given to dispute, saying, “This is Dhamma, “ or “This is not Dhamma” [&amp;c. as before, in § 2, down to] or “This is not a most grave offence.” These are the three causes of wrong-doing which give rise to legal questions of dispute."},{"ref":"28.162","t":"‘And which are the three causes of right-doing which give rise to legal questions of dispute?"},{"ref":"28.163","t":"‘In the first place, O Bhikkhus, men not of greedy mind [&amp;c. as in the last paragraph, inserting the word “not”]."},{"ref":"28.164","t":"5. ‘And what is that, O Bhikkhus, which gives rise to legal questions of censure? There are six causes of censure that give rise to legal questions of censure. And there are three causes of wrong-doing that give rise to legal questions of censure. And there are three causes of right-doing that give rise to legal questions of censure. And the body gives rise to legal questions of censure, and speech gives rise to legal questions of censure.’"},{"ref":"28.165","t":"[The six are word for word the same as in the last section, reading ‘censure’ for ‘dispute.’]"},{"ref":"28.166","t":"‘And which are the three causes of wrong-doing that give rise to legal questions of censure?"},{"ref":"28.167","t":"‘Herein, O Bhikkhus, men of greedy mind are given to censure, men of evil mind are given to censure, men of foolish mind are given to censure, accusing others of breaches of morality, or of behaviour, or of error in doctrine, or of adopting a wrong means of livelihood. These are the three causes of wrong-doing that give rise to legal questions of censure.’"},{"ref":"28.168","t":"[There follow the three causes of right-doing, reading ‘men not of greedy mind, ‘ &amp;c. as before, end of § 4.]"},{"ref":"28.169","t":"And how does the body give rise to legal questions of censure? In case a man be ill-favoured, or ugly, or a dwarf, or diseased, or blind of one eye, or lame, or humpbacked, or crippled, people find fault with him on that account. This is how the body gives rise to legal questions of censure."},{"ref":"28.170","t":"‘And how does speech give rise to legal questions of censure? In case a man have a bad voice, or be indistinct, or harsh in speech, then people find fault with him on that account. This is how speech gives rise to legal questions of censure."},{"ref":"28.171","t":"6. ‘And what is it that gives rise to legal questions of offence? There are six origins of offence that give rise to legal questions of offence. There is an offence that originates in deed, but not in word nor in thought. There is an offence that originates in word, but not in deed nor in thought. There is an offence that originates in deed and in word, but not in thought. There is an offence that originates in deed and in thought, but not in word. There is an offence that originates in word and in thought, but not in deed. There is an offence that originates in deed and in word and in thought. These are the six (&amp;c.)"},{"ref":"28.172","t":"7. ‘And what is that which gives rise to legal questions of business? There is one thing that gives rise to legal questions of business, that is to say, the Sa<em>m</em>gha."},{"ref":"28.173","t":"8. ‘Legal questions of dispute. Right. Wrong. Undetermined."},{"ref":"28.174","t":"‘A legal question arising out of dispute may be right, and it may be wrong, and it may be undetermined. Of these, which is the legal question arising out of dispute which is right?"},{"ref":"28.175","t":"‘In case, O Bhikkhus, the Bhikkhu of right mind discuss, saying, “This is the Dhamma, “ or “This is not the Dhamma” (&amp;c. as before, in § 2, down to) or “This is not a most grave offence.” Whatsoever quarrel, strife, contention, difference of opinion, contradiction, opposition, cantankerousness, or contention there may be in such a discussion is called a legal question arising out of dispute that is right.’"},{"ref":"28.176","t":"[And so when the Bhikkhus have a wrong mind, or an undetermined mind, the legal question arising out of such dispute is respectively a legal question arising out of dispute that is wrong or undetermined.]"},{"ref":"28.177","t":"9. ‘Legal questions of censure. Right. Wrong. Undetermined.’"},{"ref":"28.178","t":"[It may be either of the three, according as the Bhikkhus censuring (as in § 5) have a right, wrong, or an undetermined mind. The form of the paragraph corresponds to § 8 throughout.]"},{"ref":"28.179","t":"10. ‘Legal questions of offence. Right. Wrong. Undetermined."},{"ref":"28.180","t":"There may be a legal question whether an offence is wrong, and there may be a legal question whether an offence is undetermined. There is no legal question whether an offence be right."},{"ref":"28.181","t":"‘Of these, which is a legal question whether an offence be wrong? Whatsoever transgression be committed knowingly, consciously, and deliberately, this is called a legal question whether an offence be wrong."},{"ref":"28.182","t":"‘And of these, which is a legal question whether an offence be undetermined? Whatsoever transgression be committed not knowingly, not consciously, not deliberately, this is called a legal question whether an offence be undetermined."},{"ref":"28.183","t":"11. ‘Legal questions of business. Right. Wrong. Undetermined.’"},{"ref":"28.184","t":"[It maybe all three, according as the Bhikkhus performing the business specified, as in § 2, are right-minded, wrong-minded, or of undetermined mind. The form of the paragraph as in § 8 throughout.]"},{"ref":"28.185","t":"12. ‘Disputes, legal questions arising out of disputes. Dispute which is no legal question. Legal question which is no dispute. Matter which is both legal question and dispute."},{"ref":"28.186","t":"‘There may be a dispute which is a legal question of dispute. There may be a dispute which is no legal question. There may be such a legal question which is no dispute. There may be such a legal question and also a dispute."},{"ref":"28.187","t":"Of these, which is the dispute which is a legal question of dispute requiring formal settlement? In case Bhikkhus discuss, saying, “This is Dhamma” [&amp;c. as before, in § 2], or “This is not a most grave offence.” Whatsoever quarrel, strife [&amp;c. as in § 2] there may be on such a matter is a dispute which is a legal question of dispute requiring formal settlement."},{"ref":"28.188","t":"‘And of these, which is a dispute which is not a legal question requiring formal settlement? When a mother disputes with her son, or a son with his mother, or a father with his son, or a son with his father, or a brother with a brother, or a brother with a sister, or a sister with a brother, or a friend with a friend. Such a dispute is not a legal question requiring formal settlement by the Sa<em>m</em>gha."},{"ref":"28.189","t":"‘And of these, which is a legal question that is not a dispute? A legal question of censure, or a legal question of offence, or a legal question of business. This is a legal question which is not a dispute."},{"ref":"28.190","t":"‘And of these, which is a legal question requiring formal settlement which is also a dispute? A legal question of dispute that requires formal settlement by the Sa<em>m</em>gha is both such a legal question and also a dispute.’"},{"ref":"28.191","t":"13. [The same distinction drawn between censure, and a legal question of censure requiring formal settlement.]"},{"ref":"28.192","t":"14. ‘Offence. Legal question arising out of an offence. Offence which is not subject of a legal question. Legal question and no offence. Legal question and offence too."},{"ref":"28.193","t":"‘There may be an offence which is subject of a legal question of offence. There may be an offence and no legal question. There may be legal question and no offence. There may be legal question and offence too."},{"ref":"28.194","t":"Of these, which is the offence which may be subject of a legal question? The five groups of offences are subjects of legal questions of offence; the seven groups of offences are subjects of legal questions of offence. These are offences which may be subject of a legal question."},{"ref":"28.195","t":"And of these, which is an offence (Âpatti) which is not subject of a legal question? Conversion, higher attainment (sot-âpatti, sam-âpatti), these are âpattis which are not subjects of a legal question. These are âpattis not subjects of a legal question."},{"ref":"28.196","t":"‘And of these, what is the legal question where there is no offence? A legal question of official duty, a legal question of censure, a legal question of dispute. These are legal questions where there may be no offence."},{"ref":"28.197","t":"‘And of these, which is the case in which there is both a legal question and an offence too? A legal question regarding an offence is a case in which there is both a legal question and an offence too."},{"ref":"28.198","t":"15. ‘Official duty which is subject of a legal question of business. Duty and no legal question. Legal question and no duty. Legal question and duty too."},{"ref":"28.199","t":"‘There may be [each of these four]."},{"ref":"28.200","t":"‘Of these, which is official duty which is subject of a legal question? Whatsoever is to the Sa<em>m</em>gha a thing which ought to be done, an obligation, a matter for which leave ought to be formally asked, the proposal of a resolution, the proceeding by <em>ñ</em>atti-dutiya-kamma, or by <em>ñ</em>atti-<em>k</em>atuttha-kamma, that is official duty which may be the subject of a legal question of business."},{"ref":"28.201","t":"‘And of these, which is the official duty which is not subject of legal question? The duties of an â<em>k</em>ariya, of an upa<em>ggh</em>âya, of a fellow pupil under the same upa<em>ggh</em>âya or â<em>k</em>ariya, that is business, but not subject of a legal question of business."},{"ref":"28.202","t":"‘And of these, which is a legal question but not official duty? A legal question arising out of dispute, a legal question arising out of censure, a legal question arising out of offence. This is a legal question of business, but not official duty."},{"ref":"28.203","t":"‘And of these, which is both legal question and official duty too? A legal question arising out of official business is both legal question of business and official duty too."},{"ref":"28.204","t":"16. ‘But by what kind of settlements is a legal question arising out of dispute brought to settlement? By two kinds of settlement, by the Proceeding in presence, and by the Proceeding by majority of the Sa<em>m</em>gha."},{"ref":"28.205","t":"‘If one should ask, “Can it be that a legal question arising out of dispute without recourse having been had to the one mode of settlement — to wit, the Proceeding by majority of the Sa<em>m</em>gha — can it be that it may be settled by the other mode of settlement, to wit, by the Proceeding in presence?” He should be told “Yes, it can.” (If he should say), “How may that be?” the answer should be as follows: “In the case when the Bhikkhus dispute, saying, ‘This is the Dhamma, ‘ or ‘This is not the Dhamma’ (&amp;c. as before, in § 2, down to), or ‘This is not a most grave offence.’” If, O Bhikkhus, those Bhikkhus, are able to settle their own dispute, that is called, O Bhikkhus, the settlement of the dispute."},{"ref":"28.206","t":"‘ And how has it been settled? By the Proceeding in presence."},{"ref":"28.207","t":"‘And what must there be in such a Proceeding in presence? There must be the presence of the Sa<em>m</em>gha, the presence of the Dhamma, the presence of the Vinaya, and the presence of the particular person."},{"ref":"28.208","t":"‘And therein, what is the presence of the Sa<em>m</em>gha? As many Bhikkhus as are capable of taking part in the proceeding, they must be present. The formal consent must be produced of those who are in a fit state to convey their consent. Those who are present must have lodged no objection (against any one of them taking part in the proceeding). This is the “presence” in such a matter of the Sa<em>m</em>gha."},{"ref":"28.209","t":"‘And of these, what is the presence of the Dhamma, and the presence of the Vinaya? The Dhamma, and the Vinaya, and the teaching of the Master by the aid of which that legal question is settled. That is the “presence” in such a matter of the Dhamma, and of the Vinaya."},{"ref":"28.210","t":"‘And of these, what is the presence of the particular person? He who disputes, and he with whom he disputes — both friends and foes — must be present. That is the “presence” in such a matter of the particular person."},{"ref":"28.211","t":"‘When a legal question, O Bhikkhus, has beer. thus settled, if a disputant re-open the question, such re-opening of the question is a Pâ<em>k</em>ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pâ<em>k</em>ittiya."},{"ref":"28.212","t":"17. ‘If those Bhikkhus, O Bhikkhus, are not able to settle the legal question within their own residence (Âvâsa), those Bhikkhus should go, O Bhikkhus, to some residence in which there are a larger number of Bhikkhus. Then if those Bhikkhus, O Bhikkhus, should succeed, whilst on their way to that residence, in settling the legal question, that, O Bhikkhus, is called a settlement of it. And how has it been settled? (&amp;c. as in the last paragraph of the previous section, down to the end.)"},{"ref":"28.213","t":"18. ‘If those Bhikkhus are not able, O Bhikkhus, to settle the legal question whilst they are on their way to that residence, then those Bhikkhus, on their arrival at that residence, are to address the Bhikkhus at that residence thus: “Such and such a legal question, Sirs, has arisen thus, and has been carried on thus amongst us. It would be well if you, Sirs, would settle that legal question for us according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, to the end that that legal question may be thoroughly settled.” If the Bhikkhus dwelling in that residence are the senior, and the incoming Bhikkhus are junior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus: “Pray, Sirs, rest a moment apart until we take counsel together!” If, on the other hand, the Bhikkhus dwelling in that residence are junior, and the incoming Bhikkhus are senior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus: “Then remain here, Sirs, a moment until we take counsel together.” Then if, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall not be able to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, “ then that dispute is not to be entrusted to them. If, on the other hand, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall be able to settle this legal question in accordance with the Dhamma, and in accordance with the Vinaya, and in accordance with the teaching of the Master, “ then, O Bhikkhus, the Bhikkhus dwelling in that residence are to address the incoming Bhikkhus thus: “If you, Sirs, let us know about this legal question, how it arose, and how it was carried on, and if you agree that in the manner in which we may settle the legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, in that manner it shall be settled, then we will thus accept the legal question at your hands. But if not (&amp;c. the whole being repeated), then we will not accept it.” When they have thus, O Bhikkhus, brought it about that the proper way of putting the legal question (the point at issue) has been settled, the Bhikkhus dwelling in that residence should undertake that legal question. And then the Bhikkhus dwelling in that residence should be addressed, O Bhikkhus, by the incoming Bhikkhus thus: “We inform you, Sirs, how this legal question arose and how it was carried on. If you, Sirs, are able in such and such a time to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then will we entrust this legal question to you. But if you, Sirs, should not be able to do so, then will we ourselves retain the custody of the case.” Thus, O Bhikkhus, is that legal question to be entrusted by the incoming Bhikkhus to the Bhikkhus dwelling in that residence, causing them duly to accept it. If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&amp;c. as in last paragraph of § 16, down to the end.)"},{"ref":"28.214","t":"19. ‘If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, pointless speeches are brought forth, and the sense of any single utterance is not clear, I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission)."},{"ref":"28.215","t":"‘A Bhikkhu to be chosen on such a jury must be possessed of ten qualities — he must be virtuous — he must be living enclosed by the restraint of the rules of the Pâtimokkha — he must be upright in life, trained according to the precepts, taking them upon himself with a sense of the danger in the least offence — he must be versed in the tradition, a custodian of the tradition, a storehouse of the tradition — whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, set forth the higher life, both in its spirit and in its letter, in all its purity and in all its perfectness, in such truths must he be well versed, of such must he be full, they must be laid up in his words, and dwelt on in his heart, being penetrated throughout through right insight — both the Pâtimokkhas must have been completely handed down to him in their full extent, he must have well divided them, well established them, well investigated them, both sutta by sutta and in every detail — further he must be an expert in the Vinaya, irrefutable therein — he must be competent to point out (the right course) to both friends and foes, to get them to understand a thing, get them to see it and recognise it, able to pacify them — he must be clever (in judging) both as to the origin and as to the settlement of disputes — he must understand legal questions, the origin thereof, the close thereof, and the way that leads to the close thereof."},{"ref":"28.216","t":"‘I enjoin upon you, O Bhikkhus, to appoint on the jury a Bhikkhu possessed of these ten qualities."},{"ref":"28.217","t":"20. ‘And thus, O Bhikkhus, is he to be appointed. First, the Bhikkhu should be asked (whether he be willing to undertake the office). Then some discreet and able Bhikkhu should address the Sa<em>m</em>gha thus:"},{"ref":"28.218","t":"‘“May the venerable Sa<em>m</em>gha hear me. Whilst this case was being enquired into pointless speeches were brought forth amongst us, and the sense of no single utterance was clear. If the time seems meet to the venerable Sa<em>m</em>gha, let it appoint Bhikkhus of such and such a name, and of such and such a name on a committee. This is the motion."},{"ref":"28.219","t":"‘“Let the venerable Sa<em>m</em>gha hear me. Whilst (&amp;c... down to) no single utterance was clear."},{"ref":"28.220","t":"The Sa<em>m</em>gha appoints Bhikkhus of such and such names on a committee to settle this case. Whosoever of the venerable ones approves of the appointment of such and such Bhikkhus on the committee for the settlement of this case, let him be silent. Whosoever approves not thereof, let him speak."},{"ref":"28.221","t":"‘“Such and such a Bhikkhu is appointed by the Sa<em>m</em>gha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand.”"},{"ref":"28.222","t":"21. ‘If then, O Bhikkhus, those Bhikkhus are able on the reference (or on the committee) to settle the case, that, O Bhikkhus, is called a case that is settled. And how is it settled? By the Proceeding in Presence. And what therein is meant by the Proceeding in Presence? The Dhamma is represented, and the Vinaya is represented, and the particular person is represented."},{"ref":"28.223","t":"‘And of these, what is the presence of the Dhamma (&amp;c. as in § 16, down to the end)."},{"ref":"28.224","t":"‘If a dispute, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pâ<em>k</em>ittiya."},{"ref":"28.225","t":"22. ‘If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, there should be there a Bhikkhu who is a preacher of the Dhamma, but neither has the Sutta been handed down to him nor the Sutta-vibhaṅga, and he not regarding the point of the case, reject the sense for the shadow of the letter, then should the matter be laid before those Bhikkhus by some discreet and able Bhikkhu thus:"},{"ref":"28.226","t":"‘“Let the venerable ones hear me. This Bhikkhu of such and such a name is a preacher of the Dhamma, but neither has the Sutta been handed down to him nor the Sutta-vibhaṅga. And he, not regarding the point of the case, is rejecting the sense for the shadow of the letter. If the time seems meet to the venerable ones, let them send away the Bhikkhu of such and such a name, and let the rest of us settle this case.”"},{"ref":"28.227","t":"‘If those Bhikkhus, O Bhikkhus, should be able, after having sent away that Bhikkhu, to settle the case, that is called a case that is settled. And how has it been settled? By the Proceeding in Presence (&amp;c. as in last section, down to the end).’"},{"ref":"28.228","t":"23. (The same decision if the Sutta has been handed down to him, but not the Sutta-vibhaṅga.)"},{"ref":"28.229","t":"24. ‘If those Bhikkhus, O Bhikkhus, are not able by the committee to settle that case, those Bhikkhus, O Bhikkhus, ought to hand over the case to the Sa<em>m</em>gha, saying, “We, Sirs, are not able by a committee to settle this case, let the Sa<em>m</em>gha settle it.” I enjoin upon you, O Bhikkhus, to settle such a case by vote of the majority (&amp;c. as in chapter 9 to the end, as to the appointment of a taker of the voting tickets). By that Bhikkhu, the taker of the voting tickets, are the votes to be collected. And according as the larger number of Bhikkhus who are guided by the Dhamma shall speak, so shall the case be decided. This, O Bhikkhus, is called a legal question that has been settled."},{"ref":"28.230","t":"‘And how has it been settled? By the Proceeding in Presence and by the vote of the majority. And what herein is meant by Proceeding in Presence? The presence of the Sa<em>m</em>gha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And of these, what is the presence of the Sa<em>m</em>gha? (&amp;c. as in § 16, down to) That is the presence in such a matter of the particular person."},{"ref":"28.231","t":"‘And what herein is meant by the vote of the majority? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification by the official act (the Kamma) by the vote of the majority. That is what is meant herein by the vote of the majority."},{"ref":"28.232","t":"‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pâ<em>k</em>ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pâ<em>k</em>ittiya.’"},{"ref":"28.233","t":"25. Now at that time a certain legal question had arisen in such and such a manner, and had grown up in such and such a manner at Sâvatthi. And those Bhikkhus were discontented with the settlement of the case by the Sa<em>m</em>gha at Sâvatthi. And they heard that in a certain residence there were dwelling a number of Theras versed in the traditions; men to whom the Agamas had been handed down; reciters of the Dhamma, of the Vinaya, and of the Mâtikâs, learned, discreet, wise, modest, conscientious, anxious to learn. And they thought, ‘If those Theras would settle this case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then would this case be indeed well settled.’ So those Bhikkhus went to that residence, and spake to those Theras thus: ‘This legal question, Sirs, has arisen in such and such a manner, and has grown up in such and such a manner. It would be well if the venerable Theras would settle the case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master!’ Then those Theras, saying, ‘Even as the case has been settled by the Sa<em>m</em>gha at Sâvatthi, so is it well settled!’ decided the case in the same way. Then those Bhikkhus who had been discontented with the decision of the Sa<em>m</em>gha at Sâvatthi were discontented with the decision of the number of Theras."},{"ref":"28.234","t":"[The paragraph is repeated with the necessary alterations of consecutive applications to three, two and one Thera with the same result.]"},{"ref":"28.235","t":"Then those Bhikkhus, discontented with the decision of the Sa<em>m</em>gha at Sâvatthi, discontented with the decision of the number of Theras, discontented with the decision of the three Theras, discontented with the decision of the two Theras, discontented with the decision of the single Thera, went up to the place where the Blessed One was, and told the matter to the Blessed One."},{"ref":"28.236","t":"This case, O Bhikkhus, is done with; having been once settled, it is settled for good."},{"ref":"28.237","t":"26. ‘I enjoin upon you, O Bhikkhus, three ways of taking votes, in order to appease such Bhikkhus — the secret method, the whispering method, and the open method."},{"ref":"28.238","t":"‘And how, O Bhikkhus, is the secret method of taking votes? The Bhikkhu who is the teller of the votes is to make the voting tickets of different colours, and as each Bhikkhu comes up to him he is to say to him thus: “This is the ticket for the man of such an opinion; this the ticket for the man of such an opinion. Take whichever you like.” When he has chosen (he is to add), “Don’t show it to anybody.” If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with the Dhamma are in the majority, he is to report the vote as well taken. This, O Bhikkhus, is the secret method of taking the votes."},{"ref":"28.239","t":"‘And how, O Bhikkhus, is the whispering method of taking votes? The Bhikkhu who is the teller of the votes is to whisper in each Bhikkhu’s ear, “This is the ticket of those of such an opinion; this is the ticket of those of such an opinion. Take whichever you like.” When he has chosen (he is to add), “Don’t tell anybody (which way you have voted).” If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with the Dhamma are in the majority, he is to report the vote as well taken. Thus, O Bhikkhus, is the whispering method of taking the votes."},{"ref":"28.240","t":"And how, O Bhikkhus, is the open method of taking votes? If he ascertains (beforehand) that those whose opinion is in accordance with the Dhamma are in the majority, the vote is to be taken undisguisedly, openly. Thus, O Bhikkhus, is the open method of taking the votes."},{"ref":"28.241","t":"‘These, O Bhikkhus, are the three methods of taking the votes.’"},{"ref":"28.242","t":"27. ‘By how many kinds of settlement is a legal question arising out of censure settled? A legal question arising out of censure can be settled by four kinds of settlement — by the Proceeding in Presence — by the Proceeding for those who are consciously innocent-by the Proceeding for those who are no longer out of their mind — by the Proceeding for those who are obstinate."},{"ref":"28.243","t":"‘If one should ask, “Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement — to wit, the Proceeding for those who are no longer out of their mind, and the Proceeding for those who are obstinate — may be settled by the two other modes of settlement — to wit, the Proceeding in Presence, and the Proceeding for those who are consciously innocent?” he should be told, “Yes, it can.” (If he should say), “How may that be?” the answer should be as follows:"},{"ref":"28.244","t":"‘In case the Bhikkhus bring a groundless charge against a Bhikkhu of a breach of morality. In respect thereof, O Bhikkhus, to that Bhikkhu whose memory in regard to the matter is quite clear, the Proceeding for the consciously innocent is to be accorded."},{"ref":"28.245","t":"‘And thus, O Bhikkhus, is to be granted (&amp;c. as in chapter 4, § 10, down to the end, with the necessary alterations for a general rule instead of a particular case)."},{"ref":"28.246","t":"‘This, O Bhikkhus, is called a legal question that has been settled. And how settled? By the Proceeding in Presence, and by the Proceeding for the consciously innocent. And what therein belongs to the Proceeding in Presence? The presence of the Sa<em>m</em>gha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And therein what is the presence of the Sa<em>m</em>gha (&amp;c. as in § 16, down to the end)? And what therein belongs to the Proceeding for the consciously innocent? The carrying out of, the accomplishment of; the proceeding by, the undertaking of, the acceptance of, the pacification of the Proceeding for the consciously innocent. That is what belongs herein to the Proceeding for the consciously innocent.’"},{"ref":"28.247","t":"28. [This section bears exactly the same relation to chapter 5 as the last section does to chapter 4, the form of the two sections being exactly the same throughout.]"},{"ref":"28.248","t":"29. ‘If one should ask, “Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement — to wit, the Proceeding for those who are consciously innocent, and the Proceeding for those who are no longer out of their mind — may be settled by the two other modes of settlement — to wit, the Proceeding in Presence, and the Proceeding for those who are obstinate?” he should be told, “Yes, it can.” If he should say, “How may that be?” the answer should be as follows:"},{"ref":"28.249","t":"‘In case a Bhikkhu warn another Bhikkhu in the midst of the Sa<em>m</em>gha of a grievous offence, and call upon him to recollect (whether he have. committed it or not), saying, “Has the venerable one been guilty of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or an offence equivalent to a Pârâ<em>g</em>ika offence?” And he replies thus, “I do not, Sir, call to mind that I have been guilty of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or an offence equivalent to a Pârâ<em>g</em>ika offence.” To him thus denying the other insists, saying, “Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or an offence equivalent to a Pârâ<em>g</em>ika offence.” And he replies thus: “I do not, Sir, call to mind that I have been guilty of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or an offence equivalent to a Pârâ<em>g</em>ika offence. But I do, Sir, recollect that I was guilty of such and such a trifling offence.” To him thus denying the other insists [as before]. And he replies thus: “Seeing that I am willing, Sir, though you did not ask me, to confess myself guilty of that trifling offence, why should I not confess, when asked, such and such a grievous offence — a Pârâ<em>g</em>ika offence, or an offence equivalent to a Pârâ<em>g</em>ika offence?” And the other rejoins, “But you do not confess, Sir, even that trifling offence without being asked. How should you confess, if you were not asked, the commission of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or one equivalent to a Pârâ<em>g</em>ika offence? Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous offence — a Pârâ<em>g</em>ika offence, or one equivalent to a Pârâ<em>g</em>ika offence?” And he replies, “Yes, I am conscious, Sir, of having committed such and such an offence — a Pârâ<em>g</em>ika offence, or one equivalent to a Pârâ<em>g</em>ika offence. In sport did I say, in fun did I say that I was not conscious thereof”"},{"ref":"28.250","t":"‘Then, O Bhikkhus, the Proceeding for those who are obstinate should be carried out against that Bhikkhu."},{"ref":"28.251","t":"‘And thus should it be carried out (&amp;c. as chapter 11, § 2, down to the end, reading “such and such a Bhikkhu” for “Upavâla, “ and “grievous offence” for “offence “)."},{"ref":"28.252","t":"‘This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled? By the Proceeding in Presence, and by the Proceeding for those who are obstinate. And what therein belongs to the Proceeding in Presence? The Presence of the Sa<em>m</em>gha (&amp;c. as in § 16). And what therein belongs to the Proceeding for those who are obstinate? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding for those who are obstinate. That is what belongs therein to the Proceeding for those who are obstinate."},{"ref":"28.253","t":"‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pâ<em>k</em>ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pâ<em>k</em>ittiya."},{"ref":"28.254","t":"30. ‘By how many modes of settlement is a legal question arising out of offence settled? A legal question arising out of offence is settled by three modes of settlement — to wit, by the Proceeding in Presence, and by the Proceeding on confession of guilt, and by the Proceeding by covering over as with grass."},{"ref":"28.255","t":"‘If one should ask, “Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement — to wit, the Proceeding by covering over as with grass — may be settled by the other two modes — to wit, the Proceeding in Presence, and the Proceeding on confession of guilt?” he should be told, “Yes, it can.” If he should say, “How may that be?” the answer should be as follows:"},{"ref":"28.256","t":"‘In case a Bhikkhu has been guilty of a minor offence. That Bhikkhu, O Bhikkhus, should go up to another Bhikkhu, and having arranged his upper robe over one shoulder, and squatted down on his heels, and stretched forth his hands with the palms held together, should speak as follows: “I, Sir, have been guilty of such and such an offence; and that I confess.” He should say, “Do you acknowledge it?” “Yes; I acknowledge it.” “May you restrain yourself in future!”"},{"ref":"28.257","t":"‘This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled? By the Proceeding in Presence, and by the Proceeding on confession of guilt. And what therein belongs to the Proceeding in Presence? The presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular individual. And what therein is the presence of the Dhamma, and of the Vinaya? The Dhamma, and the Vinaya, and the teaching of the Master, by the aid of which that legal question is settled. That is the presence in such a matter of the Dhamma, and of the Vinaya. And what therein is the presence of the particular individual? He who confesses, and he to whom he confesses, both are present. That is the presence of the particular individual in such a proceeding. And what therein belongs to the Proceeding on confession of guilt? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding on confession of guilt. That is what belongs therein to the Proceeding on confession of guilt."},{"ref":"28.258","t":"‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pâ<em>k</em>ittiya."},{"ref":"28.259","t":"31. ‘If he should thus receive (absolution), it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go up to a number of Bhikkhus, and having arranged his upper robe over one shoulder, and bowed down before the elder Bhikkhus, and squatted down on his heels, and stretched forth his two hands with the palms held together, he should speak as follows: “I, Sirs, have been guilty of such and such an offence, and that I confess.” Then some discreet and able Bhikkhu should lay the matter before those Bhikkhus, saying, “Let the venerable ones hear me. This Bhikkhu, of such and such a name, is conscious of an offence; and he discloses it, reveals it, confesses it. If the time seems meet to the venerable ones, I would absolve that Bhikkhu’s offence.” And he should say, “Do you acknowledge it?” “Yes; I acknowledge it.” “In future may you restrain yourself!”"},{"ref":"28.260","t":"This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled? (&amp;c. as in last section, down to the end.)"},{"ref":"28.261","t":"32. ‘If he should thus receive absolution, it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go before the Sa<em>m</em>gha (&amp;c. as in last section, down to the end, then adding): And if one who has given his consent to the proceeding thereafter make complaint thereof, that is a Pâ<em>k</em>ittiya."},{"ref":"28.262","t":"33. ‘If one should ask, “Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement — to wit, the Proceeding on confession of guilt — may be settled by the other two modes — to wit, by the Proceeding in Presence, and by the Proceeding by covering over as with grass?” he should be told, “Yes, it can.” If he should say, “How may that be?” the answer should be as follows:"},{"ref":"28.263","t":"‘If while the Bhikkhus are continuing in quarrels (&amp;c. as in chapter 13, §§ 1, 2, and 3, down to the end)."},{"ref":"28.264","t":"‘This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled? By the Proceeding in Presence, and by the Proceeding by the covering over as with grass."},{"ref":"28.265","t":"‘And what therein belongs to the Proceeding in Presence? The presence (&amp;c. as in § 16, down to) And what therein is the presence of the particular person? He who confesses, and he to whom the confession is made, both are present. This is the presence of the particular individual in such a case."},{"ref":"28.266","t":"‘And what therein belongs to the Proceeding by covering over as with grass? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding by covering over as with grass. That is what belongs therein to the Proceeding by covering over as with grass."},{"ref":"28.267","t":"‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pâ<em>k</em>ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pâ<em>k</em>ittiya."},{"ref":"28.268","t":"34. ‘By how many modes of settlement is a legal question arising out of business settled? A legal question arising out of business is settled by one mode of settlement only — to wit, by the Proceeding in Presence.’"},{"ref":"28.269","t":"End of the Fourth Khandhaka, on the Settlement of Legal Questions."},{"sp":"HDR","t":"FIFTH KHANDHAKA."},{"ref":"29.1","t":"ON THE DAILY LIFE OF THE BHIKKHUS."},{"ref":"29.2","t":"1. 1. Now at that time the Blessed One was staying at Râ<em>g</em>agaha, in the Bamboo Grove, in the Kalandaka Nivâpa. And at that time the <em>Kh</em>abbaggiya Bhikkhus, when bathing, used to rub their bodies — thighs, and arms, and breast, and back — against wood. The people were annoyed, murmured, and became indignant, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as do so, like wrestlers, boxers, or shampooers?’ The Bhikkhus heard the people so murmuring, &amp;c.; and they told the matter to the Blessed One."},{"ref":"29.3","t":"Then the Blessed One, on that occasion and in that connection, having convened a meeting of the Bhikkhu-sa<em>m</em>gha, asked the Bhikkhus: ‘Is this true, O Bhikkhus, what they say, that the <em>Kh</em>abbaggiya Bhikkhus, when bathing, rub (&amp;c. as before)?’"},{"ref":"29.4","t":"‘It is true, Lord.’"},{"ref":"29.5","t":"The Blessed Buddha rebuked them, saying, ‘This is improper, O Bhikkhus (&amp;c. as usual, see I, 1, 2, down to the end).’ And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘A Bhikkhu, when bathing, is not, O Bhikkhus, to rub his body against wood. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.6","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus: when bathing, used to rub their bodies — thighs, and arms, and breast, and back — against a pillar — against a wall (&amp;c. as in last section, down to the end)."},{"ref":"29.7","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to bathe on an A<em>tt</em>âna (a sort of shampooing stand ). The people (&amp;c. as before). The Bhikkhus (&amp;c. as before). Then the Blessed One (&amp;c. as before, down to) addressed the Bhikkhus, and said: ‘You are not to bathe, O Bhikkhus, on an A<em>tt</em>âna. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.8","t":"[Paragraphs similar in every respect to the last follow as to Using a Gandhabba-hatthaka when bathing."},{"ref":"29.9","t":"Using a Kuruvindaka-sutti when bathing."},{"ref":"29.10","t":"Rubbing their bodies, when under water, up against each other."},{"ref":"29.11","t":"Using a Mallaka when bathing.]"},{"ref":"29.12","t":"4. Now at that time a certain Bhikkhu had the scab, and he could not bathe with comfort without a Mallaka."},{"ref":"29.13","t":"They told the matter to the Blessed One."},{"ref":"29.14","t":"‘I allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made.’"},{"ref":"29.15","t":"5. Now at that time a certain Bhikkhu who was weak through old age was not able to shampoo his own body."},{"ref":"29.16","t":"‘I allow you, O Bhikkhus, the use of an Ukkâsika."},{"ref":"29.17","t":"Now at that time the Bhikkhus, (fearing to offend against these rules, ) were afraid to shampoo one another."},{"ref":"29.18","t":"‘I allow you, O Bhikkhus, the ordinary mode of shampooing with the hand.’"},{"ref":"29.19","t":"2. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to wear ear-rings, and ear-drops, and strings of beads for the throat, and girdles of beads, and bangles, and necklaces, and bracelets, and rings."},{"ref":"29.20","t":"The people murmured, &amp;c..... The Bhikkhus heard, &amp;c..... They told the, Blessed One (&amp;c. as in II, 1, 1, down to) he addressed the Bhikkhus, and said:"},{"ref":"29.21","t":"‘You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.22","t":"2. [A similar paragraph concluding]"},{"ref":"29.23","t":"‘You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, hair that is two months old, or two inches long.’"},{"ref":"29.24","t":"3. [Similar paragraph concluding]"},{"ref":"29.25","t":"‘You are not, O Bhikkhus, to smooth the hair with a comb, or with a smoothing instrument shaped like a snake’s hood, or with the hand used as such an instrument, or with pomade, or with hair-oil of beeswax. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.26","t":"4. [Similar paragraph concluding]"},{"ref":"29.27","t":"‘You are not, O Bhikkhus, to look at the image of your faces in a looking-glass, or a bowl of water. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.28","t":"Now at that time a certain Bhikkhu had a sore in his face. He asked the Bhikkhus what kind of a sore he had. ‘Such and such a kind of sore, ‘ replied they. He did not believe what they said. They told this matter to the Blessed One."},{"ref":"29.29","t":"‘I allow you, O Bhikkhus, on account of a disease, to look at your faces in a looking-glass, or in a bowl of water.’"},{"ref":"29.30","t":"5. Now at that time the <em>Kh</em>abbaggiya Bhikkhus (&amp;c. down to)"},{"ref":"29.31","t":"‘You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &amp;c.) into your faces, nor to put chunam on your faces, nor to smear red arsenic on your faces, nor to paint your bodies, nor to paint your faces.’"},{"ref":"29.32","t":"Now at that time a certain Bhikkhu had disease in his eyes. They told the matter to the Blessed One."},{"ref":"29.33","t":"‘I allow you, O Bhikkhus, on account of disease, to anoint your faces.’"},{"ref":"29.34","t":"6. Now at that time there was a festival on the mountain-top at Râ<em>g</em>agaha; and the <em>Kh</em>abbaggiya Bhikkhus went to see it."},{"ref":"29.35","t":"The people murmured, were annoyed, and became indignant, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as go to see dancing, and singing, and music, like those who are still enjoying the pleasures of the world?’ And they told this matter to the Blessed One."},{"ref":"29.36","t":"‘You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.37","t":"3. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing."},{"ref":"29.38","t":"The people murmured, were annoyed, and became indignant, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as [do so]?’ The Bhikkhus heard (&amp;c. as usual, down to) he addressed the Bhikkhus, and said:"},{"ref":"29.39","t":"‘These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. — He himself becomes captivated with respect to the sound thereof. — Other people become captivated with respect to the sound thereof. — The laymen are shocked. — The meditation of one who strains after accuracy in the sound is broken. — The common people fall into heresy. — These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that manner]. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.40","t":"2. Now at that time the Bhikkhus were afraid to make use of intoning. They told this matter to the Blessed One."},{"ref":"29.41","t":"‘I allow you, O Bhikkhus, to intone.’"},{"ref":"29.42","t":"4. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to wear woollen cloth with long fleece to it."},{"ref":"29.43","t":"The people murmured... (&amp;c. down to) They told this matter to the Blessed One."},{"ref":"29.44","t":"‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.45","t":"5. 1. Now at that time the mangoes were ripe in the park of Seniya Bimbisâra, the king of Magadha. And Seniya Bimbisâra, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like.’ Then the <em>Kh</em>abbaggiya Bhikkhus plucked even the young fruits and ate them."},{"ref":"29.46","t":"Now Seniya Bimbisâra, the king of Magadha, wanted a mango; and he gave orders, saying, ‘Go, my good men, to the park, and bring me hither a mango.’"},{"ref":"29.47","t":"‘Even so, Lord, ‘ said the men in assent to Seniya Bimbisâra, the king of Magadha and they went to the park, and said to the park-keepers, ‘Our lord, good friends, has need of a mango. Give us one!’"},{"ref":"29.48","t":"‘There are no mangoes, Sirs. The Bhikkhus have plucked even the young ones, and eaten them.’"},{"ref":"29.49","t":"Then those men told the matter to Seniya Bimbisâra, the king of Magadha, and he said: ‘The mangoes have been well used, my good men, by the venerable ones. Notwithstanding it is moderation that has been exalted by the Blessed One.’"},{"ref":"29.50","t":"The people murmured, were shocked, and were indignant, &amp;c. saying, ‘How can the Sakyaputtiya Sama<em>n</em>as, knowing no moderation, use up the king’s mangoes?’ The Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus told this matter to the Blessed One."},{"ref":"29.51","t":"‘You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.52","t":"2. Now at that time it was the turn of a certain multitude to provide the Sa<em>m</em>gha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it."},{"ref":"29.53","t":"‘Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.’"},{"ref":"29.54","t":"Now at that time it was the turn of a certain multitude to provide the Sa<em>m</em>gha with a meal. They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them."},{"ref":"29.55","t":"‘Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Sama<em>n</em>as in any one of these five ways — when it has been i"},{"ref":"29.56","t":"6. 1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One."},{"ref":"29.57","t":"‘Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. And which are the four royal breeds of serpents? The Virûpakkhas are a royal breed. The Erâpathas are a royal breed. The <em>Kh</em>abyâputtas are a royal breed. The Ka<em>n</em>hâgotamakas are a royal breed. Now surely that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. I allow you, O Bhikkhus, to make use of a safeguard for yourselves for your security and protection, by letting your love flow out over the four royal breeds of serpents. And thus, O Bhikkhus, are you to do so."},{"ref":"29.58","t":"‘“I love Virûpakkhas, the Erâpathas I love."},{"ref":"29.59","t":"‘“I love <em>Kh</em>abyâputtas, the Ka<em>n</em>hâgotamakas I love."},{"ref":"29.60","t":"‘“I love live things that have no feet, the bipeds too I love."},{"ref":"29.61","t":"‘“I love four-footed creatures, and things with many feet."},{"ref":"29.62","t":"‘“Let no footless thing do hurt to me, nor thing that has two feet."},{"ref":"29.63","t":"‘“Let no four-footed creature hurt, nor thing with many feet."},{"ref":"29.64","t":"‘“Let all creatures, all things that live, all beings of whatever kind,"},{"ref":"29.65","t":"‘“Let all behold good fortune and let none fall into sin."},{"ref":"29.66","t":"‘“Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice."},{"ref":"29.67","t":"‘“Made is my safeguard, made my defence. Let living things retreat,"},{"ref":"29.68","t":"‘“Whilst I revere the Blessed One, the Buddhas seven supreme.”’"},{"ref":"29.69","t":"‘I allow you, O Bhikkhus, to let blood.’"},{"ref":"29.70","t":"7. 1. Now at that time a certain Bhikkhu, tormented by distaste (for meditation, &amp;c.), castrated himself. They told this matter to the Blessed One."},{"ref":"29.71","t":"‘When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thulla<em>kk</em>aya.’"},{"ref":"29.72","t":"8. 1. Now at that time the Se<em>tth</em>i of Râ<em>g</em>agaha had acquired a block of sandal-wood of the most precious sandal-wood flavour. And the Se<em>tth</em>i of Râ<em>g</em>agaha thought, ‘How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips shall remain my property, and I can give the bowl away?’ And the Se<em>tth</em>i of Râ<em>g</em>agaha had a bowl turned out of that block of sandal-wood, and put it in a balance, and had it lifted on to the top of a bamboo, and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, ‘If any Sama<em>n</em>a or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him!’"},{"ref":"29.73","t":"Then Pûra<em>n</em>a Kassapa went to the Se<em>tth</em>i of Râ<em>g</em>agaha, and said to him, ‘I, O householder, am an Arahat and possessed of Iddhi. Give me the bowl.’"},{"ref":"29.74","t":"‘If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl!’"},{"ref":"29.75","t":"Then Makkhali Gosâla, and A<em>g</em>ita Kesa-kambalî, and Pakudha Ka<em>kk</em>âyana, and Sa<em>ñg</em>aya Bela<em>tth</em>iputta, and Niga<em>nth</em>a Nâta-putta went severally to the Se<em>tth</em>i of Râ<em>g</em>agaha, [and preferred the same request, and received the same reply.]"},{"ref":"29.76","t":"Now at that time the venerable Mahâ Moggallâna and the venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a, having dressed themselves early in the morning, went into Râ<em>g</em>agaha, duly bowled and robed, for alms. And the venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a said to the venerable Mahâ Moggallâna: ‘The venerable Mahâ Moggallâna is both an Arahat and possessed of Iddhi. Go, friend Moggallâna, and fetch down this bowl, for this bowl belongs to thee.’"},{"ref":"29.77","t":"‘The venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a also is both an Arahat and possessed of Iddhi. Go, friend Bhâradvâ<em>g</em>a, and fetch down the bowl, for this bowl belongs to thee.’"},{"ref":"29.78","t":"Then the venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a, rising up in the air, took the bowl, and went thrice round Râ<em>g</em>agaha (in the air). And at that time the Se<em>tth</em>i of Râ<em>g</em>agaha stood in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘May the venerable Bhâradvâ<em>g</em>a be pleased to descend upon our dwelling-place.’ And the venerable Bhâradvâ<em>g</em>a descended into his dwelling-place. Then the Se<em>tth</em>i of Râ<em>g</em>agaha took the bowl from the hands of the venerable Bhâradvâ<em>g</em>a, and filled it with costly food, and presented it to the venerable Bhâradvâ<em>g</em>a. And the venerable Bhâradvâ<em>g</em>a took the bowl, and departed to his Ârâma."},{"ref":"29.79","t":"2. Now the people heard, ‘The venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a, they say, has got down the Râ<em>g</em>agaha Se<em>tth</em>i’s bowl.’ And those people, with shouts loud and long, followed in the steps of Pi<em>nd</em>ola Bhâradvâ<em>g</em>a. And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ânanda, ‘What now, Ânanda, does this so great shouting mean?’"},{"ref":"29.80","t":"The venerable Pi<em>nd</em>ola Bhâradvâ<em>g</em>a, Lord, has got down the Râ<em>g</em>agaha Se<em>tth</em>i’s bowl; and the people thereof are following in his steps with shouts loud and long.’"},{"ref":"29.81","t":"Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-Sa<em>m</em>gha, and asked Pi<em>nd</em>ola Bhâradvâ<em>g</em>a, ‘Is it true, as they say, that you, Bhâradvâ<em>g</em>a, have got down the Râ<em>g</em>agaha Se<em>tth</em>i’s bowl?’"},{"ref":"29.82","t":"‘It is true, Lord.’"},{"ref":"29.83","t":"The Blessed Buddha rebuked him, saying, ‘This is improper, Bhâradvâ<em>g</em>a, not according to rule, unsuitable, unworthy of a Sama<em>n</em>a, unbecoming, and ought not to be done. How can you, Bhâradvâ<em>g</em>a, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi? Just, Bhâradvâ<em>g</em>a, like a woman who displays herself for the sake of a miserable piece of money, have you, for the sake of a miserable wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhâradvâ<em>g</em>a, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted remaining unconverted, and to the turning back of those who have been converted.’"},{"ref":"29.84","t":"And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to display before the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a dukka<em>t</em>a. Break to pieces, O Bhikkhus, that wooden bowl; and when you have ground it to powder, give it to the Bhikkhus as perfume for their eye ointments. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.85","t":"9. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver."},{"ref":"29.86","t":"The people murmured (&amp;c. as usual, down to) They told this matter to the Blessed One."},{"ref":"29.87","t":"‘You are not, O Bhikkhus, to use bowls made of gold, or made of silver, or set with jewels, or made of beryl (ve<em>l</em>uriya ), or made of crystal, or made of copper, or made of glass, or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, bowls of two kinds, — those made of iron, and those made of clay.’"},{"ref":"29.88","t":"2. Now at that time the support at the bottom of the bowls wore out."},{"ref":"29.89","t":"They told this matter to the Blessed One."},{"ref":"29.90","t":"‘I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’"},{"ref":"29.91","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to have various kinds of circular supports to their bowls. — silver ones, and gold ones."},{"ref":"29.92","t":"The people murmured (&amp;c. down to) They told this matter to the Blessed One."},{"ref":"29.93","t":"‘You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, two kinds of circular supports to your bowls, — tin ones, and lead ones.’"},{"ref":"29.94","t":"The thick circular supports could not be inserted. They told this matter to the Blessed One."},{"ref":"29.95","t":"‘I allow you, O Bhikkhus, to shape them (until they get to be the right size to fit in).’"},{"ref":"29.96","t":"They would not stay in (?)."},{"ref":"29.97","t":"‘I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with).’"},{"ref":"29.98","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour, and they used to walk about the streets exhibiting them."},{"ref":"29.99","t":"People murmured (&amp;c. down to) They told this matter to the Blessed One."},{"ref":"29.100","t":"‘You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, only ordinary linings.’"},{"ref":"29.101","t":"3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split."},{"ref":"29.102","t":"They told this matter to the Blessed One."},{"ref":"29.103","t":"‘You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine before putting them away.’"},{"ref":"29.104","t":"Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling."},{"ref":"29.105","t":"They told this matter to the Blessed One."},{"ref":"29.106","t":"‘You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus; to empty out the water, and then warm the bowls, before you put them away.’"},{"ref":"29.107","t":"Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt."},{"ref":"29.108","t":"They told this matter to the Blessed One."},{"ref":"29.109","t":"‘You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’"},{"ref":"29.110","t":"4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind and broke."},{"ref":"29.111","t":"They told this matter to the Blessed One."},{"ref":"29.112","t":"‘I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).’"},{"ref":"29.113","t":"Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs, and the bowls fell down and were broken."},{"ref":"29.114","t":"They told this matter to the Blessed One."},{"ref":"29.115","t":"‘You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.116","t":"Now at that time the Bhikkhus put their bowls away on the edge of the Paribha<em>nd</em>a, and the bowls fell down and were broken."},{"ref":"29.117","t":"They told this matter to the Blessed One."},{"ref":"29.118","t":"‘You are not, O Bhikkhus, to put your bowls away on the edge of the Paribha<em>nd</em>a. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.119","t":"Now at that time the Bhikkhus turned their bowls upside down on the ground, and the lips wore out."},{"ref":"29.120","t":"They told this matter to the Blessed One."},{"ref":"29.121","t":"‘I allow you, O Bhikkhus, the use of a mat made of grass.’"},{"ref":"29.122","t":"The grass-mat was eaten by white ants."},{"ref":"29.123","t":"They told this matter to the Blessed One."},{"ref":"29.124","t":"‘I allow you, O Bhikkhus, the use of a small cloth.’"},{"ref":"29.125","t":"The small cloth was eaten by the white ants. They told this matter to the Blessed One."},{"ref":"29.126","t":"‘I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls).’"},{"ref":"29.127","t":"The bowls fell down from the parapet and were broken."},{"ref":"29.128","t":"They told this matter to the Blessed One."},{"ref":"29.129","t":"‘I allow your O Bhikkhus, the use of a wicker-work stand.’"},{"ref":"29.130","t":"On the wicker-work stand the bowls wore out. They told this matter to the Blessed One."},{"ref":"29.131","t":"‘I allow you, O Bhikkhus, the use of bags to carry your bowls in.’"},{"ref":"29.132","t":"They had no shoulder-straps"},{"ref":"29.133","t":"They told this matter to the Blessed One."},{"ref":"29.134","t":"‘I allow you, O Bhikkhus, the use of a shoulder-strap (by which to carry the bag), or of a piece of string (by which to tie it on).’"},{"ref":"29.135","t":"5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken."},{"ref":"29.136","t":"They told this matter to the Blessed One."},{"ref":"29.137","t":"‘You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.138","t":"Now at that time the Bhikkhus put their bowls down on a bed, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken."},{"ref":"29.139","t":"They told this matter to the Blessed One."},{"ref":"29.140","t":"‘You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.141","t":"Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken."},{"ref":"29.142","t":"They told this matter to the Blessed One."},{"ref":"29.143","t":"‘You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.144","t":"Now at that time the Bhikkhus put their bowls down on a sunshade; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken."},{"ref":"29.145","t":"They told this matter to the Blessed One."},{"ref":"29.146","t":"‘You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.147","t":"Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door. The door springing back the bowls were broken."},{"ref":"29.148","t":"They told this matter to the Blessed One."},{"ref":"29.149","t":"‘You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.150","t":"10. 1. Now at that time the Bhikkhus went on their round for alms, carrying water jugs made out of gourds, or water-pots."},{"ref":"29.151","t":"People murmured, were shocked, and indignant, saying, ‘As the Titthiyas do.’"},{"ref":"29.152","t":"They told this matter to the Blessed One."},{"ref":"29.153","t":"‘You are not, O Bhikkhus, to go on your rounds for alms with water jugs, or pots. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.154","t":"2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear or use nothing except what he could procure from dust-heaps or cemeteries, went on his rounds for alms carrying a bowl made out of a skull. A certain woman saw him, and was afraid, and made an outcry, saying, ‘O horror! This is surely a devil!’"},{"ref":"29.155","t":"People murmured, were shocked, and indignant, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as carry about bowls made out of skulls, as the devil-worshippers do?’"},{"ref":"29.156","t":"They told this matter to the Blessed One."},{"ref":"29.157","t":"‘You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukka<em>t</em>a. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what you procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.158","t":"3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water in their bowls."},{"ref":"29.159","t":"People murmured, were shocked, and were indignant, saying, ‘The very vessel out of which these Sakyaputtiya Sama<em>n</em>as eat, that they use as a waste-tub!’"},{"ref":"29.160","t":"They told this matter to the Blessed One."},{"ref":"29.161","t":"‘You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in your bowls. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, the use of a waste-tub.’"},{"ref":"29.162","t":"11. 1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands; and the robes became jagged."},{"ref":"29.163","t":"They told this matter to the Blessed One."},{"ref":"29.164","t":"‘I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt.’"},{"ref":"29.165","t":"Now at that time a blade with a haft to it had come into the possession of the Sa<em>m</em>gha."},{"ref":"29.166","t":"They told this matter to the Blessed One."},{"ref":"29.167","t":"‘I allow you, O Bhikkhus, the use of a blade with a haft to it.’"},{"ref":"29.168","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold."},{"ref":"29.169","t":"People murmured (&amp;c. as usual, down to) They told this matter to the Blessed One."},{"ref":"29.170","t":"‘You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory. or horn, or of the na la reed, or of bamboo, or hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell:"},{"ref":"29.171","t":"2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and the robes were badly sewn."},{"ref":"29.172","t":"They told this matter to the Blessed One."},{"ref":"29.173","t":"‘I allow you, O Bhikkhus, the use of needles.’"},{"ref":"29.174","t":"The needles got blunted."},{"ref":"29.175","t":"‘I allow you, O Bhikkhus, the use of a needle-case made of bamboo.’"},{"ref":"29.176","t":"Even in the needle-cases the needles became blunt."},{"ref":"29.177","t":"‘I allow you, O Bhikkhus, to fill the cases with chunam."},{"ref":"29.178","t":"Even in the chunam the needles became blunt."},{"ref":"29.179","t":"‘I allow you, O Bhikkhus, to fill the cases with barley-meal.’"},{"ref":"29.180","t":"Even in the barley-meal the needles became blunt."},{"ref":"29.181","t":"‘I allow you, O Bhikkhus, the use of powdered stone.’"},{"ref":"29.182","t":"Even in the powdered stone the needles became blunt."},{"ref":"29.183","t":"‘I allow you, O Bhikkhus, to mix (the powder) with beeswax.’"},{"ref":"29.184","t":"The powder still did not cohere."},{"ref":"29.185","t":"‘I allow you, O Bhikkhus, to mix sipâ<em>t</em>ika gum with the powder.’"},{"ref":"29.186","t":"3. Now at that time the Bhikkhus sewed their robes together by planting stakes here and there, and uniting them (with strings). The robes became out of shape.’"},{"ref":"29.187","t":"They told this matter to the Blessed One."},{"ref":"29.188","t":"‘I allow you, O Bhikkhus, the use of a Ka<em>th</em>ina, and that you are to sew the robes together after tying down Ka<em>th</em>ina-strings here and there.’"},{"ref":"29.189","t":"They spread out the Ka<em>th</em>ina on uneven (ground), and the Ka<em>th</em>ina fell to pieces."},{"ref":"29.190","t":"‘You are not, O Bhikkhus, to spread out the Ka<em>th</em>ina on uneven (ground). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.191","t":"They spread out the Ka<em>th</em>ina on the ground, and the Ka<em>th</em>ina became dirty."},{"ref":"29.192","t":"‘I allow you, O Bhikkhus, the use of a grass-mat.’"},{"ref":"29.193","t":"The edge of the Ka<em>th</em>ina decayed through age."},{"ref":"29.194","t":"‘I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge."},{"ref":"29.195","t":"The Ka<em>th</em>ina was not large enough."},{"ref":"29.196","t":"‘I allow you, O Bhikkhus, the use of a da<em>nd</em>a-ka<em>th</em>ina, of a pidalaka, of a ticket, of binding strings, and of binding threads; and that you sew your robes together after binding them therewith.’"},{"ref":"29.197","t":"The interstices between the threads became irregular in length."},{"ref":"29.198","t":"‘I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things).’"},{"ref":"29.199","t":"The threads became crooked."},{"ref":"29.200","t":"‘I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show where it is to be cut or sewn).’"},{"ref":"29.201","t":"4. Now at that time the Bhikkhus got on to the Ka<em>th</em>ina with unwashen feet, or wet feet, or with their shoes on, and the Ka<em>th</em>ina was soiled."},{"ref":"29.202","t":"They told this matter to the Blessed One."},{"ref":"29.203","t":"‘You are not, O Bhikkhus, to get on to the Ka<em>th</em>ina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.204","t":"5. Now at that time the Bhikkhus, when sewing their robes, held the stuff with their fingers, and their fingers were hurt."},{"ref":"29.205","t":"They told this matter to the Blessed One."},{"ref":"29.206","t":"‘I allow you, O Bhikkhus, the use of a thimble.’"},{"ref":"29.207","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used various kinds of thimbles; gold ones, and silver ones."},{"ref":"29.208","t":"People murmured, &amp;c. The Bhikkhus heard, &amp;c. They told this matter to the Blessed One."},{"ref":"29.209","t":"‘You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the na la reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell.’"},{"ref":"29.210","t":"Now at that time the needles, and scissors, and thimbles got lost."},{"ref":"29.211","t":"They told this matter to the Blessed One."},{"ref":"29.212","t":"‘I allow you, O Bhikkhus, the use of a box or drawer in the workshop.’"},{"ref":"29.213","t":"They got crowded together in the workshop box. They told this matter to the Blessed One."},{"ref":"29.214","t":"‘I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about in).’"},{"ref":"29.215","t":"They had no shoulder-strap."},{"ref":"29.216","t":"They told this matter to the Blessed One."},{"ref":"29.217","t":"‘I allow you, O Bhikkhus, the use of a shoulder-strap, or of a piece of string, to tie the bags on with.’"},{"ref":"29.218","t":"6. Now at that time the Bhikkhus, when sewing their robes in the open air, were distressed by heat and by cold."},{"ref":"29.219","t":"They told this matter to the Blessed One."},{"ref":"29.220","t":"‘I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka<em>th</em>ina:"},{"ref":"29.221","t":"The Ka<em>th</em>ina hall had too low a basement, and it was inundated with water."},{"ref":"29.222","t":"They told this matter to the Blessed One."},{"ref":"29.223","t":"‘I allow you, O Bhikkhus, to make it with a high basement.’"},{"ref":"29.224","t":"The facing (of the basement) fell in."},{"ref":"29.225","t":"‘I allow you, O Bhikkhus, to line the basement with facing of three kinds — brick facing, stone facing, or wooden facing.’"},{"ref":"29.226","t":"They found difficulty in getting up into it."},{"ref":"29.227","t":"‘I allow you, O Bhikkhus, the use of stairs of three kinds — brick stairs, stone stairs, or wooden stairs.’"},{"ref":"29.228","t":"As they were going up them they fell off."},{"ref":"29.229","t":"‘I allow you, O Bhikkhus, the use of a balustrade.’"},{"ref":"29.230","t":"Straw and plaster fell (from the walls and roof) into the Ka<em>th</em>ina-hall."},{"ref":"29.231","t":"‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins ), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.’"},{"ref":"29.232","t":"7. Now at that time the Bhikkhus, when they had sewn the robes together, left the Ka<em>th</em>ina as it was, and went away; and the robes were eaten by rats and white ants."},{"ref":"29.233","t":"They told this matter to the Blessed One."},{"ref":"29.234","t":"‘I allow you, O Bhikkhus, to fold up the Ka<em>th</em>ina."},{"ref":"29.235","t":"The Ka<em>th</em>ina came to pieces."},{"ref":"29.236","t":"‘I allow you, O Bhikkhus, to fold up the Ka<em>th</em>ina in a cow-hide (?).’"},{"ref":"29.237","t":"The Ka<em>th</em>ina got uncovered."},{"ref":"29.238","t":"‘I allow you, O Bhikkhus, the use of strings to tie it up with.’"},{"ref":"29.239","t":"Now at that time the Bhikkhus went away, putting the Ka<em>th</em>ina up against the wall or a pillar; and the Ka<em>th</em>ina, falling over, was broken."},{"ref":"29.240","t":"They told this matter to the Blessed One."},{"ref":"29.241","t":"‘I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook.’"},{"ref":"29.242","t":"12. 1. Now the Blessed One, when he had stayed at Râ<em>g</em>agaha as long as he thought fit, set out on his journey toward Vesâlî."},{"ref":"29.243","t":"Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls."},{"ref":"29.244","t":"They told this matter to the Blessed One."},{"ref":"29.245","t":"‘I allow you, O Bhikkhus, the use of a bag to carry the drugs in.’"},{"ref":"29.246","t":"They had no shoulder-strap."},{"ref":"29.247","t":"‘I allow you, O Bhikkhus, the use of a shoulder-strap, or of a string to tie the bags on with.’"},{"ref":"29.248","t":"Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms. A certain Upâsaka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Ârâma, he told this matter to the Bhikkhus. They told this matter to the Blessed One."},{"ref":"29.249","t":"‘I allow you, O Bhikkhus, the use of a bag to carry your sandals in,’"},{"ref":"29.250","t":"They had no shoulder-strap."},{"ref":"29.251","t":"‘I allow you, O Bhikkhus, the use of a shoulder-strap, or of a string to tie the bags on with.’"},{"ref":"29.252","t":"13. 1. Now at that time the water as they went along could not be drunk without breaking the rules, as they had no strainers."},{"ref":"29.253","t":"They told this matter to the Blessed One."},{"ref":"29.254","t":"‘I allow you, O Bhikkhus, the use of a strainer.’ The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party)."},{"ref":"29.255","t":"‘I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle ‘.’"},{"ref":"29.256","t":"Still the little cloth was not sufficient for the purpose."},{"ref":"29.257","t":"‘I allow you, O Bhikkhus, the use of a regulation water-pot’"},{"ref":"29.258","t":"2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, ‘Do not, my friend, do such a thing. It is not becoming.’ The first one bore a grudge against him. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, ‘Give me, friend, your strainer. I am going to drink some water.’ The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst. Then that Bhikkhu, when he had arrived at the Ârâma, told this matter to the Bhikkhus."},{"ref":"29.259","t":"‘What then, Sir? when asked for your strainer, would you not lend it?’"},{"ref":"29.260","t":"‘It is even so, Sirs.’"},{"ref":"29.261","t":"Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, ‘How can a Bhikkhu, when asked for his strainer, refuse to lend it?’ And they told this matter to the Blessed One."},{"ref":"29.262","t":"Then the Blessed One on that occasion and in that connection (&amp;c. as usual, see for instance in <em>K</em>ullavagga I, 1, 2, down to) addressed the Bhikkhus, and said:"},{"ref":"29.263","t":"‘A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukka<em>t</em>a. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukka<em>t</em>a. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted for the purpose of straining before drinking.’"},{"ref":"29.264","t":"3. Now the Blessed One, journeying straight on, arrived in due course at Vesâlî. And there at Vesâlî the Blessed One lodged in the Mahâvana, in the Kû<em>t</em>âgâra Hall."},{"ref":"29.265","t":"Now at that time the Bhikkhus were engaged in building; and the strainer did not act."},{"ref":"29.266","t":"They told this matter to the Blessed One."},{"ref":"29.267","t":"‘I allow, O Bhikkhus, the use of a double strainer.’"},{"ref":"29.268","t":"The double strainer did not act."},{"ref":"29.269","t":"‘I allow, O Bhikkhus, the use of a filter.’"},{"ref":"29.270","t":"Now at that time the Bhikkhus were troubled by mosquitoes."},{"ref":"29.271","t":"They told this matter to the Blessed One."},{"ref":"29.272","t":"‘I allow, O Bhikkhus, the use of mosquito curtains.’"},{"ref":"29.273","t":"14. 1. Now at that time at Vesâlî a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body."},{"ref":"29.274","t":"Now <em>G</em>îvaka Komârabha<em>kk</em>a went to Vesâlî on prescribe, O Bhikkhus, the use of the cloister and of the bath-room.’"},{"ref":"29.275","t":"2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt."},{"ref":"29.276","t":"They told this matter to the Blessed One."},{"ref":"29.277","t":"‘I allow you, O Bhikkhus, to make it level.’"},{"ref":"29.278","t":"The cloister had too low a basement, and was inundated with water."},{"ref":"29.279","t":"They told this matter to the Blessed One."},{"ref":"29.280","t":"‘I allow you, O Bhikkhus, to make it with a high basement.’"},{"ref":"29.281","t":"The facing of the basement fell in."},{"ref":"29.282","t":"‘I allow you, O Bhikkhus, the use of facing of three kinds — brick facing, stone facing, and wooden facing.’"},{"ref":"29.283","t":"They found difficulty in getting up into it."},{"ref":"29.284","t":"‘I allow you, O Bhikkhus, the use of stairs of three kinds — brick stairs, stone stairs, and wooden stairs.’"},{"ref":"29.285","t":"As they were going up them, they fell off."},{"ref":"29.286","t":"‘I allow you, O Bhikkhus, the use of a balustrade.’"},{"ref":"29.287","t":"Now at that time the Bhikkhus, when walking up and down in the cloister, fell down."},{"ref":"29.288","t":"They told this matter to the Blessed One."},{"ref":"29.289","t":"‘I allow you, O Bhikkhus, to provide a railing for the cloister.’"},{"ref":"29.290","t":"Now at that time the Bhikkhus, when walking up and down in the open air, were distressed by heat and by cold."},{"ref":"29.291","t":"They told this matter to the Blessed One."},{"ref":"29.292","t":"‘I allow you, O Bhikkhus, the use of a hall for the cloister,’"},{"ref":"29.293","t":"Straw and plaster fell (from the walls and roof) into the cloister-hall."},{"ref":"29.294","t":"‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.’"},{"ref":"29.295","t":"3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house.]"},{"ref":"29.296","t":"The bath house had no door."},{"ref":"29.297","t":"‘I allow you, O Bhikkhus, the use of a door, with door-posts and lintel, with hollows like a mortar (for the door to revolve in ), with projections to revolve in those hollows, with rings on the door for, the bolt to work along in, with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey’s head ), with a pin (to secure the bolt by), with a connecting bolt, with a key-hole, with a hole for the string with which the door can be closed, and with a string for that purpose.’"},{"ref":"29.298","t":"The lower part of the wattle and daub wall of the bath-room decayed (through damp)."},{"ref":"29.299","t":"They told this matter to the Blessed One."},{"ref":"29.300","t":"‘I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks ).’"},{"ref":"29.301","t":"The bath-room had no chimney."},{"ref":"29.302","t":"‘I allow you, O Bhikkhus, the use of a chimney.’"},{"ref":"29.303","t":"Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath)."},{"ref":"29.304","t":"‘I allow you, O Bhikkhus, to make the fire-place at one side of a small bath-room, and in the middle of a large one.’"},{"ref":"29.305","t":"The fire in the bath-room scorched their faces."},{"ref":"29.306","t":"‘I allow you, O Bhikkhus, the use of clay to spread over your faces.’"},{"ref":"29.307","t":"They moistened the clay in their hands."},{"ref":"29.308","t":"‘I allow you, O Bhikkhus, the use of a trough to moisten the clay in.’"},{"ref":"29.309","t":"The clay had a bad smell."},{"ref":"29.310","t":"‘I allow you, O Bhikkhus, to scent it.’"},{"ref":"29.311","t":"The fire in the bath-room scorched their bodies."},{"ref":"29.312","t":"‘I allow you, O Bhikkhus, to have water poured over you.’"},{"ref":"29.313","t":"They poured the water out of dishes and alms-bowls."},{"ref":"29.314","t":"‘I allow you, O Bhikkhus, a stand for the water, and saucers to pour it from.’"},{"ref":"29.315","t":"A bath-room with a thatched roof did not produce perspiration."},{"ref":"29.316","t":"‘I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins ), and to plaster it within and without.’"},{"ref":"29.317","t":"The bath-room became swampy."},{"ref":"29.318","t":"‘I allow you, O Bhikkhus, to lay the floor with flooring of three kinds — brick flooring, stone flooring, and wooden flooring.’"},{"ref":"29.319","t":"It still became swampy."},{"ref":"29.320","t":"‘I allow you, O Bhikkhus, to wash the floor.’"},{"ref":"29.321","t":"The water settled on the floor."},{"ref":"29.322","t":"‘I allow you, O Bhikkhus, the use of a drain to carry off the water.’"},{"ref":"29.323","t":"Now at that time the Bhikkhus sat in the bath-room on the ground, and they had pins and needles in their limbs."},{"ref":"29.324","t":"‘I allow you, O Bhikkhus, the use of stools for the bath-room.’"},{"ref":"29.325","t":"Now at that time the bath-room had no enclosure."},{"ref":"29.326","t":"‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures — brick walls, and stone walls, and wooden fences.’"},{"ref":"29.327","t":"4. There was no antechamber (in which the water could be kept)."},{"ref":"29.328","t":"‘I allow you, O Bhikkhus, to have an antechamber.’"},{"ref":"29.329","t":"The basement of the antechamber was too low, and it was inundated with water [and so on, as in II. 6, and in the last section down to the end of the description of the door, followed by the closing words of II. 6 and of § 2 from ‘straw and plaster fell, &amp;c.’ down to ‘cupboards ‘]."},{"ref":"29.330","t":"5. The cell became swampy."},{"ref":"29.331","t":"‘I allow you, O Bhikkhus, to spread gravel over it.’"},{"ref":"29.332","t":"They did not succeed in getting any."},{"ref":"29.333","t":"‘I allow you, O Bhikkhus, to flag it with stone.’"},{"ref":"29.334","t":"The water settled on the floor."},{"ref":"29.335","t":"‘I allow you, O Bhikkhus, to have a drain to it.’"},{"ref":"29.336","t":"15. 1. Now at that time the Bhikkhus, when naked, saluted one another, and received salutes; did service to one another, and received services; gave to one another, and accepted; ate, both hard food and soft; tasted; and drank."},{"ref":"29.337","t":"They told this matter to the Blessed One."},{"ref":"29.338","t":"‘A man, O Bhikkhus, when naked, is not to give salutations, nor receive them; is not to do services, nor to accept them; is not to give, nor to receive; is not to eat either hard or soft; is not to taste; is not to drink. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.339","t":"16. 1. Now at that time the Bhikkhus in the bath-room put the robes down on the ground, and the robes became dirty."},{"ref":"29.340","t":"They told this matter to the Blessed One."},{"ref":"29.341","t":"‘I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on.’"},{"ref":"29.342","t":"When rain fell, it fell over the robes."},{"ref":"29.343","t":"‘I allow you, O Bhikkhus, to have a hall to the bath-room.’"},{"ref":"29.344","t":"The basement of the bath-room hall was too low [&amp;c. as in 11. 6; 14. 2 as to basement, roof-facing, stairs, and balustrade, followed by the closing words of 11. 6 and 14. 2, down to the end]."},{"ref":"29.345","t":"2. Now at that time the Bhikkhus were afraid to do service to one another, both when in the bath-room and in the water."},{"ref":"29.346","t":"They told this matter to the Blessed One."},{"ref":"29.347","t":"‘I allow you, O Bhikkhus, three kinds of coverings — the covering of the bath-room, the covering of the water, and the covering by clothes.’"},{"ref":"29.348","t":"Now at that time there was no water in the bath-room."},{"ref":"29.349","t":"They told this matter to the Blessed One. I allow, O Bhikkhus, a well.’"},{"ref":"29.350","t":"The facing of the well fell in."},{"ref":"29.351","t":"‘I allow you, O Bhikkhus, to line the well with facings of three kinds — brick facing, stone facing, and wooden facing.’"},{"ref":"29.352","t":"[Then follow the paragraphs as to the high basement, the facing of the roof, the stairs, and the balustrade, as in 11. 6; 14. 2; and above, § 1.]"},{"ref":"29.353","t":"Now at that time the Bhikkhus drew water with jungle-rope, or with their waistbands."},{"ref":"29.354","t":"‘I allow you, O Bhikkhus, the use of a string rope to draw water with.’"},{"ref":"29.355","t":"Their hands were hurt (by the rope)."},{"ref":"29.356","t":"‘I allow you, O Bhikkhus, the use of a long pole balanced as a lever, of a bullock machine, or of a wheel and axle.’"},{"ref":"29.357","t":"A number of pots were broken."},{"ref":"29.358","t":"‘I allow you, O Bhikkhus, water-vessels of three kinds — brass pots, wooden pots, and skins.’"},{"ref":"29.359","t":"Now at that time the Bhikkhus, when drawing water in the open air, suffered from heat and cold."},{"ref":"29.360","t":"‘I allow you, O Bhikkhus, to build a shed over the well.’"},{"ref":"29.361","t":"Straw and plaster fell into the building over the well."},{"ref":"29.362","t":"‘I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within and without; and I allow the use of whitewash, blacking, red-colouring, wreath work, creeper work, cupboards, bamboos to hang robes on, and strings to hang robes on.’"},{"ref":"29.363","t":"The well was uncovered, and it was littered over with grass, and plaster, and dirt."},{"ref":"29.364","t":"‘I allow you, O Bhikkhus, a lid to the well.’"},{"ref":"29.365","t":"Water-vessels were found wanting."},{"ref":"29.366","t":"‘I allow you, O Bhikkhus, the use of troughs and basons.’"},{"ref":"29.367","t":"17. 1. Now at that time the Bhikkhus used to bathe anywhere all over the Ârâma, and the Ârâma became muddy."},{"ref":"29.368","t":"They told this matter to the Blessed One."},{"ref":"29.369","t":"‘I allow you, O Bhikkhus, a pool (at the entrance to the Ârâma).’"},{"ref":"29.370","t":"The pool was public, and the Bhikkhus were ashamed to bathe in it."},{"ref":"29.371","t":"‘I allow you, O Bhikkhus, to surround it with enclosures of three kinds — brick walls, stone walls, and wooden fences.’"},{"ref":"29.372","t":"The pool became muddy."},{"ref":"29.373","t":"‘I allow you, O Bhikkhus, to flag it with three kinds of flooring — brick flooring, stone flooring, or wooden flooring.’"},{"ref":"29.374","t":"The water settled."},{"ref":"29.375","t":"‘I allow you, O Bhikkhus, a drain.’"},{"ref":"29.376","t":"Now at that time the Bhikkhus’ limbs became cold."},{"ref":"29.377","t":"They told this matter to the Blessed One."},{"ref":"29.378","t":"‘I allow you, O Bhikkhus, to make use of a towel, and to wipe the water off with a cloth.’"},{"ref":"29.379","t":"2. Now at that time a certain Upâsaka was desirous of making a tank for the use of the Sa<em>m</em>gha."},{"ref":"29.380","t":"They told this matter to the Blessed One."},{"ref":"29.381","t":"‘I allow you, O Bhikkhus, a tank.’"},{"ref":"29.382","t":"The sides of the tank fell in."},{"ref":"29.383","t":"‘I allow you, O Bhikkhus, to line the tank with facing of three kinds — brick facing, stone facing, and wooden facing.’"},{"ref":"29.384","t":"They found difficulty in getting into it."},{"ref":"29.385","t":"‘I allow you, O Bhikkhus, flights of stairs of three kinds — brick steps, stone steps, and wooden steps.’"},{"ref":"29.386","t":"While going up them, they fell down."},{"ref":"29.387","t":"‘I allow you, O Bhikkhus, a balustrade.’"},{"ref":"29.388","t":"The water in the tank became stale."},{"ref":"29.389","t":"‘I allow you, O Bhikkhus, the use of pipes to lay on the water, and to drain the water off.’"},{"ref":"29.390","t":"Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a nillekha roof for the use of the Sa<em>m</em>gha."},{"ref":"29.391","t":"They told this matter to the Blessed One."},{"ref":"29.392","t":"‘I allow you, O Bhikkhus, a bath-room with such a roof to it.’"},{"ref":"29.393","t":"18. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus separated themselves from the mats on which they sat down for four months."},{"ref":"29.394","t":"They told this matter to the Blessed One."},{"ref":"29.395","t":"‘You are not, O Bhikkhus, to separate yourselves for four months from the mats on which you sit down. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.396","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus lay down to sleep on beds scattered over with flowers."},{"ref":"29.397","t":"People who came on a visit to the Vihâras saw it, and murmured, &amp;c. saying, ‘Like those who still live in the pleasures of the world.’"},{"ref":"29.398","t":"They told this matter to the Blessed One."},{"ref":"29.399","t":"‘You are not, O Bhikkhus, to sleep on beds scattered over with flowers. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.400","t":"Now at that time people came to the Ârâma, bringing perfumes and garlands. The Bhikkhus, fearing to offend, would not accept them."},{"ref":"29.401","t":"They told this matter to the Blessed One."},{"ref":"29.402","t":"‘I allow you, O Bhikkhus; to accept the perfume, and to apply it to the door for a space of five finger-breadths; and to accept the flowers, and put them on one side in the Vihâra.’"},{"ref":"29.403","t":"19. 1. Now at that time a sheath of felt had come into the possession of the Sa<em>m</em>gha."},{"ref":"29.404","t":"They told this matter to the Blessed One."},{"ref":"29.405","t":"‘I allow you, O Bhikkhus, a sheath.’"},{"ref":"29.406","t":"The Bhikkhus considered whether a sheath was a thing which each one might keep for himself, or a thing which ought to be handed over from time to time by one Bhikkhu to another.’"},{"ref":"29.407","t":"‘A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over.’"},{"ref":"29.408","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to eat lying on decorated divans."},{"ref":"29.409","t":"People murmured, &amp;c saying, ‘Like those still living in the pleasures of the world.’"},{"ref":"29.410","t":"They told this matter to the Blessed One."},{"ref":"29.411","t":"‘You are not, O Bhikkhus, to eat lying on decorated divans. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.412","t":"Now at that time a certain Bhikkhu was sick, and when eating he was not able to hold his bowl in his hand."},{"ref":"29.413","t":"They told this matter to the Blessed One."},{"ref":"29.414","t":"‘I allow, O Bhikkhus, the use of a stand for the bowl.’"},{"ref":"29.415","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used to eat out of one dish, to drink out of one vessel, and to lie on one bed, one coverlet, or one mat."},{"ref":"29.416","t":"The people murmured, &amp;c....."},{"ref":"29.417","t":"They told this matter to the Blessed One."},{"ref":"29.418","t":"‘You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.419","t":"20. 1. Now at that time Va<em>ddh</em>a the Li<em>kkh</em>avi was a friend of the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka. Now Va<em>ddh</em>a the Li<em>kkh</em>avi went up to the place where those Bhikkhus were, and on arriving there he said to them, ‘My salutation to you, Sirs!’ When he had thus spoken, the Bhikkhus who were followers of Mettiya and Bhumma<em>g</em>aka gave him no reply. And a second and a third time [he said the same words, and still received no reply]."},{"ref":"29.420","t":"‘Wherein have I offended you, Sirs? Why do you give me no reply?’"},{"ref":"29.421","t":"‘Therein, that you, friend, sit contented while we are being molested by Dabba the Mallian.’"},{"ref":"29.422","t":"‘But what, Sirs, can I do?’"},{"ref":"29.423","t":"‘If you wished it, friend, to-day even would the Blessed One expel Dabba the Mallian.’"},{"ref":"29.424","t":"‘But what shall I do, Sirs? What is that it is in my power to do?’"},{"ref":"29.425","t":"‘Come then, friend Va<em>ddh</em>a. Do you go up to the place where the Blessed One is, and when you have come there, say as follows: “This, Lord, is neither fit nor becoming that the very quarter of the heavens which ought to be safe, secure, and free from danger, that from that very quarter should arise danger, calamity, and distress — that where one ought to expect a calm, that just there one should meet a gale! Methinks the very water has taken fire! My wife has been defiled by Dabba the Mallian!”’"},{"ref":"29.426","t":"2. ‘Very well, Sirs!’ said Va<em>ddh</em>a the Li<em>kkh</em>avi, accepting the word of the followers of Mettiya and Bhumma<em>g</em>aka. And he went up to the Blessed One [and spake even as he had been directed]."},{"ref":"29.427","t":"Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-sa<em>m</em>gha, and asked the venerable Dabba the Mallian:"},{"ref":"29.428","t":"‘Are you conscious, Dabba, of having done such a thing as this Va<em>ddh</em>a says?’"},{"ref":"29.429","t":"‘As my Lord, the Blessed One, knows.’"},{"ref":"29.430","t":"[And a second, and a third time, the Blessed One asked the same question, and received the same reply.]"},{"ref":"29.431","t":"‘The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you have not done it, say you have not.’"},{"ref":"29.432","t":"‘Since I was born, Lord, I cannot call to mind that I have practised sexual intercourse, even in a dream, much less when I was awake!’"},{"ref":"29.433","t":"3. Then the Blessed One addressed the Bhikkhus, and said: ‘Let then the Sa<em>m</em>gha, O Bhikkhus, turn the bowl down in respect of Va<em>ddh</em>a the Li<em>kkh</em>avi, and make him incapable of granting an alms to the Sa<em>m</em>gha."},{"ref":"29.434","t":"‘There are eight things, O Bhikkhus, which when they characterise an Upâsaka, the bowl is to be turned down in respect of him; — when he goes about to bring loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus, when he goes about to cause the Bhikkhus to want a place of residence, when he reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and Bhikkhus; — when he speaks in dispraise of the Buddha,; — when he speaks in dispraise of the Dhamma; — when he speaks in dispraise of the Sa<em>m</em>gha. I allow you, O Bhikkhus, to turn down the bowl in respect of an Upâsaka who is characterised by these eight things.’"},{"ref":"29.435","t":"4. ‘And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet Bhikkhu is to lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"29.436","t":"‘“Let the venerable Sa<em>m</em>gha hear me. Vaddha the Li<em>kkh</em>avi has brought a groundless charge against the venerable Dabba the Mallian of a breach of morality. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha turn down the bowl as respects Va<em>ddh</em>a the Li<em>kkh</em>avi, and make him as one who has no dealings with the Sa<em>m</em>gha."},{"ref":"29.437","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"29.438","t":"‘“Vaddha the Li<em>kkh</em>avi has brought a groundless charge against Dabba the Mallian of a breach of morality. The Sa<em>m</em>gha turns down the bowl as respects Va<em>ddh</em>a the Li<em>kkh</em>avi, and makes him as one who has no dealings with the Sa<em>m</em>gha. Whosoever of the venerable ones approves of the bowl being turned down as regards Vaddha the Li<em>kkh</em>avi, and of making him as one who has no dealings with the Sa<em>m</em>gha, let him keep silence. Whosoever approves not thereof, let him speak."},{"ref":"29.439","t":"‘“The bowl is turned down by the Sa<em>m</em>gha as regards Vaddha the Li<em>kkh</em>avi, he is as one who has no dealings with the Sa<em>m</em>gha. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"29.440","t":"5. Then the venerable Ânanda, having dressed himself early in the morning, went, duly bowled and robed, to the residence of Vaddha the Li<em>kkh</em>avi. And when he had come there he spake to Va<em>ddh</em>a the Li<em>kkh</em>avi, and said: ‘The bowl, friend Va<em>ddh</em>a, has been turned down by the Sa<em>m</em>gha as regards you, and you are as one who has no dealings with the Sa<em>m</em>gha.’ And Va<em>ddh</em>a the Li<em>kkh</em>avi, on hearing that saying, immediately fainted and fell."},{"ref":"29.441","t":"‘Then the friends and companions of Va<em>ddh</em>a the Li<em>kkh</em>avi, and his relatives of one blood with him, said to him: ‘It is enough, friend Va<em>ddh</em>a. Weep not, neither lament. We will reconcile the Blessed One to you, and the Order of Bhikkhus.’"},{"ref":"29.442","t":"And Va<em>ddh</em>a the Li<em>kkh</em>avi, with his wife and his children, and with his friends and companions, and with his relatives of one blood with him, went up, with wet garments and with streaming hair, to the place where the Blessed One was; and when he had come there, he cast himself down with his head at the feet of the Blessed One, and said: ‘Sin has overcome me, Lord — even according to my weakness, according to my folly, according to my unrighteousness — in that without ground I brought a charge against Dabba the Mallian of a breach of morality. In respect thereof may my Lord the Blessed One accept the confession I make of my sin in its sinfulness, to the end that I may in future restrain myself therefrom.’"},{"ref":"29.443","t":"‘Verily, O friend Va<em>ddh</em>a, sin hath overcome you — even according to your weakness, and according to your folly, and according to your unrighteousness — in that you brought without ground against Dabba the Mallian a charge of breach of morality. But since you, O friend Va<em>ddh</em>a, look upon your sin as sin, and make amends for it as is meet, we do accept at your hands your confession of it. For this, O friend Va<em>ddh</em>a, is the advantage of the discipline of the noble one, that he who looks upon his sin as sin, and makes amends for it as is meet, he becomes able in future to restrain himself therefrom.’"},{"ref":"29.444","t":"6. Then the Blessed One addressed the Bhikkhus, and said: ‘Let then the Sa<em>m</em>gha turn up the bowl again as regards Va<em>ddh</em>a the Li<em>kkh</em>avi, and make him as one who has dealings with the Sa<em>m</em>gha."},{"ref":"29.445","t":"‘There are eight things, O Bhikkhus, which when they characterise an Upâsaka the bowl should be turned up again as regards him; — when he goes not about to bring loss of gifts on the Bhikkhus, when he goes not about to bring harm to the Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of residence, when he reviles or slanders not the Bhikkhus, when he causes not divisions between Bhikkhus and Bhikkhus; — when he speaks not in dispraise of the Buddha; — when he speaks not in dispraise of the Dhamma; — when he speaks not in dispraise of the Sa<em>m</em>gha."},{"ref":"29.446","t":"7. ‘And thus, O Bhikkhus, is the bowl to be turned up. That Va<em>ddh</em>a the Li<em>kkh</em>avi should go before the Sa<em>m</em>gha, with his upper robe arranged over one shoulder, and squatting down, and raising his hands with the palms joined together, should speak as follows:"},{"ref":"29.447","t":"‘“The bowl has been turned down against me, Sirs, by the Sa<em>m</em>gha, and I am become as one having no dealings with the Sa<em>m</em>gha. I am conducting myself, Sirs, aright in accordance thereto, and am broken in spirit, and I seek for release; and I request the Sa<em>m</em>gha for a turning up again of the bowl.”"},{"ref":"29.448","t":"‘And a second time he is to prefer the same request, and a third time he is to prefer the same request in the same words."},{"ref":"29.449","t":"‘Then some discreet and able Bhikkhu should lay the matter before the Sa<em>m</em>gha, saying,"},{"ref":"29.450","t":"‘“Let the venerable Sa<em>m</em>gha hear me. The bowl has been turned down by the Sa<em>m</em>gha against Va<em>ddh</em>a the Li<em>kkh</em>avi, and he is conducting himself aright in accordance thereto, and is broken in spirit, and seeks for release, and requests the Sa<em>m</em>gha for a turning up again of the bowl. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha turn up the bowl again as regards Va<em>ddh</em>a the Li<em>kkh</em>avi, and make him as one who has dealings with the Sa<em>m</em>gha."},{"ref":"29.451","t":"‘“This is the motion (<em>ñ</em>atti)."},{"ref":"29.452","t":"‘“Let the venerable Sa<em>m</em>gha hear me. The bowl has been turned down (&amp;c. as before), and he is conducting himself (&amp;c. as before), and he requests the Sa<em>m</em>gha (&amp;c. as before). The Sa<em>m</em>gha turns up again the bowl as regards Va<em>ddh</em>a the Li<em>kkh</em>avi, and makes him as one who has dealings with the Sa<em>m</em>gha. Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak."},{"ref":"29.453","t":"‘“The bowl is turned up again by the Sa<em>m</em>gha as regards Va<em>ddh</em>a the Li<em>kkh</em>avi, and he is as one who has dealings with the Sa<em>m</em>gha. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"29.454","t":"21. 1. Now the Blessed One, when he had stayed at Vesâlî as long as he thought fit, set out on his journey toward Bhaggâ. And journeying straight on he arrived in due course at Bhaggâ. And there at Bhaggâ the Blessed One resided on the Dragon’s Hill, in the hermitage in the Bhesaka<em>l</em>â Wood."},{"ref":"29.455","t":"Now at that time Bodhi the king’s son’s mansion, which was called Kokanada, had just been finished, and had not as yet been used by Sama<em>n</em>a, or by Brâhman, or by any human being. And Bodhi the king’s son gave command to the young Brahman, the son of the Sa<em>ñg</em>ika woman, saying, ‘Come now, my friend Sa<em>ñg</em>ikâ-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, “Bodhi the king’s son, Lord, bows down in salutation at thy feet, and enquires [as I have said], and asks: ‘May my Lord the Blessed One consent to take his to-morrow’s meal with Bodhi the king’s son, together with the Sa<em>m</em>gha of Bhikkhus.’’"},{"ref":"29.456","t":"‘Even so, Sir!’ said the young Brahman Sa<em>ñg</em>ikâ-putta, in assent to Bodhi the king’s son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and se seated he [delivered to him the message even as me king’s son had commanded]. And the Blessed One gave, by silence, his consent."},{"ref":"29.457","t":"2. And when the young Brahman Sa<em>ñg</em>ikâ-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king’s son was. And when he had come there, he said to him: ‘We have spoken, Sir, in your behalf to that venerable Gotama, saying (&amp;c. as before), and have received the consent of the Sama<em>n</em>a Gotama.’"},{"ref":"29.458","t":"Then Bodhi the king’s son made ready at the end of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance); and gave command to the young Brahman Sa<em>ñg</em>ikâ-putta, saying, ‘Come now, my friend Sa<em>ñg</em>ikâ-putta, go thou up to the place where the Blessed One is; and when you have come there, announce the time, saying, “The meal, Lord, is ready, and the time has come.”’"},{"ref":"29.459","t":"‘Even so, Lord, ‘ said Sa<em>ñg</em>ikâ-putta in assent [and went to the Blessed One and announced accordingly]."},{"ref":"29.460","t":"Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king’s son’s mansion. And Bodhi the king’s son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada."},{"ref":"29.461","t":"Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king’s son said to the Blessed One, ‘May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.’"},{"ref":"29.462","t":"And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same result]. And a third time he [preferred the same request]. Then the Blessed One looked round at the venerable Ânanda."},{"ref":"29.463","t":"And the venerable Ânanda said to Bodhi the king’s son, ‘Let them gather up, O prince, these cloths. The Blessed One will not walk on a, strip of cloth (laid down for ceremonial purposes). The Tathâgata has mercy even on the meanest thing.’"},{"ref":"29.464","t":"3. Then Bodhi the king’s son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Sa<em>m</em>gha of Bhikkhus. And Bodhi the king’s son satisfied the Bhikkhu-sa<em>m</em>gha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own hand. And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdened with religious discourse, Bodhi the king’s son rose from his seat and departed thence."},{"ref":"29.465","t":"Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-sa<em>m</em>gha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said:"},{"ref":"29.466","t":"‘You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.467","t":"4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them. ‘Step, Sirs, over the cloth.’"},{"ref":"29.468","t":"The Bhikkhus, fearing to offend, would not do so."},{"ref":"29.469","t":"‘Step, Sirs, over the cloth, for good luck’s sake.’"},{"ref":"29.470","t":"The Bhikkhus, fearing to offend, would not do so."},{"ref":"29.471","t":"Then that woman murmured, was annoyed, and was indignant, saying, ‘How can their reverences refuse to step over the cloth when they are asked to do so for good luck’s sake?’"},{"ref":"29.472","t":"The Bhikkhus heard of that woman’s murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One."},{"ref":"29.473","t":"‘I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.’"},{"ref":"29.474","t":"Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet."},{"ref":"29.475","t":"They told this matter to the Blessed One."},{"ref":"29.476","t":"‘I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.’"},{"ref":"29.477","t":"* * *"},{"ref":"29.478","t":"Here ends the second Portion for Recitation."},{"ref":"29.479","t":"22. 1. Now when the Blessed One had remained at Bhaggâ as long as he thought fit, he set out on his journey towards Sâvatthi. And journeying straight on he arrived in due course at Sâvatthi, and there, at Sâvatthi, he stayed in the <em>G</em>etavana, in the Ârâma of Anâtha-pi<em>nd</em>ika."},{"ref":"29.480","t":"Now Visâkhâ the mother of Migâra, bringing small jars, and earthenware foot-scrubbers, and brooms, went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visâkhâ the mother of Migâra said to the Blessed One, ‘May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.’ And the Blessed One accepted the small jars and the brooms; but the Blessed One did not accept the earthenware foot-scrubbers."},{"ref":"29.481","t":"Then the Blessed One instructed (&amp;c. as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"29.482","t":"‘I allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to make use of earthen-ware foot-scrubbers. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, three kinds of things to rub the feet with — to wit, sandstone, gravel, and sea-foam.’"},{"ref":"29.483","t":"2. [A similar paragraph ending]"},{"ref":"29.484","t":"‘I allow you, O Bhikkhus, the use of fans and flower-stands.’"},{"ref":"29.485","t":"23. 1. Now at that time a mosquito-fan had come into the possession of the Sa<em>m</em>gha."},{"ref":"29.486","t":"They told this matter to the Blessed One."},{"ref":"29.487","t":"‘I allow you, O Bhikkhus, the use of mosquito-fans.’"},{"ref":"29.488","t":"A châmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by an attendant to whisk off flies) had come into the possession of the Sa<em>m</em>gha."},{"ref":"29.489","t":"They told this matter to the Blessed One."},{"ref":"29.490","t":"‘You are not, O Bhikkhus, to make use of a châmara. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, three kinds of flywhisks — those made of bark, those made of Usîra-grass, and those made of peacocks’ tails.’"},{"ref":"29.491","t":"2. [Similar paragraph ending]"},{"ref":"29.492","t":"‘I allow you, O Bhikkhus, the use of sun-shades.’"},{"ref":"29.493","t":"Now at that time the <em>Kh</em>abbaggiyas went about with sun-shades up. And at that, time a certain Upâsaka went to a garden with a number of men who were followers of the Â<em>g</em>îvakas (naked ascetics). And those followers of the Â<em>g</em>îvakas saw the <em>Kh</em>abbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Upâsaka:"},{"ref":"29.494","t":"‘Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them?’"},{"ref":"29.495","t":"‘No, Sirs. These are not Bhikkhus; they are Paribbâ<em>g</em>akas (wandering mendicants).’"},{"ref":"29.496","t":"So they made a bet whether they were Bhikkhus or not. And when that Upâsaka recognised them, when they came up, he murmured, was annoyed, and was indignant, saying, ‘How can their reverences go about with sun-shades held over them?’"},{"ref":"29.497","t":"The Bhikkhus heard of that Upâsaka’s thus murmuring, &amp;c."},{"ref":"29.498","t":"And those Bhikkhus told the matter to the Blessed One."},{"ref":"29.499","t":"‘Is it true, O Bhikkhus, as they say?’"},{"ref":"29.500","t":"‘It is true, Lord.’"},{"ref":"29.501","t":"The Blessed Buddha rebuked them, saying (&amp;c. as usual, see I, 1, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he, addressed the Bhikkhus, and said:"},{"ref":"29.502","t":"‘You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.503","t":"3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease."},{"ref":"29.504","t":"They told this matter to the Blessed One."},{"ref":"29.505","t":"‘I allow, O Bhikkhus, a sun-shade for the sick.’"},{"ref":"29.506","t":"Now at that time the Bhikkhus, thinking, ‘It is for the sick only that sun-shades have been allowed by the Blessed One, and not for those who are not sick, ‘ were afraid to use sun-shades in the Ârâma, or in the precincts of the Ârâma."},{"ref":"29.507","t":"They told this matter to the Blessed One."},{"ref":"29.508","t":"‘I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Ârâma, or in the precincts of the Ârâma."},{"ref":"29.509","t":"24. 1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff, went after noon out of a certain village gate. The people calling out, ‘There goes a thief; his sword is glistening, ‘ fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ârâma, told this matter to the Bhikkhus."},{"ref":"29.510","t":"‘What then, Sir, did you carry a staff with a string to it?’"},{"ref":"29.511","t":"‘It is even so, Sirs.’"},{"ref":"29.512","t":"Those Bhikkhus who were moderate murmured (&amp;c. as usual, see I, 1, 2, 3).... told the Blessed One.... he addressed the Bhikkhus, and said:"},{"ref":"29.513","t":"‘You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.514","t":"2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff. They told this matter to the Blessed One."},{"ref":"29.515","t":"‘I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Sa<em>m</em>gha [here follow the words of a Kammavâ<em>k</em>â, precisely as in V, 20, 7]’"},{"ref":"29.516","t":"3. [Similar paragraphs ending with Kammavâ<em>k</em>âs for license to lift the bowl with a string, and with both a staff and a string.]"},{"ref":"29.517","t":"25. 1. Now at that time a certain Bhikkhu was a ruminator, and he, continually ruminating, used to chew the cud."},{"ref":"29.518","t":"The Bhikkhus murmured, were annoyed, and were indignant, saying, ‘This Bhikkhu eats food out of hours.’ And they told this matter to the Blessed One."},{"ref":"29.519","t":"‘This Bhikkhu, O Bhikkhus, has but lately fallen from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed. Whosoever does so, shall be dealt with according to the law.’"},{"ref":"29.520","t":"26. 1. Now at that time a certain multitude had arranged for the privilege of supplying food to the Sa<em>m</em>gha, and in the dining-hall many fragments of rice were allowed to fall."},{"ref":"29.521","t":"The people murmured, were annoyed, and were indignant, saying, ‘How can the Sakya-puttiya Sama<em>n</em>as, when food is being given to them, take it so carelessly. Each single ball of rice is the result of hundredfold labour!’"},{"ref":"29.522","t":"The Bhikkhus heard of the people thus murmuring, &amp;c. and they told the matter to the Blessed One."},{"ref":"29.523","t":"‘I allow you, O Bhikkhus, whatever thing falls when it is being given to you, yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the givers.’"},{"ref":"29.524","t":"27. 1. Now at that time a certain Bhikkhu went on his round for alms with long finger-nails. A certain woman, seeing him, said to that Bhikkhu: ‘Come along, Sir, and have connection with me.’"},{"ref":"29.525","t":"‘Nay, Sister, that is not becoming.’"},{"ref":"29.526","t":"‘If you do not, Sir, I will at once scratch my limbs with my own nails, and will make as if I were angry, saying, “This Bhikkhu has ill-treated me.”’"},{"ref":"29.527","t":"‘Settle that with yourself, Sister.’"},{"ref":"29.528","t":"That woman did as she had said, and people running up seized that Bhikkhu. Then they saw skin and blood on the woman’s nails; and on seeing that, they let the Bhikkhu go, saying, ‘This is the work of the woman herself. The Bhikkhu has not done it.’"},{"ref":"29.529","t":"Then that Bhikkhu, returning to the Ârâma, told the matter to the Bhikkhus."},{"ref":"29.530","t":"‘What then, Sir, do you wear long nails?’"},{"ref":"29.531","t":"‘It is even so, Sirs.’"},{"ref":"29.532","t":"The Bhikkhus who were moderate murmured (&amp;c.....) told the matter to the Blessed One."},{"ref":"29.533","t":"‘You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.534","t":"2. Now at that time the Bhikkhus tore off their nails with the nails, bit them off with their teeth, or rubbed them down against the wall; and their fingers were hurt."},{"ref":"29.535","t":"They told this matter to the Blessed One."},{"ref":"29.536","t":"‘I allow you, O Bhikkhus, nail-cutters.’"},{"ref":"29.537","t":"They cut their nails down to the blood, and their fingers were hurt."},{"ref":"29.538","t":"‘I allow you, O Bhikkhus, to cut your nails according to the length of the flesh.’"},{"ref":"29.539","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus had all the twenty nails (on their hands and feet) polished."},{"ref":"29.540","t":"People murmured, &amp;c. saying, ‘Like those who still live in the pleasures of the world.’"},{"ref":"29.541","t":"They told this matter to the Blessed One."},{"ref":"29.542","t":"‘You are not, O Bhikkhus, to have the twenty nails polished. I allow you, O Bhikkhus, to remove the dirt only.’"},{"ref":"29.543","t":"3. Now at that time the Bhikkhus’ hair grew long."},{"ref":"29.544","t":"They told this matter to the Blessed One."},{"ref":"29.545","t":"‘Are the Bhikkhus able, O Bhikkhus, to remove one another’s hair?’"},{"ref":"29.546","t":"‘They are, Lord.’"},{"ref":"29.547","t":"Then the Blessed One, on that occasion and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"29.548","t":"‘I allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on, of powder prepared with Sipâ<em>t</em>ika-gum to prevent them rusting, of a sheath to hold them in, and of all the apparatus of a barber.’"},{"ref":"29.549","t":"4. Now at that time the <em>Kh</em>abbaggiya Bhikkhus wore (&amp;c. as usual, down to)"},{"ref":"29.550","t":"‘You are not, O Bhikkhus, to have your beards cut (by barbers), nor to let them grow long, nor to wear them long on the chin like a goat’s beard, nor so cut that they have four corners, nor to cut off the hair growing on your breast, nor to cut the hair on your bellies into figures, nor to wear whiskers, nor to remove the hair from your private parts. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.551","t":"Now at that time a certain Bhikkhu had a fistula, and the ointment would not stick to it."},{"ref":"29.552","t":"They told this matter to the Blessed One."},{"ref":"29.553","t":"‘I allow you, O Bhikkhus, on account of disease, to remove the hair from the private parts.’"},{"ref":"29.554","t":"5. Now at that time the <em>Kh</em>abbaggiya Bhikkhus (&amp;c. as before, down to)"},{"ref":"29.555","t":"‘You are not, O Bhikkhus, to have your hair cut off with a knife. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.556","t":"Now at that time a certain Bhikkhu had a sore on his head, and the hair could not be removed with a razor."},{"ref":"29.557","t":"They told this matter to the Blessed One."},{"ref":"29.558","t":"‘I allow you, O Bhikkhus, on account of disease, to have your hair cut off with a knife.’"},{"ref":"29.559","t":"Now at that time the Bhikkhus wore the hair in their nostrils long."},{"ref":"29.560","t":"People murmured, &amp;c. saying, ‘Like the devil-worshippers.’"},{"ref":"29.561","t":"They told this matter to the Blessed One."},{"ref":"29.562","t":"‘You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.563","t":"Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd, or with. beeswax; and their nostrils were hurt."},{"ref":"29.564","t":"They told this matter to the Blessed One."},{"ref":"29.565","t":"‘I allow you, O Bhikkhus, the use of pincers.’"},{"ref":"29.566","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus (&amp;c.; as before, ending with)"},{"ref":"29.567","t":"‘You are not, O Bhikkhus, to have the white hairs pulled out (off your heads). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.568","t":"6. Now at that time a certain Bhikkhu’s ears were stopped with the wax."},{"ref":"29.569","t":"They told this matter to the Blessed One."},{"ref":"29.570","t":"‘I allow you, O Bhikkhus, the use of an instrument to remove the wax from the ear.’"},{"ref":"29.571","t":"[Then a paragraph as to the substances of which it may be made, word for word, as in Mahâvagga VI, 6, 21; 12, 3; <em>K</em>ullavagga V, 5, 2; 29, 2, &amp;c.]"},{"ref":"29.572","t":"28. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus laid up much store of brass ware and copper ware."},{"ref":"29.573","t":"People who came on a visit to the Vihâras, seeing it, murmured, &amp;c. saying, ‘Like those who spread out copper (for sale).’"},{"ref":"29.574","t":"They told this matter to the blessed One."},{"ref":"29.575","t":"‘You are not, O Bhikkhus, to lay up much store of brass ware and copper ware. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.576","t":"2. Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in, and little flat sticks to lay it on with, and instruments for removing wax from the ear, and handles (for razors, staves, &amp;c.)."},{"ref":"29.577","t":"They told this matter to the Blessed One."},{"ref":"29.578","t":"‘I allow you, O Bhikkhus, the use of these things.’"},{"ref":"29.579","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus sat down lolling up against their waist-cloths (arranged as a cushion), and the edges of the waist-cloths wore out."},{"ref":"29.580","t":"They told this matter to the Blessed One."},{"ref":"29.581","t":"‘You are not, O Bhikkhus, to loll in this way. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.582","t":"Now at that time a certain Bhikkhu was sick, and without some handicraft he was ill at ease."},{"ref":"29.583","t":"They told this matter to the Blessed One."},{"ref":"29.584","t":"‘I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets, and all the apparatus belonging to a loom."},{"ref":"29.585","t":"29. 1. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway his waist-cloth fell down. The people made an outcry, and that Bhikkhu was abashed."},{"ref":"29.586","t":"On his return to the Ârâma, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One."},{"ref":"29.587","t":"‘You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, a girdle.’"},{"ref":"29.588","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus wore (&amp;c. as usual, ending with)"},{"ref":"29.589","t":"‘You are not, O Bhikkhus, to wear special girdles — those made of many strings plaited together, those made like the head of a water-snake, girdles with tambourines on them, girdles with beads on (or with ornaments hanging from them). Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, girdles of two kinds — those made of strips of cloth, and those....’"},{"ref":"29.590","t":"The borders of the girdles decayed through age."},{"ref":"29.591","t":"‘I allow, O Bhikkhus, an edging of brighter material and strengthening at the ends.’"},{"ref":"29.592","t":"The end of the girdle where the knot was tied decayed through age."},{"ref":"29.593","t":"‘I allow, O Bhikkhus, a buckle.’"},{"ref":"29.594","t":"[A paragraph on the substances of which it may be made, as usual, see Mahâvagga VI, 12, 3; <em>K</em>ullavagga V, 5, 2, &amp;c. adding at the end ‘and made of string.’]"},{"ref":"29.595","t":"3. Now at the time the venerable Ânanda went into the village for alms with light garments on and his garments were blown up by a whirlwind."},{"ref":"29.596","t":"The venerable Ânanda, on returning to the Ârâma, told this matter to the Bhikkhus; and the Bhikkhus told this matter to the Blessed One."},{"ref":"29.597","t":"‘I allow, O Bhikkhus, a block (to be used as a weight) or a chain.’"},{"ref":"29.598","t":"[Similar paragraph to that just above as to the substances of which the block may be made.]"},{"ref":"29.599","t":"Now at that time the Bhikkhus fastened the block or the chain immediately on to their robes; and the robes gave way."},{"ref":"29.600","t":"They told this matter to the Blessed One."},{"ref":"29.601","t":"‘I allow, O Bhikkhus, a piece of phalaka cloth to attach the block or the chain to.’"},{"ref":"29.602","t":"They fastened the phalaka cloth for the block or the chain on to the edge of the robe; and the corner came open."},{"ref":"29.603","t":"They told this matter to the Blessed One."},{"ref":"29.604","t":"‘I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.’"},{"ref":"29.605","t":"4. Now at that time the <em>Kh</em>abbaggiya Bhikkhus wore (&amp;c. as usual, ending with)"},{"ref":"29.606","t":"‘You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks, nor arranged like fishing-nets, nor arranged with four corners showing, nor arranged like flower-stands, nor arranged like rows of jewelry. Whosoever does so, shall be guilty of a dukka<em>t</em>a."},{"ref":"29.607","t":"[Similar paragraph, ending]"},{"ref":"29.608","t":"‘You are not, O Bhikkhus, to wear your upper garments as the laymen do. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.609","t":"5. [Similar paragraph, ending]"},{"ref":"29.610","t":"‘You are not, O Bhikkhus, to wear your under garments as the king’s porters do. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.611","t":"30. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides)."},{"ref":"29.612","t":"People murmured, &amp;c. saying, ‘Like the king’s porters."},{"ref":"29.613","t":"They told this matter to the Blessed One."},{"ref":"29.614","t":"‘You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers, and to carry weights on your head, or your shoulders, or against your hips, and suspended over your backs.’"},{"ref":"29.615","t":"31. 1. Now at that time the Bhikkhus did not use tooth-sticks, and their mouths got a bad odour."},{"ref":"29.616","t":"They told this matter to the Blessed One."},{"ref":"29.617","t":"‘There are these five disadvantages, O Bhikkhus, in not using tooth-sticks — it is bad for the eyes — the mouth becomes bad-smelling — the passages by which the flavours of the food pass are not pure — bile and phlegm get into the food — and the food does not taste well to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.’"},{"ref":"29.618","t":"There are five advantages, O Bhikkhus, (&amp;c. the converse of the last)"},{"ref":"29.619","t":"‘I allow you, O Bhikkhus, tooth-sticks.’"},{"ref":"29.620","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus used long tooth-sticks; and even struck the Sâma<em>n</em>eras with them."},{"ref":"29.621","t":"They told this matter to the Blessed One."},{"ref":"29.622","t":"‘You are not, O Bhikkhus, to use long tooth-sticks."},{"ref":"29.623","t":"Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Sâma<em>n</em>eras are not to be struck with them. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.624","t":"Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat."},{"ref":"29.625","t":"They told this matter to the Blessed One."},{"ref":"29.626","t":"‘You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.’"},{"ref":"29.627","t":"32. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus set the woods on fire."},{"ref":"29.628","t":"People murmured, &amp;c. saying, ‘Like the charcoal burners.’"},{"ref":"29.629","t":"They told this matter to the Blessed One."},{"ref":"29.630","t":"‘You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.631","t":"Now at that time the Vihâras were hidden under masses of grass, and when the woods were set on fire the Vihâras were burnt. The Bhikkhus, fearing to offend, would not make a counter-fire for their own protection."},{"ref":"29.632","t":"They told this matter to the Blessed One."},{"ref":"29.633","t":"‘I allow you, O Bhikkhus. when the woods are on fire to make a counter-fire, and thus afford yourselves protection.’"},{"ref":"29.634","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus climbed up trees, and jumped from tree to tree."},{"ref":"29.635","t":"People murmured, &amp;c. saying, ‘Like monkeys."},{"ref":"29.636","t":"They told this matter to the Blessed One."},{"ref":"29.637","t":"‘You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.638","t":"Now at that time, when a certain Bhikkhu in the Kosala country was going to Sâvatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way."},{"ref":"29.639","t":"That Bhikkhu, on arriving at Sâvatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One )."},{"ref":"29.640","t":"‘I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man; and in cases of misfortune as high as you like.’"},{"ref":"29.641","t":"33. 1. Now at that time there were two brothers, Bhikkhus, by name Yame<em>l</em>u and Tekula, Brâhmans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus:"},{"ref":"29.642","t":"‘At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse.’"},{"ref":"29.643","t":"‘How can you, O foolish ones, speak thus, saying, “Let us, Lord, put the word of the Buddhas into verse?” This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’"},{"ref":"29.644","t":"And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse, he addressed the Bhikkhus, and said:"},{"ref":"29.645","t":"‘You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect.’"},{"ref":"29.646","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus learnt the Lokâyata system."},{"ref":"29.647","t":"People murmured, &amp;c. saying, ‘Like those who still enjoy the pleasures of the world!’"},{"ref":"29.648","t":"The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the matter to the Blessed One."},{"ref":"29.649","t":"‘Now can a man who holds the Lokâyata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline?’"},{"ref":"29.650","t":"‘This cannot be, Lord.’"},{"ref":"29.651","t":"‘Or can a man who holds this doctrine and discipline to be valuable learn the Lokâyata system?’"},{"ref":"29.652","t":"‘This cannot be, Lord.’"},{"ref":"29.653","t":"‘You are not, O Bhikkhus, to learn the Lokâyata system. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.654","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus taught the Lokâyata system."},{"ref":"29.655","t":"People murmured, &amp;c. saying, ‘Like those still enjoying the pleasures of the world!’"},{"ref":"29.656","t":"They told this matter to the Blessed One."},{"ref":"29.657","t":"‘You are not, O Bhikkhus, to teach the Lokâyata system. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.658","t":"[Similar paragraphs to the last, ending]"},{"ref":"29.659","t":"‘You are not, O Bhikkhus, to learn — to teach — the low arts (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).’"},{"ref":"29.660","t":"3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, ‘Long life to our Lord the Blessed One! Long life to the Happy One!’ and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus:"},{"ref":"29.661","t":"‘Now if when a man has sneezed, O Bhikkhus, some one says, “Long life to you, “ can he live or die on that account?’"},{"ref":"29.662","t":"‘Not so, Lord.’"},{"ref":"29.663","t":"‘You are not, O Bhikkhus, when one has sneezed, to call out, “Long life to you.” Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.664","t":"Now at that time people said to the Bhikkhus when they sneezed, ‘Long life to your reverence!’ and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, ‘How can the Sakya-puttiya Sama<em>n</em>as omit to reply when people say, “Long life to your reverence?”’"},{"ref":"29.665","t":"They told this matter to the Blessed One."},{"ref":"29.666","t":"‘Laymen, O Bhikkhus, are given to lucky phrases. I allow you, O Bhikkhus, to reply, “May you live long!” to laymen who say to you, “Long life to your reverence!”’"},{"ref":"29.667","t":"34. 1. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. And a certain Bhikkhu, who had eaten onions, sat down apart, thinking, Let not the Bhikkhus be annoyed!’"},{"ref":"29.668","t":"The Blessed One saw that Bhikkhu sitting apart; and on seeing him, he said to the Bhikkhus, ‘Why now, O Bhikkhus, is that Bhikkhu seated apart?’"},{"ref":"29.669","t":"‘This Bhikkhu, Lord, has eaten onions, and has seated himself apart in order not to annoy the Bhikkhus.’"},{"ref":"29.670","t":"‘But ought, O Bhikkhus, anything to be eaten, that will cause the eater to keep away from such a preaching of the Dhamma as this?’"},{"ref":"29.671","t":"‘No, indeed, Lord.’"},{"ref":"29.672","t":"‘You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"29.673","t":"2. Now at that time the venerable Sâriputta had wind in his stomach. And the venerable Mahâ Moggallâna went up to the place where the venerable Sâriputta was, and when he had come there, he said to the venerable Sâriputta:"},{"ref":"29.674","t":"‘How did you formerly, friend Sâriputta, get relief, when you had wind in the stomach?’"},{"ref":"29.675","t":"‘By eating onions, my friend.’"},{"ref":"29.676","t":"They told this matter to the Blessed One."},{"ref":"29.677","t":"‘I allow you, O Bhikkhus, to eat onions on account of disease.’"},{"ref":"29.678","t":"35. 1. Now at that tune the Bhikkhus made water here and there in the Ârâma, and the Ârâma was defiled."},{"ref":"29.679","t":"They told this matter to the Blessed One."},{"ref":"29.680","t":"‘I allow you, O Bhikkhus, to make water at one side (of the Ârâma).’"},{"ref":"29.681","t":"The Ârâma became offensive......"},{"ref":"29.682","t":"[The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a way out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &amp;c. already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim.]"},{"ref":"29.683","t":"36. Now at that time the <em>Kh</em>abbaggiya Bhikkhus followed evil practices such as these — they used to plant [&amp;c. word for word as in the long list at I, 13, I, 2, down to the end]."},{"ref":"29.684","t":"They told this matter to the Blessed One."},{"ref":"29.685","t":"‘You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.’"},{"sp":"HDR","t":"SIXTH KHANDHAKA."},{"ref":"30.1","t":"ON DWELLINGS AND FURNITURE."},{"ref":"30.2","t":"1. 1. Now at that time the Blessed Buddha was staying at Râ<em>g</em>agaha in the Ve<em>l</em>uvana, in the Kalandaka Nivâpa. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there — in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that place — from the woods (&amp;c. as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportment."},{"ref":"30.3","t":"2. Now at that time the Se<em>tth</em>i of Râ<em>g</em>agaha went at early morn to his garden. And the Se<em>tth</em>i of Râ<em>g</em>agaha saw those Bhikkhus coming in from this place and from that place, from the woods (&amp;c. as in § 1, down to the end), and on seeing them he took pleasure therein. And the Se<em>tth</em>i of Râ<em>g</em>agaha went up to those Bhikkhus, and said to them:"},{"ref":"30.4","t":"‘If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings?’"},{"ref":"30.5","t":"‘Not so, O householder. Dwellings have not been allowed by the Blessed One.’"},{"ref":"30.6","t":"‘Then, Sirs, ask the Blessed One about it, and let me know.’"},{"ref":"30.7","t":"‘Very well, O householder, ‘ said they, in assent to the Se<em>tth</em>i of Râ<em>g</em>agaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One:"},{"ref":"30.8","t":"‘The Se<em>tth</em>i of Râ<em>g</em>agaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done?’"},{"ref":"30.9","t":"Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said:"},{"ref":"30.10","t":"‘I allow you, O Bhikkhus, abodes of five kinds — Vihâras, A<em>ddh</em>ayogas, storied dwellings, attics, caves.’"},{"ref":"30.11","t":"3. Then those Bhikkhus went up to the Se<em>tth</em>i of Râ<em>g</em>agaha, and said to him: ‘The Blessed One, Sir, has allowed us dwellings; do, therefore, what seemeth to thee good.’ And the Se<em>tth</em>i of Râ<em>g</em>agaha had sixty dwelling-places put up in one day."},{"ref":"30.12","t":"4. And when the Se<em>tth</em>i of Râ<em>g</em>agaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Sa<em>m</em>gha for the morrow’s meal; and so on, as usual, down to the time when, after the meal, the Se<em>tth</em>i] said to the Blessed One:"},{"ref":"30.13","t":"I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them?’"},{"ref":"30.14","t":"Then, O householder, dedicate these sixty dwelling-places to the Sa<em>m</em>gha of the four directions, whether now present, or hereafter to arrive.’"},{"ref":"30.15","t":"‘Even so, Lord!’ said the Se<em>tth</em>i of Râ<em>g</em>agaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Sa<em>m</em>gha of the four directions whether present or to come.’"},{"ref":"30.16","t":"5. Then the Blessed One gave thanks to the Se<em>tth</em>i of Râ<em>g</em>agaha in these verses:"},{"ref":"30.17","t":"‘1. Cold he wards off and heat, so also beasts of prey, <br>And creeping things and gnats, and rains in the wet season.<br>And when the dreaded heated winds arise, they are kept off."},{"ref":"30.18","t":"2. To give Vihâras to the Sa<em>m</em>gha, wherein in safety and in peace<br>To meditate and think at ease, the Buddha calls the best of gifts.<br>3. Let then the able man, regarding his own weal, <br>Have pleasant monasteries built, and lodge there learned men.<br>4. Let him with cheerful mind give food to them, and drink, <br>Raiment, and dwelling-places, to the upright in heart.<br>5. Then shall they preach to him the Truth — The Truth dispelling every grief<br>Which Truth when here that man perceives He sins no more, and dies away!’"},{"ref":"30.19","t":"And when the Blessed One had given thanks to the Se<em>tth</em>i of Râ<em>g</em>agaha in these verses, he rose from his seat, and departed thence."},{"ref":"30.20","t":"2. 1. And the people heard, saying, ‘Vihâras have been allowed by the Blessed One.’ And they built Vihâras zealously. Those Vihâras had no doors, and snakes, scorpions, and centipedes got in."},{"ref":"30.21","t":"They told this matter to the Blessed One."},{"ref":"30.22","t":"‘I allow, O Bhikkhus, a door.’"},{"ref":"30.23","t":"They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants; and when the things by which the doors had been tied on had been eaten away, the doors fell."},{"ref":"30.24","t":"They told this matter to the Blessed One."},{"ref":"30.25","t":"‘I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.’"},{"ref":"30.26","t":"The doors would not come to."},{"ref":"30.27","t":"‘I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.’"},{"ref":"30.28","t":"The doors could not be made fast."},{"ref":"30.29","t":"‘I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.’"},{"ref":"30.30","t":"Now at that time the Bhikkhus were not able to open the door."},{"ref":"30.31","t":"They told this matter to the Blessed One."},{"ref":"30.32","t":"‘I allow, O Bhikkhus, key-holes, and keys of three kinds — bronze keys, and keys of hard wood, and keys of horn.’"},{"ref":"30.33","t":"When anybody unlocked them, and entered, the Vihâras became unprotected."},{"ref":"30.34","t":"They told this matter to the Blessed One."},{"ref":"30.35","t":"‘I allow, O Bhikkhus, a yantaka, and a pin to it.’"},{"ref":"30.36","t":"2. Now at that time the Vihâras were thatched; and in the cold season they were cold, and in the hot season hot."},{"ref":"30.37","t":"They told this matter to the Blessed One."},{"ref":"30.38","t":"‘I allow you, O Bhikkhus, to cover them (with skins), and to plaster them within and without.’"},{"ref":"30.39","t":"Now at that time the Vihâras had no windows, and they were bad for the eyes, and had a disagreeable odour."},{"ref":"30.40","t":"They told this matter to the Blessed One."},{"ref":"30.41","t":"‘I allow, O Bhikkhus, windows of three kinds — windows made with railings, windows made with network, and windows made with slips of wood.’"},{"ref":"30.42","t":"Squirrels and bats entered through the opening for the window."},{"ref":"30.43","t":"‘I allow, O Bhikkhus, window-blinds (or curtains).’"},{"ref":"30.44","t":"The squirrels and bats still got in through the interstices between the blind (and the wall)."},{"ref":"30.45","t":"‘I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with)."},{"ref":"30.46","t":"3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty."},{"ref":"30.47","t":"They told this matter to the Blessed One."},{"ref":"30.48","t":"‘I allow, O Bhikkhus, mats made of grass.’"},{"ref":"30.49","t":"The mats were eaten by mice and white ants."},{"ref":"30.50","t":"‘I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house)."},{"ref":"30.51","t":"On the solid bench their limbs ached."},{"ref":"30.52","t":"‘I allow, O Bhikkhus, bedsteads made of laths of split bamboo.’"},{"ref":"30.53","t":"Now at that time a bier-like masâraka bedstead — a masâraka chair — a bier-like bundikâbaddha bedstead — a bundikâbaddha chair — a bier-like kulîra-pâdaka bedstead — a kulîra-pâdaka chair — a bier-like âha<em>kk</em>a-pâdaka bedstead — an âha<em>kk</em>a-pâdaka chair — had come into the possession of the Sa<em>m</em>gha."},{"ref":"30.54","t":"They told this matter (in each case) to the Blessed One."},{"ref":"30.55","t":"‘I allow you, O Bhikkhus, (each of these things).’"},{"ref":"30.56","t":"4. Now at that time a rectangular chair — an arm-chair — a sofa — a sofa with arms to it — a state chair — a cushioned chair — a chair raised on a pedestal — a chair with many legs — a board (to recline on) — a cane-bottomed chair — a straw-bottomed chair — had come into the possession of the Sa<em>m</em>gha."},{"ref":"30.57","t":"They told this matter (in each case) to the Blessed One."},{"ref":"30.58","t":"‘I allow you, O Bhikkhus, (each of these things).’"},{"ref":"30.59","t":"5. Now at that time the <em>Kh</em>abbaggiya Bhikkhus slept on lofty beds."},{"ref":"30.60","t":"People coming on a visit to the Vihâra, when they saw them, murmured, &amp;c. saying, ‘Like those who still live in the pleasure of the world.’"},{"ref":"30.61","t":"They told this matter to the Blessed One."},{"ref":"30.62","t":"‘You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.63","t":"Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake."},{"ref":"30.64","t":"They told this matter to the Blessed One."},{"ref":"30.65","t":"‘I allow you, O Bhikkhus, supports to your bedsteads.’"},{"ref":"30.66","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards."},{"ref":"30.67","t":"‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you such supports up to eight inches in length.’"},{"ref":"30.68","t":"6. Now at that time a quantity of string had come into the possession of the Sa<em>m</em>gha."},{"ref":"30.69","t":"They told this matter to the Blessed One."},{"ref":"30.70","t":"‘I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’"},{"ref":"30.71","t":"Much string was taken up by (passing it round) the sides of the bedstead."},{"ref":"30.72","t":"‘I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across.’"},{"ref":"30.73","t":"A cloth had come into their possession."},{"ref":"30.74","t":"‘I allow you, O Bhikkhus, to use it as a carpet.’"},{"ref":"30.75","t":"A mattress stuffed with cotton had come into their possession."},{"ref":"30.76","t":"‘I allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows if it be of any of these three kinds — cotton produced on trees, cotton produced on creepers, cotton produced from Po<em>t</em>aki-grass.’"},{"ref":"30.77","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus made use of pillows half the size of a man’s body."},{"ref":"30.78","t":"People who came on a visit to the Vihâras murmured, &amp;c. on seeing this, saying, ‘Like those who still enjoy the pleasures of the world.’"},{"ref":"30.79","t":"They told this matter to the Blessed One."},{"ref":"30.80","t":"‘You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’"},{"ref":"30.81","t":"7. Now at that time there was a festival on a high place at Râ<em>g</em>agaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One."},{"ref":"30.82","t":"‘I allow, O Bhikkhus, bolsters of five kinds — those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.’"},{"ref":"30.83","t":"Now at that time a bed coverlet had come into the possession of the Sa<em>m</em>gha."},{"ref":"30.84","t":"They told this matter to the Blessed One."},{"ref":"30.85","t":"‘I allow you, O Bhikkhus, to cover a bolster with it.’"},{"ref":"30.86","t":"Now at that time the Bhikkhus folded up bed bolsters on to chairs, and chair bolsters on to bedsteads, and the bolsters came to pieces."},{"ref":"30.87","t":"They told this matter to the Blessed One."},{"ref":"30.88","t":"‘I allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them).’"},{"ref":"30.89","t":"They covered the bedsteads and chairs without putting a cloth beneath them, and the stuffing came out from below."},{"ref":"30.90","t":"‘I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.’"},{"ref":"30.91","t":"They tore off the coverings, and took them away."},{"ref":"30.92","t":"‘I allow you, O Bhikkhus, to bespatter (the coverings with dye).’"},{"ref":"30.93","t":"They still took them away."},{"ref":"30.94","t":"‘I allow you, O Bhikkhus, to use coverings coloured in patches.’"},{"ref":"30.95","t":"They still took them away."},{"ref":"30.96","t":"‘I allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand.’"},{"ref":"30.97","t":"3. 1. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk. Much people went to look at their sleeping-rooms."},{"ref":"30.98","t":"They told this matter to the Blessed One."},{"ref":"30.99","t":"‘I allow, O Bhikkhus, the use in your Vihâras of whitewash, black colouring, and red colouring.’"},{"ref":"30.100","t":"Now at that time the whitewash would not lie on to the rough walls."},{"ref":"30.101","t":"They told this matter to the Blessed One."},{"ref":"30.102","t":"‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the whitewash.’"},{"ref":"30.103","t":"The whitewash would not adhere."},{"ref":"30.104","t":"They told this matter to the Blessed One."},{"ref":"30.105","t":"‘I allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands, to lay on the whitewash.’"},{"ref":"30.106","t":"(Still) the whitewash would not adhere."},{"ref":"30.107","t":"‘I allow you, O Bhikkhus, the use of slime (of trees) or of paste.’"},{"ref":"30.108","t":"Now at that time the colouring matter of red chalk would not lie on the rough walls."},{"ref":"30.109","t":"They told this matter to the Blessed One."},{"ref":"30.110","t":"‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.’"},{"ref":"30.111","t":"The red colour would not adhere."},{"ref":"30.112","t":"‘I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.’"},{"ref":"30.113","t":"Still the red colouring matter would not adhere."},{"ref":"30.114","t":"‘I allow you, O Bhikkhus, the use of a paste made of mustard seed, and of oil of beeswax.’"},{"ref":"30.115","t":"It lay on the wall too thickly in great drops."},{"ref":"30.116","t":"‘I allow you, O Bhikkhus, to wipe it down with a cloth.’"},{"ref":"30.117","t":"Now at that time the black colouring matter did not lie on the rough ground."},{"ref":"30.118","t":"‘I allow you, O Bhikkhus, to apply husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’"},{"ref":"30.119","t":"The black colouring matter would not adhere."},{"ref":"30.120","t":"They told this matter to the Blessed One."},{"ref":"30.121","t":"‘I allow you, O Bhikkhus, to apply clay mixed with (the excrement of) earth-worms; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’"},{"ref":"30.122","t":"Still the black colouring matter would not adhere."},{"ref":"30.123","t":"They told this matter to the Blessed One."},{"ref":"30.124","t":"‘I allow you, O Bhikkhus, the use of slime and astringent liquid.’"},{"ref":"30.125","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus had imaginative drawings painted on their Vihâras — figures of men, and figures of women."},{"ref":"30.126","t":"People, when they saw them on going to visit the Vihâras; murmured, &amp;c. saying, ‘Like those who still enjoy the pleasures of the world.’"},{"ref":"30.127","t":"They told this matter to the Blessed One."},{"ref":"30.128","t":"‘You are not, O Bhikkhus, to have imaginative drawings painted figures of men, and figures of women. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards.’"},{"ref":"30.129","t":"3. Now at that time the Vihâras had too low a basement (&amp;c. as in V, 11, 6 as to roofing, stairs, and balustrade)."},{"ref":"30.130","t":"Now at that time the Vihâras were crowded with people. The Bhikkhus were ashamed to lie down to sleep."},{"ref":"30.131","t":"‘I allow you, O Bhikkhus, the use of curtains.’"},{"ref":"30.132","t":"They lifted up the curtains and looked in."},{"ref":"30.133","t":"They told this matter to the Blessed One."},{"ref":"30.134","t":"‘I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vihâra.’"},{"ref":"30.135","t":"They looked on from over this half-wall."},{"ref":"30.136","t":"‘I allow you, O Bhikkhus, to make inner chambers of three kinds — chambers in shape like a palankeen, chambers in shape like a quart measure, and chambers on an upper storey.’"},{"ref":"30.137","t":"Now at that time the Bhikkhus made inner chambers in the middle of small Vihâras, and there was no room to move about in."},{"ref":"30.138","t":"They told this matter to the Blessed One."},{"ref":"30.139","t":"‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihâras, and in the middle of large ones.’"},{"ref":"30.140","t":"4. Now at that time the lower part of the lath and plaster wall of the Vihâra decayed."},{"ref":"30.141","t":"They told this matter to the Blessed One."},{"ref":"30.142","t":"‘I allow you, O Bhikkhus, buttresses of timber.’"},{"ref":"30.143","t":"Rain leaked through on to the lath and plaster wall of the Vihâra."},{"ref":"30.144","t":"‘I allow you, O Bhikkhus, a protecting arrangement and cement.’"},{"ref":"30.145","t":"Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry. The Bhikkhus, running up, said to that Bhikkhu: ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to the Bhikkhus, and they told the matter to the Blessed One."},{"ref":"30.146","t":"‘I allow you, O Bhikkhus, a ceiling-cloth.’"},{"ref":"30.147","t":"5. Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs; and they were gnawed by the mice and white ants."},{"ref":"30.148","t":"They told this matter to the Blessed One."},{"ref":"30.149","t":"‘I allow you, O Bhikkhus, pins in the wall, and bone hooks.’"},{"ref":"30.150","t":"Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn."},{"ref":"30.151","t":"They told this matter to the Blessed One."},{"ref":"30.152","t":"‘I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on.’"},{"ref":"30.153","t":"Now at that time the Vihâras had no verandahs, and no defences."},{"ref":"30.154","t":"They told this matter to the Blessed One."},{"ref":"30.155","t":"‘I allow you, O Bhikkhus, verandahs, covered terraces, inner verandahs, and over-hanging eaves.’"},{"ref":"30.156","t":"The verandahs were. too public; and the Bhikkhus were ashamed to lie down in them to sleep."},{"ref":"30.157","t":"‘I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside, or an arrangement in form of a moveable screen.’"},{"ref":"30.158","t":"6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat."},{"ref":"30.159","t":"They told this matter to the Blessed One."},{"ref":"30.160","t":"‘I allow you, O Bhikkhus, a Service Hall.’"},{"ref":"30.161","t":"The Service Hall had too low a basement (&amp;c. as in V, 11, 6, down to the end)."},{"ref":"30.162","t":"Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty."},{"ref":"30.163","t":"‘I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air."},{"ref":"30.164","t":"7. The water became warm."},{"ref":"30.165","t":"‘I allow, O Bhikkhus, a water-room and a water-shed.’"},{"ref":"30.166","t":"The water-room had too low a basement (&amp;c. as in V, 11, 6, down to the end)."},{"ref":"30.167","t":"There were no vessels for the water."},{"ref":"30.168","t":"‘I allow, O Bhikkhus, chank shells and saucers for the water.’"},{"ref":"30.169","t":"8. Now at that time the Vihâras had no fence round them."},{"ref":"30.170","t":"‘I allow you, O Bhikkhus, to enclose them with ramparts (Pâkâra) of three kinds — brick walls, stone walls, and wooden fences.’"},{"ref":"30.171","t":"There was no store-room."},{"ref":"30.172","t":"‘I allow, O Bhikkhus, a store-room.’"},{"ref":"30.173","t":"The store-room had too low a basement, and it was flooded with water."},{"ref":"30.174","t":"‘I allow you, O Bhikkhus, to make it with a high basement.’"},{"ref":"30.175","t":"The store-room had no door."},{"ref":"30.176","t":"‘I allow, O Bhikkhus, a door; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey’s Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose.’"},{"ref":"30.177","t":"Grass and plaster fell from the store-room."},{"ref":"30.178","t":"‘I allow you, O Bhikkhus (&amp;c. as in V, 14, 4. down to the end of V, 14, 5, as to roofing, flooring, drains, &amp;c.).’"},{"ref":"30.179","t":"9. Now at that time the Bhikkhus made fire-places here and there in the Parive<em>n</em>a, and the Parive<em>n</em>a was covered with the remains of the fires."},{"ref":"30.180","t":"They told this matter to the Blessed One."},{"ref":"30.181","t":"‘I allow you, O Bhikkhus, to make a separate room for the fire at one side.’"},{"ref":"30.182","t":"The fire-room had too low a basement (&amp;c. as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &amp;c.)."},{"ref":"30.183","t":"10. Now at that time the Ârâmas had no fences to them, and goats and cattle injured the plantations."},{"ref":"30.184","t":"They told this matter to the Blessed One."},{"ref":"30.185","t":"‘I allow you, O Bhikkhus, to surround them with fencing of three kinds — bamboo fences, thorn fences, and ditches.’"},{"ref":"30.186","t":"There was no gateway (k o t l h a k a), and goats and cattle, even so, injured the plantations."},{"ref":"30.187","t":"‘I allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes, with fences (across the gateway) made of the akka plant, with ornamental screen-work over the gateway, and with bars.’"},{"ref":"30.188","t":"[Then the paragraphs allowing the roofing, &amp;c. of this ko<em>tth</em>aka as in V, 11, 6, and drains for the Ârâma, as in V, 14, 3.]"},{"ref":"30.189","t":"11. Now at that time Seniya Bimbisâra, the king of Magadha, wanted to build a pâsâda (residence), covered with cement and clay, for the use of the Sa<em>m</em>gha. And it occurred to the Bhikkhus, ‘What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed?’"},{"ref":"30.190","t":"They told this matter to the Blessed One."},{"ref":"30.191","t":"‘I allow, O Bhikkhus, roofing of five kinds — brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’"},{"ref":"30.192","t":"* * *"},{"ref":"30.193","t":"End of the First Bhâ<em>n</em>avâra (or Portion for Recitation)."},{"ref":"30.194","t":"4. 1. Now at that time the householder Anâtha Pi<em>nd</em>ika was the husband of the sister of the Râ<em>g</em>agaha Se<em>tth</em>i. And Anâtha Pi<em>nd</em>ika the householder went to Râ<em>g</em>agaha on some business or other. Now at that time the Sa<em>m</em>gha, with the Buddha at its head, had been bidden by the Se<em>tth</em>i of Râ<em>g</em>agaha for the morrow’s meal. And the Se<em>tth</em>i of Râ<em>g</em>agaha gave command to his slaves and work-people, saying, ‘So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and pre-pare delicacies!’"},{"ref":"30.195","t":"And it occurred to Anâtha Pi<em>nd</em>ika the householder, ‘Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Mâgadhan Seniya Bimbisâra, together with his retinue, for to-morrow’s meal?’"},{"ref":"30.196","t":"2. Now when the Se<em>tth</em>i of Râ<em>g</em>agaha had given commandment to his slaves and his work-people, he went up to the place where Anâtha Pi<em>nd</em>ika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anâtha Pi<em>nd</em>ika the householder [told him the thoughts that had passed through his mind]."},{"ref":"30.197","t":"‘I am neither taking nor giving in marriage, O householder’ (was the reply), ‘nor have I invited the Mâgadhan Seniya Bimbisâra to to-morrow’s meal. But a great sacrifice I have set on foot, for the Sa<em>m</em>gha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’"},{"ref":"30.198","t":"‘Did you, O householder, say “the Buddha?”’"},{"ref":"30.199","t":"‘Yes, it was “the Buddha” that I said.’"},{"ref":"30.200","t":"[And thrice the same question was put, and the same reply was given.]"},{"ref":"30.201","t":"‘Hard is it, O householder, to meet even with the mere expression in the world — the news, that is, of “a Buddha, a Buddha.” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha?’"},{"ref":"30.202","t":"‘It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.’"},{"ref":"30.203","t":"Then Anâtha Pi<em>nd</em>ika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared."},{"ref":"30.204","t":"3. And Anâtha Pi<em>nd</em>ika the householder went up to the gate leading to the Sîtavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sîvaka the Yakkha, himself the while invisible, caused a sound to be heard, saying:"},{"ref":"30.205","t":"‘A hundred elephants, a hundred steeds, a hundred chariots with mules,"},{"ref":"30.206","t":"‘A hundred thousand virgins with their jewelled earrings on, —"},{"ref":"30.207","t":"‘These are not worth, O householder, the sixteenth portion of one single stride."},{"ref":"30.208","t":"‘Go on, go on, O householder! Advance, and not retreat, shall profit thee.’"},{"ref":"30.209","t":"Then the darkness disappeared before Anâtha Pi<em>nd</em>ika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased."},{"ref":"30.210","t":"[And a second and a third time the same thing happened, and the same words were heard, and with the same result.]"},{"ref":"30.211","t":"4. And Anâtha Pi<em>nd</em>ika the householder arrived at the Sîtavana; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Anâtha Pi<em>nd</em>ika the householder when he was coming from afar; and the Blessed One left the place where he had been, walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed Anâtha Pi<em>nd</em>ika the householder, and said:"},{"ref":"30.212","t":"‘Come hither, Sudatta!’"},{"ref":"30.213","t":"Then Anâtha Pi<em>nd</em>ika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said:"},{"ref":"30.214","t":"‘I trust my lord the Blessed One has slept in peace!’"},{"ref":"30.215","t":"‘He ever sleeps in peace, the Arahat who is free,"},{"ref":"30.216","t":"‘Who is not touched by lusts, but calm and free from sin,"},{"ref":"30.217","t":"‘Has broken all the bars (to freedom of the mind), has quenched the anguish in his heart,"},{"ref":"30.218","t":"‘Has fixed peace in his mind, and peaceful, sleeps in peace.’"},{"ref":"30.219","t":"5. Then the Blessed One discoursed to Anâtha Pi<em>nd</em>ika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Anâtha Pi<em>nd</em>ika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Anâtha Pi<em>nd</em>ika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anâtha Pi<em>nd</em>ika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said:"},{"ref":"30.220","t":"‘Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures. has taken his refuge in him. And may the Blessed One consent to accept at my hand the to-morrow’s meal for himself and for his Order of Bhikkhus.’"},{"ref":"30.221","t":"Then the Blessed One, by silence, granted his consent. And when Anâtha Pi<em>nd</em>ika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence."},{"ref":"30.222","t":"6. Now the Se<em>tth</em>i of Râ<em>g</em>agaha heard that the Order of Bhikkhus which has the Buddha at its head had been invited by Anâtha Pi<em>nd</em>ika the householder for the morrow’s meal. And the Se<em>tth</em>i of Râ<em>g</em>agaha said to Anâtha Pi<em>nd</em>ika the householder: ‘They say, O householder, that you have invited the Bhikkhu-sa<em>m</em>gha, with the Buddha at its head, for the morrow’s meal, and, you are but a stranger here. I will provide the means, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.’"},{"ref":"30.223","t":"‘It is not necessary, O householder; I have means sufficient for the purpose.’"},{"ref":"30.224","t":"[And the townsman of Râ<em>g</em>agaha, and Seniya Bimbisâra the Râ<em>g</em>a of Magadha, made the same offer in the same words, and received the same reply.]"},{"ref":"30.225","t":"7. Then Anâtha Pi<em>nd</em>ika the householder, when the night was far spent, made ready in the house of the Se<em>tth</em>i of Râ<em>g</em>agaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, ‘The time, Lord, has come; and the meal is ready.’"},{"ref":"30.226","t":"And the Blessed One, when he had dressed himself in the early morning, went duly bowled and robed to the house of the Se<em>tth</em>i of Râ<em>g</em>agaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anâtha Pi<em>nd</em>ika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand. And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anâtha Pi<em>nd</em>ika took his seat on one side; and, so seated, he said to the Blessed One: ‘May the Blessed One consent to spend the rainy season of Was at Sâvatthi, together with the Order of Bhikkhus.’"},{"ref":"30.227","t":"‘The Tathâgatas, O householder, take pleasure in solitude.’"},{"ref":"30.228","t":"‘I understand, O Blessed One; I understand, O Happy One’ (was the reply)."},{"ref":"30.229","t":"Then the Blessed One, after he had instructed and aroused and incited and gladdened Anâtha Pi<em>nd</em>ika the householder with religious discourse, arose from his seat, and departed thence."},{"ref":"30.230","t":"8. Now at that time Anâtha Pi<em>nd</em>ika the householder had many friends and’ large acquaintance, and his word was held of weight. When he had brought the business he had in hand at Râ<em>g</em>agaha to its conclusion, he set out towards Sâvatthi; and on the way he gave orders to people, saying, ‘Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come.’ And those people [did all even as they were commanded]."},{"ref":"30.231","t":"And when Anâtha Pi<em>nd</em>ika the householder had arrived at Sâvatthi, he examined all the region round about it, saying, ‘Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind, hidden from men, well fitted for a retired life?’"},{"ref":"30.232","t":"9. And Anâtha Pi<em>nd</em>ika the householder saw that the garden of <em>G</em>eta the Kumâra had [all these advantages]. And when he saw that, he went to <em>G</em>eta the Kumâra, and said to him, ‘Sir, let me have your garden to make an Ârâma on it.’"},{"ref":"30.233","t":"‘It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.’"},{"ref":"30.234","t":"‘I take, Sir, the garden at the price.’"},{"ref":"30.235","t":"‘No, O householder, there was no bargain meant.’"},{"ref":"30.236","t":"Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The Ârâma is taken, Sir, at the price which you fixed.’"},{"ref":"30.237","t":"And Anâtha Pi<em>nd</em>ika the householder had gold brought down in carts, and covered the <em>G</em>etavana with (pieces) laid side by side."},{"ref":"30.238","t":"10. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Anâtha Pi<em>nd</em>ika the householder told his servants to go back and fetch more gold, saying he would cover that piece also."},{"ref":"30.239","t":"Then thought <em>G</em>eta the Kumâra, ‘This can be no ordinary matter for which this householder is ready to lavish so much gold!’ And he said to Anâtha Pi<em>nd</em>ika the householder, ‘It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.’"},{"ref":"30.240","t":"Then Anâtha Pi<em>nd</em>ika the householder thought, ‘This <em>G</em>eta the Kumâra is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline.’ And he gave up that space to <em>G</em>eta the Kumâra. And <em>G</em>eta the Prince erected thereon a gateway, with a room over it."},{"ref":"30.241","t":"And Anâtha Pi<em>nd</em>ika the householder built dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vihâra), and closets, and cloisters, and halls for exercise, and wells, and sheds for the well, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds."},{"ref":"30.242","t":"5. 1. Now when the Blessed One had stayed at Râ<em>g</em>agaha as long as he thought fit, he set out towards Vesâlî; and journeying straight on he in due course arrived there. And there at Vesâlî the Blessed One stayed in the peak-roofed hall at the Mahâvana."},{"ref":"30.243","t":"Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order), and as zealously provided with the requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work."},{"ref":"30.244","t":"Now a certain poor tailor thought; ‘This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.’ And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result]."},{"ref":"30.245","t":"2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘These Sakyaputtiya Sama<em>n</em>as exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building!’"},{"ref":"30.246","t":"The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, ‘I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend the work). And the Bhikkhu who is overseer shall zealously exert himself to the end that the work on the Vihâra may be brought to a rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out."},{"ref":"30.247","t":"3. ‘And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Sa<em>m</em>gha, saying, “Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha give in charge to such and such a Bhikkhu the Vihâra of such and such a householder as a navakamma<em>m</em>. This is the motion (<em>ñ</em>atti). Let the venerable Sa<em>m</em>gha hear me. The Sa<em>m</em>gha hereby gives in charge.... (&amp;c. as before). Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. The Sa<em>m</em>gha has given in charge.... (&amp;c. as before). Therefore is it silent. Thus do I understand.”’"},{"ref":"30.248","t":"6. 1. Now when the Blessed One had stayed as long as he thought fit at Vesâlî he set out towards Sâvatthi."},{"ref":"30.249","t":"Now at that time the pupils of the <em>Kh</em>abbaggiya Bhikkhus went on in front of the Bhikkhu-sa<em>m</em>gha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, ‘This will do for our superiors (upa<em>ggh</em>âyas), this for our teachers (â<em>k</em>ariyas), this for ourselves.’ And the venerable Sâriputta who had followed after the Bhikkhu-sa<em>m</em>gha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree."},{"ref":"30.250","t":"Now the Blessed One, at early dawn, after he had risen, coughed. The venerable Sâriputta coughed also."},{"ref":"30.251","t":"‘Who is this?’ (said the Blessed One.)"},{"ref":"30.252","t":"‘It is I, Lord; Sâriputta.’"},{"ref":"30.253","t":"‘How do you come to be sitting here, Sâriputta?’"},{"ref":"30.254","t":"Then the venerable Sâriputta told the matter to the Blessed One."},{"ref":"30.255","t":"2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhu-sa<em>m</em>gha, and asked, ‘Is it true, as I have been told, O Bhikkhus, that the pupils of the <em>Kh</em>abbaggiya Bhikkhus have (acted in this way)?’"},{"ref":"30.256","t":"‘It is true, Lord.’"},{"ref":"30.257","t":"Then the Blessed One rebuked them, saying (as usual, see <em>K</em>ullavagga I, 1, 2, 3), and he said to the Bhikkhus, ‘Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?’"},{"ref":"30.258","t":"Some of the Bhikkhus said, ‘One who belonged to a Kshatriya family before he entered the Order.’ Others of the Bhikkhus said, One who belonged to a Brahman family before he entered the Order.’ Others again said, ‘One who belonged to a Gahapati family before he entered the Order — one versed in the Suttas — one versed in the Rules of the Order — an expounder of the Dhamma — one who has attained the first, second, third, fourth <em>Gh</em>âna — one who has entered the first, second, third Path — an Arahat — one who has the threefold wisdom — one who has the six powers.’"},{"ref":"30.259","t":"3. Then the Blessed One addressed the Bhikkhus, and said, ‘Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himâlaya range; and near it there dwelt three friends — a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy. Then, O Bhikkhus, it occurred to those friends, “Come now, let us find out which of us is the elder by birth; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide.” So, Bhikkhus, the partridge and the monkey asked the elephant,"},{"ref":"30.260","t":"‘“How far back can you, friend, remember?”"},{"ref":"30.261","t":"‘“Friends! when I was little I used to walk over this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”"},{"ref":"30.262","t":"‘Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same question],"},{"ref":"30.263","t":"‘“Friends! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banyan. So far back can I remember.”"},{"ref":"30.264","t":"‘Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question],"},{"ref":"30.265","t":"‘“Friends! there was formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here; and from that this banyan tree grew up. So I must be older than either of you.”"},{"ref":"30.266","t":"‘Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, “You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide.”"},{"ref":"30.267","t":"‘Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as “the good life of the partridge.”"},{"ref":"30.268","t":"’Tis those who reverence the old<br>That are the men who Dhamma know, <br>Worthy of praise while in this life<br>And happy in the life to come."},{"ref":"30.269","t":"4. ‘So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let your light shine forth that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together.’ And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus:"},{"ref":"30.270","t":"‘I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and water and food, shall be according to seniority. But property belonging to the Sa<em>m</em>gha shall not be exclusively appropriated according to seniority. Whosoever does so, shall be guilty of a dukka<em>t</em>a."},{"ref":"30.271","t":"5. ‘These ten, O Bhikkhus, are not to be saluted — a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted — a person not admitted — a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma — a woman — a eunuch — a Bhikkhu who has been placed under probation — one who, having been so placed, is liable to be thrown back to the beginning of his probationary term — one who is liable to have a penance (Mânatta) imposed upon him — one who is undergoing a penance — one who, so undergoing a penance, is fit to be rehabilitated."},{"ref":"30.272","t":"‘And these three, O Bhikkhus, ought to be saluted — one previously admitted into the higher grade of the Order by one afterwards admitted — the senior in a different community when he speaks according to the Dhamma — and, O Bhikkhus, throughout the worlds of men and gods, of Mâras and of Brahmas, by all creatures Sama<em>n</em>as and Brahmans, gods and men, the Arahat Sammâsambuddha.’"},{"ref":"30.273","t":"7. 1. Now at that time people provided arbours (ma<em>nd</em>apas), and couches, and room for the use of the Sa<em>m</em>gha. And the pupils of the <em>Kh</em>abbaggiya Bhikkhus, saying, ‘It has been laid down by the Blessed One that that which pertains (wholly) to the Sa<em>m</em>gha shall be used according to seniority, but not that which is given only for the temporary use of the Sa<em>m</em>gha, ‘ went on in front of the Sa<em>m</em>gha and occupied the ma<em>nd</em>apas, and occupied the couches, and occupied the room, saying, ‘This shall be for our superiors, and this for our teachers, and this for ourselves.’"},{"ref":"30.274","t":"And Sâriputta (&amp;c. as in last chapter, §§ 1, 2, down to) Then the Blessed One rebuked them, &amp;c. and said to the Bhikkhus, ‘Even that which has been set aside only for the temporary use of the Sa<em>m</em>gha is not, O Bhikkhus, to be reserved for exclusive use according to seniority.’"},{"ref":"30.275","t":"8. 1. Now at that time people arranged in the eating-rooms, or in the interior courtyards of their houses, lofty and large couches, such as [here follows the list of things forbidden in Mahâvagga V, 10, 4]. The Bhikkhus, fearing to offend, would not sit down upon them."},{"ref":"30.276","t":"They told this thing to the Blessed One."},{"ref":"30.277","t":"‘I allow you, O Bhikkhus, to sit down on seats arranged by laymen — excepting three, (that is to say) large cushions, divans, mattresses — but not to lie down upon them.’"},{"ref":"30.278","t":"Now at that time people put in the eating-rooms, or in the courtyards, stuffed couches and stuffed chairs. The Bhikkhus, fearing to offend, would not sit down on them."},{"ref":"30.279","t":"They told this matter to the Blessed One."},{"ref":"30.280","t":"‘I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen, but not to lie down upon them.’"},{"ref":"30.281","t":"9. 1. Now the Blessed One, proceeding on his journey, arrived in due course at Sâvatthi; and there at Sâvatthi, the Blessed One stayed in the <em>G</em>etavana, the park of Anâtha Pi<em>nd</em>ika. Then Anâtha Pi<em>nd</em>ika the householder [invited the Blessed One for the morrow’s meal, and when the meal was over, he said to the Blessed One ]:"},{"ref":"30.282","t":"‘What, Lord, shall I do with regard to the <em>G</em>etavana?’"},{"ref":"30.283","t":"You may dedicate it, O householder, to the use of the Sa<em>m</em>gha of the four directions either now here present, or hereafter to arrive.’"},{"ref":"30.284","t":"‘Even so, Lord, ‘ said Anâtha Pi<em>nd</em>ika the householder in assent to the Blessed One, and he did so."},{"ref":"30.285","t":"2. Then the Blessed One gave thanks to Anâtha Pi<em>nd</em>ika the householder in these verses. [Here follow the same verses as were used above in VI, 1, 5 on the presentation of the <em>G</em>etavana.]"},{"ref":"30.286","t":"10. 1. Now at that time it had been settled that a certain high official at court, a follower of the Â<em>g</em>îvakas, should provide the day’s meal for the Sa<em>m</em>gha. And the venerable Upananda the Sâkyan, coming late, but before the meal was over, made the Bhikkhu next (junior to him in seniority ) get up out of his seat; and the dining-hall was thrown into confusion."},{"ref":"30.287","t":"Then that minister became indignant, murmured, and was annoyed: ‘How can the Sakyaputtiya Sama<em>n</em>as behave so! Is it not then lawful for any one, unless he have been seated, to eat as much as he requires?’"},{"ref":"30.288","t":"And the Bhikkhus heard him murmuring, &amp;c. And they told the matter to the Blessed One."},{"ref":"30.289","t":"‘Is it true as they say, &amp;c.?’"},{"ref":"30.290","t":"‘It is true, Lord.’"},{"ref":"30.291","t":"Then the Blessed One rebuked him, &amp;c. and he said to the Bhikkhus, ‘A Bhikkhu is not, O Bhikkhus, to be made to get up out of his seat before the meal is over. Whosoever does so, shall be guilty of a dukka<em>t</em>a. And if any one causes another to get up, and be then invited to partake of the meal, he shall be ordered to go and fetch water. If he shall thus receive the place, it is well; if not, the other one shall first complete his swallowing of the rice, and shall then give up the place to his senior. But in no case, O Bhikkhus, do I say that a place properly belonging to a senior Bhikkhu is to be taken (by a junior). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.292","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus made sick Bhikkhus get up (from their seats). The sick men said, ‘We cannot, Sirs, get up; for we are sick.’"},{"ref":"30.293","t":"‘We insist upon your getting up, ‘ said they; and seizing them, and pulling them up, they let them go as they were standing. The sick men, as soon as they were let go, fell down."},{"ref":"30.294","t":"They told this matter to the Blessed One."},{"ref":"30.295","t":"‘A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.296","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus, saying, ‘We are sick, and cannot be turned out, ‘ took possession of the best sleeping-places."},{"ref":"30.297","t":"They told this matter to the Blessed One."},{"ref":"30.298","t":"‘I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable sleeping-places.’"},{"ref":"30.299","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus, on pretext of some slight indisposition, took exclusive possession of sleeping-places."},{"ref":"30.300","t":"They told this matter to the Blessed One."},{"ref":"30.301","t":"‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.302","t":"11. 1. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large Vihâra in the neighbourhood, with the intention of dwelling in it. And when the <em>Kh</em>abbaggiya Bhikkhus saw what they were doing, they said: ‘These venerable ones, the Sattarasa-vaggiya Bhikkhus, are getting a Vihâra ready; come, let us turn them out.’ Some of them said: ‘Let us stay here whilst they get it ready, and turn them out when it is prepared.’ So the <em>Kh</em>abbaggiya Bhikkhus said to the Sattarasa-vaggiyas: ‘Depart, Sirs; the Vihâra has fallen unto us.’"},{"ref":"30.303","t":"‘Why did you not, Sirs, say so sooner; and we would have got some other one ready?’"},{"ref":"30.304","t":"Is not, then, this Vihâra the common property of the Sa<em>m</em>gha?’"},{"ref":"30.305","t":"Yes, Sirs; that is so.’"},{"ref":"30.306","t":"‘Then depart, Sirs; for the Vihâra has fallen unto us.’"},{"ref":"30.307","t":"It is large, Sirs, this Vihâra. You can dwell in it, and we as well.’"},{"ref":"30.308","t":"Then, full of anger and displeasure, they repeated, ‘Depart, Sirs; this Vihâra has fallen unto us.’ And seizing them by the throat, they cast them out. And the others, being ejected, wept."},{"ref":"30.309","t":"The Bhikkhus asked, ‘Why, Sirs, do you weep?’"},{"ref":"30.310","t":"Then they told them; and the moderate Bhikkhus murmured, &amp;c. and told the matter to the Blessed One."},{"ref":"30.311","t":"‘Is it true, as they say, &amp;c.?’"},{"ref":"30.312","t":"‘It is true, Lord.’"},{"ref":"30.313","t":"Then he rebuked them; and when he had delivered a religious discourse, he said to the Bhikkhus:"},{"ref":"30.314","t":"‘A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihâra, the common property of the Sa<em>m</em>gha, in anger and vexation. Whosoever does so, shall be dealt with according to the law. I allow you, O Bhikkhus, to allot the lodging-places (common to the Sa<em>m</em>gha to those who have need of them).’"},{"ref":"30.315","t":"2. Now the Bhikkhus thought, ‘How then shall the lodging-places be allotted?’"},{"ref":"30.316","t":"They told this matter to the Blessed One."},{"ref":"30.317","t":"‘I allow you, O Bhikkhus, to appoint as an apportioner of lodging places a Bhikkhu possessed of these five qualifications — one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV chapter 10, down to the end of the Kammavâ<em>k</em>â).’"},{"ref":"30.318","t":"3. Now the apportioners of lodging-places thought, ‘How then ought the lodging-places to be apportioned?’"},{"ref":"30.319","t":"They told this matter to the Blessed One."},{"ref":"30.320","t":"‘I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleeping-places, then to apportion accordingly.’"},{"ref":"30.321","t":"When apportioning according to the number of sleeping-places, some remained unallotted."},{"ref":"30.322","t":"‘I allow you, O Bhikkhus, to apportion according to the number of apartments (Vihâras):"},{"ref":"30.323","t":"When so apportioning, some apartments(Vihâras) remained unallotted."},{"ref":"30.324","t":"‘I allow you, O Bhikkhus, to apportion according to the number of buildings (Parive<em>n</em>as).’"},{"ref":"30.325","t":"When so apportioning, some buildings (Parive<em>n</em>as) remained unallotted."},{"ref":"30.326","t":"‘I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu.’"},{"ref":"30.327","t":"When more than one share had been allotted, another Bhikkhu arrived."},{"ref":"30.328","t":"‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so.’"},{"ref":"30.329","t":"Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside the boundary (of the district in which the building was situate)."},{"ref":"30.330","t":"They told this matter to the Blessed One."},{"ref":"30.331","t":"‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.332","t":"Now at that time the Bhikkhus, after the lodging-places had been allotted, kept them to the exclusion of others for all time."},{"ref":"30.333","t":"They told this matter to the Blessed One."},{"ref":"30.334","t":"‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow you to retain them for the three months of the rainy, but not for the dry season.’"},{"ref":"30.335","t":"4. Then the Bhikkhus thought, ‘What is (it now that constitutes) an allotment of lodging-places?’"},{"ref":"30.336","t":"They told this matter to the Blessed One."},{"ref":"30.337","t":"‘There are these three allotments of lodging-places, O Bhikkhus, — the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of Âsâ<em>lh</em>a (June-July); the later, a month after that full moon; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavâra<em>n</em>â ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places.’"},{"ref":"30.338","t":"* * *"},{"ref":"30.339","t":"Here ends the Second Portion for Recitation."},{"ref":"30.340","t":"12. 1. Now the venerable Upananda the Sâkyan, after having had a lodging allotted to him in Sâvatthi, went to a certain country-place where a community of the Sa<em>m</em>gha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘Now this brother, Upananda the Sâkyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Sa<em>m</em>gha. If he should spend the rainy season here, then shall we all dwell in discomfort. Come, let us question him.’ And they asked the venerable Upananda the Sâkyan:"},{"ref":"30.341","t":"‘Have not you, friend Upananda, had a lodging allotted to you in Sâvatthi?’"},{"ref":"30.342","t":"That is so, Sirs.’"},{"ref":"30.343","t":"‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodging-places)?’"},{"ref":"30.344","t":"‘Well, I do now, Sirs, set (the lodging) here free, and take the one there.’"},{"ref":"30.345","t":"Those Bhikkhus who were moderate murmured, &amp;c. and they told the matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-sa<em>m</em>gha, and asked the venerable Upananda the Sâkyan:"},{"ref":"30.346","t":"‘Is it true, Upananda, that you, being one, have taken possession of two places?’"},{"ref":"30.347","t":"‘It is true, Lord.’"},{"ref":"30.348","t":"Then the Blessed One rebuked him, saying, ‘How can you, O foolish one, do such a thing? What you took there, O foolish one, has been lost here; what you took here, has been lost there. Thus, O foolish one, you are deprived of both.’ And when he had delivered a religious discourse, he said to the Bhikkhus:"},{"ref":"30.349","t":"‘One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.350","t":"13. 1. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and again and again in reference thereto in praise of the venerable Upâli. Then said the Bhikkhus: ‘The Blessed One speaks (&amp;c. down to) Upâli. Come, let us learn the Vinaya under the venerable Upâli.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Upâli. The venerable Upâli taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law; and thereby both the senior Bhikkhus grew weary, and the venerable Upâli."},{"ref":"30.351","t":"They told this matter to the Blessed One."},{"ref":"30.352","t":"‘I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a seat of equal height, or higher, out of reverence for the law; and a senior Bhikkhu, when receiving instruction, to sit on a seat of equal height, or lower, out of reverence for the law.’"},{"ref":"30.353","t":"2. Now at that time a. number of Bhikkhus stood around Upâli, waiting for seats; and they grew weary."},{"ref":"30.354","t":"They told this matter to the Blessed One."},{"ref":"30.355","t":"‘I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height.’"},{"ref":"30.356","t":"Then the Bhikkhus thought, ‘How many of us are entitled to sit on seats of equal height?’"},{"ref":"30.357","t":"They told this matter to the Blessed One."},{"ref":"30.358","t":"‘I allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority.’"},{"ref":"30.359","t":"Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down; or sat down on a chair, and broke the chair down."},{"ref":"30.360","t":"‘I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.’"},{"ref":"30.361","t":"Even when three sat on the couch, or chair, it broke."},{"ref":"30.362","t":"‘I allow, O Bhikkhus, two to sit on a couch or a chair.’"},{"ref":"30.363","t":"Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat. They told this matter to the Blessed One."},{"ref":"30.364","t":"‘I allow you, O Bhikkhus, to sit together on a long seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.’"},{"ref":"30.365","t":"Then the Bhikkhus thought, ‘What is the limit of length which is included under the term “long seat?”’"},{"ref":"30.366","t":"‘I allow the term “long seat” to be used, O Bhikkhus, of any seat long enough to accommodate three persons."},{"ref":"30.367","t":"14. 1. Now at that time Visâkhâ the mother of Migâra was anxious to have a storeyed building (pâsâda), with a verandah (âlinda) to it, supported on pillars with capitals of elephant head, built for the use of the Sa<em>m</em>gha. Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not?’"},{"ref":"30.368","t":"They told this matter to the Blessed One."},{"ref":"30.369","t":"‘I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.’"},{"ref":"30.370","t":"Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Sa<em>m</em>gha, such as couches, divans (&amp;c. as in chapter 8 above, and Mahâvagga V, 10, 4)."},{"ref":"30.371","t":"They told this matter to the Blessed One."},{"ref":"30.372","t":"‘I allow you, O Bhikkhus, to use the stuffed couches (âsandi) after having broken off the legs, and the divans (pallaṅka) after having removed the hair, and to comb out the cotton of the mat-tresses and make pillows of it, and to use all the rest as floor covering.’"},{"ref":"30.373","t":"15. 1. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Sâvatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus thought: ‘[This being so, ] let us hand over all the sleeping accommodation which is the property of the Sa<em>m</em>gha to one (of us), and let us use it as belonging to him.’ And they [did so ]."},{"ref":"30.374","t":"Then the incoming Bhikkhus said to them: ‘Prepare, Sirs, sleeping accommodation for us.’"},{"ref":"30.375","t":"‘There are no beds, Sirs, belonging to the Sa<em>m</em>gha. We have given them all away to one of us.’"},{"ref":"30.376","t":"‘What, Sirs? Have you then made away with property belonging to the Sa<em>m</em>gha?’"},{"ref":"30.377","t":"‘That is so, Sirs.’"},{"ref":"30.378","t":"The moderate Bhikkhus murmured, &amp;c. and told this matter to the Blessed One."},{"ref":"30.379","t":"‘Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Sa<em>m</em>gha property?’"},{"ref":"30.380","t":"‘It is true, Lord.’"},{"ref":"30.381","t":"2. Then the Blessed One rebuked them, &amp;c. and said to the Bhikkhus: ‘These five things, O Bhikkhus, are untransferable; and are not to be disposed of either by the Sa<em>m</em>gha, or by a company of two or three Bhikkhus (a Ga<em>n</em>a), or by a single individual. And what are the five? A park (Ârâma), or the site for a park — this is the first untransferable thing, that cannot be disposed of by the Sa<em>m</em>gha, or by a Ga<em>n</em>a, or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of a thulla<em>kk</em>aya. A Vihâra, or the site for a Vihâra — this is the second, &amp;c. (as before). A bed, or a chair, or a bolster, or a -pillow — this is the third, &amp;c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a hatchet, or a hoe, or a spade — this is the fourth, &amp;c. Creepers, or bamboos, or mu<em>ñg</em>a, or babba<em>g</em>a grass, or common grass, or clay, or things made of wood, or crockery — this is the fifth, &amp;c. (as before, down to) thulla<em>kk</em>aya.’"},{"ref":"30.382","t":"16. 1. Now when the Blessed One had dwelt at Sâvatthi as long as he thought fit, he went on on his journey towards the Ki<em>t</em>â Hill with a great multitude of Bhikkhus — to wit, with about five hundred Bhikkhus, besides Sâriputta and Moggallâna."},{"ref":"30.383","t":"And the Bhikkhus who were followers of Assa<em>g</em>i and Punabbasu hearing the news, said one to another, ‘Come, Sirs; let us divide all the sleeping accommodation belonging to the Sa<em>m</em>gha. Sâriputta and Moggallâna are men of sinful desires, and are under the influence of sinful desires. We will not provide sleeping-places for them.’ And they did so."},{"ref":"30.384","t":"Now the Blessed One, proceeding on his journey, arrived at the Ki<em>t</em>â Hill. And he addressed a number of Bhikkhus, saying, ‘Do you go, O Bhikkhus, to the followers of Assa<em>g</em>i and Punabbasu, and say: “The Blessed One, Sirs, has arrived with a large number of Bhikkhus — to wit, with about five hundred Bhikkhus, besides Sâriputta and Moggallâna. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-sa<em>m</em>gha, and for Sâriputta and Moggallâna.”’"},{"ref":"30.385","t":"‘Even so, Lord, ‘ said those Bhikkhus in assent to the Blessed One and they did so."},{"ref":"30.386","t":"‘There is no sleeping accommodation belonging to the Sa<em>m</em>gha. We have divided it all’ (was the reply). ‘The Blessed One, Sirs, is welcome: and he may stay in whatever Vihâra he chooses. But Sâriputta and Moggallâna are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’"},{"ref":"30.387","t":"2. ‘What then, Sirs? Have you divided sleeping accommodation that is the property of the Sa<em>m</em>gha?’"},{"ref":"30.388","t":"‘That is so, Sirs.’"},{"ref":"30.389","t":"The moderate Bhikkhus murmured, &amp;c. (down to) The Blessed One said to the Bhikkhus:"},{"ref":"30.390","t":"‘These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Sa<em>m</em>gha, or by a Ga<em>n</em>a, or by an individual. If divided, the division is void; and whosoever does so, shall be guilty of a thulla<em>kk</em>aya. And what are the five (&amp;c. as in V I, 15, 2)?’"},{"ref":"30.391","t":"17. 1. Now when the Blessed One had remained at the Ki<em>t</em>â Hill as long as he thought fit, he proceeded on his journey towards Â<em>l</em>avî; and in due course he arrived at Â<em>l</em>avî, and there, at Â<em>l</em>avî, the Blessed One stayed at the Aggâ<em>l</em>ava Shrine."},{"ref":"30.392","t":"Now at that time the Bhikkhus of Â<em>l</em>avî used to give new building operations in charge (to one or other of their number), such as the following when some clay or earth had merely to be put aside in heaps, when a wall had merely to be re-plastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring, or some roofing-work, or some joinery, or a bar had to be fixed to a door, when breaches or decay had merely to be repaired, or the flooring to be re-plastered; and they assigned this office to one another for terms of twenty or thirty years, or for life; or they gave in charge a completely finished Vihâra to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt )."},{"ref":"30.393","t":"The moderate Bhikkhus murmured, &amp;c. (as usual, down to) The Blessed One said to the Bhikkhus:"},{"ref":"30.394","t":"‘You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps.... (&amp;c. as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, to give a Vihâra not yet begun, or not yet finished, in charge as a new building. And with reference to the work on a small Vihâra, it may be given in charge as a navakamma for a period of five or six years, that on an A<em>ddh</em>ayoga for a period of seven or eight years, that on a large Vihâra or a Pâsâda for ten or twelve years.’"},{"ref":"30.395","t":"2. Now at that time the Bhikkhus gave the whole of a Vihâra as a navakamma (to one Bhikkhu to superintend) — or two Vihâras to one Bhikkhu — or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him) — or the Bhikkhu who had taken in charge a building belonging to the Sa<em>m</em>gha kept exclusive possession of it — or the Bhikkhus gave work in charge to one not at that time within the boundary — or Bhikkhus who had once taken charge kept exclusive possession for all time."},{"ref":"30.396","t":"They told [each of] these matters to the Blessed One."},{"ref":"30.397","t":"‘You are not, O Bhikkhus, to do [any one of these things]. Whosoever does, he is guilty of a dukka<em>t</em>a. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.’"},{"ref":"30.398","t":"3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph ]."},{"ref":"30.399","t":"They told this matter to the Blessed One."},{"ref":"30.400","t":"‘In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Sa<em>m</em>gha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his — if he then returns to the world, or dies, or admits that he is a sâma<em>n</em>era, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Sa<em>m</em>gha becomes the owner — if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his — if he then admits that he is a eunuch, or that he has furtively attached himself to the Sa<em>m</em>gha, or that he has gone over to the Titthiyas, or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhunî, or that he has caused a schism in the Sa<em>m</em>gha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Sa<em>m</em>gha becomes the owner.’"},{"ref":"30.401","t":"18. 1. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances to the Vihâra of a certain lay-disciple (upâsaka)."},{"ref":"30.402","t":"Then that upâsaka murmured, &amp;c."},{"ref":"30.403","t":"They told the matter to the Blessed One."},{"ref":"30.404","t":"‘Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.405","t":"Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled."},{"ref":"30.406","t":"They told the matter to the Blessed One."},{"ref":"30.407","t":"‘I allow you, O Bhikkhus, to take things away for a certain time only.’"},{"ref":"30.408","t":"Now at that time a large Vihâra belonging to the Sa<em>m</em>gha went to ruin. The Bhikkhus, fearing to offend, did not take the bedding in it away."},{"ref":"30.409","t":"They told this matter to the Blessed One."},{"ref":"30.410","t":"‘I allow you, O Bhikkhus, to take away things in order to save them from destruction.’"},{"ref":"30.411","t":"19. 1. Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Sa<em>m</em>gha."},{"ref":"30.412","t":"They told this matter to the Blessed One."},{"ref":"30.413","t":"‘I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture.’"},{"ref":"30.414","t":"Now at that time the Sa<em>m</em>gha had received a bear-skin, and a <em>k</em>akkali rug, and a <em>k</em>olaka cloth."},{"ref":"30.415","t":"They told this matter to the Blessed One."},{"ref":"30.416","t":"‘I allow you, O Bhikkhus, to use them as mats to wipe your feet on’"},{"ref":"30.417","t":"20. 1. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on; and the matting was soiled."},{"ref":"30.418","t":"They told these matters to the Blessed One."},{"ref":"30.419","t":"‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"30.420","t":"2. Now at that time the Bhikkhus spat on the newly prepared floor, and the colour was spoilt."},{"ref":"30.421","t":"They told this matter to the Blessed One."},{"ref":"30.422","t":"‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, the use of a spittoon.’"},{"ref":"30.423","t":"Now at that time the legs of the bedsteads and chairs made scratches on the newly prepared floor. They told this matter to the Blessed One."},{"ref":"30.424","t":"‘I allow you, O Bhikkhus, to cover it up with floor-cloth.’"},{"ref":"30.425","t":"Now at that time the Bhikkhus leant up against the newly prepared walls, and the colouring was spoilt."},{"ref":"30.426","t":"They told this thing to the Blessed One."},{"ref":"30.427","t":"‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, the use of a board to lean up against.’"},{"ref":"30.428","t":"The board scratched the floor at the bottom, and ruined the wall at the top."},{"ref":"30.429","t":"‘I allow you, O Bhikkhus, to cover it at the top and bottom with cloth.’"},{"ref":"30.430","t":"Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet."},{"ref":"30.431","t":"They told this matter to the Blessed One."},{"ref":"30.432","t":"‘I allow you, O Bhikkhus, to lie down in such a place when you have spread something over it.’"},{"ref":"30.433","t":"21. 1. Now when the Blessed One had remained at Â<em>l</em>avî as long as he thought fit, he set out on his journey towards Râ<em>g</em>agaha. And proceeding straight on, he arrived in due course at Râ<em>g</em>agaha. And there, at Râ<em>g</em>agaha, the Blessed One stayed at the Ve<em>l</em>uvana in the Kalandaka Nivâpa."},{"ref":"30.434","t":"Now at that time there was a scarcity of food at Râ<em>g</em>agaha. The people were unable to provide food for the (whole) Sa<em>m</em>gha and they were desirous of providing food (to be sent to the Vihâra) for the use of a special Bhikkhu (designated by the donor) or for special Bhikkhus invited (by the donor in his own house) or for (single Bhikkhus) appointed by ticket (issued by the Sa<em>m</em>gha), or of providing food during a fortnight, or on Uposatha days (that is, on the last days of each fortnight) or on the first days of each fortnight."},{"ref":"30.435","t":"They told this matter to the Blessed One."},{"ref":"30.436","t":"‘I allow you, O Bhikkhus, each of three ways of obtaining food.’"},{"ref":"30.437","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus."},{"ref":"30.438","t":"They told this matter to the Blessed One."},{"ref":"30.439","t":"‘I allow you, O Bhikkhus, to appoint as apportioner of rations a Bhikkhu who is possessed of the following five qualifications — (&amp;c. as in IV, 9, down to the end of the Kammavâ<em>k</em>â):"},{"ref":"30.440","t":"Now the Bhikkhus who were apportioners of rations, thought: ‘How then are the rations to be apportioned?’"},{"ref":"30.441","t":"They told this matter to the Blessed One."},{"ref":"30.442","t":"‘I allow you. O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them.’"},{"ref":"30.443","t":"2. Now at that time the Sa<em>m</em>gha had no distributor of lodging-places — no overseer of stores — no receiver of robes — no distributor of robes, of congey, or of fruits — and no distributor of dry foods, and through not being distributed it went bad."},{"ref":"30.444","t":"They told each of these matters to the Blessed One."},{"ref":"30.445","t":"‘I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &amp;c. a Bhikkhu who has (&amp;c. as in § 1, down to the end of the Kammavâ<em>k</em>â, inserting throughout the appropriate variations in the fifth qualification)."},{"ref":"30.446","t":"3. Now at that time articles of trifling value had accumulated in the storehouse of the Sa<em>m</em>gha."},{"ref":"30.447","t":"They told this matter to the Blessed One."},{"ref":"30.448","t":"‘I allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&amp;c. as before, down to the end of the Kammavâ<em>k</em>â). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer, and plait, and half-plait, and gusset, and half-gusset, and binding, and braiding, is to be given away. If the Sa<em>m</em>gha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time.’"},{"ref":"30.449","t":"Now at that time the Sa<em>m</em>gha had no receiver of under-garments, or of bowls, — no superintendent of those who kept the grounds in order (the Ârâmikas), and the Ârâmikas not being looked after, the necessary work was not done, — no superintendent of sâma<em>n</em>eras, and the sâma<em>n</em>eras not being looked after did not perform their duties."},{"ref":"30.450","t":"They told each of these matters to the Blessed One."},{"ref":"30.451","t":"‘I allow you, O Bhikkhus, to appoint as receiver of under-garments, &amp;c. a Bhikkhu who has (&amp;c. as before, down to the end of the Kammavâ<em>k</em>â).’"},{"ref":"30.452","t":"End of the Sixth Khandhaka, on Sleeping Arrangements, &amp;c,"},{"sp":"HDR","t":"SEVENTH KHANDHAKA."},{"ref":"31.1","t":"DISSENSIONS IN THE ORDER."},{"ref":"31.2","t":"1. 1. Now at that time the Blessed One was staying at Anupiyâ. Anupiyâ is a town belonging to the Mallas. Now at that time the most distinguished of the young men of the Sâkya clan had renounced the world in imitation of the Blessed One."},{"ref":"31.3","t":"Now there were two brothers, Mahânâma the Sâkyan, and Anuruddha the Sâkyan. Anuruddha the Sâkyan was delicately nurtured; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains. During the four months spent in the residence for the season of the rains, he was waited upon by women performing music, and came not down from the upper storey of his residence."},{"ref":"31.4","t":"Then Mahânâma the Sâkyan thought: ‘Now the most distinguished of the young men of the Sâkya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the houseless state. Let therefore either I, or Anuruddha, renounce the world.’ And he went to Anuruddha the Sâkyan, and said [so to him, adding], ‘Either therefore do you go forth, or I will do so.’"},{"ref":"31.5","t":"‘I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.’"},{"ref":"31.6","t":"2. ‘But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the weeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged into bundles. When that is done, you have to get it trodden out. When that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered. When that is done, you have to do just the same the next year, and the same all over again the year after that."},{"ref":"31.7","t":"‘The work is never over: one sees not the end of one’s labours. O! when shall our work be over? When shall we see the end of our labours? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes! the work, beloved Anuruddha, is never over; no end appears to our labours. Even when our fathers and forefathers had completed their time, even then was their work unfinished.’"},{"ref":"31.8","t":"‘Then do you take thought for the household duties. I will go forth from the household life into the houseless state.’"},{"ref":"31.9","t":"And Anuruddha the Sâkyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’"},{"ref":"31.10","t":"And when he had thus spoken, his mother replied to Anuruddha the Sâkyan, and said: ‘You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state?’"},{"ref":"31.11","t":"[And a second time Anuruddha the Sâkyan made the same request, and received the same reply. And a third time Anuruddha the Sâkyan made the same request to his mother.]"},{"ref":"31.12","t":"3. Now at that time Bhaddiya the Sâkya Râ<em>g</em>a held rule over the Sâkyas; and he was a friend of Anuruddha the Sâkyan’s. And the mother of Anuruddha the Sâkyan, thinking that that being so, the Râ<em>g</em>a would not be able to renounce the world, said to her son: ‘If, beloved Anuruddha, Bhaddiya the Sâkyan Râ<em>g</em>a will renounce the world, thou also mayest go forth into the houseless state.’"},{"ref":"31.13","t":"Then Anuruddha the Sâkyan went to Bhaddiya the Sâkyan Raga, and said to him: ‘My renunciation of the world, dear friend, is being obstructed by thee.’"},{"ref":"31.14","t":"‘Then let that obstruction, dear friend, be removed. Even with thee will I — renounce thou the world according to thy wish.’"},{"ref":"31.15","t":"‘Come, dear friend, let us both renounce the world together!’"},{"ref":"31.16","t":"‘I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do. Do you go forth (alone).’"},{"ref":"31.17","t":"‘My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I — renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’"},{"ref":"31.18","t":"Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sâkya Râ<em>g</em>a said to Anuruddha the Sâkyan: ‘Wait, my friend, for seven years. At the end of seven years we will renounce the world together.’"},{"ref":"31.19","t":"‘Seven years are too long, dear friend. I am not able to wait for seven years.’"},{"ref":"31.20","t":"[And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Râ<em>g</em>a said, ]"},{"ref":"31.21","t":"‘Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.’"},{"ref":"31.22","t":"‘Seven days is not too long. I will wait thus far’ (was the reply)."},{"ref":"31.23","t":"4. So Bhaddiya the Sâkya Râ<em>g</em>a, and Anuruddha, and Ânanda, and Bhagu, and Kimbila, and Devadatta — just as they had so often previously gone out to the pleasure-ground with fourfold array — even so did they now go out with fourfold array, and Upâli the barber went with them, making seven in all."},{"ref":"31.24","t":"And when they had gone some distance, they sent their retinue back, and crossed over into the neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upâli the barber: ‘Do you now, good Upâli, turn back. These things will be sufficient for you to live upon.’"},{"ref":"31.25","t":"But as he was going back, Upâli the barber thought: ‘The Sâkyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sâkya clan can go forth from the household life into the houseless state, why indeed should not I?’ And he let down the bundle (from his back), and hung the bundle on a tree, saying, ‘Let whoso finds it, take it, as a gift, ‘ and returned to the place where the young Sâkyans were."},{"ref":"31.26","t":"And the Sâkya youths saw him coming from afar, and on seeing, they said to him: ‘What have you come back for, good Upâli?’"},{"ref":"31.27","t":"Then he told them [what he had thought, and what he had done with the bundle, and why he was returned]."},{"ref":"31.28","t":"‘Thou host done well, good Upâli (was the reply), in that thou didst not return; for the Sâkyas are fierce, and might have killed thee.’"},{"ref":"31.29","t":"And they took Upâli the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and took their seats on one side. And so seated they said to the Blessed One: ‘We Sâkyas, Lord, are haughty. And this Upâli the barber has long been an attendant, Lord, upon us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sâkya pride be humbled in us Sâkyans.’"},{"ref":"31.30","t":"Then the Blessed One received first Upâli the barber, and afterwards those young men of the Sâkya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom, and the venerable Anuruddha acquired the Heavenly Vision, and the venerable Ânanda realised the effect of having entered upon the Stream, and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way."},{"ref":"31.31","t":"5. Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation: ‘O happiness! O happiness!’ And a number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And, so seated, they [told the Blessed One of this], and added, ‘For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying.’"},{"ref":"31.32","t":"Then the Blessed One addressed a certain Bhikkhu; and said: ‘Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, The Teacher, venerable Bhaddiya, is calling for you.”’"},{"ref":"31.33","t":"‘Even so, Lord, ‘ said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words]."},{"ref":"31.34","t":"6. ‘Very, well, ‘ said the venerable Bhaddiya, in assent to that Bhikkhu; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya:"},{"ref":"31.35","t":"‘Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, “O happiness! O happiness!” What circumstance was it, O Bhaddiya, that you had in your mind when you acted thus?’"},{"ref":"31.36","t":"‘Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed; I dwell at ease, subdued, secure, with mind as peaceful as an antelope’s. It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, “O happiness! O happiness!”’"},{"ref":"31.37","t":"Then the Blessed One, on hearing that, gave utterance at that time to this song:"},{"ref":"31.38","t":"‘The man who harbours no harsh thoughts within him, <br>Who cares not whether things are thus or thus, <br>His state of joy, freedom from grief or care, <br>The very gods obtain not to behold!’"},{"ref":"31.39","t":"2. 1. Now when the Blessed One had stayed at Anupiyâ as long as he thought fit, he set out on his journey towards Kosambî. And journeying straight on he arrived in due course at Kosambî, and there, at Kosambî, he stayed at the Ghosita Ârâma. Now the following thought occurred to Devadatta when he had retired into solitude, and was plunged in meditation: ‘Whom now can I so gain over that, he being well pleased with me, much gain and honour may result to me? And it occurred to him, ‘Now this prince A<em>g</em>âtasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.’"},{"ref":"31.40","t":"Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Râ<em>g</em>agaha; and in due course he arrived at Râ<em>g</em>agaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince A<em>g</em>âtasattu. Then was prince A<em>g</em>âtasattu terrified, and startled, and anxious, and alarmed."},{"ref":"31.41","t":"And Devadatta said to prince A<em>g</em>âtasattu, ‘Are you afraid of me, O prince?’"},{"ref":"31.42","t":"‘Yes, I am. Who are you?’"},{"ref":"31.43","t":"‘I am Devadatta.’"},{"ref":"31.44","t":"‘If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.’"},{"ref":"31.45","t":"Then Devadatta, laying aside the form of the child, appeared there before prince A<em>g</em>âtasattu with his inner and outer robes on, and with his bowl in his hand. And prince A<em>g</em>âtasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes."},{"ref":"31.46","t":"Then there arose in Devadatta’s mind, possessed and vanquished by gain and hospitality and fame, some such thought as this: ‘It is I who ought to lead the Bhikkhu-sa<em>m</em>gha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi."},{"ref":"31.47","t":"2. Nov at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallâna, had just died, and had appeared again in a certain spiritual body, possessed of a personality as large as two or three of the common rice-fields of a Mâgadha village, and yet so constituted that he was not in the way either of himself or of others. And this celestial being, Kakudha, went to the venerable Moggallâna, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallâna [of the thought that had arisen in Devadatta’s mind, and of the result thereof]. And when he had told him, he bowed down before the venerable Moggallâna, and keeping him on his right side as he passed him, he vanished away."},{"ref":"31.48","t":"And the venerable Moggallâna went to the place where the Blessed One was, and told him [the whole matter]."},{"ref":"31.49","t":"‘What then, Moggallâna, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise?’"},{"ref":"31.50","t":"‘I have, Lord.’"},{"ref":"31.51","t":"‘Keep that saying, Moggallâna, secret; keep that saying secret. Even now that foolish man will himself make himself known."},{"ref":"31.52","t":"3. ‘There are, Moggallâna, these five kinds of teachers now existing in the world. What are the five?"},{"ref":"31.53","t":"‘In the first place, Moggallâna, there is one kind of teacher whose conduct not being pure, he yet gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, “If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do.” Such a teacher, Moggallâna, do his disciples protect in respect of his own conduct. And being as he is, he expects to be protected by his disciples in respect of his own conduct."},{"ref":"31.54","t":"4. ‘Again, Moggallâna, ‘ &amp;c. [as before, putting successively ‘mode of livelihood, ‘ ‘preaching of the Dhamma, ‘ ‘system of exposition, ‘ &amp;c. ‘insight arising from knowledge, ‘ ‘for ‘conduct’]. ‘These, Moggallâna, are the five kinds of teachers now existing in the world. But I being pure in conduct, mode of livelihood, preaching of the Dhamma, system of exposition, and insight arising from knowledge, give out that I am so, that I am pure, innocent, and without stain in all these things. And neither do my disciples protect me in respect of my own conduct, nor do I expect them to do so.’"},{"ref":"31.55","t":"5. Now when the Blessed One had remained at Kosambî as long as he thought fit, he set out on his journey towards Râ<em>g</em>agaha. And journeying straight on, he arrived in due course at Râ<em>g</em>agaha; and there, at Râ<em>g</em>agaha, he stayed at the Ve<em>l</em>uvana in the Kalandaka Nivâpa."},{"ref":"31.56","t":"And a number of Bhikkhus went to the Blessed One, and bowed down before him, and took their seats on one side. And when so seated, they said to the Blessed One: ‘Prince A<em>g</em>âtasattu is in the habit of going morning and evening with five hundred carts to wait upon Devadatta, and food is brought and laid before him in five hundred dishes.’"},{"ref":"31.57","t":"‘Envy not, O Bhikkhus, the gain and hospitality and fame of Devadatta. So long, O Bhikkhus, as A<em>g</em>âtasattu [so waits upon him and gives him alms] so long may we expect Devadatta not to prosper, but to decline in virtuous qualities. Just, O Bhikkhus, as if you were to burst a gall (bladder) before the nose of a fierce dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus (&amp;c. as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and fame come to Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain, or a bamboo, or a reed gives fruit to its own hurt and its own destruction, just so to his own hurt (&amp;c. as before). Just as a young she-mule conceives to her own hurt and her own destruction, just so, O Bhikkhus, to his own hurt has this gain, &amp;c. come to Devadatta."},{"ref":"31.58","t":"‘Its fruit destroys the plantain-tree; its fruit the bamboo and the reed."},{"ref":"31.59","t":"‘Honour destroys the evil man, just as its foal destroys the young she-mule.’"},{"ref":"31.60","t":"* * *"},{"ref":"31.61","t":"Here endeth the First Portion for Recitation."},{"ref":"31.62","t":"3. 1. Now at that time the Blessed One was seated preaching the Dhamma, and surrounded by a great multitude, including the king and his retinue. And Devadatta rose from his seat, and arranging his upper robe over one shoulder, stretched out his joined hands to the Blessed One, and said to the Blessed One:"},{"ref":"31.63","t":"‘The Blessed One, Lord, is now grown aged, he is old and stricken in years, he has accomplished a long journey, and his term of life is nearly run. Let the Blessed One now dwell at ease in the enjoyment of happiness reached even in this world. Let the Blessed One give up the Bhikkhu-sa<em>m</em>gha to me, I will be its leader.’"},{"ref":"31.64","t":"‘Thou hast said enough, Devadatta. Desire not to be the leader of the Bhikkhu-sa<em>m</em>gha.’"},{"ref":"31.65","t":"[And a second time Devadatta made the same request, and received the same reply. And a third time Devadatta made the same request.]"},{"ref":"31.66","t":"‘I would not give over the Bhikkhu-sa<em>m</em>gha, Devadatta, even to Sâriputta and Moggallâna."},{"ref":"31.67","t":"How much less, then, to so vile and evil-living a person as you.’"},{"ref":"31.68","t":"Then Devadatta thought: ‘Before the king and his retinue the Blessed One denies me, calling me “evil-living, “ and exalts Sâriputta and Moggallâna.’ And, angry and displeased, he bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence."},{"ref":"31.69","t":"This was the first time that Devadatta bore malice against the Blessed One."},{"ref":"31.70","t":"2. And the Blessed One said to the Bhikkhus, ‘Let then the Sa<em>m</em>gha, O Bhikkhus, carry out against Devadatta the Act of Proclamation in Râ<em>g</em>agaha, to the effect that whereas the nature of Devadatta used to be of one kind it is now of an-other kind, and that whatsoever he shall do, either bodily or verbally, in that neither shall the Buddha be recognised, nor the Dhamma, nor the Sa<em>m</em>gha, but only Devadatta."},{"ref":"31.71","t":"‘And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&amp;c. in the same form as in I, I, 4, down to the end of the Kammavâ<em>k</em>â).’"},{"ref":"31.72","t":"And the Blessed One said to the venerable Sâriputta, ‘Do you then, Sâriputta, proclaim Devadatta throughout Râ<em>g</em>agaha.’"},{"ref":"31.73","t":"‘In former times, Lord, I have sung the praises of Devadatta in Râ<em>g</em>agaha, saying, “Great is the power (Iddhi) of the son of Godhi! Great is the might of the son of Godhi!” How can I now proclaim him throughout Râ<em>g</em>agaha?’"},{"ref":"31.74","t":"‘Was it not truth that you spoke, Sâriputta, when you [so] sang his praises?’"},{"ref":"31.75","t":"‘Yea, Lord!’"},{"ref":"31.76","t":"‘Even so, Sâriputta, do you now, speaking the truth, proclaim Devadatta throughout Râ<em>g</em>agaha.’"},{"ref":"31.77","t":"‘Even so, Lord, ‘ said Sâriputta, in assent to the Blessed One."},{"ref":"31.78","t":"3. And the Blessed One said to the Bhikkhus:"},{"ref":"31.79","t":"Let then the Sa<em>m</em>gha appoint Sâriputta to the office of proclaiming Devadatta throughout Râ<em>g</em>agaha to the effect (&amp;c. as before, § 2). And thus, O Bhikkhus, should he be appointed. First, Sâriputta should be asked, &amp;c. (as usual in official appointments, down to the end of the Kammavâ<em>k</em>â).’"},{"ref":"31.80","t":"Then Sâriputta, being so appointed, entered Râ<em>g</em>agaha with a number of Bhikkhus, and proclaimed Devadatta accordingly. And thereupon those people who were unbelievers, and without devotion or insight, spake thus: ‘They are jealous, these Sakyaputtiya Sama<em>n</em>as! They are jealous of the gain and hospitality that fall to Devadatta!’ But those who were believers, full of devotion, able, and gifted with insight, spake thus: This cannot be any ordinary affair, in that the Blessed One has had Devadatta proclaimed throughout Râ<em>g</em>agaha!’"},{"ref":"31.81","t":"4. And Devadatta went to A<em>g</em>âtasattu the prince, and said to him: ‘In former days, prince, people were long-lived, but now their term of life is short. It is quite possible, therefore, that you may complete your time while you are still a prince. So do you, prince, kill your father, and become the Râ<em>g</em>a; and I will kill the Blessed One, and become the Buddha.’"},{"ref":"31.82","t":"And prince A<em>g</em>âtasattu thought, ‘This worthy Devadatta has great powers and might; he will know (what is right).’ And fastening a dagger against his thigh, he entered with violence and at an unusual hour, though fearful, anxious, excited, and alarmed, the royal chamber. And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him:"},{"ref":"31.83","t":"‘What were you going to do, O prince?’"},{"ref":"31.84","t":"‘I wanted to kill my father.’"},{"ref":"31.85","t":"‘Who incited you to this?’"},{"ref":"31.86","t":"‘The worthy Devadatta.’"},{"ref":"31.87","t":"Then some of the ministers advised ‘The prince should be slain, and Devadatta, and all the Bhikkhus.’ Others of them advised ‘The Bhikkhus ought not to be slain, for they have done no wrong; but only the prince and Devadatta.’ Others of them again said, ‘Neither should the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be told of this, and we should do as the king shall command.’"},{"ref":"31.88","t":"5. So these ministers, taking the prince with them, went to the Râ<em>g</em>a of Magadha, to Seniya Bimbisâra, and told him what had happened."},{"ref":"31.89","t":"‘What advice, my friends, did the ministers give?’"},{"ref":"31.90","t":"[When they had told him all (as before) he said]: ‘What, my friends, can the Buddha, or the Sa<em>m</em>gha, or the Dhamma have to do with this? Has not the Blessed One had a proclamation already made throughout Râ<em>g</em>agaha concerning Devadatta, to the effect that whereas his nature used to be of one kind, it is now of another; and that whatsoever he shall do, either bodily or verbally, that shall neither the Buddha, nor the Dhamma, nor the Sa<em>m</em>gha be required, but only Devadatta?’"},{"ref":"31.91","t":"Then those ministers who had advised that the prince and Devadatta and all the Bhikkhus should be slain, them he made incapable (of ever again holding office) And those ministers who had advised that the prince should be slain, and Devadatta, them he degraded to lower offices. But those ministers who had advised that neither should the prince be slain, nor Devadatta, nor the Bhikkhus, but that the king should be informed of it, and his command be followed, them he advanced to high positions."},{"ref":"31.92","t":"And the Râ<em>g</em>a of Magadha, Seniya Bimbisâra, said to prince A<em>g</em>âtasattu: ‘Why did you want to kill me, O prince?’"},{"ref":"31.93","t":"‘I wanted a kingdom, O king!’"},{"ref":"31.94","t":"‘If you then want a kingdom, O prince, let this kingdom be thine!’ And he handed over the kingdom to A<em>g</em>âtasattu the prince ‘."},{"ref":"31.95","t":"6. Then Devadatta went to prince A<em>g</em>âtasattu, and said, ‘Give such orders, O king, to your men that I may deprive the Sama<em>n</em>a Gotama of life.’ And A<em>g</em>âtasattu the prince gave orders to his men: ‘Whatsoever the worthy Devadatta tells you, that do!’"},{"ref":"31.96","t":"Then to one man Devadatta gave command: ‘Go, my friend, the Samara Gotama is staying at such and such a place. Kill him, and come back by this path.’ Then on that path he placed other two men, telling them, ‘Whatever man you see coming alone along this path, kill him, and return by that path.’ Then on that path he placed other four men [and so on up to sixteen men]."},{"ref":"31.97","t":"7. And that man took his sword and shield, and hung his bow and quiver at his back, and went to the place where the Blessed One was, and when at some little distance from the Blessed One, being terrified, anxious, excited, and alarmed, he stood stark still and stiff."},{"ref":"31.98","t":"On the Blessed One seeing him so, he said to the man: ‘Come hither, friend, don’t be afraid.’"},{"ref":"31.99","t":"Then that man laid aside his sword and his shield, took off his bow and his quiver, and went up to the Blessed One; and falling at his feet, he said to the Blessed One: ‘Transgression, Lord, has overcome me even according to my folly, my stupidity, and my unrighteousness, in that I have come hither with evil and with murderous intent. May the Blessed One accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom!’"},{"ref":"31.100","t":"‘Verily, my friend, transgression has overcome thee [&amp;c. down to] intent. But since you, my friend, look upon your sin as sin, and duly make amends for it, we do accept (your confession of) it. For this, O friend, is progress in the discipline of the Noble One, that he who has seen his sin to be sin makes amends for it as is meet, and becomes able in future to restrain himself therefrom.’"},{"ref":"31.101","t":"Then the Blessed One discoursed to that man in due order, that is to say (&amp;c. as usual in conversions, down to) May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him."},{"ref":"31.102","t":"And the Blessed One said to the man: ‘Do not, my friend, leave me by that path. Go by this path.’ and so dismissed him by another way."},{"ref":"31.103","t":"8. But the two men thought, ‘Where now can that man be who was to come alone? He is delaying long.’ And as they were going to meet him, they caught sight of the Blessed One sitting at the foot of a certain tree. On seeing him they went up to the place where he was, and saluted him, and took their seats on one side. To them also the Blessed One discoursed, [and they were converted as the other man had been, and he sent them back by another way. And the same thing occurred as to the four, and the eight, and the sixteen men.]"},{"ref":"31.104","t":"9. And the one man returned to Devadatta, and said to him: ‘I cannot, Lord, deprive the Blessed One of life. Great is the power (Iddhi ) and might of the Blessed One.’"},{"ref":"31.105","t":"‘That will do, friend. You need not do so. I will slay the Blessed One myself.’"},{"ref":"31.106","t":"Now at that time the Blessed One was walking up and down (meditating) in the shade below the mountain called the Vulture’s Peak. And Devadatta climbed up the Vulture’s Peak, and hurled down a mighty rock with the intention of depriving the Blessed One of life. But two mountain peaks came together and stopped that rock and only a splinter falling from it made the foot of the Blessed One to bleed."},{"ref":"31.107","t":"Then the Blessed One, looking upwards, said to Devadatta: ‘Great, O foolish one, is the demerit you have brought forth for yourself, in that with evil and murderous intent you have caused the blood of the Tathâgata to flow.’"},{"ref":"31.108","t":"And the Blessed One said to the Bhikkhus: ‘This is the first time that Devadatta has heaped up (against himself) a Karma which will work out its effect in the immediate future, in that with evil and murderous intent he has caused the blood of the Tathâgata to flow.’"},{"ref":"31.109","t":"10. And the Bhikkhus having heard that Devadatta was compassing the death of the Blessed One, walked round and round the Vihâra, making recitation in high and loud tones, for a protection and guard to the Blessed One. On hearing that noise the Blessed One asked the venerable Ânanda what it was. And when Ânanda [told him], the Blessed One said: ‘Then, Ânanda, call the Bhikkhus in my name, saying, “The Teacher sends for the venerable ones.”’"},{"ref":"31.110","t":"And he [did so], and they came, and saluted the Blessed One, and took their seats on one side. And when they were so seated, the Blessed One said to the Bhikkhus: ‘This, O Bhikkhus, is an impossible thing, and one that cannot occur, that one should deprive a Tathâgata of life by violence. The Tathâgatas, O Bhikkhus, are extinguished (in death) in due and natural course."},{"ref":"31.111","t":"‘There are, O Bhikkhus, these five kinds, of teachers now living in the world (&amp;c. as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an impossible thing, and one that cannot occur, that a Tathâgata should be slain by any act set on foot by any one besides himself. The Tathâgatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihâra, for the Tathâgatas require no protection.’"},{"ref":"31.112","t":"11. Now at that time there was at Râ<em>g</em>agaha an elephant named Nâlâgiri, fierce, and a manslayer. And Devadatta went into Râ<em>g</em>agaha, and to the elephant stables, and said to the elephant-keepers: ‘I, my friends, am a relative of the raga’s, and am able to advance a man occupying a low position to a high position, and to order increase of rations or of pay. Therefore, my friends, when the Sama<em>n</em>a Gotama shall have arrived at this carriage-road, then loose the elephant Nâlâgiri, and let him go down the road.’"},{"ref":"31.113","t":"‘Even so, Sir, ‘ said those elephant-keepers in assent to Devadatta."},{"ref":"31.114","t":"And when the Blessed One early in the morning had dressed himself, he entered Râ<em>g</em>agaha duly bowled and robed, and with a number of Bhikkhus, for alms; and he entered upon that road. On seeing him the elephant-keepers loosed Nâlâgiri, and let it go down the road. And the elephant saw the Blessed One coming from the distance; and as soon as it saw him, it rushed towards the Blessed One with uplifted trunk, and with its tail and ears erect."},{"ref":"31.115","t":"When those Bhikkhus saw the elephant Nâlâgiri coming in the distance, they said to the Blessed One: ‘This elephant, Lord, Nâlâgiri, is fierce, and a manslayer, and it has got into this road. Let the Blessed One, Lord, turn back: let the Happy One turn back.’"},{"ref":"31.116","t":"‘Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&amp;c. as in last section, down to the end].’"},{"ref":"31.117","t":"[And a second and a third time the Bhikkhus made the same appeal, and received the same reply.]"},{"ref":"31.118","t":"12. Then at that time the people climbed up on to the upper storeys of the houses, and on to the balconies, and on to the roofs. And those of them who were unbelievers and without faith or insight, said, ‘Truly the countenance of the great Sama<em>n</em>a is beautiful; but the elephant will do him a hurt.’ But those who were believers, full of devotion, able, and gifted with insight, said, ‘‘Twill be long e’er the elephant can fight a fight with the elephant (of men)!’"},{"ref":"31.119","t":"And the Blessed One caused the sense of his love to pervade the elephant Nâlâgiri; and the elephant, touched by the sense of his love, put down his trunk, and went up to the place where the Blessed One was, and stood still before him. And the Blessed One, stroking the elephant’s forehead with his right hand, addressed him in these stanzas:"},{"ref":"31.120","t":"‘Touch not, O elephant, the elephant of men; for sad, O elephant, is such attack, <br>‘For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men.<br>‘Be not then mad, and neither be thou careless, for the careless enter not into a state of bliss, <br>‘Rather do thou thyself so act, that to a state of bliss thou mayest go.’"},{"ref":"31.121","t":"And Nâlâgiri the elephant took up with his trunk the dust from off the feet of the Blessed One, and sprinkled it over its head, and retired, bowing backwards the while it gazed upon the Blessed One."},{"ref":"31.122","t":"And Nâlâgiri the elephant returned to the elephant stables, and stood in its appointed place, and became once more the tame Nâlâgiri. And at that time the people sung these verses:"},{"ref":"31.123","t":"‘They can be tamed by sticks, and goads, and whips, <br>‘But the great Sage has tamed this elephant without a weapon or a stick.’"},{"ref":"31.124","t":"13. The people were angry, murmured, and became indignant, saying, How wicked is this Devadatta, and how wretched, in that he can go about to slay the Sama<em>n</em>a Gotama, who is so mighty and so powerful.’ And the gain and honour of Devadatta fell off, while that of the Blessed One increased."},{"ref":"31.125","t":"Now at that time, when the gain and honour of Devadatta had fallen off, he went, surrounded by Bhikkhus, to people’s houses, appealing for alms."},{"ref":"31.126","t":"The people were angry, murmured, and became indignant, saying, ‘How can the Sakyaputtiya Sama<em>n</em>as live on food that they ask for at people’s houses? Who is not fond of well-cooked food? Who does not like sweet things?’"},{"ref":"31.127","t":"The Bhikkhus heard (&amp;c. down to) the Blessed One said to the Bhikkhus ‘Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that"},{"ref":"31.128","t":"(not more than) three shall enjoy an alms (together) at people’s houses — and this for the sake of three reasons; (to wit) for the restraint of the evil-minded, and for the ease of the good, lest those who have evil desires should, in reliance upon a particular party (among the Bhikkhus), break up the Sa<em>m</em>gha, and (lastly) out of compassion for the laity. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law.’"},{"ref":"31.129","t":"14. Now Devadatta went to the place where Kokâlika, and Ka<em>t</em>amoraka-tissaka, and the son of Kha<em>nd</em>a-devî and Samudda-datta were, and said to them, ‘Come, Sirs, let us stir up a division in the Sama<em>n</em>a Gotama ‘s Sa<em>m</em>gha, and in the body of his adherents.’"},{"ref":"31.130","t":"When he had thus spoken, Kokâlika said to Devadatta, ‘The Sama<em>n</em>a Gotama, Sir, is mighty and powerful. How can we [do such a thing]?’"},{"ref":"31.131","t":"‘Come, Sirs, let us go to the Sama<em>n</em>a Gotama, and make the following five demands, saying,"},{"ref":"31.132","t":"“The Blessed One, Lord, has declared in many a figure the advantages of the man who wishes for little, who is easy to satisfy in the matter of support and nourishment, who has eradicated evil from his mind, has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal. The following five things, Lord, conduce to such a condition. It would be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the woods — if whosoever goes to the neighbourhood of a village should thereby commit an offence. It would be good if they should, their lives long, beg for alms — if whosoever should accept an invitation, should thereby commit an offence. It would be good if they should clothe themselves, their lives long, in cast-off rags — if whosoever should accept a gift of robes from a layman, should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees — if whosoever should (sleep) under a roof, should thereby commit an offence. It would be good if they should, their lives long, abstain from fish — if whosoever should eat fish, should thereby commit an offence.” The Sama<em>n</em>a Gotama will not grant these things. Then will we gain over the people by means thereof.’"},{"ref":"31.133","t":"‘Yes; it may be possible so to stir up divisions in the Sa<em>m</em>gha, and in the party of the Sama<em>n</em>a Gotama. For the people believe in rough measures.’"},{"ref":"31.134","t":"15. And Devadatta went to the Blessed One, surrounded by his friends, and made these demands [in the words just set out]."},{"ref":"31.135","t":"‘No, Devadatta. Whosoever wishes to do so, let him dwell in the woods; whosoever wishes to do so, let him dwell in the neighbourhood of a village. Whosoever wishes to do so, let him beg for alms; whosoever wishes to do so, let him accept invitations from the laity. Whosoever wishes to do so, let him dress in rags; whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping under trees has been allowed by me, Devadatta, for eight months in the year; and the eating of fish that is pure in the three points — to wit, that the eater has not seen, or heard, or suspected that it has been caught for that purpose.’"},{"ref":"31.136","t":"And Devadatta, pleased and delighted that the Blessed One had refused the five demands, arose from his seat, and keeping him on his right hand as he passed him, departed thence with his friends. And he entered into Râ<em>g</em>agaha, and urged his view upon the people by means thereof, saying, ‘Such and such things did we ask, Sirs, of the Sama<em>n</em>a Gotama. He would not allow them, but we live in accordance with them.’"},{"ref":"31.137","t":"16. Then those of the people who were unbelievers, and without reverence or insight, said. ‘These Sakyaputtiya Sama<em>n</em>as have eradicated evil from their minds, and have quelled their passions, while on the other hand the Sama<em>n</em>a Gotama is luxurious, and his mind dwells on abundance.’ But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, ‘How can Devadatta go about to stir up division in the Sa<em>m</em>gha of the Blessed One, and in the party that is subject to him.’"},{"ref":"31.138","t":"The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One."},{"ref":"31.139","t":"‘Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Sa<em>m</em>gha, and in the body of my adherents?’"},{"ref":"31.140","t":"‘It is true, Lord.’"},{"ref":"31.141","t":"‘(Thou hast gone far) enough, Devadatta. Let not a division in the Sa<em>m</em>gha seem good to thee; — grievous is such division. Whosoever, O Devadatta, breaks up the Sa<em>m</em>gha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpa, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Sa<em>m</em>gha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven. Thou hast gone far enough, Devadatta. Let not a division in the Sa<em>m</em>gha, O Devadatta, seem good to thee. Grievous, O Devadatta, is such division.’"},{"ref":"31.142","t":"17. Now the venerable Ânanda, having dressed himself early in the morning, went duly bowled and robed into Râ<em>g</em>agaha for alms. And Devadatta saw the venerable Ânanda proceeding through Râ<em>g</em>agaha for alms. On seeing that he went up to the venerable Ânanda, and said to him: ‘At once, from this day forth, friend Ânanda, I intend to perform Uposatha, and to carry out the formal proceedings of the Order, without either the Blessed One or the Bhikkhu-sa<em>m</em>gha.’"},{"ref":"31.143","t":"And when the venerable Ânanda had gone through Râ<em>g</em>agaha for alms, and had returned from his rounds, and had finished his meal, he went to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, he told the Blessed One [what Devadatta had said, and added], ‘This very day, Lord, Devadatta will break up the Sa<em>m</em>gha.’"},{"ref":"31.144","t":"Then the Blessed One, when he heard that, gave utterance at that time to this expression of strong emotion:"},{"ref":"31.145","t":"‘Easy is a good act to the good, a good act is hard to the wicked;"},{"ref":"31.146","t":"‘Easy is evil to the evil, but evil is hard for the Noble Ones to do.’"},{"ref":"31.147","t":"* * *"},{"ref":"31.148","t":"Here ends the Second Portion for Recitation."},{"ref":"31.149","t":"4. 1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and gave out voting-tickets, saying, ‘We went, Sirs, to the Sama<em>n</em>a Gotama and asked for the Five Points, saying — (&amp;c. as above in VII, 3, 14 and 15). These the Sama<em>n</em>a Gotama will not allow; but we live in accordance therewith. Whosoever of the venerable ones approves of the Five Things, let him take a ticket.’"},{"ref":"31.150","t":"Now at that time there were five hundred Bhikkhus, Vesâliyans, and belonging to the Va<em>gg</em>ian clan, who had but recently joined the Order, and were ignorant of what he had in hand. These took the voting-tickets, believing [the Five Points to be according to] the Dhamma, and the Vinaya, and the teaching of the Master. And Devadatta, having thus created a division in the Sa<em>m</em>gha, went out to the hill Gayâ-sîsa, taking those five hundred Bhikkhus with him."},{"ref":"31.151","t":"Then Sâriputta and Moggallâna went to the Blessed One, and bowed down before him, and took their seats on one side. And when they were so seated, Sâriputta said to the Blessed One: ‘Devadatta, Lord, has gone forth to Gayâ-sîsa, taking five hundred Bhikkhus with him.’"},{"ref":"31.152","t":"‘Verily, Sâriputta and Moggallâna, there must be a feeling of kindness towards those young Bhikkhus among you both. Go therefore, both of you, before they have fallen into entire destruction.’"},{"ref":"31.153","t":"‘Even so, Lord, ‘ said Sâriputta and Moggallâna, in assent to the Blessed One. And rising from their seats, they bowed down before him, and keeping him on their right hand as they passed him, they set out for Gayâ-sîsa."},{"ref":"31.154","t":"Then at that time a certain Bhikkhu, standing not far from the Blessed One, began to weep. And the Blessed One said to him: ‘Why, O Bhikkhu, dost thou weep?’"},{"ref":"31.155","t":"‘Those, Lord, who are the Blessed One’s chief disciples, Sâriputta and Moggallâna, even they have gone to Devadatta’s side, approving the Dhamma of Devadatta.’"},{"ref":"31.156","t":"That, O Bhikkhu, would be impossible, that Sâriputta and Moggallâna should approve his teaching. They are gone only to gain those Bhikkhus over again:"},{"ref":"31.157","t":"2. Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when he saw from afar Sâriputta and Moggallâna coming towards him, he said to the Bhikkhus: ‘See, O Bhikkhus, how well preached must be my doctrine, in that even the two chief disciples of the Sama<em>n</em>a Gotama — Sâriputta and Moggallâna — are coming to join me, being pleased with my Dhamma.’"},{"ref":"31.158","t":"When he had thus spoken Kokâlika said to Devadatta: ‘O venerable Devadatta, trust not Sâriputta and Moggallâna, for they are inclined towards evil, and under the influence of evil desires.’"},{"ref":"31.159","t":"‘Nay, my friend, let us bid them welcome since they take pleasure in my teaching (Dhamma).’"},{"ref":"31.160","t":"And Devadatta invited Sâriputta to share his own seat, saying, ‘Come, friend Sâriputta. Sit thou here!’"},{"ref":"31.161","t":"‘Nay (there is no need of that), ‘ said Sâriputta; and taking another seat, he sat down on one side. And Devadatta instructed and incited and aroused and gladdened the Bhikkhus far into the night with religious discourse; and then made request to Sâriputta, saying, ‘The assembly, friend Sâriputta, is still alert and sleepless. Will you, friend Sâriputta, be so good as to think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little.’"},{"ref":"31.162","t":"‘Even so, friend, ‘ said the venerable Sâriputta, in assent to Devadatta. And Devadatta spread his waist-cloth folded in four on the ground, and lay down on his right side. And in a moment even sleep overcame him who was tired, and had lost his presence of mind and his self-consciousness."},{"ref":"31.163","t":"3. Then the venerable Sâriputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable Moggallâna taught and exhorted the Bhikkhus in a religious discourse touching the marvels of Iddhi. And whilst they were being so taught and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth — (that is, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable Sâriputta addressed the Bhikkhus, and said: ‘Let us go, my friends, to the Blessed One’s side. Whosoever approves of his doctrine (Dhamma), let him come.’"},{"ref":"31.164","t":"And Sâriputta and Moggallâna went back to the Ve<em>l</em>uvana, taking those five hundred Bhikkhus with them. But Kokâlika awoke Devadatta, and said: ‘Arise, friend Devadatta! Your Bhikkhus have been led away by Sâriputta and Moggallâna. Did I not tell you, Devadatta, not to trust Sâriputta and Moggallâna, in that they were inclined towards evil, and were under the influence of evil desires?’"},{"ref":"31.165","t":"Then hot blood came forth from Devadatta’s mouth."},{"ref":"31.166","t":"4. But Sâriputta and Moggallâna went to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And when they were so seated, Sâriputta said to the Blessed One:"},{"ref":"31.167","t":"‘It were well, Lord, that Bhikkhus who have turned aside to schism should be received afresh into the higher grade of the Order.’"},{"ref":"31.168","t":"‘Nay, Sâriputta, let not the reordination of schismatical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have committed a thulla<em>kk</em>aya offence. And how, Sâriputta, did Devadatta treat you?’"},{"ref":"31.169","t":"‘When Devadatta, Lord, had instructed and aroused and incited and gladdened the Bhikkhus far into the night with religious discourse, he then ‘made request to me, saying, “The assembly, friend Sâriputta, is still alert and sleepless. Will you, friend Sâriputta, think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little.” This, Lord, was the way in which Devadatta behaved to me.’"},{"ref":"31.170","t":"5. Then the Blessed One addressed the Bhikkhus, and said: ‘Once upon a time, O Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside it; and they, plunging into the pond, plucked with their trunks the edible stalks of the lotus plants, washed them till they were quite clean, masticated them without any dirt, and so eat them up. And that produced in them both beauty and strength, and by reason thereof they neither went down into death, nor into any sorrow like unto death. Now among those great elephants, O Bhikkhus, there were young elephant calves, who also, in imitation of those others, plunged into that pond, and plucked with their trunks the edible stalks of the lotus plants; but they did not wash them till they were clean, but masticated them, dirt and all, and so eat them up. And that produced in them neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me."},{"ref":"31.171","t":"‘Like the elephant calf who eateth mud in imitation, of the great beast"},{"ref":"31.172","t":"That shakes the earth, and eats the lotus plant, and watches through the night among the waters —"},{"ref":"31.173","t":"So will he, poor creature, die that emulateth me.’"},{"ref":"31.174","t":"6. ‘A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And what are the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary."},{"ref":"31.175","t":"‘Sâriputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&amp;c. as in last paragraph)?"},{"ref":"31.176","t":"‘He who on entering a company that is violent of speech, <br>Fears not, forgoes no word, disguises not his message, <br>Is unambiguous in what he says, and being questioned angers not, <br>Of such is surely the Bhikkhu worthy to go on a mission.’"},{"ref":"31.177","t":"7. ‘Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably(doomed to) remain for a Kalpa in states of suffering and woe."},{"ref":"31.178","t":"‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason? For as much, O Bhikkhus, that bad influences (âsavas) arise, full of vexation and distress, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&amp;c. as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you train yourselves."},{"ref":"31.179","t":"There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvâ<em>n</em>a or Arahatship) because he had already attained to some lesser thing. These are the three (&amp;c. as before).’"},{"ref":"31.180","t":"8. “Verily! let no wicked desire whatever arise within you!<br>Know rather from this what is the outcome thereof.<br>Known was he as wise, reputed to be trained;<br>Aglow with glory did Devadatta stand’ (thus have I heard).<br>He gave himself to vanity, to attacking the Tathâgata:<br>He fell into the Avî<em>k</em>i hell, guarded fourfold and terrible.<br>The injurer of the good, of the man who does no wrong, <br>Him sin pervades, the man of cruel heart, and void of love.<br>Though one should think the ocean to befoul with but one poison pot, <br>Yet could he not befoul it, for awful is the sea, and great;<br>Just so though one should injure the Tathâgata by words, —"},{"ref":"31.181","t":"That perfect one, that peaceful heart, — against him the words would not avail.<br>Let the wise Bhikkhu make a friend of, and resort to him<br>By following whose way he will come to the end of griefs!”"},{"ref":"31.182","t":"5. 1. Now the venerable Upâli went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upâli said to the Blessed One: ‘The expressions, Lord, “disunion in the Sa<em>m</em>gha, “ and “schism in the Sa<em>m</em>gha, “ are used. How much, Lord, goes to make disunion and not schism in the Sa<em>m</em>gha, and how much goes to make both disunion and schism in the Sa<em>m</em>gha?’"},{"ref":"31.183","t":"‘If one is on one side, Upâli, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, “This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)” — then this, Upâli, is disunion in the Sa<em>m</em>gha, and not schism."},{"ref":"31.184","t":"If, Upâli, two are on one side, and other two are on the other side, and a fifth.... (and so on up to) and an eighth tell them something (&amp;c. as before) — then this, Upâli, is disunion in the Sa<em>m</em>gha, and not schism."},{"ref":"31.185","t":"‘If, Upâli, four are on one side, and other four are on the other side, and a ninth tell them (&amp;c. as before) — then this, Upâli, is both disunion in the Sa<em>m</em>gha, and it is schism."},{"ref":"31.186","t":"(A separation) of nine, Upâli, or of more than nine, is both disunion in the Sa<em>m</em>gha, and it is schism."},{"ref":"31.187","t":"‘A Bhikkhunî, Upâli, cannot make (one of the requisite number to cause) a schism, though she may help to produce a schism — nor a woman novice, nor a Sâma<em>n</em>era, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who is in full possession of all his privileges, and belongs to the same communion, and is domiciled in the same district who can make (one of the number requisite to form) a schism.’"},{"ref":"31.188","t":"2. ‘There is the expression, Lord, “schism in the Sa<em>m</em>gha.” How much, Lord, does it require to constitute a schism in the Sa<em>m</em>gha?’"},{"ref":"31.189","t":"‘They put forth, Upâli, what is not Dhamma as Dhamma (1), or what is Dhamma as not Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not Vinaya (4), or what has not been taught and spoken by the Tathâgata as taught and spoken by him (5), or what has been taught and spoken by the Tathâgata as not taught and spoken by him (6), or what has not been practised by the Tathâgata as practised by him (7), or what has been practised by the Tathâgata as not practised by him (8), or what has not been ordained by the Tathâgata as ordained by him (9), or what has been ordained by the Tathâgata as not ordained by him (10), or what is no offence as an offence (11), or what is an offence as no offence (12), or what is a slight offence to be a grievous offence (13), or what is a grievous offence to be a slight offence (14), or what is (a rule regarding) an offence to which there is an atonement as without atonement (15), or what is (a rule regarding) an offence to which there is no atonement as admitting of atonement (16), or what is a grave offence as not a grave offence (17), or what is not a grave offence as a grave offence (18). In these Eighteen Points they hinder and mislead (their followers), and perform independently Uposatha, and Pavâra<em>n</em>â, and (official) acts of the Sa<em>m</em>gha. So much, Upâli, does it require to constitute a schism in the Sa<em>m</em>gha.’"},{"ref":"31.190","t":"3. ‘There is the expression, Lord, “concord in the Sa<em>m</em>gha.” What, Lord, does it require to constitute concord in the Sa<em>m</em>gha?’"},{"ref":"31.191","t":"‘They put forth, Upâli, what is not Dhamma as not Dhamma (and so on through the Eighteen Points down to the end)."},{"ref":"31.192","t":"4. ‘To what (result of Karma), Lord, does that man give rise who brings about a schism in the Sa<em>m</em>gha when it is in concord?’"},{"ref":"31.193","t":"‘He gives rise, Upâli, to a fault (the result of which) endures for a Kalpa, and for a Kalpa is he boiled in Niraya.’"},{"ref":"31.194","t":"“He who breaks up the Sa<em>m</em>gha is (doomed) to remain for a Kalpa in states of suffering and woe."},{"ref":"31.195","t":"He who delights in party (strife), and adheres not to the Dhamma, is cut off from Arahatship:"},{"ref":"31.196","t":"Having broken up the Sa<em>m</em>gha when it was at peace he is boiled for a Kalpa in Niraya.”"},{"ref":"31.197","t":"‘To what (result of Karma), Lord, does that man give rise who brings about reconciliation in the Sa<em>m</em>gha when it has been split up?’"},{"ref":"31.198","t":"‘He gives rise, Upâli, to the highest merit, and for a Kalpa is he happy in heaven."},{"ref":"31.199","t":"“Blessed is concord in the Sa<em>m</em>gha, and the support of those who are at peace!<br>He who delights in peace, adhering to the Dhamma, is not cut off from Arahatship:<br>On reconciling the Sa<em>m</em>gha, when it was at strife, he is happy for a Kalpa in heaven.”’"},{"ref":"31.200","t":"5. ‘Can it be, Lord, that one who breaks up the Sa<em>m</em>gha is irretrievably (doomed) to remain for a Kalpa in states of suffering and woe?’"},{"ref":"31.201","t":"‘Yes, Upâli, that can be.’"},{"ref":"31.202","t":"‘Can it be, Lord, that one who breaks up the Sa<em>m</em>gha is not doomed to be reborn in states either of suffering or of woe; that he is not doomed to remain so in such states for a Kalpa; and that he (his position) is not irretrievable?’"},{"ref":"31.203","t":"‘Yes, Upâli, that can be.’"},{"ref":"31.204","t":"‘Who then, Lord, [comes under the first head?]’"},{"ref":"31.205","t":"‘In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his opinion and his approval and his pleasure and his intention (to what he says and does); and in belief that the doctrine (he propounds) is against the Dhamma, and that the schism resulting therefrom would be against the Dhamma; and makes publication thereof, giving out tickets, and saying, “Take this (voting-ticket): approve this (opinion). This is Dhamma; this is Vinaya; this is the teaching of the Master, “ — a man, Upâli, who thus divides the Sa<em>m</em>gha, is irretrievably doomed to remain for a K al pa in states of suffering and woe.’"},{"ref":"31.206","t":"[The above paragraph is then repeated in full, reading successively for ‘in belief that the doctrine (he propounds) is against the Dhamma, and the schism resulting therefrom would be against the Dhamma, ‘ each of the following clauses: —"},{"ref":"31.207","t":"(<em>b</em>)... in belief that the doctrine is against the Dhamma, but that the schism resulting therefrom would be in accordance with the Dhamma..."},{"ref":"31.208","t":"(<em>c</em>)... in belief that the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not..."},{"ref":"31.209","t":"(<em>d</em>)... in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma..."},{"ref":"31.210","t":"(<em>e</em>)... in belief that the doctrine is in accordance with the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not..."},{"ref":"31.211","t":"(<em>f</em>)... in uncertainty whether the doctrine is against the Dhamma or not, but in the belief that the schism resulting therefrom would be against the Dhamma..."},{"ref":"31.212","t":"(<em>g</em>)... in uncertainty whether the doctrine is against the Dhamma or not, and in the belief that the schism resulting therefrom would be against the Dhamma..."},{"ref":"31.213","t":"(<em>h</em>)... in uncertainty whether the doctrine would be against the Dhamma, and in uncertainty whether the schism resulting therefrom would be against the Dhamma or not...]"},{"ref":"31.214","t":"[The whole paragraph is then again repeated, reading successively for ‘gives out that which is not Dhamma as Dhamma’ each of the Eighteen Points given in full in VII, 5, 2.]"},{"ref":"31.215","t":"6. ‘Who then, Lord, is one who breaks up the Sa<em>m</em>gha, and yet is not doomed to be reborn in states either of suffering or of woe; is not doomed to remain in such states for a Kalpa; and is not so doomed that his position is irretrievable?’"},{"ref":"31.216","t":"‘In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively through the whole Eighteen Points] without directing his opinion and his approval and his pleasure and his intention thereto, and in the belief that the doctrine he propounds is in accordance with the Dhamma, and that the schism resulting therefrom would be so too.’"},{"ref":"31.217","t":"* * *"},{"ref":"31.218","t":"Here ends the Third Portion for Recitation."},{"ref":"31.219","t":"Here ends the Seventh Khandhaka, on Divisions in the Sa<em>m</em>gha."},{"sp":"HDR","t":"EIGHTH KHANDHAKA."},{"ref":"32.1","t":"REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER."},{"ref":"32.2","t":"1. 1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pi<em>nd</em>ika’s Ârâma."},{"ref":"32.3","t":"Now at that time incoming Bhikkhus entered the Ârâma with their sandals on, or with sunshades held up over them, or with their heads muffled up, or with their upper robe carried in a bundle on their heads; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep."},{"ref":"32.4","t":"And a certain incoming Bhikkhu undid the bolt of an unoccupied room (Vihâra), and opened the door, and so entered by force; and a snake fell on to his back from the lintel above, and he was terrified, and made an outcry."},{"ref":"32.5","t":"The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saying, ‘How can incoming Bhikkhus enter the Ârâma....? (&amp;c. as before, down to).... where they should sleep.’"},{"ref":"32.6","t":"They told the matter to the Blessed One (&amp;c. as usual, I, 1, 2, 3, down to) he addressed the Bhikkhus, and said, ‘Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave."},{"ref":"32.7","t":"2. ‘An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Ârâma, ought to take off his sandals, turn them upside down, beat them (to get the dust) off, take them (up again) in his hand, put down his sunshade, uncover his head, arrange his upper robe on his back, and then carefully and slowly enter the Ârâma."},{"ref":"32.8","t":"‘When he enters the Ârâma he ought to notice where the resident Bhikkhus are gone to; and whithersoever they are gone — whether to the service hall, or to the portico (ma<em>nd</em>apa), or to the foot of a tree — thither he ought to go, and laying his bowl on one side, and his robe on one side, he ought to take a suitable seat, and sit down."},{"ref":"32.9","t":"‘He ought to ask as to the drinking-water, and the water for washing, which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other; he ought not to pour the water over them and wash them with one and the same hand."},{"ref":"32.10","t":"‘He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth: and then he ought to wash the cloths, and lay them on one side."},{"ref":"32.11","t":"‘If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incomer ought to ask as to the lodging-place, which has fallen (to his lot), and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts, and as to what families have been officially declared to be in want."},{"ref":"32.12","t":"‘He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Sa<em>m</em>gha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it."},{"ref":"32.13","t":"3. ‘If the Vihâra be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within."},{"ref":"32.14","t":"‘If that Vihâra is covered with dust, or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them, — then if he can do so he ought to clean up the Vihâra. And when cleaning the Vihâra, he ought to take the floor matting out and put it down on one side, and the supports of the bedsteads, and the bolsters and pillows, and the mat which is used as a seat. Putting the bedsteads and chairs down on to the ground, and carefully avoiding scratching (the floor with them) or knocking them up against (the door-posts), he ought to take them outside the door, and put them down on one side. The spittoon and the board to lean up against ought to be taken out, and put down on one side."},{"ref":"32.15","t":"‘If the Vihâra is covered with cobwebs, they should first be removed with a cloth. The casements should be dusted, especially in the corners and joints."},{"ref":"32.16","t":"‘If the wall which had been plastered and red-washed, or the floor which had been laid (with earth) and black-washed, has become dirty in the corners, they should be wiped down with a duster that has been first wetted and wrung out. If the floor has not been so prepared, it should be sprinkled over with water and swept, lest the Vihâra should be spoilt by dust. The sweepings should be gathered together, and cast aside."},{"ref":"32.17","t":"4. ‘The floor coverings should be dried in the sun, cleaned, beaten to get the dust out, taken back, and spread out again in the place to which they belonged. The supports of the bed should be dried in the sun, dusted, taken back, and put in the place to which they belonged. The bed (ma<em>ñk</em>a) and the chairs (pî<em>th</em>a) should be aired in the sun, cleaned, beaten to get the dust out, turned upside down, taken back, carefully avoiding scratching them against the floor, or knocking them up against the door-posts, and then put in the place to which they belonged. The bolsters and pillows, and the mats used as seats, should be aired in the sun, cleaned; beaten to get the dust out, <em>t</em>aken back, and put in the place to which they belonged. The spittoon, and the board for leaning up against, should be put in the sun, dusted, taken back, and put in the place to which they belonged."},{"ref":"32.18","t":"5. ‘(Then the incoming Bhikkhu) should put away his bowl and his robe. In putting away his bowl, he should hold it in one hand while he feels under the bed or the chair with the other, and then put it away; and he should not put it on a part of the floor which has been left bare. In putting away his robe, he should hold it in one hand while he feels along the bamboo or the rope used for hanging robes on with the other; and then hang it up with the border turned away from him, and the fold turned towards him."},{"ref":"32.19","t":"‘If the winds, bearing dust with them, blow from the East, West, North, or South, the window spaces on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by night: if it is hot weather, they should be closed by day, and opened by night."},{"ref":"32.20","t":"‘If the cell, or the store-room, or the refectory, or the room where the fire is kept, or the privy, is covered with dust, it should be swept out. If there is no drinking-water, or water for washing, they should be provided. If there is no water in the rinsing-pot, water should be poured into it."},{"ref":"32.21","t":"‘This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.’"},{"ref":"32.22","t":"2. 1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not prepare seats for them, nor provide water and footstools and towels for them to wash their feet, nor go to meet them and take charge of their bowls and their robes, nor ask them whether they wanted drinking-water, nor salute such of the incoming Bhikkhus as were their seniors, nor make beds ready for them."},{"ref":"32.23","t":"The moderate Bhikkhus murmured, &amp;c. and told the matter to the Blessed One, &amp;c. (down to) he said to the Bhikkhus: ‘Therefore, O Bhikkhus, do I establish a rule of conduct for resident Bhikkhus, according to which they ought to behave."},{"ref":"32.24","t":"2. ‘A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him, ought to make ready a seat for him, provide water and a footstool and a towel for him to wash his feet; go to meet him, and take charge of his robe and his bowl, ask him if he wants water to drink, and if he can (bring himself to do so), he ought to wipe his sandals. In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside."},{"ref":"32.25","t":"‘An incoming Bhikkhu ought to be saluted. A bed should be laid for him, saying, “This bed is for you.” He should be informed whether (the bed-room) is occupied or not, what are lawful and what are unlawful resorts, and what families have been officially declared to be in want. He should be told where the retiring-places are, and the drinking and washing water, and the staves, and the place for the conferences of the Sa<em>m</em>gha, and what is the time when he ought to enter, and ought to leave (it)."},{"ref":"32.26","t":"3. ‘If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu), keeping his seat, should tell him where he is to put his bowl and his robe away, and on which mat he is to sit down. The incoming Bhikkhu should be informed where the drinking and washing water are, and the cloths to clean sandals with; he should be allowed to salute the resident Bhikkhu: and he should be told where his bed is, saying, “That bed is for you.” He should be informed whether (that bedroom) is occupied or not (and so on, as in last paragraph, down to the end)."},{"ref":"32.27","t":"‘This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to which they ought to behave.’"},{"ref":"32.28","t":"3. 1. Now at that time Bhikkhus, about to leave, started without setting the wooden articles and crockery in order, leaving doors and lattices open, and without giving the sleeping-places in charge to any one. The wooden articles and crockery were spoilt, and the sleeping-places were unprotected."},{"ref":"32.29","t":"The moderate Bhikkhus murmured, &amp;c..... told the Blessed One, &amp;c.... (down to) He. said to the Bhikkhus: ‘Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus about to leave, according to which they ought to behave."},{"ref":"32.30","t":"2. ‘A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and earthenware in order, close the doorways and lattices, give the sleeping-places in charge (to some one, and only) then set out. If there be no Bhikkhu remaining, a Sâma<em>n</em>era should be put in charge. If there be no Sâma<em>n</em>era remaining, the attendant who keeps the grounds in order should be put in charge. If there be neither Bhikkhu, nor Sâma<em>n</em>era, nor Ârâmika, the bed frame should be laid on four stones, the other bed frames put on the top of it, the chairs should be put one on the top of the other, the bedding piled in a bundle on the top, the wooden articles and the earthenware should be put away in order, and the doorways and lattices should be closed, and then should be set out."},{"ref":"32.31","t":"3. ‘If the Vihâra leaks, it should be repaired if he can, or he should exert himself to get the Vihâra roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part of the Vihâra which does not leak, and then put the other bed frame (&amp;c. as in last paragraph, to the end). If the whole of the Vihâra leaks, he should if he can take all the bedding to the village, or should exert himself to get it taken there. If he should succeed, it is good. If not, he should lay a bed frame on four stones in the open air, put the others on the top of it, put the chairs one on another, pile the bedding on the top, lay the wooden and earthenware utensils in order by them, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured); and (only) then go away."},{"ref":"32.32","t":"This, O Bhikkhus, is the rule of conduct for Bhikkhus about to leave, according to which they should behave themselves.’"},{"ref":"32.33","t":"4. 1. Now at that time the Bhikkhus did not give thanks in the place where a meal was served. People murmured, &amp;c.; the Bhikkhus heard, &amp;c.; the Blessed One on that occasion, &amp;c. said to the Bhikkhus:"},{"ref":"32.34","t":"‘I allow, O Bhikkhus, the giving of thanks.’"},{"ref":"32.35","t":"Then the Bhikkhus thought, ‘By whom should the thanks be given?’"},{"ref":"32.36","t":"They told this matter to the Blessed One."},{"ref":"32.37","t":"‘I allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place where a meal is served.’"},{"ref":"32.38","t":"Now at that time (the turn to provide) the Sa<em>m</em>gha with a meal had fallen to a certain company; and the venerable Sâriputta was the senior (Bhikkhu in that) Sa<em>m</em>gha. The Bhikkhus, thinking, ‘The Blessed One has permitted the senior Bhikkhu to return thanks in the place where a meal is served, ‘ went away, leaving the venerable Sâriputta alone. And the venerable Sâriputta gave thanks to those people, and then came away alone."},{"ref":"32.39","t":"The Blessed One saw the venerable Sâriputta coming from the distance; and on seeing him, he said to him: ‘Did the meal, then, Sâriputta, pass off well?’"},{"ref":"32.40","t":"‘The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’"},{"ref":"32.41","t":"Then the Blessed One, in that connection, having delivered a religious discourse, said to them:"},{"ref":"32.42","t":"‘I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to the seniors, to wait.’"},{"ref":"32.43","t":"Now at that time a certain elder waited in the dining hall, though he wanted to retire, and through holding himself back, he fainted and fell."},{"ref":"32.44","t":"They told this matter to the Blessed One."},{"ref":"32.45","t":"‘I allow you, O Bhikkhus, if necessity should arise, to leave the hall after informing the Bhikkhu sitting immediately next (to the one who wants to go).’"},{"ref":"32.46","t":"2. Now at that time the <em>Kh</em>abbaggiya Bhikkhus went to the place where a meal was to be served with their under-garments or their robes improperly put on, and not decently attired; and turning aside, they pushed on in front of the senior Bhikkhus; and they encroached on (the space intended for) the senior Bhikkhus when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them; and spreading out their upper robes"},{"ref":"32.47","t":"(as mats) they took their seats in the space between the houses."},{"ref":"32.48","t":"The moderate Bhikkhus murmured, &amp;c.... told the Blessed One, &amp;c.... he said to the Bhikkhus:"},{"ref":"32.49","t":"‘Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a meal, which they are to observe thereat."},{"ref":"32.50","t":"3. ‘When time has been called in the Ârâma, a Bhikkhu should put on his waistcloth so as to cover himself all round from above the navel to below the knees, tie his belt round his waist, fold his upper robes and put them on, fasten the block on, wash (his hands), take his alms-bowl, and then slowly and carefully proceed to the village. He is not to turn aside (from the direct route) and push on in front of senior Bhikkhus. He is to go amidst the houses properly clad, with (his limbs) under control, with downcast eye, with (his robes) not tucked up, not laughing, or speaking loudly, not swaying his body or his arms or his head about, not with his arms akimbo, or his robe pulled over his head, and without walking on his heels. And he is co take his seat amidst the houses properly clad (&amp;c. all as before, down to) not with his arms akimbo, or his robes pulled over his head, and without lolling, and without encroaching on (the space intended for) the senior Bhikkhus, or ejecting the junior Bhikkhus from the seats, or spreading his upper robe out (as a mat)."},{"ref":"32.51","t":"4. ‘When the water is being given out (before the meal), he is to hold his bowl with both hands, receive the water (in it), lower the bowl carefully down to the ground so as to avoid scratching the floor, and then wash it. If there be (a person there) whose duty it is to take away the water (which has been so used), (the Bhikkhu) should lower (his bowl on to the ground) and pour the water into the waste tub without splashing the person in question, nor the Bhikkhus near, nor (his own) robes. If there be no such person, he should lower his bowl on to the earth and pour the water away, without splashing the Bhikkhus near or (his own) robes."},{"ref":"32.52","t":"‘When the boiled rice is being given out, he should hold his bowl with both hands, and receive the rice in it. Room should be left for the curry. If there is ghee, or oil, or delicacies, the senior Bhikkhu should say: “Get an equal quantity for all.” The alms (given) are to be accepted with mind alert, paying attention to the bowl, with equal curry, and equally heaped up. And the senior Bhikkhu is not to begin to eat until the boiled rice has been served out to all."},{"ref":"32.53","t":"5. ‘The alms given are to be eaten with mind alert, paying attention to the bowl, with equal curry, and equally heaped up; without pressing down from the top; without covering up the curry or the condiment with the rice, desiring to make it nicer; and without asking for either rice or curry for the Bhikkhu’s own particular use, unless he be sick. Others’ bowls are not to be looked at with envious thoughts. The food is not to be rolled up (by the fingers) into balls that are too large, but into round mouthfuls. The door of the mouth is not to be opened till the ball is brought close to it. When eating, the whole hand is not to be put into the mouth. He is not to talk with his mouth full, nor to toss the food into his mouth as he eats, nor to nibble at the balls of food, nor to stuff his cheeks out as he eats, nor to shake (particles of food off) his hands, nor to scatter lumps of rice about, nor to put out his tongue, nor to smack his lips, nor to make a hissing sound as he eats, nor to lick his fingers, or his bowl, or his lips. And the jar containing drinking-water is not to be taken hold of with hands soiled with food."},{"ref":"32.54","t":"6. ‘The senior Bhikkhu is not to accept water (to rinse out his bowl with) until all Bhikkhus have finished eating. When water is being given out (after the meal.... &amp;c. as in the first paragraph of § 4, down to the end). The water that has been used for washing the bowl is not to be thrown with the rinsings in it into the inner court."},{"ref":"32.55","t":"‘In returning, the junior Bhikkhus are to go back first, and the senior Bhikkhus after them. Each Bhikkhu is to pass amidst the houses properly clad.... (&amp;c. as above, § 3, down to) without walking on his heels."},{"ref":"32.56","t":"‘This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a meal, which they are to observe thereat.’"},{"ref":"32.57","t":"* * *"},{"ref":"32.58","t":"Here ends the First Portion for Recitation."},{"ref":"32.59","t":"5. 1. Now at that time Bhikkhus who were going on their rounds for alms did so with their under garments or their robes improperly put on, and not decently attired, and they entered dwellings without deliberation, and left them without deliberation, and they entered dwellings roughly, and left them roughly, and they stood at too great a distance or too near, and they stood too long or turned back too soon."},{"ref":"32.60","t":"And a certain Bhikkhu, on his round for alms, entered a dwelling without noticing where he was going to, and taking (a doorway) for a house-door he passed into an inner chamber. A woman was lying asleep naked on her back in that chamber; and when the Bhikkhu saw her he went out again, perceiving that that was no house-door, but a chamber. Now the husband of that woman, seeing his wife in that position in the chamber, thought: ‘My wife has been defiled by that Bhikkhu.’ And he seized him, and beat him."},{"ref":"32.61","t":"But the woman, being woke up by the noise, said to the man, ‘Why, Sir, are you beating this Bhikkhu?’"},{"ref":"32.62","t":"‘You have been defiled by this Bhikkhu.’"},{"ref":"32.63","t":"‘Not so, Sir. This Bhikkhu has done nothing’ (said she), and had the Bhikkhu set free."},{"ref":"32.64","t":"Then the Bhikkhu, on going to the Ârâma, told the matter to the Bhikkhus... murmured.... told the Blessed One.... he said to the Bhikkhus:"},{"ref":"32.65","t":"‘Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus going their rounds for alms, which they are to observe therein."},{"ref":"32.66","t":"2. ‘A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on his waistcloth (&amp;c. as in chapter 4, § 3, sentences 1 and 3, down to the end)."},{"ref":"32.67","t":"‘When he enters a dwelling, he should take notice (where he goes, saying to himself), “By this way will I go in, and by this way will I come out.” He should not go in, nor come out, roughly. He should not stand too far off, nor too near, nor too long; and he should not turn back too easily."},{"ref":"32.68","t":"‘As he stands still he should notice where (the people in the house) seem willing or not willing to give (him food). If she lays aside her work, or rises from her seat, or wipes a spoon, or wipes or puts ready a dish, he should stand still, perceiving that she seems willing to give."},{"ref":"32.69","t":"‘When food is being given to him, he should lift up his robe (Sa<em>m</em>ghâ<em>t</em>i) with his left hand so as to disclose his bowl, take the bowl in both his hands, and receive the food into it. And he should not look into the face of the woman who is giving the food."},{"ref":"32.70","t":"‘He should take notice whether she seems willing or not to give curry. If she wipes a spoon, or wipes or puts aside a dish, he should stand still, perceiving that she seems willing to give."},{"ref":"32.71","t":"‘After the food has been given, he should cover up the bowl with his robe, and turn back slowly and carefully. He should pass through the houses (on his way back) properly clad.... (&amp;c. as in § 3, sentence 3, down to the end)."},{"ref":"32.72","t":"3. ‘He who comes back first from the village, from his round for alms, should make seats ready, and place the water and footstools and towels ready there for washing feet, and clean the waste-tub and put it ready, and put ready water to drink and water for washing."},{"ref":"32.73","t":"‘He who comes back last from the village, from his round for alms, may eat if there be any food left (from the meal of the other Bhikkhus), if he desires to do so. If he does not desire to do so, he should throw away the leavings on the (ground at a place) which is free from grass, or pour. them away into water. in which there are no living things. He should put away the water, footstools, and towels used for washing feet, clean the waste-tub and put it away, put away the drinking-water and the water for washing, and sweep the room where the meal was eaten."},{"ref":"32.74","t":"‘Whosoever sees a pot for drinking-water or for washing-water, or a chamber utensil empty and void, should put it in its proper place. If he is not able to do so single-handed, he should call some one else, and they should put it away with their united effort, and silence should not be broken on that account."},{"ref":"32.75","t":"‘This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going their rounds for alms, which they are to observe therein."},{"ref":"32.76","t":"6. 1: Now at that time a number of Bhikkhus dwelt in the woods; and they provided neither drinking-water, nor water for washing, nor fire, nor drill sticks nor tinder (for starting a fire); nor did they know the stations of the constellations, nor the divisions of the (ten) ‘directions’ (of the sky)."},{"ref":"32.77","t":"Thieves went there and said to the Bhikkhus, ‘Have you, Sirs, got drinking-water?’"},{"ref":"32.78","t":"‘No, friends, we have not.’"},{"ref":"32.79","t":"‘Have you, Sirs, got water for washing?’"},{"ref":"32.80","t":"‘No, friends, we have not.’"},{"ref":"32.81","t":"‘Have you, Sirs, got fire?’"},{"ref":"32.82","t":"‘No, friends, we have not.’"},{"ref":"32.83","t":"‘Have you, Sirs, got sticks and tinder for producing fire?’"},{"ref":"32.84","t":"‘No, friends, we have not.’"},{"ref":"32.85","t":"‘With what (constellation is the moon now in) conjunction?’"},{"ref":"32.86","t":"‘That, friends, we do not know.’"},{"ref":"32.87","t":"‘Which direction is this?’"},{"ref":"32.88","t":"‘That, friends, we do not know.’"},{"ref":"32.89","t":"[On hearing these answers], the thieves said, ‘These are thieves. These men are no Bhikkhus.’ And they beat them, and went away."},{"ref":"32.90","t":"The Bhikkhus told this matter to the Bhikkhus. The Bhikkhus told it to the Blessed One. Then the Blessed One, on that occasion and in that connection, after delivering a religious discourse, said to the Bhikkhus"},{"ref":"32.91","t":"‘Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling in the woods, according to which they are to behave themselves therein."},{"ref":"32.92","t":"2. ‘A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes, place his bowl in the bag, hang it over his shoulder, arrange, his upper robe over his back (over both shoulders), get on his sandals, put the utensils of wood and earthenware in order, close the doorway and lattice, and then leave his lodging-place."},{"ref":"32.93","t":"‘When he perceives that he is about to enter a village, he should take off his sandals, turn them upside down, beat them to get the dust out, put them into a bag, hang it over his shoulder, put on his waistcloth [and so on as laid down for a Bhikkhu entering the village for alms above, VIII, 5, 2, paragraph 1, to the end]."},{"ref":"32.94","t":"3. ‘On leaving a village he should put the bowl into its bag, hang it over his shoulder, roll his robes up, put them on his head, get on his sandals, and then go."},{"ref":"32.95","t":"‘A Bhikkhu living in the woods, O Bhikkhus, should keep drinking-water, and water for washing, and fire, and drill sticks and tinder, and walking staves ready. He should learn the stations (of the moon) in the constellations, either in the whole or in part, and he should know the directions of the sky."},{"ref":"32.96","t":"‘This, O Bhikkhus, is the rule of conduct that I lay. down for Bhikkhus dwelling in the woods, according to which they should behave themselves therein.’"},{"ref":"32.97","t":"7. 1. Now at that time a number of Bhikkhus carried on robe-making in the open air. The <em>Kh</em>abbaggiya Bhikkhus beat their bedding to get the dust out in the open space to windward of them, and covered the Bhikkhus (who were at work) with dust."},{"ref":"32.98","t":"The moderate Bhikkhus murmured, &amp;c..... told the Blessed One, &amp;c..... and he said to the Bhikkhus:"},{"ref":"32.99","t":"‘Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus in respect of lodging-places, according to which they are to behave themselves in respect thereof."},{"ref":"32.100","t":"2. ‘In whatever Vihâra he is staying, if that Vihâra is dirty, he should, if he can, make it clean. When cleaning the Vihâra, he should first take out his bowl and his robe and the mat used for sitting upon, and the bolster and. pillows, and put them down on one side. Taking the bed-frame down (from its stand), he should carry it out [and so on as in VIII, 1, 2, down to the end]."},{"ref":"32.101","t":"‘He should not beat the bedding to get the dust out close to the Bhikkhus, or to the Vihâra, or to the drinking-water, or to the water for washing, or in the open space (in front of the Vihâra) to wind-ward of it or the Bhikkhus, but to leeward."},{"ref":"32.102","t":"3. ‘The floor coverings should be dried in the sun [and so on as in VIII I, 4, and 5, to the end, reading “in the place where it stood (or lay)” for “in the place to which it belongs”]."},{"ref":"32.103","t":"4. ‘If he is dwelling in the same Vihâra with an older (Bhikkhu), no recitation should be given, nor examination held, nor exhortation made, nor Dhamma spoken (to a pupil), without leave being asked of the senior. Nor should a lamp be lighted or extinguished, nor the lattices opened or closed, without his leave."},{"ref":"32.104","t":"‘If he is walking up and down on the same <em>K</em>aṅkama with an older (Bhikkhu), then he should turn back at the spot where his senior turns back; and he should not touch his senior even with the corner of his robe."},{"ref":"32.105","t":"‘This, O Bhikkhus, is the rule of conduct, that I lay down for the Bhikkhus in respect of lodging-places, according to which they are to behave themselves therein.’"},{"ref":"32.106","t":"8. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus, on being hindered by the senior Bhikkhus in (their use of) the hot bath-room, out of spite piled up a quantity of sticks (in the fireplace), set fire to them, closed up the doorway, and sat down in the door-way. The Bhikkhus, scorched by the heat, and not being allowed a way out, fell down in a faint."},{"ref":"32.107","t":"The sober Bhikkhus murmured, &amp;c..... told the Blessed One, &amp;c..... He said to the Bhikkhus,"},{"ref":"32.108","t":"‘No one, O Bhikkhus, is to [do so]. Whosoever does, shall be guilty of a dukka<em>t</em>a."},{"ref":"32.109","t":"2. ‘Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in respect of the hot bath-room, according to which they ought to behave themselves therein."},{"ref":"32.110","t":"‘Whosoever first enters the bath-room, if ashes have accumulated (in the fireplace) should throw the ashes out. If the hot bath-room, or its prepared flooring, or the cell, or the ante-chamber of the bath, or the cooling-room, or the hall are dirty, they should be swept. The chunam should be pounded, the clay moistened with water, and water poured into the water jar."},{"ref":"32.111","t":"‘When entering the hot bath-room, the face should be smeared over with clay, and the person well covered up in front and behind before entering. A seat is not to be taken so as to hustle the senior Bhikkhus, and junior Bhikkhus are not to be ousted from their seats. If possible, shampooing is to be performed for the senior Bhikkhus in the hot bath-room."},{"ref":"32.112","t":"‘When leaving the hot bath-room, the chair (that has been used to sit on before the fire) should be carried off, and the person well covered up before and behind before leaving. If possible, shampooing is to be performed for the senior Bhikkhus in the water also."},{"ref":"32.113","t":"‘A bath is not to be taken in front of the senior Bhikkhus, nor above them. One who has bathed and is getting up out (of the water) is to make ay for one who is getting down into the water."},{"ref":"32.114","t":"‘Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to wash the vessel in which the clay is kept, to put the chairs used in the hot bath-room in order, to extinguish the fire, to close up the doorway, and then come out."},{"ref":"32.115","t":"‘This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in respect of the hot bath-room, according to which they are to behave themselves therein.’"},{"ref":"32.116","t":"9 and 10."},{"ref":"32.117","t":"[These chapters deal with the manner of using the privies, and other sanitary arrangements described in V, 35, where see our note.]"},{"ref":"32.118","t":"11, 12, 13, and 14."},{"ref":"32.119","t":"[These chapters simply repeat, word for word, Mahâvagga I, 25, 14-24; I, 26, 1-11; I, 32, 3; and I, 33 respectively.]"},{"ref":"32.120","t":"Here ends the Eighth Khandhaka, containing the Rules for Conduct."},{"sp":"HDR","t":"NINTH KHANDHAKA."},{"ref":"33.1","t":"ON EXCLUSION FROM THE PÂTIMOKKHA CEREMONY."},{"ref":"33.2","t":"1. 1. Now at that time the Blessed One was staying at Sâvatthi, in the Eastern Ârâma, the mansion of the mother of Migâra. And at that time, it being Uposatha Day, the Blessed One was seated in the midst of the Bhikkhu-sa<em>m</em>gha. And the venerable Ânanda, when the night was far spent, when the first watch was passing away, arose from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the Blessed One, said to the Blessed One:"},{"ref":"33.3","t":"‘The night, Lord, is far spent. The first watch is passing away. For a long time has the Bhikkhu-sa<em>m</em>gha been seated here. Let my lord the Blessed One recite to the Bhikkhus the Pâtimokkha.’"},{"ref":"33.4","t":"When he had thus spoken, the Blessed One remained silent. And a second time, when the second watch was passing away [he made the same request with the same result]. And a third time, when the third watch had begun, and the dawn was breaking he made the same request]."},{"ref":"33.5","t":"The assembly, Ânanda, is not pure.’"},{"ref":"33.6","t":"2. Then the venerable Mahâ Moggallâna thought, ‘What individual can the Blessed One be referring to in that he says, “The assembly, Ânanda, is not pure.”’ And the venerable Mahâ Moggallâna considered the whole Bhikkhu-sa<em>m</em>gha, penetrating their minds with his. Then the venerable Mahâ Moggallâna perceived who was that individual, — evil in conduct, wicked in character, of impure and doubtful behaviour, not a Sama<em>n</em>a though he had taken the vows of one, not a religious student though he had taken the vows of one, foul within, full of cravings, a worthless creature, — who had taken his seat amongst the Bhikkhu-sa<em>m</em>gha. On perceiving which it was, he went up to that individual, and said to him, ‘Arise, Sir! The Blessed One has found you out. There can be no communion between you and the Bhikkhus!’"},{"ref":"33.7","t":"When he had thus spoken, that man kept silence. And a second and a third time the venerable Mahâ Moggallâna addressed to him [the same words, and with the same result]. Then the venerable Mahâ Moggallâna took that man by the arm and made him go out beyond the porch, and bolted the door, and went up to the place where the Blessed One was, and said to him, ‘Lord, I have made that man go out. The assembly is now undefiled. May my lord the Blessed One recite the Pâtimokkha to the Bhikkhus.’"},{"ref":"33.8","t":"‘How astonishing and curious a thing it is, Moggallâna, that that foolish fellow should have waited up to the very point when he had to be taken by the arm.’"},{"ref":"33.9","t":"3. And the Blessed One said to the Bhikkhus: ‘There are, O Bhikkhus, in the great ocean, then, eight astonishing and curious qualities, by the constant perception of which the mighty creatures take delight in the great ocean. And what are the eight?"},{"ref":"33.10","t":"‘The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitously abrupt. This is the first [of such qualities]."},{"ref":"33.11","t":"‘Again, Ô Bhikkhus, the great ocean remains of the same nature, and passes not beyond the shore. This is the second [of such qualities]."},{"ref":"33.12","t":"‘Again, O Bhikkhus, the great ocean will not brook association with a dead corpse. Whatsoever dead corpse there be in the sea, that will it — and quickly — draw to the shore, and cast it out on the dry ground. This is the third [of such qualities]."},{"ref":"33.13","t":"‘Again, O Bhikkhus, all the great rivers — that is to say, the Gaṅgâ, the Yamunâ, the A<em>k</em>iravatî, the Sarabhû, and the Mahî — they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities]."},{"ref":"33.14","t":"‘Again, O Bhikkhus, though all the streams in the world flow on till they reach the great ocean, and all <em>th</em>e waters of the sky fall into it, yet does it not thereby seem to be the more empty or more full. This is the fifth [of such qualities]."},{"ref":"33.15","t":"‘Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This is the sixth [of such qualities]."},{"ref":"33.16","t":"‘Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds; among which are these gems — that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian. This is the seventh [of such qualities]."},{"ref":"33.17","t":"‘Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings, among which are these — that is to say, the Timi, the Timiṅgala, the Timitimiṅgala, the Asuras, the Nâgas, and the Gandhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues. This is the eighth [of such qualities]."},{"ref":"33.18","t":"4. ‘And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception of which the Bhikkhus take delight in this doctrine and discipline. What are the eight?"},{"ref":"33.19","t":"‘Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitately abrupt just so, O Bhikkhus, in this doctrine and discipline is the training a gradual one, work following on work, and step succeeding step; and there is no sudden attainment to the insight (of Arahatship). This is the first [of such qualities]."},{"ref":"33.20","t":"Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not beyond the shore — just so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities]."},{"ref":"33.21","t":"Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse; but whatsoever dead corpse there be in the sea that will it — and quickly — draw to the shore, and cast it out upon the dry land just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Sama<em>n</em>a though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature; with him will the Sa<em>m</em>gha brook no association, but quickly, on its meeting together, will it cast him out. And what though that man should himself be seated in the midst of the Bhikkhu-sa<em>m</em>gha, verily, both is he afar off from the Sa<em>m</em>gha, and the Sa<em>m</em>gha from him. This is the third (of such qualities]."},{"ref":"33.22","t":"‘Just, O Bhikkhus, as the great rivers — that is to say, the Gaṅgâ, the Yamunâ, the A<em>k</em>iravatî, the Sarabhû, and the Mahî — when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean just so, O Bhikkhus, do these four castes — the Khattiyas, the Brahmans, the Vessas, and the Suddas — when they have gone forth from the world under the doctrine and discipline proclaimed by the Tathâgata, renounce their names and lineage, and enter into the number of the Sakyaputtiya Sama<em>n</em>as. This is the fourth [of such qualities]."},{"ref":"33.23","t":"‘Just, O Bhikkhus, as though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not seem thereby to be either more empty or more full just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not [the Sa<em>m</em>gha] thereby seem to be either more empty or more full. This is the fifth [of such qualities]."},{"ref":"33.24","t":"‘Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth [of such qualities]."},{"ref":"33.25","t":"‘Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds — that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian — just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are these gems, — that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities]."},{"ref":"33.26","t":"‘Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timiṅgala, the Timitimiṅgala, the Asuras, the Nâgas. and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues — just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotâpanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakadâgâmin) and he who has realised the fruit thereof, he who has entered the Third Path (the Anâgâmin) and he who has realised the fruit thereof, the Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of such qualities]."},{"ref":"33.27","t":"‘These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.’"},{"ref":"33.28","t":"And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance:"},{"ref":"33.29","t":"‘The rain falls heavily on that which is covered, not upon that which is revealed."},{"ref":"33.30","t":"‘Reveal, therefore, what thou hast concealed, and the rain shall touch thee not.’"},{"ref":"33.31","t":"2. 1. Now the Blessed One addressed the Bhikkhus, and said: ‘Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Pâtimokkha; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Pâtimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tathâgata should hold Uposatha and recite the Pâtimokkha before an assembly which is not pure. And the Pâtimokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukka<em>t</em>a. I allow you, O Bhikkhus, for whomsoever shall listen to the Pâtimokkha at a time when he is guilty, to interdict for him the Pâtimokkha."},{"ref":"33.32","t":"‘And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Sa<em>m</em>gha:"},{"ref":"33.33","t":"‘“Let the venerable Sa<em>m</em>gha hear me. Such and such an individual is guilty of an offence. For him do I interdict the Pâtimokkha to the effect that it shall not be recited when he is present. The Pâtimokkha is accordingly interdicted.”’"},{"ref":"33.34","t":"3. 1. Now at that time the <em>Kh</em>abbaggiya Bhikkhus thinking, ‘No one knows that we are guilty’ listened to the Pâtimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, ‘Such and such a one, Sirs, and such and such a one, <em>Kh</em>abbaggiya Bhikkhus, thinking, “No one knows that we are guilty, “ are listening to the Pâtimokkha.’"},{"ref":"33.35","t":"When the <em>Kh</em>abbaggiya Bhikkhus heard that, they, thinking ‘the good Bhikkhus will (otherwise) first interdict the Pâtimokkha to us, ‘ interdicted the Pâtimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without ground and without cause."},{"ref":"33.36","t":"Those Bhikkhus who were moderate murmured, &amp;c (as usual, down to) told the matter to the Blessed One."},{"ref":"33.37","t":"‘Is it true, O Bhikkhus, that the <em>Kh</em>abbaggiya Bhikkhus have [acted thus]?’"},{"ref":"33.38","t":"‘It is true, Lord!’"},{"ref":"33.39","t":"Then he rebuked them, and when he had delivered a religious discourse, he said: ‘The Pâtimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of a dukka<em>t</em>a."},{"ref":"33.40","t":"2. ‘There is one kind of inhibition of the Pâtimokkha, O Bhikkhus, which is illegal, and one which is legal. There are two.... three.... four (&amp;c. up to) ten kinds of inhibition of the Pâtimokkha which are illegal, and one, two (&amp;c. up to) ten which are legal."},{"ref":"33.41","t":"3. ‘Which is the one kind of inhibition of the Pâtimokkha which is illegal? When one inhibits the Pâtimokkha for a breach of morality without ground. This is the one kind, &amp;c."},{"ref":"33.42","t":"‘And which is the one kind of inhibition of the Pâtimokkha which is legal? When one inhibits the Pâtimokkha for a breach of morality with good ground. This is the one kind, &amp;c."},{"ref":"33.43","t":"‘And which are the two kinds of inhibition of the Pâtimokkha which are illegal? When one inhibits the Pâtimokkha for a breach of morality, or for an offence against conduct, and each of them without ground. These are the two kinds, &amp;c."},{"ref":"33.44","t":"‘And which are the two kinds of inhibition of the Pâtimokkha which are legal? When one inhibits the Pâtimokkha for a breach of morality, and for an offence against conduct, and each of them with good ground. These are the two kinds, &amp;c"},{"ref":"33.45","t":"‘And which are the three kinds, &amp;c.? [as the last two, adding “offence against doctrine.”]"},{"ref":"33.46","t":"‘And which are the four kinds, &amp;c.? [as the last, adding “offence against the right mode of livelihood.”]"},{"ref":"33.47","t":"‘And which are the five kinds of inhibition of the Pâtimokkha which are illegal? When one inhibits the Pâtimokkha for a Pârâ<em>g</em>ika, or for a Sa<em>m</em>ghâdisesa, or for a Pâ<em>k</em>ittiya, or for a Pâ<em>t</em>idesanîya, or for a Dukka<em>t</em>a, and each of them without ground. These are the five kinds, &amp;c."},{"ref":"33.48","t":"‘And which are the five kinds of inhibition of the Pâtimokkha which are legal? [Same as the last, “with good ground.”]"},{"ref":"33.49","t":"‘And which are the six kinds of inhibition of the Pâtimokkha which are illegal? When one inhibits the Pâtimokkha for an offence against morality.... conduct.... doctrine.... without ground, the offence being one of omission — when one inhibits the Pâtimokkha for an offence against morality.... conduct.... doctrine.... without ground, the offence being one of commission. These are the six, &amp;c."},{"ref":"33.50","t":"‘And which are the six kinds of inhibition of the Pâtimokkha which are legal? [Same as the last, “with good ground.”]"},{"ref":"33.51","t":"‘And which are the seven kinds of inhibition of the Pâtimokkha which are illegal? When one inhibits the Pâtimokkha for a Pârâ<em>g</em>ika, or for a Sa<em>m</em>ghâdisesa, or for a Thulla<em>kk</em>aya, or for a Pâ<em>k</em>ittiya, or for a Pâ<em>t</em>idesanîya, or for a Dukka<em>t</em>a, or for a Dubbhâsita, and each of them without ground. These are the seven kinds, &amp;c."},{"ref":"33.52","t":"‘And which are the seven kinds of inhibition of the Pâtimokkha which are legal? [Same as the last, “with good ground.”]"},{"ref":"33.53","t":"‘And which are the eight kinds of inhibition of the Pâtimokkha which are illegal? [The same as the six, adding “offence against the right means of livelihood.”]"},{"ref":"33.54","t":"‘And which are the nine kinds of inhibition of the Pâtimokkha which are illegal.... legal? [The same as the six, adding for each kind of offence, “the offence being one both of omission and of commission.”]"},{"ref":"33.55","t":"‘And which are the ten kinds of inhibition of the Pâtimokkha which are illegal? When (a Bhikkhu) who has been guilty of a Pârâ<em>g</em>ika is not seated in that assembly, — when no discussion is still going on (in the assembly) as to a Pârâ<em>g</em>ika offence (supposed to have been committed by a Bhikkhu then present), — when (a Bhikkhu) who has abandoned the precepts is not seated in that assembly, — when no discussion is still going on (in the assembly) in respect of (a Bhikkhu then present having been charged with) abandoning the precepts, — when (the person charged) submits himself to the legally prescribed concord (of the assembly), — when (the person charged) does not withdraw his acceptance of the legally prescribed concord (of the assembly), — when no discussion is still going on (in the assembly) in respect of the withdrawal of (any member’s) acceptance of the legally (prescribed) concord (of the assembly), — when (the Bhikkhu charged) has not been suspected of an offence against morality, nor seen (to have committed one), nor heard (to have committed one) —.... of an offence against conduct —.... of an offence against doctrine These are the ten kinds, &amp;c."},{"ref":"33.56","t":"And which are the ten kinds of inhibition of the Pâtimokkha which are legal? [The same as the last, positive instead of negative.]"},{"ref":"33.57","t":"4. ‘And how (can it be legally said that) a Bhikkhu who has been guilty of a Pârâ<em>g</em>ika offence is seated in the assembly?"},{"ref":"33.58","t":"‘In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a Pârâ<em>g</em>ika offence by those means, marks, and signs by which the incurring of a Pârâ<em>g</em>ika offence is brought about. Or in case a Bhikkhu does not himself see that (another) Bhikkhu is incurring a Pârâ<em>g</em>ika offence, but another Bhikkhu inform the (first-mentioned) Bhikkhu, saying, “Such and such a Bhikkhu, Sir, has been guilty of a Pârâ<em>g</em>ika offence.” Or in case a Bhikkhu does not himself see that another Bhikkhu is incurring a Pârâ<em>g</em>ika offence, but that one himself inform the (first-mentioned) Bhikkhu, saying, “I, Sir, have been guilty of a Pârâ<em>g</em>ika offence.”"},{"ref":"33.59","t":"‘(In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may, on the ground of what he has seen and heard and suspected, bring forward the following resolution on an Uposatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Sa<em>m</em>gha: “Let the venerable Sa<em>m</em>gha hear me. Such and such an individual has been guilty of a Pârâ<em>g</em>ika offence. I interdict for him the Pâtimokkha, to the effect that the Pâtimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Pâtimokkha."},{"ref":"33.60","t":"‘If, when the Pâtimokkha his been inhibited for that Bhikkhu, the assembly should rise on account of any one or other of the Ten Dangers — danger arising from the king, or from thieves, or from fire, or from water, or from human beings, or from non-human beings, or from beasts of prey, or from creeping things, or danger of life, or danger against chastity — the Bhikkhu may, if he desire to do so, bring forward the following resolution, either in that circle of residence or in another circle of residence, at a time when that individual is present in the midst of the assembly: “Let the venerable Sa<em>m</em>gha hear me. A discussion had commenced with regard to a Pârâ<em>g</em>ika offence of such and such a person, but that matter was not decided. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha decide that matter.” If he thus succeed, it is well. If not, then on an Uposatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Sa<em>m</em>gha, let him bring forward the following resolution: “Let the venerable Sa<em>m</em>gha hear me. A discussion had commenced with regard to a Pârâ<em>g</em>ika offence of such and such a person, but that matter was not decided. I interdict the Pâtimokkha for him to the effect that the Pâtimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Pâtimokkha."},{"ref":"33.61","t":"5. ‘And how (can it be legally said that a Bhikkhu) who has abandoned the precepts is seated in the assembly?’"},{"ref":"33.62","t":"[The same as last, reading ‘abandoned the precepts, ‘ &amp;c. for ‘Pârâ<em>g</em>ika offence, ‘ &amp;c.]"},{"ref":"33.63","t":"6. ‘And how (can it be legally said that the person charged) does not submit himself to the legally (prescribed) concord (of the assembly)?’"},{"ref":"33.64","t":"[Same as last, reading ‘not submit himself to the legally (prescribed) concord of the assembly, ‘ &amp;c. instead of ‘abandon the precepts, ‘ &amp;c.]"},{"ref":"33.65","t":"7. ‘And how (can it be legally said that the person charged) withdraws his acceptance of the legally (established) concord (of the assembly)?’"},{"ref":"33.66","t":"[Same as last, reading ‘withdraws his acceptance, ‘ &amp;c. for ‘does not submit, ‘ &amp;c.]"},{"ref":"33.67","t":"8. ‘And how can it be legally said that the person charged has been seen or heard or suspected of having committed an offence against morality.... an offence against conduct.... an offence against doctrine?’"},{"ref":"33.68","t":"[Same as 4, reading ‘offence against morality, ‘ &amp;c. for ‘Pârâ<em>g</em>ika offence.]"},{"ref":"33.69","t":"These are the ten kinds of the inhibition of Pâtimokkha which are legal."},{"ref":"33.70","t":"* * *"},{"ref":"33.71","t":"Here ends the First Portion for Recitation."},{"ref":"33.72","t":"4. 1. Now the venerable Upâli went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upâli said to the Blessed One:"},{"ref":"33.73","t":"‘When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter that has to be decided), under what conditions should he take the conduct thereof upon himself?’"},{"ref":"33.74","t":"‘A Bhikkhu, Upâli, who intends to take upon himself the conduct of any matter, should take such conduct upon himself under five conditions."},{"ref":"33.75","t":"‘(In the first place.) A Bhikkhu, Upâli, who intends to take the conduct of any matter upon himself, should thus consider: “The conduct of this matter which I intend to take upon myself; is it now the right time for the taking charge of the conduct thereof, or is it not?” If that Bhikkhu, Upâli, so considering, come to the conclusion that it is not the right time, he should not, Upâli, take charge of it."},{"ref":"33.76","t":"‘(Secondly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that it is the right time, he should, Upâli, further consider thus: “The conduct of this matter which I intend to take upon myself, is it just, or is it not?” If that Bhikkhu, Upâli, so considering, come to the conclusion that it would not be just, he should not take charge of it."},{"ref":"33.77","t":"‘(Thirdly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that it would be just, he should, Upâli, further consider thus: “The conduct of this matter which I intend to take upon myself; would it tend to advantage, or would it not?” If that Bhikkhu, Upâli, so considering, come to the conclusion that it would not tend to advantage, he should not, Upâli, take charge of it."},{"ref":"33.78","t":"‘(Fourthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that it would tend to profit, he should, Upâli, further consider thus: “While I am taking the conduct of this matter upon myself, shall I find that the Bhikkhus who are my intimates and associates are on my side in accordance with the Dhamma and the Vinaya, or shall I not?” If that Bhikkhu, Upâli, so considering, come to the conclusion that he will not, he should not, Upâli, take charge of it."},{"ref":"33.79","t":"(Fifthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that he will find them so, he should further, Upâli, consider thus: “Whilst I am taking the conduct of this matter upon myself, will the Sa<em>m</em>gha, as a result thereof, fall into strife, quarrel, contention, or dispute, or will there arise a split in the Sa<em>m</em>gha, disunion in the Sa<em>m</em>gha, diversity of position in the Sa<em>m</em>gha, diversity of action in the Sa<em>m</em>gha?” If that Bhikkhu, Upâli, so considering, come to the conclusion that that will happen, he should not take charge of it. But if that Bhikkhu, Upâli, thus considering, should come to the conclusion that that will not happen, he should take charge of it. The taking charge of a matter, Upâli, subject to these five conditions, will not give cause to subsequent remorse.’"},{"ref":"33.80","t":"5. 1. ‘When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, of how many qualities should he consider whether they are within himself before he does so?’"},{"ref":"33.81","t":"(a) ‘A Bhikkhu who warns another should, Upâli, when he is about to do so, consider thus: “Am I pure in the conduct of my body; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?” If, Upâli, the Bhikkhu is not so, there will be some who will say to him: “Come, now, let your reverence continue still to train yourself in matters relating to the body!” — thus will they say."},{"ref":"33.82","t":"(b) ‘And further, a Bhikkhu who warns another should, Upâli, when he is about to do so, consider thus: “Am I pure in the conduct of my speech; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?” If, Upâli, the Bhikkhu is not so, there will be some who will say to him: “Come, now, let your reverence continue still to train yourself in matters relating to speech!” — thus will they say."},{"ref":"33.83","t":"(c) ‘And further, a Bhikkhu who warns another should, Upâli, consider thus: “Is a kindly mind ever present in me, one without anger against those who are my companions in the religious life? Is this quality found in me, or is it not?” If, Upâli, such a mind is not in that Bhikkhu, there will be some who will say to him: “Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in the religious life!” — thus will they say."},{"ref":"33.84","t":"(d) ‘And further, a Bhikkhu who warns another should, Upâli, consider thus: “Am I a man versed in the tradition, a custodian of the tradition, a storehouse of the tradition? Whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, magnify the higher life, both in the spirit and in the letter, and in all its points, in all its perfectness, — in such truths am I well versed, of such am I full, are such laid up in my words, dwelt on in my heart, penetrated throughout through right insight? Is this quality found in me, or is it not?” If that Bhikkhu, Upâli, is not such a man, there will be some who will say to him: “Come, now, let your reverence continue still to learn the faith!” — thus will they say."},{"ref":"33.85","t":"(e) ‘And further, a Bhikkhu who warns another should, Upâli, consider thus: “Have both the Pâtimokkhas been completely handed down to me in their full extent; have I well divided them, well established them, well investigated them, both Rule by Rule, and in every detail? Is this quality found in me, or is it not?” If, Upâli, that is not so, then when he is asked, “Where has this, Sir, been declared by the Blessed One?” he will not be able to explain, and there will be some who will say to him: “Come, now, let your reverence continue still to learn the Vinaya!” — thus will they say."},{"ref":"33.86","t":"These are the five qualities, Upâli, of which a Bhikkhu about to warn another should consider before he does so. whether they are within himself or not.’"},{"ref":"33.87","t":"2. ‘When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, how many qualities should he call up (establish) within himself before he does so?’"},{"ref":"33.88","t":"‘A Bhikkhu, Upâli, who is about to warn another, should call up within himself five qualities before he does so, (saying to himself): “At the right time will I speak, not at the wrong time. In truth will I speak, and not in falsehood. Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger."},{"ref":"33.89","t":"‘These, Upâli, are the five, ‘ &amp;c."},{"ref":"33.90","t":"3. ‘In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu?’"},{"ref":"33.91","t":"‘In five ways, Upâli, is repentance to be brought home to a Bhikkhu who has wrong-fully warned another Bhikkhu, (that is to say, by saying to him): “At the wrong time did you warn him, Sir, not at the right time: wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact: wherein is need of repentance. In harshness did you warn him, Sir, and not gently: wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance."},{"ref":"33.92","t":"‘In these five ways, Upâli, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.’"},{"ref":"33.93","t":"4. ‘In how many ways, Lord, is it to be brought about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned?’"},{"ref":"33.94","t":"‘In five ways, Upâli, (that is to say, by saying to him): “At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance, “ [&amp;c. as in 3, paragraph 2, with similar alterations.]"},{"ref":"33.95","t":"5. ‘In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu?’"},{"ref":"33.96","t":"[The answer is the exact contrary of § 3.]"},{"ref":"33.97","t":"6. [This section is the contrary of § 5.]"},{"ref":"33.98","t":"7. ‘When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so?’"},{"ref":"33.99","t":"‘Five things, Upâli — to wit: mercy, seeking the good of others, compassion, the giving up of offences, and deference towards the Vinaya. These are the five, ‘ &amp;c."},{"ref":"33.100","t":"‘And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm?’"},{"ref":"33.101","t":"‘In two thing, Upâli — to wit: in truth and in freedom from anger.’"},{"ref":"33.102","t":"Here ends the Ninth Khandhaka, on the Interdiction of the Pâtimokkha."},{"sp":"HDR","t":"TENTH KHANDHAKA."},{"ref":"34.1","t":"ON THE DUTIES OF BHIKKHUNÎS."},{"ref":"34.2","t":"1. 1. Now at that time the Blessed Buddha was staying among the Sâkyas in Kapilavatthu, in the Nigrodhârâma. And Mahâ-pa<em>g</em>âpatî the Gotamî went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One:"},{"ref":"34.3","t":"‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathâgata.’"},{"ref":"34.4","t":"‘Enough, O Gotamî! Let it not please thee that women should be allowed to do so.’"},{"ref":"34.5","t":"[And a second and a third time did Mahâ-pa<em>g</em>âpatî the Gotamî make the same request in the same words, and receive the same reply.]"},{"ref":"34.6","t":"Then Mahâ-pa<em>g</em>âpatî the Gotamî sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears."},{"ref":"34.7","t":"2. Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesâlî; and travelling straight on he in due course arrived thereat. And there at Vesâlî the Blessed One stayed, in the Mahâvana, in the Kû<em>t</em>âgâra Hall."},{"ref":"34.8","t":"And Mahâ-pa<em>g</em>âpatî the Gotamî cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sâkya clan, towards Vesâlî; and in due course she arrived at Vesâlî, at the Mahâvana, at the Kû<em>t</em>âgâra Hall. And Mahâ-pa<em>g</em>âpatî the Gotamî, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took her stand outside under the entrance porch."},{"ref":"34.9","t":"And the venerable Ânanda saw her so standing there, and on seeing her so, he said to Mahâ-pa<em>g</em>âpatî?: ‘Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears?’"},{"ref":"34.10","t":"‘Inasmuch, O Ânanda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathâgata.’"},{"ref":"34.11","t":"3. Then did the venerable Ânanda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ânanda said to the Blessed One:"},{"ref":"34.12","t":"‘Behold, Lord, Mahâ-pa<em>g</em>âpatî the Gotamî is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.’"},{"ref":"34.13","t":"Enough, Ânanda! Let it not please thee that women should be allowed to do so.’"},{"ref":"34.14","t":"[And a second and a third time did Ânanda make the same request, in the same words, and receive the same reply.]"},{"ref":"34.15","t":"Then the venerable Ânanda thought: ‘The Blessed One does not give his permission, let me now ask the Blessed One on another ground.’ And the venerable Ânanda said to the Blessed One:"},{"ref":"34.16","t":"‘Are women, Lord, capable — when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline proclaimed by the Blessed One — are they capable of realising the fruit of conversion, or of the second Path, or of the third Path, or of Arahatship?’"},{"ref":"34.17","t":"‘They are capable, Ânanda.’"},{"ref":"34.18","t":"‘If then, Lord, they are capable thereof, since Mahâ-pa<em>g</em>âpatî the Gotamî has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathâgata.’"},{"ref":"34.19","t":"4. ‘If then, Ânanda, Mahâ-pa<em>g</em>âpatî the Gotamî take upon herself the Eight Chief Rules let that be reckoned to her as her initiation.’"},{"ref":"34.20","t":"[They are these]: (1) ‘A Bhikkhunî, even if of a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This is a rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed."},{"ref":"34.21","t":"(2) ‘A Bhikkhunî is not to spend the rainy season (of Was) in a district in which there is no Bhikkhu. This is a rule.... never to be transgressed."},{"ref":"34.22","t":"(3) ‘Every half month a Bhikkhunî is to await from the Bhikkhu-sa<em>m</em>gha two things, the asking as to (the date of) the Uposatha ceremony, and the (time when the Bhikkhu) will come to give the Exhortation. This is a rule.... never to be transgressed."},{"ref":"34.23","t":"(4) ‘After keeping the rainy season (of Was), the Bhikkhunî is to hold Pavâra<em>n</em>â (to enquire whether any fault can be laid to her charge) before both Sa<em>m</em>ghas — as well that of Bhikkhus as that of Bhikkhunîs — with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected. This is a rule.... never to be transgressed."},{"ref":"34.24","t":"(5) ‘A Bhikkhunî who has been guilty of a serious offence is to undergo the Mânatta discipline towards both the Sa<em>m</em>ghas (Bhikkhus and ]Bhikkhunîs). This is a rule.... never to be transgressed."},{"ref":"34.25","t":"(6) ‘When a Bhikkhunî, as novice, has been trained for two years in the Six Rules, she is to ask leave for the upasampadâ initiation from both Sa<em>m</em>ghas (as well that of Bhikkhus as that of Bhikkhunîs ). This is a rule.... never to be transgressed."},{"ref":"34.26","t":"(7) ‘A Bhikkhunî is on no pretext to revile or abuse a Bhikkhu. This is a rule.... never to be transgressed."},{"ref":"34.27","t":"(8) ‘From henceforth official admonition by Bhikkhunîs of Bhikkhus is forbidden, whereas the official admonition of Bhikkhunîs by Bhikkhus is not forbidden. This is a rule.... never to be transgressed."},{"ref":"34.28","t":"‘If, Ânanda, Mahâ-pa<em>g</em>âpatî the Gotamî take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.’"},{"ref":"34.29","t":"5. Then the venerable Ânanda, when he had learnt from the Blessed One these Eight Chief Rules, went to Mahâ-pa<em>g</em>âpatî the Gotamî and [told her all that the Blessed One had said]."},{"ref":"34.30","t":"‘Just, Ânanda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and place it on the top of his head; even so do I, Ânanda, take upon me these Eight Chief Rules, never to be transgressed my life long.’"},{"ref":"34.31","t":"6. Then the venerable Ânanda returned to the Blessed One, and bowed down before him, and took his seat on one side. And, so sitting, the venerable Ânanda said to the Blessed One: ‘Mahâ-pa<em>g</em>âpatî the Gotamî, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One, has received the upasampadâ initiation.’"},{"ref":"34.32","t":"If, Ânanda, women had not received permission to go out from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathâgata, then would the pure religion, Ânanda, have lasted long, the good law would have stood fast for a thousand years. But since, Ânanda, women have now received that permission, the pure religion, Ânanda, will not now last so long, the good law will now stand fast for only five hundred years. Just, Ânanda, as houses in which there are many women and but few men are easily violated by robber burglars; just so, Ânanda, under whatever doctrine and discipline women are allowed to go out from the household life into the homeless state, that religion will not last long. And just, Ânanda, as when the disease called mildew falls upon a field of rice in fine condition, that field of rice does not continue long; just so, Ânanda, under whatsoever doctrine and discipline women are allowed to go forth from the household <em>li</em>fe into the homeless state, that religion will not last long. And just, Ânanda, as when the disease called blight falls upon a field of sugar-cane in good condition, that field of sugar-cane does not continue long; just so, Ânanda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion does not last long. And just, Ânanda, as a man would in anticipation build an embankment to a great reservoir, beyond which the water should not overpass; just even so, Ânanda, have I in anticipation laid down these Eight Chief Rules for the Bhikkhunîs, their life long not to be overpassed.’"},{"ref":"34.33","t":"* * *"},{"ref":"34.34","t":"Here end the Eight Chief Rules for the Bhikkhunîs."},{"ref":"34.35","t":"2. 1. Now Mahâ-pa<em>g</em>âpatî the Gotamî went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Mahâ-pa<em>g</em>âpatî the Gotamî spake thus to the Blessed One: ‘What course, Lord, should I pursue towards these women of the Sâkya clan?’"},{"ref":"34.36","t":"Then the Blessed One taught Mahâ-pa<em>g</em>âpatî the Gotamî and incited her, and aroused her, and gladdened her with religious discourse; and she, so taught, incited, aroused, and gladdened, bowed down before the Blessed One, and keeping him on net right hand as she passed him, she departed thence."},{"ref":"34.37","t":"Then the Blessed One, in that connexion, delivered a religious discourse, and said to the Bhikkhus, ‘I allow Bhikkhunîs, O Bhikkhus, to receive the upasampadâ initiation from Bhikkhus.’"},{"ref":"34.38","t":"2. Now those Bhikkhunîs said to Mahâ-pa<em>g</em>âpatî the Gotamî: ‘Neither have you received the upasampadâ initiation, nor have we; for it has thus been laid down by the Blessed One: “Bhikkhunîs are to be initiated by Bhikkhus.”’"},{"ref":"34.39","t":"Then Mahâ-pa<em>g</em>âpatî the Gotamî went to the venerable Ânanda, and [repeated their words to him]. And the venerable Ânanda went to the Blessed One, and [repeated them to him]."},{"ref":"34.40","t":"‘In that moment, Ânanda, when Mahâ-pa<em>g</em>âpatî the Gotamî took upon herself the Eight Chief Rules, that was to her as the upasampadâ initiation.’"},{"ref":"34.41","t":"3. 1. Now Mahâ-pa<em>g</em>âpatî the Gotamî went up to the place where the venerable Ânanda was, and bowed down before him, and stood respectfully on one side."},{"ref":"34.42","t":"And, so standing, Mahâ-pa<em>g</em>âpatî the Gotamî said to the venerable Ânanda: ‘One thing, Ânanda, would I ask of the Blessed One. It were well, Sir, if the Blessed One would allow the making of salutations, the rising up in presence of another, the paying of reverence, and the performance of proper duties one towards another, to take place as between both Bhikkhus and Bhikkhunîs (equally) according to seniority.’"},{"ref":"34.43","t":"And the venerable Ânanda went to the Blessed One [and repeated her words to him]."},{"ref":"34.44","t":"‘This is impossible, Ânanda, and unallowable, that I should so order. Even those others, Ânanda, teachers of ill doctrine, allow not such conduct towards women; how much less, then, can the Tathâgata allow it?’"},{"ref":"34.45","t":"And the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper (from an inferior to a superior). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.46","t":"4. 1. Now Mahâ-pa<em>g</em>âpatî the Gotamî went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Mahâ-pa<em>g</em>âpatî the Gotamî said to the Blessed One: ‘What course, Lord, shall we pursue with reference to those precepts for the Bhikkhunîs which are applicable also to the Bhikkhus?’"},{"ref":"34.47","t":"‘Train yourselves, Gotamî, therein in the same manner as the Bhikkhus do.’"},{"ref":"34.48","t":"‘And what course, Lord, should we pursue in reference to those precepts for the Bhikkhunîs which are not applicable also to the Bhikkhus?’"},{"ref":"34.49","t":"‘Train yourselves, Gotamî, therein according to the substance thereof, as they are laid down."},{"ref":"34.50","t":"5. 1. Now Mahâ-pa<em>g</em>âpatî the Gotamî went to the Blessed One [&amp;c. as before], and said: ‘May the Blessed One preach to me the Dhamma (truth, doctrine) in abstract; so that, having heard the doctrine of the Blessed One, I may remain alone and separate, earnest, zealous, and resolved.’"},{"ref":"34.51","t":"‘Of whatsoever doctrines thou shalt be conscious, Gotamî, that they conduce to passion and not to peace, to pride and not to veneration, to wishing for much and not to wishing for little, to love of society and not to seclusion, to sloth and not to the exercise of zeal, to being hard to satisfy and not to content — verily mayest thou then, Gotamî, bear in mind that that is not Dhamma, that that is not Vinaya, that that is not the teaching of the Master. But of whatsoever doctrines thou shalt be conscious, Gotamî, that they conduce to peace and not to passion, to veneration and not to pride, to wishing for little and not to wishing for much, to seclusion and not to love of society, to the exercise of zeal and not to sloth, to content and not to querulousness — verily mayest thou then bear in mind that that is Dhamma, and that is Vinaya, and that the teaching of the Master.’"},{"ref":"34.52","t":"6. 1. Now at that time the Pâtimokkha was not recited to the Bhikkhunîs."},{"ref":"34.53","t":"They told this matter to the Blessed One."},{"ref":"34.54","t":"‘I allow the Pâtimokkha, O Bhikkhus, to be recited to the Bhikkhunîs.’"},{"ref":"34.55","t":"Now it occurred to the Bhikkhunîs: ‘By whom should the Pâtimokkha be recited to the Bhikkhunîs?’"},{"ref":"34.56","t":"They told this matter to the Blessed One."},{"ref":"34.57","t":"‘I allow, O Bhikkhus, the Pâtimokkha to be recited to Bhikkhunîs by Bhikkhus.’"},{"ref":"34.58","t":"Now at that time Bhikkhus went to the residence of the Bhikkhunîs and recited the Pâtimokkha to the Bhikkhunîs there. The people murmured, and were indignant, saying: ‘There are their wives, there are their mistresses; now will they take pleasure together.’"},{"ref":"34.59","t":"The Bhikkhus heard this, and told the matter to the Blessed One."},{"ref":"34.60","t":"‘Bhikkhus are not, O Bhikkhus, to recite the Pâtimokkha to the Bhikkhunîs at their residence. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow Bhikkhunîs, O Bhikkhus, to recite the Pâtimokkha to the Bhikkhunîs.’"},{"ref":"34.61","t":"The Bhikkhunîs did not know how to recite the Pâtimokkha. They told this matter to the Blessed One."},{"ref":"34.62","t":"‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how to recite the Pâtimokkha.’"},{"ref":"34.63","t":"2. Now at that time the Bhikkhunîs did not confess the faults (they had committed)."},{"ref":"34.64","t":"They told this matter to the Blessed One."},{"ref":"34.65","t":"‘A Bhikkhunî, O Bhikkhus, is not to leave a fault unconfessed. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.66","t":"The Bhikkhunîs did not know how to confess their faults. They told this matter to the Blessed One."},{"ref":"34.67","t":"‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how they should confess their faults.’"},{"ref":"34.68","t":"Then it occurred to the Bhikkhus: ‘By whom ought the confession of a fault to be received from the Bhikkhunîs?’ They told this matter to the Blessed One."},{"ref":"34.69","t":"‘I allow Bhikkhus, O Bhikkhus, to receive the confession of a fault from Bhikkhunîs.’"},{"ref":"34.70","t":"Now at that time Bhikkhunîs, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowl on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretch forth their joined hands, and confess a fault. The people murmured, were indignant, and complained, saying: ‘There are their wives, there are their mistresses; they are asking pardon now after having treated them scornfully overnight.’"},{"ref":"34.71","t":"They told this matter to the Blessed One."},{"ref":"34.72","t":"‘Bhikkhus are not, O Bhikkhus, to receive the confessions of a fault from Bhikkhunîs. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow Bhikkhunîs, O Bhikkhus, to receive the confession of a fault from Bhikkhunîs.’"},{"ref":"34.73","t":"The Bhikkhunîs did not know how to receive the confession of a fault. They told this matter to the Blessed One."},{"ref":"34.74","t":"‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how to receive the confession of a fault.’"},{"ref":"34.75","t":"3. Now at that time disciplinary proceedings (Kammas) were not carried out against Bhikkhunîs. They told that matter to the Blessed One."},{"ref":"34.76","t":"‘I allow disciplinary proceedings, O Bhikkhus, to be carried out against Bhikkhunîs.’"},{"ref":"34.77","t":"Then the Bhikkhus thought: ‘By whom ought disciplinary proceedings to be carried out against Bhikkhunîs?’ They told this matter to the Blessed One."},{"ref":"34.78","t":"‘I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunîs.’"},{"ref":"34.79","t":"Now at that time Bhikkhunîs who had been subjected to disciplinary proceedings, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowls on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretching out their joined palms would ask for pardon, thinking that that was the proper time for doing so. The people murmured [&amp;c. as before]."},{"ref":"34.80","t":"They told this matter to the Blessed One."},{"ref":"34.81","t":"‘Bhikkhus are not, O Bhikkhus, to carry out disciplinary proceedings against the Bhikkhunîs. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’ I allow Bhikkhunîs, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunîs.’"},{"ref":"34.82","t":"The Bhikkhunîs did not know how to carry out the disciplinary proceedings. They told this matter to the Blessed One."},{"ref":"34.83","t":"‘I allow Bhikkhus, O Bhikkhus, to tell the Bhikkhunîs how to carry out disciplinary proceedings.’"},{"ref":"34.84","t":"7. 1. Now at that time Bhikkhunîs in Sa<em>m</em>gha assembled, having fallen into quarrel, strife, and dispute, got to blows, and were unable to settle the point at issue. They told this matter to the Blessed One."},{"ref":"34.85","t":"‘I allow Bhikkhus, O Bhikkhus, to settle for Bhikkhunîs a point at issue.’"},{"ref":"34.86","t":"Now at that time Bhikkhus were settling for Bhikkhunîs a point at issue, and as the point at issue was being enquired into, it was found that both Bhikkhunîs competent to take part in an official act, and Bhikkhunîs who had been guilty of an offence (had taken part in the Sa<em>m</em>gha during the official act (the Kamma) at which the point in issue arose)."},{"ref":"34.87","t":"The Bhikkhunîs said: ‘It would be well if you, Sirs, would carry out disciplinary proceedings against the guilty Bhikkhunîs, or absolve their offence: for thus has it been laid down by the Blessed One: “Bhikkhus are to settle for the Bhikkhunîs a point at issue.”’"},{"ref":"34.88","t":"They told this matter to the Blessed One."},{"ref":"34.89","t":"‘I allow Bhikkhus, O Bhikkhus, to set on foot an official act for Bhikkhunîs, and then to give it in charge for Bhikkhunîs to carry out the official act against Bhikkhunîs. And I allow Bhikkhus to set on foot the (dealing with an) offence for Bhikkhunîs, and then to give it in charge for Bhikkhunîs to accept the confession thereof.’"},{"ref":"34.90","t":"8. 1. Now at that time a Bhikkhunî, a pupil of the Bhikkhunî Uppalava<em>nn</em>â, followed the Blessed One for seven years, learning the Vinaya; but she, being forgetful, lost it as fast as she received it. And that Bhikkhunî heard that the Blessed One was about to go to Sâvatthi. Then she thought: ‘For seven years have I followed the Blessed One, learning the Vinaya; and, being forgetful, I have lost it as fast as I received it. Hard is it for a woman to follow the Blessed One her life long. What now shall I do?’"},{"ref":"34.91","t":"And that Bhikkhunî told this matter to the Bhikkhunîs, and they told it to the Bhikkhus, and the Bhikkhus told it to the Blessed One."},{"ref":"34.92","t":"‘I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunîs.’"},{"ref":"34.93","t":"* * *"},{"ref":"34.94","t":"Here ends the First Portion for Recitation."},{"ref":"34.95","t":"9. 1. Now when the Blessed One had stayed at Vesâlî as long as he thought fit, he sat out towards Sâvatthi; and, journeying straight on, he in due course arrived thereat. And there, at Sâvatthi, the Blessed One remained in the <em>G</em>etavana, Anâtha Pi<em>nd</em>ika’s Park."},{"ref":"34.96","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus threw dirty water over Bhikkhunîs, thinking, perhaps, they would fall in love with them."},{"ref":"34.97","t":"They told this matter to the Blessed One."},{"ref":"34.98","t":"‘A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunî. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow a penalty, O Bhikkhus, to be imposed on that Bhikkhu."},{"ref":"34.99","t":"Then the Bhikkhus thought: ‘What penalty is it that ought to be imposed on him?’ They told this matter to the Blessed One."},{"ref":"34.100","t":"‘That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhunî-sa<em>m</em>gha.’"},{"ref":"34.101","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhus uncovered their bodies, or their thighs, or their private parts, and showed them to Bhikkhunîs, or addressed Bhikkhunîs with wicked words, or associated with Bhikkhunîs, thinking, perhaps, they would fall in love with them."},{"ref":"34.102","t":"They told this matter to the Blessed One."},{"ref":"34.103","t":"‘A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, a penalty to be imposed on that Bhikkhu.’"},{"ref":"34.104","t":"Then the Bhikkhus thought: ‘What penalty is it that ought to be imposed on him?’ They told this matter to the Blessed One."},{"ref":"34.105","t":"‘That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhunî-sa<em>m</em>gha.’"},{"ref":"34.106","t":"2. [The last section repeated of the <em>Kh</em>abbaggiya Bhikkhunîs, the decision being the same down to]"},{"ref":"34.107","t":"Then the Bhikkhus thought: ‘What penalty is it that ought to be imposed on her?’ They told this matter to the Blessed One."},{"ref":"34.108","t":"‘I allow you, O Bhikkhus, to prohibit her (from entering a Vihâra).’"},{"ref":"34.109","t":"When the prohibition was laid upon them, they would not accept it. They told this matter to the Blessed One."},{"ref":"34.110","t":"‘I allow you, O Bhikkhus, to inhibit them from the Exhortation.’"},{"ref":"34.111","t":"3. Then the Bhikkhus thought: ‘Is it lawful to hold Uposatha with a Bhikkhunî who has been inhibited from the Exhortation, or is it not lawful?’"},{"ref":"34.112","t":"They told this matter to the Blessed One."},{"ref":"34.113","t":"‘You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunî who has been inhibited from the Exhortation until such time as her case has been settled.’"},{"ref":"34.114","t":"Now at that time the venerable Udâyi, after having inhibited the Exhortation (to one or more Bhikkhunîs), went away on a journey. The Bhikkhunîs murmured, were indignant, and complained, saying: ‘How can the venerable Udâyi [act so]?’"},{"ref":"34.115","t":"They told this matter to the Blessed One."},{"ref":"34.116","t":"‘You are not, O Bhikkhus, to go on a journey after having inhibited the Exhortation. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.117","t":"Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation, They told this matter to the Blessed One."},{"ref":"34.118","t":"‘The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent Bhikkhu. When such a one does so, he shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.119","t":"Now at that time Bhikkhus inhibited the Exhortation without grounds and without cause."},{"ref":"34.120","t":"They told this matter to the Blessed One."},{"ref":"34.121","t":"‘You are not, O Bhikkhus, to inhibit the Exhortation without ground and without cause. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.122","t":"Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a decision (on the matter out of which the inhibition arose)."},{"ref":"34.123","t":"They told this matter to the Blessed One."},{"ref":"34.124","t":"‘When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain from giving a decision (on the matter out of which the inhibition arose). Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.125","t":"4. Now at that time Bhikkhunîs did not go to the Exhortation. They told this matter to the Blessed One."},{"ref":"34.126","t":"‘A Bhikkhunî, O Bhikkhus, is not to omit going to the Exhortation. Whosoever does so, shall be dealt with according to the rule.’"},{"ref":"34.127","t":"Now at that time the whole Bhikkhunî-sa<em>m</em>gha went to the Exhortation together. The people murmured, were indignant, and complained, saying: ‘There are their wives, there are their mistresses; now will they take pleasure together.’"},{"ref":"34.128","t":"They told this matter to the Blessed One."},{"ref":"34.129","t":"‘The whole Bhikkhunî-sa<em>m</em>gha is not, O Bhikkhus, to go to the Exhortation together. And if it should so go, it is guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, four or five Bhikkhunîs to go together.’"},{"ref":"34.130","t":"[The same when four or five went the decision ending, ]"},{"ref":"34.131","t":"‘I allow, O Bhikkhus, two or three Bhikkhunîs to go together to Exhortation; and let them go up to some one Bhikkhu, and arrange their robes over one shoulder, and, sitting down on their heels, let them stretch forth their joined palms, and thus address him: “The Bhikkhunî-sa<em>m</em>gha salutes the feet of the Bhikkhu-sa<em>m</em>gha, and requests permission to come for the purpose of the Exhortation being held; may that be granted, they say, to the Bhikkhunî-sa<em>m</em>gha.”"},{"ref":"34.132","t":"‘Then he who is entrusted with the recitation of the Pâtimokkha is to ask: “Is there any Bhikkhu who has been appointed to hold the Exhortation of the Bhikkhunîs?”"},{"ref":"34.133","t":"‘If a Bhikkhu has been appointed thereto, the reciter of the Pâtimokkha is to say: “Such and such a Bhikkhu has been appointed to hold Exhortation to the Bhikkhunîs. Let the Bhikkhunî-sa<em>m</em>gha come to him accordingly.”"},{"ref":"34.134","t":"‘If no Bhikkhu has been appointed thereto the reciter of the Pâtimokkha is to say: “Which of the venerable ones is able to hold Exhortation to the Bhikkhunîs?” If any one is able to do so, and is possessed of the eight qualifications, he is to appoint him thereto, and is to say: “Such and such a Bhikkhu is appointed to hold Exhortation to the Bhikkhunîs. Let the Bhikkhunî-sa<em>m</em>gha come to him.”"},{"ref":"34.135","t":"‘If no one is able to do so, the reciter of the Pâtimokkha is to say: “There is no Bhikkhu appointed to hold Exhortation to the Bhikkhunîs. May the Bhikkhunî-sa<em>m</em>gha obtain its desire in peace.”’"},{"ref":"34.136","t":"5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation. They told this matter to the Blessed One."},{"ref":"34.137","t":"‘The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept it, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.138","t":"Now at that time a certain Bhikkhu was stupid. To him the Bhikkhunîs went, and said: ‘Sir, please to accept the (duty of holding) Exhortation.’"},{"ref":"34.139","t":"‘I, sister, am stupid. How can I accept the Exhortation?’"},{"ref":"34.140","t":"‘You should take it, Sir; for thus has it been laid down by the Blessed One: “Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunîs.”’"},{"ref":"34.141","t":"They told this matter to the Blessed One."},{"ref":"34.142","t":"‘I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.’"},{"ref":"34.143","t":"[The same repeated of a sick Bhikkhu, and a Bhikkhu on a journey. The same case put of a Bhikkhu living in the jungle. The decision is, ]"},{"ref":"34.144","t":"‘I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation, and to appoint a time and place for the meeting, saying: “There will I perform it.”’"},{"ref":"34.145","t":"Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They told this matter to the Blessed One."},{"ref":"34.146","t":"‘The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.147","t":"Now at that time Bhikkhunîs did not attend at the place appointed. They told this matter to the Blessed One."},{"ref":"34.148","t":"‘A Bhikkhunî is not, O Bhikkhus, to omit attending at the place appointed. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.149","t":"10. 1. Now at that time Bhikkhunîs wore long girdles, and out of them they arranged fringes. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’"},{"ref":"34.150","t":"‘A Bhikkhunî is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow a Bhikkhunî, O Bhikkhus, a girdle that will go once round the body, and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.151","t":"Now at that time Bhikkhunîs arranged fringes in cloth of bambû fibre, or in leather, or in white cotton cloth, or in plaited cotton cloth, or in fringed cotton cloth, or in white or, in plaited or in fringed <em>k</em>ola cloth, or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’"},{"ref":"34.152","t":"They told this matter to the Blessed One."},{"ref":"34.153","t":"‘A Bhikkhunî is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.154","t":"2. Now at that time Bhikkhunîs had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms, and the backs of their hands, and their calves, and the upper part of their feet, and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’"},{"ref":"34.155","t":"They told this matter to the Blessed One."},{"ref":"34.156","t":"‘A Bhikkhunî is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.157","t":"3. Now at that time the <em>Kh</em>abbaggiya Bhikkhunîs [&amp;c. down to]"},{"ref":"34.158","t":"‘ A Bhikkhunî is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face, nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.159","t":"4. [Similar paragraph concluding, ]"},{"ref":"34.160","t":"‘A Bhikkhunî is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes, or on her cheeks, nor to peep out of window, nor to stand in the light (of a half-opened door), nor to have dances performed, nor to keep courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a shop, nor, to practise usury, nor to supply men slaves or women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman, nor to carry the razor case.’"},{"ref":"34.161","t":"[Similar paragraph concluding, ]"},{"ref":"34.162","t":"‘A Bhikkhunî is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras’ hoods; nor to wear jackets, nor dresses made of the fibre of the Tirîtaka plant. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.163","t":"11. 1. Now at that time a certain Bhikkhunî, when on her death-bed, said: ‘After I am gone, let my set of necessaries belong to the Sa<em>m</em>gha.’ Then the Bhikkhus and the Bhikkhunîs disputed as to it, ‘ saying: ‘It belongs to us; it belongs to us.’"},{"ref":"34.164","t":"They told this matter to the Blessed One."},{"ref":"34.165","t":"‘If, O Bhikkhus, a Bhikkhunî, or a novice under training to become one (a Sikkhamânâ), when on her death-bed, should say: “After I am gone, let my set of necessaries belong to the Sa<em>m</em>gha, “ then it is the Bhikkhunî-sa<em>m</em>gha it belongs to; the Bhikkhu-sa<em>m</em>gha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a Sâma<em>n</em>era), when on his death-bed, should say: “After I am gone, let my set of necessaries become the property of the Sa<em>m</em>gha, “ then it is the Bhikkhu-sa<em>m</em>gha it belongs to; the Bhikkhunî-sa<em>m</em>gha is not the owner thereof’"},{"ref":"34.166","t":"12. 1. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas had entered the Order of the Bhikkhunîs. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: ‘How can a Bhikkhunî assault a Bhikkhu?’"},{"ref":"34.167","t":"They told this matter to the Blessed One."},{"ref":"34.168","t":"‘A Bhikkhunî is not, O Bhikkhus, to assault a Bhikkhu. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I prescribe that a Bhikkhunî, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.’"},{"ref":"34.169","t":"13. 1. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhunî, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunî put it into her bowl, and, covering it over with her upper robe, went away."},{"ref":"34.170","t":"Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhunî. On seeing the Bhikkhunî; that Bhikkhu said: ‘Come, sister! take some food.’"},{"ref":"34.171","t":"‘No thank you, Sir.’"},{"ref":"34.172","t":"[And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said, ]"},{"ref":"34.173","t":"‘Sister! I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhunî. Come, sister! take the food.’"},{"ref":"34.174","t":"Then that Bhikkhunî, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying: ‘How can you do such a thing?’ And he told the Bhikkhus, and they were indignant, &amp;c. and told the Blessed One."},{"ref":"34.175","t":"‘A Bhikkhunî is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow a Bhikkhunî, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.’"},{"ref":"34.176","t":"14. The following short section will scarcely bear translating into modern English."},{"ref":"34.177","t":"15. 1. Now at that time the people gave food to the Bhikkhus, and the Bhikkhus gave to the Bhikkhunîs. The people murmured, were indignant, and complained, saying: ‘How can their reverences give away to others what was given for them to have — as if we did not know how to give gifts?’"},{"ref":"34.178","t":"They told this matter to the Blessed One."},{"ref":"34.179","t":"‘A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.180","t":"Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One."},{"ref":"34.181","t":"‘I allow you, O Bhikkhus, to give it to the Sa<em>m</em>gha.’"},{"ref":"34.182","t":"Too much came into their possession."},{"ref":"34.183","t":"They told this matter to the Blessed One."},{"ref":"34.184","t":"‘I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Sa<em>m</em>gha as a whole ).’"},{"ref":"34.185","t":"Now at that time food, which had been stored up for the Bhikkhus, had come into their possession."},{"ref":"34.186","t":"They told this matter to the Blessed One."},{"ref":"34.187","t":"‘I allow food that has been stored up to be enjoyed by the Bhikkhunîs after they have had it given over to them by the Bhikkhus.’"},{"ref":"34.188","t":"2. [The same repeated, reading Bhikkhunî for Bhikkhu, and vice versâ.]"},{"ref":"34.189","t":"16. 1. Now at that time the Bhikkhus had come into the possession of some bedding, and the Bhikkhunîs had none. The Bhikkhunîs sent a messenger to the Bhikkhus, saying: ‘It would be well if their reverences the Bhikkhus would give us some bedding on loan.’"},{"ref":"34.190","t":"They told this matter to the Blessed One."},{"ref":"34.191","t":"‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunîs on loan.’"},{"ref":"34.192","t":"2. Now at that time Bhikkhunîs, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood."},{"ref":"34.193","t":"They told this matter to the Blessed One."},{"ref":"34.194","t":"A Bhikkhunî is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow the use, O Bhikkhus, of an indoor’s robe.’"},{"ref":"34.195","t":"The indoor’s robe got soiled."},{"ref":"34.196","t":"They told this matter to the Blessed One."},{"ref":"34.197","t":"‘I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee ).’"},{"ref":"34.198","t":"The thigh-cloth slipped down."},{"ref":"34.199","t":"They told this matter to the Blessed One."},{"ref":"34.200","t":"‘I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.’"},{"ref":"34.201","t":"The thread broke."},{"ref":"34.202","t":"They told this matter to the Blessed One."},{"ref":"34.203","t":"‘I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up).’"},{"ref":"34.204","t":"Now at that time the <em>Kh</em>abbaggiya Bhikkhunîs used to wear the hip-string always. The people murmured, &amp;c. saying: ‘Like the women who still enjoy the pleasures of the world!’ They told this matter to the Blessed One."},{"ref":"34.205","t":"‘A Bhikkhunî is not, O Bhikkhus, to wear a hip-string for constant use. I allow its use to one who is in her courses.’"},{"ref":"34.206","t":"17. 1. Now at that time there were found among the Bhikkhunîs some who were [deformed in one or other of eleven ways]."},{"ref":"34.207","t":"They told this matter to the Blessed One."},{"ref":"34.208","t":"‘I prescribe, O Bhikkhus, that a woman on whom the upasampadâ initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications. And thus, O Bhikkhus, is she to be questioned:"},{"ref":"34.209","t":"(1-11) “Have you any one or other of the eleven deformities [each repeated as above]?”"},{"ref":"34.210","t":"(12-16) “Have you any of the following diseases — leprosy, boils, dry leprosy, consumption, or fits?”"},{"ref":"34.211","t":"(17) “Are you a human being?”"},{"ref":"34.212","t":"(18) “Are you a female?”"},{"ref":"34.213","t":"(.19) “Are you a free woman?”"},{"ref":"34.214","t":"(20) “Are you free from debts?”"},{"ref":"34.215","t":"(21) “Are you not in the king’s service?”"},{"ref":"34.216","t":"(22) “Have your father and mother given their consent?”"},{"ref":"34.217","t":"(23) “Are you full twenty years of age?”"},{"ref":"34.218","t":"(24) “Are you duly provided with robes and alms-bowl?”"},{"ref":"34.219","t":"“What is your name?”"},{"ref":"34.220","t":"“What is the name of your proposer?”’"},{"ref":"34.221","t":"2. Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunîs, and they who were seeking after the upasampadâ initiation became disconcerted and perplexed, and were unable to answer."},{"ref":"34.222","t":"They told this matter to the Blessed One."},{"ref":"34.223","t":"‘I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-sa<em>m</em>gha upon a Bhikkhunî who has been initiated on the one side in the Bhikkhunî-sa<em>m</em>gha, and has there cleared herself (from the Disqualifications).’"},{"ref":"34.224","t":"Now at that time the Bhikkhunîs questioned those who desired to receive the upasampadâ initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer."},{"ref":"34.225","t":"They told this matter to the Blessed One."},{"ref":"34.226","t":"‘I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications.’"},{"ref":"34.227","t":"Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer."},{"ref":"34.228","t":"They told this matter to the Blessed One."},{"ref":"34.229","t":"‘I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly."},{"ref":"34.230","t":"And thus, O Bhikkhus, ought they to be instructed: — First they ought to be made to choose an instructor; when they have chosen an instructor their robes and bowl must be shown to them: “This is your alms-bowl, this is your waist-cloth, this is your upper garment, this is your under garment, this is your vest, this is your bathing dress. Go and stand in such and such a place.”’"},{"ref":"34.231","t":"3. Ignorant and incompetent (Bhikkhunîs) instructed them, and they became disconcerted, perplexed, and unable to answer."},{"ref":"34.232","t":"They told this matter to the Blessed One."},{"ref":"34.233","t":"‘They are not to be instructed, O Bhikkhus, by unlearned, incompetent Bhikkhunîs. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I prescribe, O Bhikkhus, that they be instructed by learned and competent Bhikkhunîs.’"},{"ref":"34.234","t":"4. Bhikkhunîs not appointed (to the office of doing so) instructed them."},{"ref":"34.235","t":"They told this matter to the Blessed One."},{"ref":"34.236","t":"‘Let no one, O Bhikkhus, instruct them without having been appointed thereto. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I prescribe, O Bhikkhus, that a Bhikkhunî appointed to the office instruct them."},{"ref":"34.237","t":"‘And thus, O Bhikkhus, ought she to be appointed — one may either appoint herself, or one may be appointed by another. And how is a Bhikkhunî to appoint herself? Let a learned, competent Bhikkhunî lay the following motion (<em>ñ</em>atti) before the Sa<em>m</em>gha “Let the Sa<em>m</em>gha, reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation from the venerable lady, M. M. If it seem meet to the Sa<em>m</em>gha, I will instruct N. N.” Thus may a Bhikkhunî appoint herself."},{"ref":"34.238","t":"And how is a Bhikkhunî to be appointed by another? Let a learned, competent Bhikkhunî lay the following resolution before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation from the venerable lady, M. M. If it seem meet to the Sa<em>m</em>gha, let A. A. instruct N. N.” Thus may one Bhikkhunî be appointed by another."},{"ref":"34.239","t":"5. ‘Then let that so appointed Bhikkhunî go to the person who is seeking to be initiated, and thus address her: “Listen to me, N. N. This is the time for you to speak the truth, to declare that which is. When you are asked about what has happened before the Sa<em>m</em>gha, you ought, if it is so, to answer: “That is so;” if it is not so, to answer: “That is not so, “ Be not perplexed, be not disconcerted. I shall ask you thus: “Are you deformed (&amp;c. down to the end of the twenty-six questions in § 1).”’"},{"ref":"34.240","t":"(After the instruction was over, the instructor and the candidate) returned together to the assembly."},{"ref":"34.241","t":"‘They are not to return together. Let the instructor return first, and lay the following resolution before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation from the venerable lady, M. M.; and she has been instructed by me. If it seem meet to the Sa<em>m</em>gha, let N. N. come forward.” Then let her be told to come forward. Then let her be told to adjust her upper robe over one shoulder only, to bow down before the Bhikkhunîs, to sit down on her heels, and stretching forth her joined palms, to ask for the upasampadâ initiation, saying: “I ask the Sa<em>m</em>gha, reverend Ladies, for initiation. May the Sa<em>m</em>gha, reverend Ladies, raise me up (out of the worldly life), having pity on me.” And a second and a third time is she to repeat that request."},{"ref":"34.242","t":"6. ‘Then let a learned and competent Bhikkhunî lay the following resolution before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Ladies, hear me. This person, N. N. desires to receive the upasampadâ initiation from M. M.; and she has been instructed by me. If it seem meet to the Sa<em>m</em>gha, let me question N. N. as touching the Disqualifications. Listen to me, N. N. [as before, down to the end of the questions].”"},{"ref":"34.243","t":"7. ‘Then let a learned and competent Bhikkhunî lay the following motion before the Sa<em>m</em>gha: “Let the Sa<em>m</em>gha, reverend Ladies, hear me. This person, N. N. desires to receive the upasampadâ initiation from the venerable lady, M. M. She is free from the Disqualifications, and is duly provided with alms-bowl and robes. This person, N. N. asks the Sa<em>m</em>gha for the upasampadâ initiation, the venerable lady, M. M. being her proposer. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha receive N. N. the venerable lady, M. M. being her proposer. That, then, is the motion."},{"ref":"34.244","t":"‘“Let the Sa<em>m</em>gha, venerable Ladies, hear me. N. N. desires to receive the upasampadâ, the lady, M. M. being her proposer. The Sa<em>m</em>gha confers the upasampadâ upon N. N. the lady, M. M. being her proposer. Whosoever of the venerable ones agrees thereto, let her keep silence; whosoever agrees not thereto, let her speak. A second time I say the same thing.” [The whole of this paragraph repeated.] And a third time I say the same thing. [Paragraph repeated.]"},{"ref":"34.245","t":"‘The Sa<em>m</em>gha has conferred the upasampadâ upon N. N. the lady, M. M. being her proposer. The Sa<em>m</em>gha agrees thereto. Therefore is it silent. Thus do I understand.’"},{"ref":"34.246","t":"8. ‘Then, further, let her be taken before the Bhikkhu-sa<em>m</em>gha, and there told to arrange her robe over one shoulder only, to bow down before the Bhikkhus, and, sitting down on her heels, to stretch forth her joined palms, and say: “I, Sirs, N. N. who, being desirous of receiving the upasampadâ initiation from M. M. have received it on the one side (of the Sa<em>m</em>gha, from the Bhikkhunîs), and have there been declared free (from the Disqualifications), do hereby ask the Sa<em>m</em>gha for the upasampadâ.” [The rest of the proceedings are the same as before the Bhikkhunî-sa<em>m</em>gha.] “May the Sa<em>m</em>gha, reverend Sirs, raise me up (out of the worldly life), having pity on me.” And a second time do I hereby ask [&amp;c. repeated]. And a third time do I hereby ask [the same repeated]."},{"ref":"34.247","t":"[The rest of the proceedings are the same as in the last sections 6 and 7, putting ‘Bhikkhu’ for ‘Bhikkhunî, ‘ and ‘reverend Sirs’ for ‘reverend Ladies.]"},{"ref":"34.248","t":"‘Then, further, let them (the Bhikkhus) measure the shadow, tell (the newly-received Bhikkhunî) what season and what date it is, tell her what part of the day it is, tell her the whole formula, and tell the Bhikkhunîs: “You are to teach her what are the three things allowed, and what are the eight things interdicted.”’"},{"ref":"34.249","t":"18. Now at that time Bhikkhunîs wasted their time in the dining-hall, doubting as to which should take which seat."},{"ref":"34.250","t":"They told this matter to the Blessed One."},{"ref":"34.251","t":"‘I prescribe, O Bhikkhus, that the senior eight Bhikkhunîs shall take their seats according to seniority, and the rest as they happen to come in.’"},{"ref":"34.252","t":"Now at that time Bhikkhunîs, on the ground that the Blessed One had so prescribed, let the eight senior Bhikkhunîs in every other place take exclusive possession (of the first eight seats), and the rest arranged themselves as they came in."},{"ref":"34.253","t":"They told this matter to the Blessed One."},{"ref":"34.254","t":"‘I prescribe, O Bhikkhus, as above, only in the case of the dining-hall. Everywhere else let there be no exclusive right to seats by seniority.’"},{"ref":"34.255","t":"19. 1. Now at that time the Bhikkhunîs did not hold Pavâra<em>n</em>â."},{"ref":"34.256","t":"They told this matter to the Blessed One."},{"ref":"34.257","t":"‘A Bhikkhunî is not, O Bhikkhus, to omit holding Pavâra<em>n</em>â. Whosoever does so, shall be dealt with according to law.’"},{"ref":"34.258","t":"Now at that time the Bhikkhunîs held Pavâra<em>n</em>â by themselves, and not in the Bhikkhu-sa<em>m</em>gha."},{"ref":"34.259","t":"They told this matter to the Blessed One."},{"ref":"34.260","t":"‘A Bhikkhunî is not, O Bhikkhus, to hold Pavâra<em>n</em>â apart, and not in the Bhikkhu-sa<em>m</em>gha. Whosoever does so, shall be dealt with according to law.’"},{"ref":"34.261","t":"Now at that time Bhikkhunîs holding Pavâra<em>n</em>â with the Bhikkhus only, and not apart by themselves, disturbed (the meeting of the Bhikkhu-sa<em>m</em>gha)."},{"ref":"34.262","t":"They told this matter to the Blessed One."},{"ref":"34.263","t":"‘A Bhikkhunî is not, O Bhikkhus, to hold Pavâra<em>n</em>â with the Bhikkhu-sa<em>m</em>gha only. Whosoever does so, shall be guilty oft dukka<em>t</em>a.’"},{"ref":"34.264","t":"Now at that time Bhikkhunîs spent all their time before noon holding Pavâra<em>n</em>â [and so had no time left for the early meal]."},{"ref":"34.265","t":"They told this matter to the Blessed One."},{"ref":"34.266","t":"‘I prescribe, O Bhikkhus, that they hold Pavâra<em>n</em>â in the afternoon.’"},{"ref":"34.267","t":"When holding Pavâra<em>n</em>â in the afternoon, they had not time enough [to conclude their own ceremony that day, and take part in that of the Bhikkhus]."},{"ref":"34.268","t":"They told this matter to the Blessed One."},{"ref":"34.269","t":"‘I allow them, O Bhikkhus, to hold their own Pavâra<em>n</em>â one day, and that with the Bhikkhus the next day.’"},{"ref":"34.270","t":"2. Now at that time the whole of the Bhikkhunî-sa<em>m</em>gha declaring, each one for herself, her Pavâra<em>n</em>â before the Bhikkhu-sa<em>m</em>gha, disturbed (the proceedings)."},{"ref":"34.271","t":"They told this matter to the Blessed One."},{"ref":"34.272","t":"‘I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunî be deputed to make the Pavâra<em>n</em>â invitation on behalf of the Bhikkhunî-sa<em>m</em>gha before the Bhikkhu-sa<em>m</em>gha. And thus, O Bhikkhus, is she to be deputed:"},{"ref":"34.273","t":"‘“First, the Bhikkhunî is to be asked (whether she be willing to serve). When that has been done, a learned and discreet Bhikkhunî is to lay this motion before the Sa<em>m</em>gha: Let the Sa<em>m</em>gha, venerable Ladies, hear me. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha depute N. N. to make the Pavâra<em>n</em>â invitation on behalf of the Bhikkhunî-sa<em>m</em>gha before the Bhikkhu-sa<em>m</em>gha. That is the motion."},{"ref":"34.274","t":"‘“Let the Sa<em>m</em>gha, venerable Ladies, hear me. The Sa<em>m</em>gha deputes N. N. to make the Pavâra<em>n</em>â invitation on behalf of the Bhikkhunî-sa<em>m</em>gha before the Bhikkhu-sa<em>m</em>gha. Whosoever of the venerable ones approves thereof, let her keep silence. Whosoever approves not thereof, let her speak."},{"ref":"34.275","t":"‘“N. N. is deputed by the Sa<em>m</em>gha to make the Pavâra<em>n</em>â invitation on behalf of the Bhikkhunî-sa<em>m</em>gha before the Bhikkhu-sa<em>m</em>gha. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"34.276","t":"3. ‘When that Bhikkhunî has been deputed, she, accompanied by the Bhikkhunî-sa<em>m</em>gha, is to go before the Bhikkhu-sa<em>m</em>gha, arrange her robe over one shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch forth her joined palms, and say: “The Bhikkhunî-sa<em>m</em>gha invites the Bhikkhu-sa<em>m</em>gha (to point out to them any faults they may have committed) in respect of things heard, or seen, or suspected. May the Bhikkhu-sa<em>m</em>gha speak to the Bhikkhunî-sa<em>m</em>gha (if there be anything wherein they have offended) out of compassion toward them. Then will they, if they perceive the offence, confess the same. And a second time the Bhikkhunî-sa<em>m</em>gha...... [the whole repeated]. And a third time...... [the whole repeated].”’"},{"ref":"34.277","t":"20. Now at that time Bhikkhunîs inhibited Bhikkhus from the Uposatha, or from the Pavâra<em>n</em>â, or from the Exhortation, or issued commands to them, or asked them to give them leave to rebuke them, or warned them of some offence they supposed they were committing, or called upon them to remember whether or not they had committed an offence."},{"ref":"34.278","t":"They told this matter to the Blessed One."},{"ref":"34.279","t":"‘A Bhikkhunî is not, O Bhikkhus, to perform any one of these official acts towards a Bhikkhu. Should she do so, the act is itself invalid, and she is guilty of a dukka<em>t</em>a.’"},{"ref":"34.280","t":"Now at that time Bhikkhus inhibited Bhikkhunîs [&amp;c. as before, giving the contrary decision]."},{"ref":"34.281","t":"21. Now at that time the <em>Kh</em>abbaggiya Bhikkhunîs had themselves carried in vehicles to which cows were yoked with a bull between them, or bulls were yoked with a cow between them. People were annoyed, murmured, and became indignant, saying: ‘That is what is done at the feast of the Gaṅgâ, and the Mali.’"},{"ref":"34.282","t":"They told this matter to the Blessed One."},{"ref":"34.283","t":"‘A Bhikkhunî is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so, shall be dealt with according to law.’"},{"ref":"34.284","t":"Now at that time a certain Bhikkhunî was sick, and unable to go on foot."},{"ref":"34.285","t":"They told this matter to the Blessed One."},{"ref":"34.286","t":"‘I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhunî).’"},{"ref":"34.287","t":"Now the Bhikkhunîs thought: ‘Should the carts be yoked with cows or bulls?’"},{"ref":"34.288","t":"They told this matter to the Blessed One."},{"ref":"34.289","t":"‘I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand.’"},{"ref":"34.290","t":"Now at that time a certain Bhikkhunî was much distressed by the jolting of the cart."},{"ref":"34.291","t":"They told this matter to the Blessed One."},{"ref":"34.292","t":"‘I allow, O Bhikkhus, the use of a litter or sedan chair.’"},{"ref":"34.293","t":"22. 1. Now at that time a courtesan named A<em>ddh</em>akâsî had adopted the religious life under the Bhikkhunîs, and she wanted to go to Sâvatthi to be received as full member of the Order (to receive the upasampadâ initiation) by the Blessed One himself. And men of abandoned life heard of it, and beset the road. And when A<em>ddh</em>akâsî, the courtesan, heard that they had done so, she sent a messenger to the Blessed One, saying: ‘I want to receive the upasampadâ initiation: what course of action should I adopt?’"},{"ref":"34.294","t":"Then the Blessed One, in that connection, addressed the Bhikkhus, after delivering a religious discourse, and said: ‘I allow you, O Bhikkhus, to confer the upasampadâ initiation (upon Bhikkhunîs) even by a messenger.’"},{"ref":"34.295","t":"2. They conferred it by (sending) a Bhikkhu as the messenger."},{"ref":"34.296","t":"They told this matter to the Blessed One."},{"ref":"34.297","t":"‘You are not, O Bhikkhus, to confer the upasampadâ initiation on a Bhikkhunî by sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.298","t":"They conferred it by sending a female student..... a male novice..... a female novice..... an ignorant, incompetent Bhikkhunî, as the messenger."},{"ref":"34.299","t":"[Similar decision in each case.]"},{"ref":"34.300","t":"‘I allow you, O Bhikkhus, to confer the upasampadâ initiation by sending a learned, competent Bhikkhunî, as a messenger.’"},{"ref":"34.301","t":"3. ‘That Bhikkhunî messenger is to go before the Sa<em>m</em>gha, and arranging her robe over one shoulder, is to bow down before the Sa<em>m</em>gha, and sitting on her heels, to stretch forth her joined palms, and say “N. N. having been desirous of receiving the upasampadâ initiation with the lady, M. M. (as her proposer), has received it on the one hand from the Bhikkhunî-sa<em>m</em>gha, and has there been declared free (from the Disqualifications ). But she is prevented by some danger or other from coming before the Sa<em>m</em>gha (to have her initiation confirmed). N. N. asks the Sa<em>m</em>gha for initiation, Let the Sa<em>m</em>gha raise her up (out of the worldly life) out of compassion upon her.’ [To be said thrice.]"},{"ref":"34.302","t":"‘Then let a learned, competent Bhikkhu lay the motion before the Sa<em>m</em>gha. “Let the Sa<em>m</em>gha, venerable Sirs, hear me. N. N. having been desirous..... [statement of fact, as before]. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha confer the upasampadâ initiation upon N. N. M. M. being her proposer. That is the motion."},{"ref":"34.303","t":"‘“Let the Sa<em>m</em>gha, venerable Sirs, hear me. N. N.... [statement of fact, as before]. The Sa<em>m</em>gha hereby confers the upasampadâ initiation upon N. N. M. M. being her proposer. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. N. N..... (&amp;c. down to) let him speak. And a third time I say the same thing. N. N..... (&amp;c. down to) let him speak."},{"ref":"34.304","t":"‘“The Sa<em>m</em>gha has hereby conferred the upasampadâ initiation upon N. N. M. M. being her proposer. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.”’"},{"ref":"34.305","t":"‘Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger that she may tell the newly-received Bhikkhunî) what season and what date it is, tell her what part of the day it is, tell her the whole formula; and tell the Bhikkhunîs to teach her what are the three things allowed, and what are the eight things interdicted.’"},{"ref":"34.306","t":"23. Now at that time Bhikkhunîs dwelt in the forest, and men of abandoned life violated them."},{"ref":"34.307","t":"They told this matter to the Blessed One."},{"ref":"34.308","t":"‘A Bhikkhunî is not, O Bhikkhus, to adopt the forest life. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.309","t":"24. 1. Now at that time a certain lay disciple had given to the Bhikkhunî-sa<em>m</em>gha a servant’s lodge (to live in)."},{"ref":"34.310","t":"They told this matter to the Blessed One."},{"ref":"34.311","t":"‘I allow, O Bhikkhus, the use of a stable.’"},{"ref":"34.312","t":"It did not satisfy (their wants). They told this matter to the Blessed One."},{"ref":"34.313","t":"‘I allow, O Bhikkhus, a separate residence for Bhikkhunîs.’"},{"ref":"34.314","t":"That did not satisfy their wants. They told this matter to the Blessed One."},{"ref":"34.315","t":"‘I allow, O Bhikkhus, building operations (to be carried on for the benefit of Bhikkhunîs).’"},{"ref":"34.316","t":"That did not satisfy their wants. They told this matter to the Blessed One."},{"ref":"34.317","t":"‘I allow Bhikkhunîs, O Bhikkhus, to assign certain places to live in to individual members of the Order.’"},{"ref":"34.318","t":"25. 1. Now at that time a certain woman who had already conceived, but did not know it, was received into the Order among the Bhikkhunîs. Afterwards her womb moved within her. Then that Bhikkhunî thought: ‘How shall I now conduct myself towards this child?’"},{"ref":"34.319","t":"They told this matter to the Blessed One."},{"ref":"34.320","t":"‘I allow her, O Bhikkhus, to bring it up till it have attained to years of discretion.’"},{"ref":"34.321","t":"Then the Bhikkhunî thought: ‘It is not permissible for me to live alone, nor for any other Bhikkhunî to live with a male child. What course ought I to pursue?’"},{"ref":"34.322","t":"They told this matter to the Blessed One."},{"ref":"34.323","t":"‘I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and give her as a companion to that (first-mentioned) Bhikkhunî.’"},{"ref":"34.324","t":"‘And thus, O Bhikkhus, is she <em>t</em>o be appointed: First that Bhikkhunî ought to be asked (whether she be willing to undertake the duty). After she has been asked, a learned and competent Bhikkhunî ought to lay the motion before the Sa<em>m</em>gha, saying:"},{"ref":"34.325","t":"‘“Let the Sa<em>m</em>gha, venerable Ladies, hear me. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha depute N. N. as a companion to M. M. That is the motion."},{"ref":"34.326","t":"‘“Let the Sa<em>m</em>gha, “‘ [&amp;c. as usual, to the end of the Kammavâ<em>k</em>â.]"},{"ref":"34.327","t":"2. Then that companion Bhikkhunî thought: ‘Now how should I conduct myself towards this child?’"},{"ref":"34.328","t":"They told this matter to the Blessed One."},{"ref":"34.329","t":"‘I prescribe that the Bhikkhunîs, O Bhikkhus, conduct themselves towards that child precisely as they would towards other men, save only as regards the sleeping under the same roof.’"},{"ref":"34.330","t":"3. Now at that time a certain Bhikkhunî, who had been guilty of a grievous offence, was living subject to the Mânatta penance. Then that Bhikkhunî thought: ‘It is not permissible for me to live alone, and it is not permissible for any other Bhikkhunî to live with me. What now ought I to do?’"},{"ref":"34.331","t":"They told this matter to the Blessed One."},{"ref":"34.332","t":"I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and to give her as a companion to that Bhikkhunî. And thus, O Bhikkhus, ought she to be deputed [&amp;c. as in last section but one, down to the end of the Kammavâ<em>k</em>â].’"},{"ref":"34.333","t":"26. 1. Now at that time a certain Bhikkhunî first abandoned the precepts, and then threw off the robes. Afterwards she came back, and asked the Bhikkhunîs to admit her into the Order again."},{"ref":"34.334","t":"They told this matter to the Blessed One."},{"ref":"34.335","t":"‘A Bhikkhunî ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the robes she is ipso facto incapable of being a Bhikkhunî.’"},{"ref":"34.336","t":"2. Now at that time a certain Bhikkhunî, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunîs to receive her into the Order again."},{"ref":"34.337","t":"They told this matter to the Blessed One.."},{"ref":"34.338","t":"‘A Bhikkhunî, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again.’"},{"ref":"34.339","t":"27. 1. Now at that time Bhikkhunîs, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds."},{"ref":"34.340","t":"They told this matter to the Blessed One."},{"ref":"34.341","t":"‘I allow them, O Bhikkhus, to permit those things.’"},{"ref":"34.342","t":"2. Now at that time Bhikkhunîs, when sitting on a divan, allowed (other people thereon) to touch them with their heels."},{"ref":"34.343","t":"They told this matter to the Blessed One."},{"ref":"34.344","t":"‘A Bhikkhunî is not, O Bhikkhus, to sit on a divan. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.345","t":"Now at that time a certain Bhikkhunî was sick, and without using a divan she could not be at ease."},{"ref":"34.346","t":"They told this matter to the Blessed One."},{"ref":"34.347","t":"‘I allow Bhikkhunîs, O Bhikkhus, to use a half-divan.’"},{"ref":"34.348","t":"3. [Rule as to construction of privies.]"},{"ref":"34.349","t":"4. Now at that time the Bhikkhunîs used chunam at their baths."},{"ref":"34.350","t":"People murmured, saying, ‘As the women in the world do!’"},{"ref":"34.351","t":"They told this matter to the Blessed One."},{"ref":"34.352","t":"‘A Bhikkhunî is not, O Bhikkhus, to use chunam at her bath. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, the use of clay and the red powder of rice husks.’"},{"ref":"34.353","t":"[Similar paragraph, ending]"},{"ref":"34.354","t":"‘A Bhikkhunî is not, O Bhikkhus, to use scented clay at her bath. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow, O Bhikkhus, the use of common clay.’"},{"ref":"34.355","t":"Now at that time Bhikkhunîs bathing together in the steam-bath room made a tumult."},{"ref":"34.356","t":"They told this matter to the Blessed One."},{"ref":"34.357","t":"‘Bhikkhunîs are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.358","t":"Now at that time Bhikkhunîs bathing against the stream allowed the rush of water against them."},{"ref":"34.359","t":"They told this matter to the Blessed One."},{"ref":"34.360","t":"‘A Bhikkhunî is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.361","t":"Now at that time Bhikkhunîs bathed in a place not a common bathing-place, and men of abandoned life violated them."},{"ref":"34.362","t":"They told this matter to the Blessed One."},{"ref":"34.363","t":"‘A Bhikkhunî is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukka<em>t</em>a.’"},{"ref":"34.364","t":"Now at that time Bhikkhunîs bathed at a bathing-place used also by men. People murmured, were indignant, and complained, saying, ‘As those women do who are still living in the pleasures of the world.’"},{"ref":"34.365","t":"They told this matter to the Blessed One."},{"ref":"34.366","t":"‘A Bhikkhunî is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty of a dukka<em>t</em>a. I allow, Bhikkhunîs, O Bhikkhus, to bathe at a bathing-place used by women.’"},{"ref":"34.367","t":"* * *"},{"ref":"34.368","t":"End of the Third Portion for Recitation."},{"ref":"34.369","t":"End of the Tenth Khandhaka, the Bhikkhunî-Khandhaka."},{"sp":"HDR","t":"ELEVENTH KHANDHAKA."},{"ref":"35.1","t":"ON THE COUNCIL OF RÂ<em>G</em>AGAHA."},{"ref":"35.1a","t":"1. Now the venerable Mahâ Kassapa addressed the Bhikkhus, and said: ‘Once I was travelling along the road from Pâvâ to Kusinârâ with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree."},{"ref":"35.1aa","t":"‘Just at that time a certain naked ascetic (â<em>g</em>îvaka), who had picked up a Mandârava flower in Kusinârâ, was coming along the road towards Pâvâ. And I saw him coming in the distance, and on seeing I said to him:"},{"ref":"35.1b","t":"‘“O, friend! surely thou knowest our Master?”"},{"ref":"35.1c","t":"‘“Yea, friend, I know him. This day the Sama<em>n</em>a Gotama has been dead a week. That is how I obtained this Mandârava flower.”’"},{"ref":"35.1d","t":"‘Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: “Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!”’"},{"ref":"35.1e","t":"‘But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought: “Impermanent are all component things. How is it possible [that they should not be dissolved]?”"},{"ref":"35.1f","t":"‘Then I, Sirs, spake thus to the Bhikkhus: “Enough, Sirs! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How then, Sirs, can this be possible — that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution — how then can this be possible that such a being should not be dissolved? No such condition can exist!”"},{"ref":"35.1g","t":"‘Then at that time, Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus. And Subhadda, the late-received one, said to the Bhikkhus: “Enough, Sirs! Weep not, neither lament! We are well rid of the great Sama<em>n</em>a. We used to be annoyed by being told, ‘This beseems you, this beseems you not.’ But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do.”"},{"ref":"35.1h","t":"‘Come, Sirs, let us chant together the Dhamma and the Vinaya before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who hold to the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who hold to the Vinaya become weak!’"},{"ref":"35.2","t":"‘Let then the venerable Thera choose out Bhikkhus.’"},{"ref":"35.2a","t":"Then the venerable Mahâ Kassapa chose out five hundred Arahats less one. And the Bhikkhus said to the venerable Mahâ Kassapa: ‘Lord, this venerable one, Ânanda, although he have not yet attained [to Nirvâ<em>n</em>a], yet is he incapable of falling into error through partiality, or malice, or stupidity, or fear, and thoroughly have the Dhamma and the Vinaya been learnt by him from the Blessed One himself. Therefore let our Lord choose the venerable Ânanda. And the venerable Mahâ Kassapa chose also the venerable Ânanda.’"},{"ref":"35.3","t":"Then it occurred to the Thera Bhikkhus: ‘In what place shall we now chant over together the Dhamma and the Vinaya?’ And it occurred to the Thera Bhikkhus: ‘In Râ<em>g</em>agaha is alms plentiful, and there is abundance of lodging-places. What, now, if we were to spend the rainy season at Râ<em>g</em>agaha, and chant the Dhamma and the Vinaya together there: and if no other Bhikkhus were to go up to Râ<em>g</em>agaha for the rainy season?’"},{"ref":"35.4","t":"Then the venerable Mahâ Kassapa laid the resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha appoint that these five hundred Bhikkhus take up their residence during the rainy season at Râ<em>g</em>agaha, to chant over together the Dhamma and the Vinaya, and that no other Bhikkhus go up to Râ<em>g</em>agaha for the rainy season. This is the resolution. Let the venerable Sa<em>m</em>gha hear. The Sa<em>m</em>gha appoints accordingly. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Sa<em>m</em>gha has appointed accordingly. Therefore is it silent. Thus do I understand.’"},{"ref":"35.5","t":"So the Thera Bhikkhus went up to Râ<em>g</em>agaha to chant over together the Dhamma and the Vinaya. And the Thera Bhikkhus thought: ‘The Blessed One has spoken in praise of the repair of dilapidations. Let us, then, during the first month of the rainy season repair such dilapidations, and during the middle month let us chant over the Dhamma and the Vinaya together.’ And during the first month they repaired dilapidation."},{"ref":"35.6","t":"And the venerable Ânanda — thinking, ‘To-morrow is the assembly, now it beseems me not to go into the assembly while I am still only on the way (towards Arahatship)’ — spent the whole night with mind alert. And at the close of the night, intending to lie dawn, he inclined his body, but before his head reached the pillow, and while his feet were still far from the ground, in the interval he became free from attachment to the world, and his heart was emancipated from the Âsavas (that is to say, from sensuality, individuality, delusion, and ignorance)."},{"ref":"35.7","t":"And the venerable Mahâ Kassapa laid the resolution before the Sa<em>m</em>gha: ‘If the time seem meet to the Sa<em>m</em>gha, I will question Upâli concerning the Vinaya.’ And the venerable Upâli laid a resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, I, when questioned by the venerable Mahâ Kassapa, will give reply.’"},{"ref":"35.7a","t":"Then the venerable Mahâ Kassapa said to the venerable Upâli: ‘Venerable Upâli, where was the first Pârâ<em>g</em>ika promulgated?’"},{"ref":"35.7b","t":"‘In Vesâlî, Sir.’"},{"ref":"35.7c","t":"‘Concerning whom was it spoken?’"},{"ref":"35.7d","t":"‘Concerning Sudinna, the son of Kalanda.’"},{"ref":"35.7e","t":"‘In regard to what matter?’"},{"ref":"35.7f","t":"‘Sexual intercourse.’"},{"ref":"35.7g","t":"Thus did the venerable Mahâ Kassapa question the venerable Upâli as to the matter, as to the occasion, as to the individual concerned, as to the (principal) rule, as to the sub-rule, as to who would be guilty, and as to who would be innocent, of the first Pârâ<em>g</em>ika."},{"ref":"35.7h","t":"‘Again, venerable Upâli, where was the second Pârâ<em>g</em>ika promulgated?’"},{"ref":"35.7i","t":"‘At Râ<em>g</em>agaha, Sir.’"},{"ref":"35.7j","t":"‘Concerning whom was it spoken?’"},{"ref":"35.7k","t":"‘Dhaniya, the potter’s son.’"},{"ref":"35.7l","t":"‘In regard to what matter?’"},{"ref":"35.7m","t":"‘The taking of that which had not been given.’"},{"ref":"35.7n","t":"Thus did the venerable Mahâ Kassapa question the venerable Upâli as to the matter, and as to the occasion, and as to the individual concerned, and as to the (principal) rule, and as to the sub-rule, and as to who would be guilty, and as to who would be innocent of the second Pârâ<em>g</em>ika."},{"ref":"35.7o","t":"‘Again, venerable Upâli, where was the third Pârâ<em>g</em>ika promulgated?’"},{"ref":"35.7p","t":"‘At Vesâlî, Sir.’"},{"ref":"35.7q","t":"‘Concerning whom was it spoken?’"},{"ref":"35.7r","t":"‘A number of Bhikkhus.’"},{"ref":"35.7s","t":"‘In regard to what matter?’"},{"ref":"35.7t","t":"‘Human beings.’"},{"ref":"35.7u","t":"Thus did the venerable Mahâ Kassapa question the venerable Upâli as to [all the particulars, as before] of the third Pârâ<em>g</em>ika."},{"ref":"35.7v","t":"‘Again, venerable Upâli, where was the fourth Pârâ<em>g</em>ika promulgated?’"},{"ref":"35.7w","t":"‘At Vesâlî, Sir.’"},{"ref":"35.7x","t":"‘Concerning whom was it spoken?’"},{"ref":"35.7y","t":"‘The Bhikkhus dwelling on the banks of the Vaggumudâ river.’"},{"ref":"35.7z","t":"‘In regard to what matter?’"},{"ref":"35.7aa","t":"‘Superhuman conditions.’"},{"ref":"35.7ba","t":"Thus did the venerable Mahâ Kassapa question the venerable Upâli as to [all the particulars, as before] of the fourth Pârâ<em>g</em>ika. And in like manner did he question him through both the Vinayas; and as he was successively asked, so did Upâli make reply."},{"ref":"35.8","t":"Then the venerable Mahâ Kassapa laid a resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, I would question Ânanda concerning the Dhamma.’"},{"ref":"35.8a","t":"And the venerable Ânanda laid a resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. If the time seems meet to the Sa<em>m</em>gha, I, as questioned by the venerable Mahâ Kassapa, will give reply.’"},{"ref":"35.8b","t":"And the venerable Mahâ Kassapa said to the venerable Ânanda: ‘Where, venerable Ânanda, was the Brahma<em>g</em>âla spoken?’"},{"ref":"35.8c","t":"‘On the way, Sir, between Râ<em>g</em>agaha and Nalanda, at the royal rest-house at Ambala<em>tth</em>ikâ.’"},{"ref":"35.8d","t":"‘Concerning whom was it spoken?’"},{"ref":"35.8e","t":"‘Suppiya, the wandering ascetic, and Brahmadatta, the young Brâhman.’"},{"ref":"35.8f","t":"Thus did the venerable Mahâ Kassapa question the venerable Ânanda as to the occasion of the Brahma<em>g</em>âla, and as to the individuals concerning whom it was spoken."},{"ref":"35.8g","t":"‘And again, venerable Ânanda, where was the Sâma<em>ññ</em>a-phala spoken?’"},{"ref":"35.8h","t":"‘At Râ<em>g</em>agaha, Sir; in <em>G</em>îvaka’s Mango Grove.’"},{"ref":"35.8i","t":"‘And with whom was it spoken?’"},{"ref":"35.8j","t":"‘With A<em>g</em>âtasattu, the son of the Vedehî.’"},{"ref":"35.8k","t":"Thus did the venerable Mahâ Kassapa question the venerable Ânanda as to the occasion of the Sâma<em>ññ</em>a-phala, and as to the individual concerned. And in like manner did he question him through the five Nikâyas, and as he was successively asked, so did Ânanda make reply."},{"ref":"35.9","t":"Then the venerable Ânanda spake thus to the Thera Bhikkhus: ‘The Blessed One, Sirs, at the time of his passing away, spake thus to me “When I am gone, Ânanda, let the Sa<em>m</em>gha, if it should so wish, revoke all the lesser and minor precepts.”’"},{"ref":"35.9a","t":"‘Did you then, venerable Ânanda, ask the Blessed One which were the lesser and minor precepts?’"},{"ref":"35.9b","t":"‘No, Sirs.’"},{"ref":"35.9c","t":"Some Theras then said that all the rules save the four Pârâ<em>g</em>ikas; others that all save those and the thirteen Sa<em>m</em>ghâdisesas; others that all save those and the two Aniyatas; others that all save those and the thirty Nissaggiyas; others that all save those and the ninety-two Pâ<em>k</em>ittiyas; others that all save those and the four Pâ<em>t</em>idesaniyas were lesser and minor precepts."},{"ref":"35.9d","t":"Then the venerable Mahâ Kassapa laid a resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. There are certain of our precepts which relate to matters in which the laity are concerned. Now the laity know of us that “such and such things are proper for you Sama<em>n</em>as who are Sakyaputtiyas, and such and such things are not.” If we were to revoke the lesser and minor precepts, it will be said to us: “A set of precepts was laid down for his disciples by the Sama<em>n</em>a Gotama to endure until the smoke should rise from his funeral pyre. So long as their teacher remained with these men, so long did they train themselves in the precepts. Since their teacher has passed away from them, no longer do they now train themselves in the precepts.’"},{"ref":"35.9e","t":"‘If the time seems meet to the Sa<em>m</em>gha, not ordaining what has not been ordained, and not revoking what has been ordained, let it take upon itself and ever direct itself in the precepts according as they have been laid down. This is the resolution."},{"ref":"35.9f","t":"‘Let the venerable Sa<em>m</em>gha hear me. [These things being so ] the Sa<em>m</em>gha takes upon itself the precepts according as they have been laid down. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Sa<em>m</em>gha has taken upon itself the precepts according as they were laid down. Therefore does it keep silence. Thus do I understand.’"},{"ref":"35.10","t":"Now the Thera Bhikkhus said to the venerable"},{"ref":"35.10a","t":"Ânanda: ‘That was ill done by thee, friend Ânanda, in that thou didst not ask the Blessed One which were the lesser and minor precepts. Confess thy fault.’"},{"ref":"35.10b","t":"‘Through forgetfulness was it, Sirs, that I did not ask that of the Blessed One. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’"},{"ref":"35.10c","t":"‘This also, friend Ânanda, was ill done by thee, in that thou steppedst upon the Blessed One’s rainy-season garment to sew it. Confess thy fault.’"},{"ref":"35.10d","t":"‘It was not, Sirs, through any want of respect to the Blessed One that I did so. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’"},{"ref":"35.10e","t":"‘This also, friend Ânanda, was ill done by thee, in that thou causedst the body of the Blessed One to be saluted by women first, so that by their weeping the body of the Blessed One was defiled by tears. Confess that fault.’"},{"ref":"35.10f","t":"‘I did so, Sirs, with the intention that they should not be kept beyond due time. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’"},{"ref":"35.10g","t":"‘This too, friend Ânanda, was ill done by thee, in that even when a suggestion so evident and a hint so clear were given thee by the Blessed One, thou didst not beseech him, saying, “Let the Blessed One remain on for a kalpa! Let the Happy One remain on for a kalpa for the good and happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!” Confess that fault.’"},{"ref":"35.10h","t":"‘I was possessed (by the Evil One), friends, when I refrained from so beseeching him. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’"},{"ref":"35.10i","t":"‘This also, friend Ânanda, was ill done by thee, in that thou exertedst thyself to procure admission for women into the Dhamma and Vinaya proclaimed by the Tathâgata. Confess that fault.’"},{"ref":"35.10j","t":"‘That did I do, friends, thinking of Mahâ Pa<em>g</em>âpatî the Gotamî, the sister of the Blessed One’s mother; his nurse and comforter, who gave him milk; how she, when she who had borne him was dead, herself suckled him as with mother’s milk. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’"},{"ref":"35.11","t":"Now at that time the venerable Purâ<em>n</em>a was wandering through the Southern Hills with a great company of Bhikkhus, with five hundred Bhikkhus. And when the Thera Bhikkhus had completed the chanting over together of the Dhamma and the Vinaya, he, having stayed in the Southern Hills as long as he thought fit, went on to Râ<em>g</em>agaha to the Ve<em>l</em>uvana, to the Kalandaka Nivâpa, where the Thera Bhikkhus were, and having greeted the Thera Bhikkhus, he took his seat on one side."},{"ref":"35.11a","t":"When he was so seated, the Thera Bhikkhus said to him:"},{"ref":"35.11b","t":"‘The Dhamma and the Vinaya, friend Purâ<em>n</em>a, have been chanted over together by the Thera Bhikkhus. Do thou, then, submit thyself to and learn the text so rehearsed by them.’"},{"ref":"35.11c","t":"‘The Dhamma and the Vinaya, Sirs, have been well sung by the Theras. Nevertheless, even in such manner as it has been heard by me, and received by me from the very mouth of the Blessed One, in that manner will I bear it in my memory.’"},{"ref":"35.12","t":"Now the venerable Ânanda said to the Thera Bhikkhus: ‘The Blessed One, Sirs, said to me at the time of his death: “Let then the Sa<em>m</em>gha, Ânanda, when I am dead, impose the higher penalty on <em>Kh</em>anna the Bhikkhu.”"},{"ref":"35.12a","t":"‘Didst thou then, friend Ânanda, ask the Blessed One what the higher penalty was?’"},{"ref":"35.12b","t":"‘I did, Sirs, (and the reply was): ‘Let <em>Kh</em>anna the Bhikkhu, Ânanda, say whatever he may wish; but the Bhikkhus should neither speak to him, nor exhort him, nor admonish him.”’"},{"ref":"35.12c","t":"‘Do thou, then, friend Ânanda, let <em>Kh</em>anna the Bhikkhu know that the higher penalty has been imposed upon him.’"},{"ref":"35.12d","t":"‘How can I, Sirs, do so? Passionate is that Bhikkhu, and rough.’"},{"ref":"35.12e","t":"‘Go then, friend Ânanda, in company with a number of other Bhikkhus.’"},{"ref":"35.12f","t":"‘Even so, Sirs, ‘ said Ânanda, in assent to the Thera Bhikkhus. And he took with him a number of Bhikkhus, to wit, five hundred Bhikkhus, and embarked on a boat going up stream, and disembarked at Kosambî, and not far from king Udena’s park he took his seat at the foot of a certain tree."},{"ref":"35.13","t":"Now at that time king Udena was enjoying himself in the park together with the ladies of his palace. And the ladies heard that their teacher, the venerable Ânanda, was seated at the foot of a tree not far from the park. And they said to king Udena:"},{"ref":"35.13a","t":"‘They say that our teacher, the venerable Ânanda, is seated at the foot of a tree not far from the park. We desire, Lord, to go and see him.’"},{"ref":"35.13b","t":"‘Go, then, and see the Sama<em>n</em>a Ânanda.’ And they went and saluted the venerable Ânanda, and took their seats on one side. And he. instructed, and aroused, and incited, and gladdened them with religious discourse. And when that discourse was concluded, they presented the venerable Ânanda with five hundred robes, and exalted and thanked him for his discourse, and arose from their seats, and saluted him, and keeping him on their right sides as they passed him, they departed thence."},{"ref":"35.14","t":"And king Udena saw the ladies coming from the distance. And on seeing them he said to them:"},{"ref":"35.14a","t":"‘Well, did you succeed in seeing the Sama<em>n</em>a Ânanda?’"},{"ref":"35.14b","t":"‘We saw him, Sire.’"},{"ref":"35.14c","t":"‘Did you present the Sama<em>n</em>a Ânanda with any gift?’"},{"ref":"35.14d","t":"‘We gave, Sire, to the venerable Ânanda five hundred robes.’"},{"ref":"35.14e","t":"Then king Udena was indignant and annoyed, and became angry, saying:"},{"ref":"35.14f","t":"‘How can the Sama<em>n</em>a Ânanda accept so many robes? Would he set up as a hawker in cloths, or would he open a shop?’"},{"ref":"35.14g","t":"And king Udena went to where the venerable Ânanda was, and after exchanging with him the greetings and compliments of friendship and civility, sat down by his side. And when he was so seated, he said to him:"},{"ref":"35.14h","t":"‘Did our ladies come hither, Ânanda?’"},{"ref":"35.14i","t":"‘Yes, great king.’"},{"ref":"35.14j","t":"‘Did they give anything to your reverence?’"},{"ref":"35.14k","t":"‘They gave me, great king, five hundred robes.’"},{"ref":"35.14l","t":"‘And what does your reverence intend to do with those five hundred robes?’"},{"ref":"35.14m","t":"I shall divide them, great king, among those of the Bhikkhus whose robes are worn out.’"},{"ref":"35.14n","t":"‘And what do you intend, Ânanda, to do with the worn-out robes?’"},{"ref":"35.14o","t":"‘Of those, great king, we shall make counterpanes.’"},{"ref":"35.14p","t":"‘And what do you intend to do, Ânanda, with the old counterpanes?’"},{"ref":"35.14q","t":"‘Of those, great king, we shall make bolster cases.’"},{"ref":"35.14r","t":"‘And what do you intend to do, Ânanda, with the old bolster cases?’"},{"ref":"35.14s","t":"‘Of those, great king, we shall make carpets.’"},{"ref":"35.14t","t":"‘And what do you intend to do, Ânanda, with the old carpets?’"},{"ref":"35.14u","t":"‘Of those, great king, we shall make towels for the washing of the feet.’"},{"ref":"35.14v","t":"‘And what do you intend to do, Ânanda, with the old towels?’"},{"ref":"35.14w","t":"‘Of those, great king, we shall make dusters.’"},{"ref":"35.14x","t":"‘And what do you intend to do, Ânanda, with the old dusters?’"},{"ref":"35.14y","t":"‘Those, great king, we shall tear in shreds, and beat up with mud, and use them for making flooring of clay.’"},{"ref":"35.14z","t":"Then king Udena thought: ‘These Sakyaputtiya Sama<em>n</em>as make general use of everything in a conscientious way, and take nothing as one man’s peculiar property.’ And he presented other five hundred pieces of cloth to the venerable Ânanda."},{"ref":"35.15","t":"But Ânanda went on to the Ghosita Ârâma, and sat down then on the seat spread out for him. And the venerable <em>Kh</em>anna went to the place where he was and saluted him, and took his seat beside him. And when he was so seated, Ânanda said to him"},{"ref":"35.15a","t":"‘The Sa<em>m</em>gha, friend <em>Kh</em>anna, has imposed upon you the higher penalty.’"},{"ref":"35.15b","t":"‘What then, friend Ânanda, is the higher penalty?’"},{"ref":"35.15c","t":"‘You, friend <em>Kh</em>anna, may say to the Bhikkhus whatever you wish; but the Bhikkhus are neither to speak to you, nor exhort you, nor admonish you.’"},{"ref":"35.15d","t":"‘Shall I not be even a slain man, friend Ânanda, so long as I am neither spoken to, nor exhorted, nor admonished by the Bhikkhus?’ said <em>Kh</em>anna, and he fainted and fell."},{"ref":"35.15e","t":"Then the venerable <em>Kh</em>anna, pained, grieved, and seized with, remorse through the higher penalty, remained alone and separate, earnest, zealous, and resolved. And ere long he attained to that supreme goal of the higher life for the sake of which men even of good family go out from all and every household gain and comfort to become houseless wanderers — yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end for him, that the higher life had been fulfilled, that all that should be done had been accomplished, and that, after this present life, there would be no beyond!"},{"ref":"35.15f","t":"So the venerable <em>Kh</em>anna became yet another among the Arahats. And after he had attained to Arahatship, the venerable <em>Kh</em>anna went to the venerable Ânanda, and said:"},{"ref":"35.15g","t":"‘Remove from me now, friend Ânanda, the higher penalty.’"},{"ref":"35.15h","t":"‘From the moment, friend <em>Kh</em>anna, that you had realised Arahatship, from that moment was the higher penalty removed from you.’"},{"ref":"35.16","t":"Now whereas five hundred Bhikkhus, without one failing, without one more, took part in this rehearsal of the Vinaya, therefore is that rehearsal of the Vinaya called ‘that of the five hundred.’"},{"ref":"35.16a","t":"Here ends the Eleventh Khandhaka, on the Rehearsal by the Five Hundred."},{"sp":"HDR","t":"TWELFTH KHANDHAKA."},{"ref":"36.1","t":"ON THE COUNCIL OF VESÂLÎ."},{"ref":"36.2","t":"1. 1. Now at that time, a century after the death of the Blessed One, the Bhikkhus of Vesâlî, Va<em>gg</em>ians, promulgated at Vesâlî the ten theses: — (1) that storing salt in a horn vessel was permissible; (2) that the midday meal might be eaten when the sun’s shadow showed two finger breadths after noon; (3) that he who intends to go into the village could begin to eat again after he had once left off; (4) that a number of Bhikkhus residing within the same boundary might hold Uposatha separately; (5) that a Sa<em>m</em>gha not at unity within itself might carry out an official act, undertaking to inform Bhikkhus of it; (6) that it was permissible for a Bhikkhu to do anything adopted as a practice by his Upa<em>ggh</em>âya; (7) that curds might be eaten by one who had already finished his midday meal; (8) that it was permissible to drink unfermented toddy; (9) that a rug or mat need not be of the limited size prescribed if it had no fringe; (10) that it was permissible to receive gold and silver."},{"ref":"36.3","t":"Now at that time the venerable Yasa, the son of Kâka<em>nd</em>aka, who was wandering through the Va<em>gg</em>ian country, arrived at Vesâlî; and there the venerable Yasa stayed at the Mahâvana, in the Kû<em>t</em>âgâra Hall."},{"ref":"36.4","t":"Now at that time the Va<em>gg</em>ian Bhikkhus of Vesâlî, on Uposatha day, filled a copper pot with water and placed it in the midst of the Bhikkhu-sa<em>m</em>gha, and said to such of their Vesâlian lay disciples as came there: ‘Give, Sirs, to the Sa<em>m</em>gha a kahâpa<em>n</em>a, or half a one, or a pâda, or a mâsaka. It will be wanted for the Sa<em>m</em>gha, for the provision of various utensils.’"},{"ref":"36.5","t":"When they had thus spoken, the venerable Yasa, the son of Kâka<em>nd</em>aka, said to the lay disciples: ‘Do, Sirs, nothing of the kind. The use of gold and silver is not allowed to the Sakyaputtiya Sama<em>n</em>as. The Sakyaputtiya Sama<em>n</em>as neither allow it to be given to them, nor take charge of it. The Sakyaputtiya Sama<em>n</em>as are men whose gems and jewelry have been laid aside, and who are without silver and without gold.’"},{"ref":"36.6","t":"Though the lay disciples from Vesâlî had been thus addressed by the venerable Yasa, the son of Kâka<em>nd</em>aka, they gave money to the Sa<em>m</em>gha. And the Va<em>gg</em>ian Bhikkhus of Vesâlî, at the close of the night, reserving one portion, divided that money according to the number of the Bhikkhus. And they said to the venerable Yasa, the son of Kâka<em>nd</em>aka:"},{"ref":"36.7","t":"‘This, friend Yasa, is thy due portion of the money.’"},{"ref":"36.8","t":"‘I have no due portion in that money. I do not allow any money to be given to me.’"},{"ref":"36.9","t":"2. Then the Va<em>gg</em>ian Bhikkhus of Vesâlî said one to another: ‘This brother, Yasa, the son of Kâka<em>nd</em>aka, upbraids and reviles, and renders dissatisfied believing and faithful followers. Come, let us carry out against him the Act of Reconciliation.’ And they did so."},{"ref":"36.10","t":"Then the venerable Yasa, the son of Kâka<em>nd</em>aka, said to them: ‘It has been laid down, Sirs, by the Blessed One, that a companion shall be appointed to go as messenger with a Bhikkhu against whom the Act of Reconciliation has been carried out. Appoint, Sirs, a Bhikkhu, as companion messenger to me.’ And the Va<em>gg</em>ian Bhikkhus of Vesâlî deputed a Bhikkhu to that work, and gave him as a companion messenger to the venerable Yasa."},{"ref":"36.11","t":"And the venerable Yasa, taking the companion Bhikkhu with him, entered into Vesâlî, and said to the believing laymen there:"},{"ref":"36.12","t":"‘I am said, Sirs, to be upbraiding and reviling, and rendering dissatisfied believing and faithful followers, thereby that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma, and what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya."},{"ref":"36.13","t":"3. ‘Now the Blessed One was once, Sirs, staying at Sâvatthi in the <em>G</em>etavana, Anâtha Pi<em>nd</em>ika’s pleasure-ground. And there, Sirs, the Blessed One exhorted the Bhikkhus, and said:"},{"ref":"36.14","t":"‘“There are, O Bhikkhus, four obstructions of the sun and moon, by which when the sun and moon are affected, they give no heat and they give no light, and they are no longer glorious. And what are the four? They are clouds and fog and dusty smoke and Râhu, by which when the sun and the moon are affected they give neither heat nor light nor sheen. Just so, O Bhikkhus, there are four stains by which when Sama<em>n</em>as and Brâhmans are affected they give neither heat nor light nor sheen. And what are the four? There are some Sama<em>n</em>as and Brâhmans who drink strong drink, and things intoxicating, abstaining not therefrom. This is the first of such stains. And further, O Bhikkhus, there are some Sama<em>n</em>as and Brâhmans who practise sexual intercourse, and abstain not therefrom. This is the second of such stains. And further, O Bhikkhus, there are some Sama<em>n</em>as and Brâhmans who accept silver and gold, abstaining not from the use thereof. This is the third of such stains. And lastly, O Bhikkhus, there are some Sama<em>n</em>as and Brâhmans who gain their livelihood by low arts, abstaining not from such means of life. This is the fourth of such stains.”"},{"ref":"36.15","t":"‘Thus spoke, Sirs, the Blessed One: and when the Happy One had thus spoken, the Master further said:"},{"ref":"36.16","t":"‘“Stained by lust and malice, some Sama<em>n</em>as and Brâhmans, <br>Men blinded by ignorance, praise things that seem to have delight.<br>Strong drink they drink and fierce, indulge in sensual acts, <br>Devoid of wisdom, silver and gold they take.<br>And by low arts some Sama<em>n</em>as and Brâhmans live.<br>Stains are such actions called by the Buddha of the Solar race, <br>Stains — by which defiled some Sama<em>n</em>as and Brâhmans, <br>Impure brutes and unclean, give neither heat nor light.<br>Covered rather by darkness, purblind, enslaved by craving lusts, <br>They enlarge the realm of death, and dread rebirth they gain.”"},{"ref":"36.17","t":"‘It is for upholding this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma; what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya."},{"ref":"36.18","t":"4. ‘And once the Blessed One was staying, Sirs, at Râ<em>g</em>agaha, in the Ve<em>l</em>uvana, at the Kalandaka Nivâpa. Now at that time among the royal attendants sitting together in the women’s apartment in the palace, the following saying was heard: “Silver and gold is allowed to the Sakyaputtiya Sama<em>n</em>as."},{"ref":"36.19","t":"The Sakyaputtiya Sama<em>n</em>as accept it, and take it in charge.” Now at that time Ma<em>n</em>i<em>k</em>û<em>l</em>aka, a village headman, was present. And he said to the people there: “Say not so, Sirs. Neither is silver and gold allowed to the Sakyaputtiya Sama<em>n</em>as, nor do they accept it, nor take it in charge. The Sakyaputtiya Sama<em>n</em>as are men who have laid aside gems and jewelry, and are without silver, and without gold.” And the headman, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, succeeded in satisfying them."},{"ref":"36.20","t":"‘Then the headman, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, went to the place where the Blessed One was and saluted him, and took his seat on one side. And he told the Blessed One the whole matter, and said:"},{"ref":"36.21","t":"‘“Now am I, Lord, in maintaining as I did, one who speaks according to the word of the Blessed One, one who does not falsely represent the Blessed One, one who does not put forth minor matters in the place of the true Dhamma? And is there anything that leads to blame in such discussion, this way and that, as touching the observance of the rules of the order?”"},{"ref":"36.22","t":"‘“Most certainly, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, in maintaining thus you speak in accordance with my word, and do not represent me falsely, nor put forth minor matters as the true Dhamma. Nor is there any thing leading to blame in such discussions. For gold and silver is not allowed, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, to the Sakyaputtiya Sama<em>n</em>as, nor ought they to accept it, nor take it in charge. Men who have laid aside gems and jewelry are the Sakyaputtiya Sama<em>n</em>as, men without silver and without gold. For to whomsoever, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, gold and silver are allowed, to him also the five kinds of sensual pleasure are allowed. And to whomsoever these five kinds of pleasure are allowed, him you may know of a certainty to be following neither the rule of the Sama<em>n</em>as, nor the rule of the sons of Sâkya. Although, Ma<em>n</em>i<em>k</em>û<em>l</em>aka, I have said that he who is in need of grass may seek for grass, and he who is in need of wood may seek for wood, and he who is in need of a conveyance may seek for a conveyance, and he who is in need of a servant may seek for a servant; yet have I never said in any way whatever that gold or silver may be sought after or accepted.”"},{"ref":"36.23","t":"‘It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’"},{"ref":"36.24","t":"5. ‘And once, Sirs, the Blessed One at the same place, at Râ<em>g</em>agaha, on the occasion of the matter of Upananda, the Sâkyan, distinctly laid down a precept by which gold and silver were forbidden."},{"ref":"36.25","t":"‘It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’"},{"ref":"36.26","t":"6. When he had thus spoken, the lay brethren said to Yasa, the son of Kâka<em>nd</em>aka There is but one, Sirs, who is a Sakyaputtiya Sama<em>n</em>a, our master, Yasa, the son of Kâka<em>nd</em>aka. All the rest are no Sama<em>n</em>as, neither Sakyaputtiyas. Let the venerable Yasa, the son of Kâka<em>nd</em>aka, dwell among us. We will exert ourselves to provide him with robes, and food, and medicine, and the necessaries for the sick.’"},{"ref":"36.27","t":"Then the venerable Yasa, the son of Kâka<em>nd</em>aka, having gained over the lay brethren, returned with the companion Bhikkhu to the Ârâma,"},{"ref":"36.28","t":"7. And the Va<em>gg</em>ian Bhikkhus of Vesâlî asked the companion Bhikkhu: ‘Did Yasa, the son of Kâka<em>nd</em>aka, obtain, Sir, the forgiveness of the lay brethren?’"},{"ref":"36.29","t":"‘Evil, Sirs, hath been wrought against us. Yasa, the son of Kâka<em>nd</em>aka, and he alone has been decided to be a Sakyaputtiya Sama<em>n</em>a, and all of us neither Sama<em>n</em>as nor Sakyaputtiyas.’"},{"ref":"36.30","t":"Then the Va<em>gg</em>ian Bhikkhus of Vesâlî said: ‘The venerable Yasa, the son of Kâka<em>nd</em>aka, without being deputed by us, has proclaimed to laymen (a false doctrine). Come, let us carry out the Act of Suspension against him.’ And they assembled together with the intention of doing so."},{"ref":"36.31","t":"But the venerable Yasa, the son of Kâka<em>nd</em>aka, rose up into the sky and descended at Kosambî. And he sent messengers to the Bhikkhus of the Western country, and of Avanti, and of the Southern country, saying, ‘Let your reverences come! We must take in charge this legal question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’"},{"ref":"36.32","t":"8. Now at that time the venerable Sambhûta Sâ<em>n</em>avâsî was dwelling on the Ahogaṅga Hill. And thither the venerable Yasa, the son of Kâka<em>nd</em>aka, went; and on his arrival he saluted the venerable Sambhûta Sâ<em>n</em>avâsî, and took his seat on one side: and being so seated he said to him:"},{"ref":"36.33","t":"‘Lord, these Va<em>gg</em>ian Bhikkhus of Vesâlî have put forward ten theses.’ And he told him what they were, and added: ‘Come now, Lord, let us take in charge this last question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’"},{"ref":"36.34","t":"‘Even so, Lord, ‘ said the venerable Sambhûta Sâ<em>n</em>avâsî, in assent to the venerable Yasa Kâka<em>nd</em>aka-putta."},{"ref":"36.35","t":"Then about sixty Bhikkhus from the Western country, all of whom were hermits, all of whom lived only on alms, all of whom dressed only in cast-off clothes, and kept only three robes, and all of whom were Arahats, assembled together at the Ahogaṅga Hill. And about eighty-eight from Avanti and the Southern country, some of whom were hermits, and some of whom, lived only on alms, and some of whom dressed only in cast-off clothes, and some of whom kept only three robes, but all of whom were Arahats, met together with them on the Ahogaṅga Hill."},{"ref":"36.36","t":"9. And the Thera Bhikkhus, consulting together, came to this conclusion: ‘This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof?’"},{"ref":"36.37","t":"Now at that time the venerable Revata was dwelling at Soreyya, and he was wise in the traditions, one who had learned the Agamas (the four Nikâyas), and knew by heart the Dhamma, the Vinaya, and the Mâtikâs; intelligent, discreet, and wise, modest, conscientious, devoted to the precepts. And the Thera Bhikkhus thought that if they could gain him over to their side, they would attain their end."},{"ref":"36.38","t":"And the venerable Revata, by the divine ear, clear and surpassing that of men, heard the Thera Bhikkhus as they were thus consulting together; and he thought: ‘This legal question is both hard and subtle, it would not become me to hold back therefrom. But even now those Bhikkhus (the Va<em>gg</em>ians) will be coming. It would be unpleasant travelling for me were I to fall in with them. Let me go on before them.’"},{"ref":"36.39","t":"So the venerable Revata went from Soreyya to Sa<em>m</em>kassa. And when the Thera Bhikkhus went to Soreyya, and asked: ‘Where is the venerable Revata?’ they said: ‘He is gone to Sa<em>m</em>kassa.’"},{"ref":"36.40","t":"Now the venerable Revata had gone on from Sa<em>m</em>kassa to Ka<em>nn</em>aku<em>gg</em>a. And when the Thera Bhikkhus came to Sa<em>m</em>kassa, and asked: ‘Where is the venerable Revata?’ they said: ‘He is gone on to Ka<em>nn</em>aku<em>gg</em>a.’ And in the same way they followed him thither, and to Udumbara, and to Aggalapura, and to Saha<em>g</em>âti, and there they met with the venerable Revata."},{"ref":"36.41","t":"10. And the venerable Sambhûta Sâ<em>n</em>avâsî said to the venerable Yasa, the son of Kâka<em>nd</em>aka:"},{"ref":"36.42","t":"‘Friend, the brother Revata is wise in the traditions, has learnt the Agamas, knows by heart the Dhamma, the Vinaya, and the Mâtikâs, he is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we ask the venerable Revata a puzzling question, he is capable of spending the whole night on that one question. And even now the venerable Revata will call upon a Bhikkhu who is an intoner, and a pupil of his. Do you, therefore, when the Bhikkhu has concluded, go to the venerable Revata and ask him concerning these ten theses (points).’"},{"ref":"36.43","t":"‘Even so, Sir, ‘ said the venerable Yasa, the son of Kâka<em>nd</em>aka, in assent to the venerable Sambhûta Sâ<em>n</em>avâsî."},{"ref":"36.44","t":"And the venerable Revata called upon the Bhikkhu, the pupil of his, the intoner. And when the Bhikkhu had concluded, the venerable Yasa, the son of Kâka<em>nd</em>aka, went to the venerable Revata, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Revata:"},{"ref":"36.45","t":"‘Is the horn-salt-license, Lord, allowable?’"},{"ref":"36.46","t":"‘What, Sir, is this horn-salt-license?’"},{"ref":"36.47","t":"‘Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted?’"},{"ref":"36.48","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.49","t":"‘Is the two-inch-license, Lord, allowable?’"},{"ref":"36.50","t":"‘What, Sir, is this two-inch-license?’"},{"ref":"36.51","t":"‘Is it allowable, Lord, to eat the midday meal beyond the right time, provided only that the shadow has not yet turned two inches?’"},{"ref":"36.52","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.53","t":"‘Is the village-trip-license, Lord, allowable?’"},{"ref":"36.54","t":"‘What, Sir, is this village-trip-license?’"},{"ref":"36.55","t":"‘Is it allowable, Lord, for one who has once finished his meal, and refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village?’"},{"ref":"36.56","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.57","t":"‘Is the circuit-license, Lord, allowable?’"},{"ref":"36.58","t":"‘What, Sir, is this circuit-license?’"},{"ref":"36.59","t":"‘Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas?’"},{"ref":"36.60","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.61","t":"‘Is the indemnity-license, Lord, allowable?’"},{"ref":"36.62","t":"‘What, Sir, is this indemnity-license?’"},{"ref":"36.63","t":"‘Is it allowable, Lord, for a Sa<em>m</em>gha, which is not legally constituted, to perform an official act on the ground that they will afterwards obtain the sanction of such Bhikkhus who may subsequently arrive?’"},{"ref":"36.64","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.65","t":"‘Is the precedent-license, Lord, allowable?’"},{"ref":"36.66","t":"‘What, Sir, is this precedent-license?’"},{"ref":"36.67","t":"‘Is it allowable, Lord, to do a thing on the ground that, “My preceptor (upa<em>ggh</em>âya) has practised this; or my teacher (â<em>k</em>ariya) has practised that?”’"},{"ref":"36.68","t":"‘In some cases, Sir, this is allowable, and in some not.’"},{"ref":"36.69","t":"‘Is the churn-license, Lord, allowable?’"},{"ref":"36.70","t":"‘What, Sir, is this churn-license?’"},{"ref":"36.71","t":"‘Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk, and has not yet reached the condition of curds?’"},{"ref":"36.72","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.73","t":"‘Is it allowable, Lord, to drink toddy?’"},{"ref":"36.74","t":"‘What, Sir, is this toddy?’"},{"ref":"36.75","t":"‘Is it allowable, Lord, to drink spirits which have left the condition of not being spirits, and yet have not acquired intoxicating properties?’"},{"ref":"36.76","t":"‘No, Sir, it is not allowable?’"},{"ref":"36.77","t":"‘Is a rug or mat (when it is beyond the prescribed size) lawful, Lord, because it is unfringed?’"},{"ref":"36.78","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.79","t":"‘Is gold and silver, Lord, allowable?’"},{"ref":"36.80","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.81","t":"These are the ten theses, Lord, which these Va<em>gg</em>ian Bhikkhus of Vesâlî have put forth. Come, Lord, let us take this legal question in hand before that which is not Dhamma is spread abroad, and that which is Dhamma is put aside; before that which is not Vinaya is spread abroad, and that which is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’"},{"ref":"36.82","t":"‘Even so, Sir, ‘ said the venerable Revata, in assent to the venerable Yasa, the son of Kâka<em>nd</em>aka."},{"ref":"36.83","t":"* * *"},{"ref":"36.84","t":"Here ends the First Portion for Recitation."},{"ref":"36.85","t":"2. 1. Now the Va<em>gg</em>ian Bhikkhus of Vesâlî heard the rumour: ‘Yasa, they say, the son of Kâka<em>nd</em>aka, wishing to take this legal question in hand, is seeking about for support, and support they say he is succeeding in getting.’ And they thought: ‘This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof?’"},{"ref":"36.86","t":"And they thought: ‘The venerable Yasa, who dwells at Soreyya, is wise in the traditions, and is one who has learnt the Agamas, who knows by heart the Dhamma, the Vinaya, the Mâtikâs, is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we could gain him over to our side, we should attain our end.’"},{"ref":"36.87","t":"Then the Va<em>gg</em>ian Bhikkhus of Vesâlî got together much property, requisites, a number of things of the Sama<em>n</em>as’ life — to wit, bowls and robes, and rugs, and needlecases, and girdles, and filters, and regulation-pots. And, taking this property with them, they went up stream by boat to Saha<em>g</em>âti, and there disembarked, and took their meal at the foot of a certain tree."},{"ref":"36.88","t":"2. Now to the venerable Sâ<em>lh</em>a, who retired apart and was plunged in meditation, there occurred this doubtful problem: ‘Are the Bhikkhus of the East, or the Bhikkhus of the West, the more in accordance with the Dhamma in the opinion that they hold?’ And having gone over the Dhamma and the Vinaya in his mind, he came to the conclusion, ‘The Bhikkhus of the East are not, and the Bhikkhus of the West are, in accordance with the Dhamma in the opinion that they hold.’"},{"ref":"36.89","t":"And a certain one of the deities in the Pure Abode perceived how this doubtful problem had arisen in the venerable Sâ<em>lh</em>a’s mind, and as quickly as a strong man could stretch forth his bent arm, or draw it in again when it was outstretched, so quickly did that deity vanish from the Pure Abode, and appeared before the venerable Sâ<em>lh</em>a; saying to him: ‘Thou art quite right, Sâ<em>lh</em>a; it is the Eastern Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose opinions accord therewith. Do thou, therefore, O Sâ<em>lh</em>a, even as the Dhamma is, so take thy stand!’"},{"ref":"36.90","t":"‘Both formerly, O deity, and now, also, do I take my stand even as the Dhamma is. Notwithstanding, I shall not make manifest my opinion until (the Sa<em>m</em>gha) shall have appointed me (judge) over this question.’"},{"ref":"36.91","t":"3. Now the Va<em>gg</em>ian Bhikkhus of Vesâlî, taking with them the aforesaid property, went to the place where the venerable Revata was, and said to him: ‘Let the venerable Thera receive at our hands these requisites of a Sama<em>n</em>a’s life.’"},{"ref":"36.92","t":"But he refused to receive it, saying, ‘Not so, my friends. I have all the things I want.’"},{"ref":"36.93","t":"Now at that time a Bhikkhu named Uttara, who had been twenty years admitted into the Order, was the attendant upon the venerable Revata. And the Va<em>gg</em>ian Bhikkhus of Vesâlî went to him, and said: ‘Let your reverence receive at our hands these requisites of a Sama<em>n</em>a’s life.’"},{"ref":"36.94","t":"But he made the same reply."},{"ref":"36.95","t":"Then they said: ‘People used to offer such requisites to the Blessed One. If he received them, they were happy. If he did not receive them, they used to offer them to the venerable Ânanda, saying, “Let the venerable Thera receive these requisites of a Sama<em>n</em>a’s life: that will be just as if the Blessed One had received them.” Let the venerable Uttara receive these things: that will be as if the Thera had received them.’"},{"ref":"36.96","t":"Then the venerable Uttara, being thus importuned by the Va<em>gg</em>ian Bhikkhus of Vesâlî, accepted one robe, saying, ‘You may tell me, friends, what you want.’"},{"ref":"36.97","t":"‘Let the venerable Uttara say thus much for us to the Thera: “Let the venerable Thera say thus much in the meeting of the Sa<em>m</em>gha— ‘It is in the regions of the East that the Buddhas, the Blessed Ones, are born. It is the Bhikkhus of the East who hold opinions in accord with the Dhamma, whereas the Bhikkhus of the West do not.’”’"},{"ref":"36.98","t":"‘Even so, Sirs, ‘ said the venerable Uttara, in assent to the Va<em>gg</em>ian Bhikkhus of Vesâlî. And he went to Revata, and told him what they had said."},{"ref":"36.99","t":"‘Thou urgest me, O Bhikkhu, to that which is against the Dhamma, ‘ said the Thera, and sent away the venerable Uttara."},{"ref":"36.100","t":"And the Va<em>gg</em>ian Bhikkhus of Vesâlî said to the venerable Uttara: ‘What, fiend Uttara, did the Thera say?’"},{"ref":"36.101","t":"‘It is an evil you have wrought me, Sirs. The Thera has sent me away, saying, “Thou urgest me, O Bhikkhu, to what is against the Dhamma.”’"},{"ref":"36.102","t":"‘Are you not, Sir, of full age, of twenty years (since your upasampadâ)?’"},{"ref":"36.103","t":"‘Yes, Sirs, I am.’"},{"ref":"36.104","t":"‘Then do we take the nissaya under you as your pupils.’"},{"ref":"36.105","t":"4. Now the Sa<em>m</em>gha met together with the intention of deciding the legal question. And the venerable Revata laid a resolution before the Sa<em>m</em>gha, saying,"},{"ref":"36.106","t":"‘Let the venerable Sa<em>m</em>gha hear me. If we were to settle this question, it might be that those Bhikkhus who had at first taken the matter in hand might raise it again. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha settle it at that place where it arose.’"},{"ref":"36.107","t":"Then the Thera Bhikkhus went to Vesâlî, with the intention of settling the matter there."},{"ref":"36.108","t":"Now at that time the eldest Thera in the world, Sabbakâmî by name, one who was of a hundred and twenty years’ standing from the date of his upasampadâ, and who had been a pupil of the venerable Ânanda, was living at Vesâlî. And the venerable Revata said to the venerable Sambhûta Sâ<em>n</em>avâsî:"},{"ref":"36.109","t":"‘I shall go to that Vihâra in which the Thera Sabbakâmî dwells. Do you go betimes to the venerable Sabbakâmî, and question him as touching these ten points.’"},{"ref":"36.110","t":"‘Even so, Lord, ‘ said the venerable Sambhûta Sâ<em>n</em>avâsî, in assent to the venerable Revata."},{"ref":"36.111","t":"And the venerable Revata came to that Vihâra in which the venerable Sabbakâmî lived; and a sleeping-place was made ready for the former in the inner chamber, and for the latter in front thereof. And the venerable Revata, thinking, ‘This Thera, though so old, does not care to sleep, ‘ did not go to rest. And the venerable Sabbakâmî, thinking, ‘This Bhikkhu, though a traveller and tired, does not care to sleep, ‘ did not go to rest."},{"ref":"36.112","t":"5. Then when the night was far spent, the venerable Sabbakâmî said to the venerable Revata:"},{"ref":"36.113","t":"‘By what manner of life, beloved one, have you lived now these so many years?’"},{"ref":"36.114","t":"‘By continuing in the sense of love, honoured friend, have I continued thus so many years.’"},{"ref":"36.115","t":"‘They say that you have continued thus, beloved one, by easiness of life: and that indeed, beloved one, is an easy life, (I mean) the continuing in love.’"},{"ref":"36.116","t":"‘Even long ago, Sir, when I was a layman, was much love laid up in my heart, therefore is it that now also I live much in the sense of love, and indeed since long I have attained to Arahatship. And by what manner of life have you lived now these many years?’"},{"ref":"36.117","t":"‘By continuing in the sense of the emptiness (of worldly things) have I, beloved one, lived these many years.’"},{"ref":"36.118","t":"‘They say that you, honoured friend, have continued thus by the sense of being a man born to greatness; and that indeed, honoured friend, is the same feeling, (I mean) the sense of the emptiness of things.’"},{"ref":"36.119","t":"‘Even long ago, beloved one, when I was a layman, had I a strong sense of the emptiness of things, therefore is it that now also I live much in that feeling, and indeed since long I have attained to Arahatship.’"},{"ref":"36.120","t":"6. Now this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhûta Sâ<em>n</em>avâsî arrived there. And he went up to the venerable Sabbakâmî, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakâmî:"},{"ref":"36.121","t":"‘These Va<em>gg</em>ian Bhikkhus of Vesâlî have put forth in Vesâlî these ten points;’ and he told them all. ‘Now you, O Thera, have mastered much Dhamma and Vinaya at the feet of your preceptor."},{"ref":"36.122","t":"What, then, is the conclusion to which you, O Thera, come as you lay over in your mind the Dhamma and the Vinaya; — whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West?’"},{"ref":"36.123","t":"‘You also, Sir, have mastered much Dhamma and Vinaya at the feet of your preceptor. What, then, is the conclusion to which you, Sir, come as you lay over in your mind the Dhamma and the Vinaya; — whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West?’"},{"ref":"36.124","t":"‘The conclusion to which I come, Lord, as I so lay over in my mind the Dhamma and the Vinaya, is this — that the Bhikkhus of the East hold an opinion that is not in accord with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Sa<em>m</em>gha) shall have appointed me (referee) over this question.’"},{"ref":"36.125","t":"‘The conclusion to which I also have come, Sir, as I lay over in my mind the Dhamma and the Vinaya, is this — that the Bhikkhus of the East hold an opinion that is not in accordance with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Sa<em>m</em>gha) shall have appointed me (referee) over this question.’"},{"ref":"36.126","t":"7. Then the Sa<em>m</em>gha met together with the intention of enquiring into this legal question. But while they were enquiring into it, both was much pointless speaking brought forth and also the sense in no single speech was clear. Then the venerable Revata laid a resolution before the Sa<em>m</em>gha:"},{"ref":"36.127","t":"‘Let the venerable Sa<em>m</em>gha hear me. Whilst we are discussing this legal question, there is both much pointless speaking, and no sense is clear in any single speech. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha settle this legal question by referring it (to a jury).’"},{"ref":"36.128","t":"And he chose four Bhikkhus of the East and four Bhikkhus of the West — from the Bhikkhus of the East the venerable Sabbakâmî, and the venerable Sâ<em>lh</em>a, and the venerable Khu<em>gg</em>a-sobhita, and the venerable Vâsabha-gâmika — and from the Bhikkhus of the West, the venerable Revata, and the venerable Sambhûta Sâ<em>n</em>avâsî, and the venerable Yasa, the son of Kâka<em>nd</em>aka, and the venerable Sumana. Then the venerable Revata laid a resolution before the Sa<em>m</em>gha:"},{"ref":"36.129","t":"‘Let the venerable Sa<em>m</em>gha hear me. During the enquiry into this matter there has been much pointless talk among us, and in no single utterance is the sense clear. If it seem meet to the Sa<em>m</em>gha, let the Sa<em>m</em>gha delegate four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. This is the resolution."},{"ref":"36.130","t":"‘Let the venerable Sa<em>m</em>gha hear me. During the enquiry into this matter there has been much pointless talk among us, and the sense in any single utterance is not clear. The Sa<em>m</em>gha delegates four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The delegation is made accordingly. The Sa<em>m</em>gha approves thereof. Therefore is it silent. Thus do I understand.’"},{"ref":"36.131","t":"Now at that time a Bhikkhu named A<em>g</em>ita, of ten years’ standing, was the reciter of the Pâtimokkha to the Sa<em>m</em>gha. Him did the Sa<em>m</em>gha appoint as seat regulator to the Thera Bhikkhus."},{"ref":"36.132","t":"Then the Thera Bhikkhus thought, ‘At what place, now, ought we to settle this legal question?’ And it occurred to them: ‘This Vâlika Ârâma is a pleasant place, quiet and undisturbed. Let us settle the matter there.’ And thither the Thera Bhikkhus proceeded to enquire into the question."},{"ref":"36.133","t":"8. Then the venerable Revata laid a resolution before the Sa<em>m</em>gha: ‘Let the venerable Sa<em>m</em>gha hear me. If it seem meet to the Sa<em>m</em>gha, I will question the venerable Sabbakâmî as touching the Vinaya.’ And the venerable Sabbakâmî laid a resolution before the Sa<em>m</em>gha: ‘If it seem meet to the Sa<em>m</em>gha, I, when asked by Revata touching the Vinaya, will give reply.’"},{"ref":"36.134","t":"And the venerable Revata said to the venerable Sabbakâmî: ‘Is the horn-salt-license, Lord, allowable?’"},{"ref":"36.135","t":"‘What, Sir, is this horn-salt-license?’"},{"ref":"36.136","t":"‘Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted?’"},{"ref":"36.137","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.138","t":"‘Where was such a claim rejected?’"},{"ref":"36.139","t":"‘At Sâvatthi, in the Sutta Vibhaṅga.’"},{"ref":"36.140","t":"‘Of what offence is the person, who does so, guilty?’"},{"ref":"36.141","t":"‘Of Pâ<em>k</em>ittiya, in eating food which has been put by.’"},{"ref":"36.142","t":"‘Let the venerable Sa<em>m</em>gha hear me. This first point, having been examined into by the Sa<em>m</em>gha, has been found to be. false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the first vote.’"},{"ref":"36.143","t":"‘Is the two-inch-license, Lord, allowable?’"},{"ref":"36.144","t":"‘What, Sir, is this two-inch-license?’"},{"ref":"36.145","t":"‘Is it allowable, Lord, to eat the midday meal beyond the right time, provided only that the shadow of the sun has not yet turned two inches?’"},{"ref":"36.146","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.147","t":"‘Where has such a claim been rejected?’"},{"ref":"36.148","t":"‘At Râ<em>g</em>agaha, in the Sutta Vibhaṅga.’"},{"ref":"36.149","t":"‘Of what offence is he, who does so, guilty?’"},{"ref":"36.150","t":"‘Of Pâ<em>k</em>ittiya, in eating at the wrong time.’"},{"ref":"36.151","t":"‘Let the venerable Sa<em>m</em>gha hear me. This second point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the second vote.’"},{"ref":"36.152","t":"‘Is the village-trip-license, Lord, allowable?’"},{"ref":"36.153","t":"‘What, Sir, is this village-trip-license?’"},{"ref":"36.154","t":"‘Is it allowable for one who has once finished his meal, and has refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village?’"},{"ref":"36.155","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.156","t":"‘Where was such a claim rejected?’"},{"ref":"36.157","t":"‘At Sâvatthi, in the Sutta Vibhaṅga.’"},{"ref":"36.158","t":"‘Of what offence is he, who does so, guilty?’"},{"ref":"36.159","t":"‘Of Pâ<em>k</em>ittiya, in eating food which has not been left over.’"},{"ref":"36.160","t":"‘Let the venerable Sa<em>m</em>gha hear me. This third point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the third vote.’"},{"ref":"36.161","t":"‘Is the circuit-license, Lord, allowable?’"},{"ref":"36.162","t":"‘What, Sir, is this circuit-license?’"},{"ref":"36.163","t":"‘Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas?’"},{"ref":"36.164","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.165","t":"‘Where was such a claim rejected?’"},{"ref":"36.166","t":"‘At Râ<em>g</em>agaha, in the Uposatha Sa<em>m</em>yutta’"},{"ref":"36.167","t":"‘Of what offence is he, who does so, guilty?’ ‘Of Dukka<em>t</em>a, in neglecting the Vinaya.’"},{"ref":"36.168","t":"‘Let the venerable Sa<em>m</em>gha hear me. This fourth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the fourth vote.’"},{"ref":"36.169","t":"‘Is the indemnity-license, Lord, allowable?’"},{"ref":"36.170","t":"‘What, Sir, is this indemnity-license?’"},{"ref":"36.171","t":"‘Is it allowable, Lord, for a Sa<em>m</em>gha which is not legally constituted to perform an official act, on the ground that they will afterwards obtain the sanction of such Bhikkhus as subsequently arrive?’"},{"ref":"36.172","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.173","t":"‘Where was such a claim rejected?’"},{"ref":"36.174","t":"‘In the <em>K</em>ampeyyaka section, in the body of the Vinaya.’"},{"ref":"36.175","t":"‘Of what offence is he, who does so, guilty?’"},{"ref":"36.176","t":"‘Of Dukka<em>t</em>a, in neglecting the Vinaya.’"},{"ref":"36.177","t":"‘Let the venerable Sa<em>m</em>gha hear me. This fifth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this fifth vote.’"},{"ref":"36.178","t":"‘Is the precedent-license, Lord, allowable?’"},{"ref":"36.179","t":"‘What, Sir, is this precedent-license?’"},{"ref":"36.180","t":"‘Is it allowable, Lord, to do a thing on the ground that “My preceptor (upa<em>ggh</em>âya) has practised this, “ or “My teacher (â<em>k</em>ariya) has practised that?”’"},{"ref":"36.181","t":"‘In some cases, Sir, it is allowable, and in some not’"},{"ref":"36.182","t":"‘Let the venerable Sa<em>m</em>gha hear me. This sixth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this sixth vote.’"},{"ref":"36.183","t":"‘Is the churn-license, Lord, allowable?’"},{"ref":"36.184","t":"‘What, Sir, is this churn-license?’"},{"ref":"36.185","t":"‘Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk and has not yet reached the condition of curds?’"},{"ref":"36.186","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.187","t":"‘Where was such a claim rejected?’"},{"ref":"36.188","t":"‘At Sâvatthi, in the Sutta Vibhaṅga.’"},{"ref":"36.189","t":"‘Of what offence is he, who does so, guilty?’"},{"ref":"36.190","t":"‘Of Pâ<em>k</em>ittiya, in eating food which has not been left over.’"},{"ref":"36.191","t":"‘Let the venerable Sa<em>m</em>gha hear me. This seventh point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this seventh vote.’"},{"ref":"36.192","t":"‘Is it allowable, Lord, to drink toddy?’"},{"ref":"36.193","t":"‘What, Sir, is this toddy?’"},{"ref":"36.194","t":"‘Is it allowable, Lord, to drink spirits which have not yet become spirits and have not yet acquired intoxicating properties?’"},{"ref":"36.195","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.196","t":"‘Where was it rejected?’"},{"ref":"36.197","t":"‘At Kosambî, in the Sutta Vibhaṅga:"},{"ref":"36.198","t":"‘Of what offence is he, who does so, guilty?’"},{"ref":"36.199","t":"‘Of Pâ<em>k</em>ittiya, in the drinking of fermented liquors and strong drink.’"},{"ref":"36.200","t":"‘Let the venerable Sa<em>m</em>gha hear me. The eighth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this eighth vote.’"},{"ref":"36.201","t":"‘Is the unfringed-seat, Lord, allowable?’"},{"ref":"36.202","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.203","t":"‘Where has it been rejected?’"},{"ref":"36.204","t":"‘At Savatthi, in the Sutta Vibhaṅga.’"},{"ref":"36.205","t":"‘Of what offence is he, who uses such a seat, guilty?’"},{"ref":"36.206","t":"‘Of Pâ<em>k</em>ittiya, in using a thing which ought to be cut down (to the proper size).’"},{"ref":"36.207","t":"‘Let the venerable Sa<em>m</em>gha hear me. This ninth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this ninth vote.’"},{"ref":"36.208","t":"‘Is gold and silver, Lord, allowable?’"},{"ref":"36.209","t":"‘No, Sir, it is not allowable.’"},{"ref":"36.210","t":"‘Where was it forbidden?’"},{"ref":"36.211","t":"‘At Râ<em>g</em>agaha, in the Sutta Vibhaṅga.’"},{"ref":"36.212","t":"‘Of what offence is he, who takes it, guilty?’"},{"ref":"36.213","t":"‘Of Pâ<em>k</em>ittiya, in accepting gold and silver.’"},{"ref":"36.214","t":"‘Let the venerable Sa<em>m</em>gha hear me. This tenth point, having been examined into by the Sa<em>m</em>gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this tenth vote.’"},{"ref":"36.215","t":"‘Let the venerable Sa<em>m</em>gha hear me. These ten points, having been examined into by the Sa<em>m</em>gha, have been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master.’"},{"ref":"36.216","t":"‘ This legal question, Sir, has been concluded; and being settled, it is settled once for all. Nevertheless, Sir, do you question me on these ten points in the midst also of the Sa<em>m</em>gha, in order to persuade those Bhikkhus.’"},{"ref":"36.217","t":"So the venerable Revata questioned the venerable Sabbakâmî on the ten points also in the midst of the Sa<em>m</em>gha, and as he was questioned on one after the other, the venerable Sabbakâmî gave reply."},{"ref":"36.218","t":"9. Now whereas at this rehearsal of the Vinaya seven hundred Bhikkhus, without one more, without one being wanting, took part, therefore is that rehearsal of the Vinaya called ‘That of the seven hundred.’"},{"ref":"36.219","t":"Here ends the Twelfth Khandhaka, on the Rehearsal by the Seven Hundred."},{"ref":"36.220","t":"NOTE ON THE BHÂ<em>N</em>AVÂRAS."},{"ref":"36.221","t":"As the division into Bhâ<em>n</em>avâras or Portions for Recitation is of some value in the history of the way in which the books were handed down, and is now overshadowed by the more practical division for modern purposes adopted in this translation into chapters and sections, the following table may be of use: —"},{"ref":"36.222","t":"MAHÂVAGGA."},{"ref":"36.223","t":"Present division."},{"ref":"36.224","t":"Pali title."},{"ref":"36.225","t":"Page in text."},{"ref":"36.226","t":"Extent in text."},{"ref":"36.227","t":"KHANDHAKA"},{"ref":"36.228","t":"I."},{"ref":"36.229","t":"Chapter"},{"ref":"36.230","t":"6. Pa<em>th</em>ama-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.231","t":"14. 14"},{"ref":"36.232","t":"14. Dutiyaka-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.233","t":"24. 10"},{"ref":"36.234","t":"21. Uruvela-pâ<em>t</em>ihâriya<em>m</em> tatiyaka-bhâ<em>n</em>avâra<em>m</em> ni<em>tth</em>ita<em>m</em>"},{"ref":"36.235","t":"35. 11"},{"ref":"36.236","t":"24. <em>K</em>atutthaka-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.237","t":"44. 9"},{"ref":"36.238","t":"30. Upa<em>ggh</em>âya-vatta-bh. ni<em>tth</em>ita<em>m</em> pa<em>ñk</em>ama<em>m</em>"},{"ref":"36.239","t":"58. 14"},{"ref":"36.240","t":"33. <em>Kh</em>at<em>th</em>am bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.241","t":"61. 3"},{"ref":"36.242","t":"38. Sattama<em>m</em> bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.243","t":"71. 10"},{"ref":"36.244","t":"53. Abhayûvara-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.245","t":"81. 10"},{"ref":"36.246","t":"79. 98"},{"ref":"36.247","t":"? 17"},{"ref":"36.248","t":"KHANDHAKA"},{"ref":"36.249","t":"II."},{"ref":"36.250","t":"Chapter"},{"ref":"36.251","t":"16. A<em>ññ</em>a-titthiya-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.252","t":"115. 16"},{"ref":"36.253","t":"27. <em>K</em>odanâ-vatthu-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.254","t":"128. 13"},{"ref":"36.255","t":"36. Uposatha-khandhake tatiya<em>m</em> bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.256","t":"136. 8"},{"ref":"36.257","t":"KHANDHAKA"},{"ref":"36.258","t":"III."},{"ref":"36.259","t":"Chapter"},{"ref":"36.260","t":"8. Vassâvâsa-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.261","t":"148. 11"},{"ref":"36.262","t":"14. 155"},{"ref":"36.263","t":"7. KHANDHAKA"},{"ref":"36.264","t":"IV."},{"ref":"36.265","t":"Chapter"},{"ref":"36.266","t":"6. Pa<em>th</em>ama-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.267","t":"164. 9"},{"ref":"36.268","t":"18. 178"},{"ref":"36.269","t":"14. KHANDHAKA"},{"ref":"36.270","t":"V"},{"ref":"36.271","t":"has no Bhâ<em>n</em>avâras, and ends in the text on page"},{"ref":"36.272","t":"198. 20"},{"ref":"36.273","t":"KHANDHAKA"},{"ref":"36.274","t":"VI."},{"ref":"36.275","t":"Chapter"},{"ref":"36.276","t":"15. Bhesa<em>gg</em>a-anu<em>ññ</em>âta-bh. pa<em>th</em>ama<em>m</em>"},{"ref":"36.277","t":"209. 10"},{"ref":"36.278","t":"30. Li<em>kkh</em>avi-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.279","t":"233. 24"},{"ref":"36.280","t":"33. <em>K</em>atu-vîsati-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.281","t":"240. 7"},{"ref":"36.282","t":"40. 251"},{"ref":"36.283","t":"11. KHANDHAKA"},{"ref":"36.284","t":"VII."},{"ref":"36.285","t":"Chapter"},{"ref":"36.286","t":"7. Adâya-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.287","t":"259. 7"},{"ref":"36.288","t":"13. 265"},{"ref":"36.289","t":"6. KHANDHAKA"},{"ref":"36.290","t":"VIII."},{"ref":"36.291","t":"Chapter"},{"ref":"36.292","t":"1. Pa<em>th</em>amaka-bh. ni<em>tth</em>ita<em>m</em>"},{"ref":"36.293","t":"281. 14"},{"ref":"36.294","t":"15. Visâkhâ-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.295","t":"294. 13"},{"ref":"36.296","t":"32. 310"},{"ref":"36.297","t":"16. KHANDHAKA"},{"ref":"36.298","t":"IX."},{"ref":"36.299","t":"Chapter"},{"ref":"36.300","t":"4. Vâsabha-gâma-bhâ<em>n</em>avâra<em>m</em> pa<em>th</em>ama<em>m</em>"},{"ref":"36.301","t":"322. 11"},{"ref":"36.302","t":"6. Upâli-pu<em>kkh</em>â-bhâ<em>n</em>avâra<em>m</em> dutiya<em>m</em>"},{"ref":"36.303","t":"328. 6"},{"ref":"36.304","t":"7. 333"},{"ref":"36.305","t":"5. KHANDHAKA"},{"ref":"36.306","t":"X."},{"ref":"36.307","t":"Chapter"},{"ref":"36.308","t":"2. Dighâvu-bhâ<em>n</em>avâra<em>m</em> pa<em>th</em>ama<em>m</em>"},{"ref":"36.309","t":"349. 13"},{"ref":"36.310","t":"6. 359"},{"ref":"36.311","t":"10. <em>K</em>ULLAVAGGA."},{"ref":"36.312","t":"KHANDHAKA"},{"ref":"36.313","t":"I-IV."},{"ref":"36.314","t":"None."},{"ref":"36.315","t":"KHANDHAKA"},{"ref":"36.316","t":"V."},{"ref":"36.317","t":"Chapter"},{"ref":"36.318","t":"21. Dutiya-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.319","t":"129. 25"},{"ref":"36.320","t":"37. 143"},{"ref":"36.321","t":"14. KHANDHAKA"},{"ref":"36.322","t":"VI."},{"ref":"36.323","t":"Chapter"},{"ref":"36.324","t":"3. Bhâ<em>n</em>avâra<em>m</em> ni<em>tth</em>ita<em>m</em> pa<em>th</em>ama<em>m</em>"},{"ref":"36.325","t":"154. 9"},{"ref":"36.326","t":"11. Dutiya-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.327","t":"167. 13"},{"ref":"36.328","t":"21. 177"},{"ref":"36.329","t":"10. KHANDHAKA"},{"ref":"36.330","t":"VII."},{"ref":"36.331","t":"Chapter"},{"ref":"36.332","t":"2. Pa<em>th</em>amaka-bhâ<em>n</em>avâra<em>m</em> ni<em>tth</em>ita<em>m</em>"},{"ref":"36.333","t":"188. 9"},{"ref":"36.334","t":"3. Bhâ<em>n</em>avâra<em>m</em> ni<em>tth</em>ita<em>m</em> dutiya<em>m</em>"},{"ref":"36.335","t":"198. 10"},{"ref":"36.336","t":"5. Bhâ<em>n</em>avâra<em>m</em> ni<em>tth</em>ita<em>m</em> tatiya<em>m</em>"},{"ref":"36.337","t":"206. 8"},{"ref":"36.338","t":"KHANDHAKA"},{"ref":"36.339","t":"VIII."},{"ref":"36.340","t":"Chapter"},{"ref":"36.341","t":"4. Bhâ<em>n</em>avâra<em>m</em> pa<em>th</em>ama<em>m</em>"},{"ref":"36.342","t":"215. 8"},{"ref":"36.343","t":"12. Dutiya-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.344","t":"231. 16"},{"ref":"36.345","t":"14. 231"},{"ref":"36.346","t":"— -"},{"ref":"36.347","t":"KHANDHAKA"},{"ref":"36.348","t":"IX."},{"ref":"36.349","t":"Chapter"},{"ref":"36.350","t":"3. Pa<em>th</em>amo bhâ<em>n</em>avâro"},{"ref":"36.351","t":"247. 12"},{"ref":"36.352","t":"5. 251"},{"ref":"36.353","t":"4. KHANDHAKA"},{"ref":"36.354","t":"X."},{"ref":"36.355","t":"Chapter"},{"ref":"36.356","t":"8. Pa<em>th</em>ama-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.357","t":"261. 9"},{"ref":"36.358","t":"16. Dutiya-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.359","t":"271. 10"},{"ref":"36.360","t":"27. Tatiya-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.361","t":"281. 10"},{"ref":"36.362","t":"KHANDHAKA"},{"ref":"36.363","t":"XI."},{"ref":"36.364","t":"has none"},{"ref":"36.365","t":"292. 9"},{"ref":"36.366","t":"KHANDHAKA"},{"ref":"36.367","t":"XII."},{"ref":"36.368","t":"Chapter"},{"ref":"36.369","t":"1. Pa<em>th</em>ama-bhâ<em>n</em>avâra<em>m</em>"},{"ref":"36.370","t":"301. 8"},{"ref":"36.371","t":"2. 307"},{"ref":"36.372","t":"6. On this it may be observed —"},{"ref":"36.373","t":"1. The last Bhâ<em>n</em>avâra in each Khandhaka is not referred to either by name or by number, except in Mahâvagga II, and in <em>K</em>ullavagga VII and X. In the Mahâvagga fourteen of the Bhâ<em>n</em>avâras have special titles, independent of their number in the particular Khandhaka."},{"ref":"36.374","t":"2. Probably two Bhâ<em>n</em>avâras in Mahâvagga V, all the Bhâ<em>n</em>avâras in <em>K</em>ullavagga I-IV, and the first in <em>K</em>ullavagga V, are not noticed in the printed text."},{"ref":"36.375","t":"3. Making allowance for these we have in the Mahâvagga 31 (? 32) Bhâ<em>n</em>avâras, occupying about 350 pages of Pâli text, and about 610 pages in our translation. In books V-XII of the <em>K</em>ullavagga we have 20 Bhâ<em>n</em>avâras, occupying about 200 pages of Pâli text, and about 350 pages in our translation. Total 51 (? 52) Bhâ<em>n</em>avâras, occupying about 550 pages of Pâli, and about 960 pages of translation."},{"ref":"36.376","t":"4. As in the printed text repetitions have been avoided by a mode of reference to former passages which was impossible in the MSS. the average length of the matter contained in a Bhâ<em>n</em>avâra, as written much more in full in the MSS. would be somewhat greater than its average length as actually printed. It would probably amount to what, if printed verbatim, would occupy in space not much less than a sheet of the size and type used in the edition of the text. Thus the three Bhâ<em>n</em>avâras in Mahâvagga VIII, which owing to the subject-matter are printed with only a few such contractions, occupy respectively 14, 13, and 16 pages of the text."},{"ref":"36.377","t":"5. The recital in the usual sara-bha<em>ññ</em>a (or intonation, see <em>K</em>ullavagga V, 3) of such a ‘portion for recitation’ would occupy in time about half-an-hour."},{"ref":"36.378","t":"6. Spence Hardy informs us in his ‘Eastern Monachism’ () that the Dîgha Nikâya contains 64, the Ma<em>ggh</em>ima Nikâya 80, the Sa<em>m</em>yutta Nikâya 100, and the Aṅguttara Nikâya 120 Bhâ<em>n</em>avâras. In fact it is only a few of the longer Suttas in the first two collections which are actually divided into Bhâ<em>n</em>avâras in the MSS.; and only the longer Nipâtas in the Aṅguttara. There are no Bhâ<em>n</em>avâras in the Eka- and Duka-Nipâtas of that collection; and there are also none in the Sa<em>m</em>yutta Nikâya, and none in any of the books of the later literature contained in the Abhidhamma Pi<em>t</em>aka (including all those in the Khuddaka Nikâya) as yet published."}],"footnotes":[]},{"meta":{"key":"dhammapada","en":"The Dhammapada","gr":"","color":"#c08a2e","author":"The Buddha","kind":"verse"},"text":{"title":"The Dhammapada","greek":"","translator":"F. Max Müller, 1881","kind":"verse","reference":{"label":"Verse","abbr":"§","placeholder":"e.g. 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cvO+Rr1qo4yHizx9MWVN0qPuOzj0uSSM0NkBY1FjoWKNDifAVGj4s+JjtxTMPioUYfHdxgpPlWDj8pSimfh8ap+nwKRH8RZNeOHLyTkJNLypS/y1XJyvkdkJ4y4+dSXXJzQicnNnO0W2PIyZxz3xflNEZKUf8AwSkorj5cjON9fmc0uMyzaiU+vqi2S9xW20iTKEK0RqvilNipkVIelXex5dI99b6tnkZ5Gfjcn+xwUfzJrf5XHjD0+CBwKS/g0mS4oSKXf2L3wTVx5IM5eVQXK5McuotpZGj4oi9w5nElObnx/Hi4+eHIyXJCB5+Olz8bXn4j8jkTmptF7j+TOI/y+UnJzfTrr5I2OQlYm01YqQ/fUUNK5REL3W0UNFvrQ6NGjXWikJIjjElU5RlFLm5IyjVjUkcN+L+Vipmk36IOjypqTzdDW06M9tbUXjJIUflxwzfKv8eE+WUjg5PHP/ORPkU5+377vqitYsrrSHvrMwPrJVZe/uOykRiVJG0XTVsdsQ0UOJXW+kLrX8UPks45Zy5VKPLwST4/5MS3W6Q0XRFtE+SpZMyLs99Wz2QbFyOI5Ns31vtDt9R050xS1Z7MR9S9Vp2xx5B/q+mncfauQlQ5JGYj5X9w9P8AhXfoWxpiTPXTRF/GSPRxMmp3DnxP8uQ/yeQX5M0cX5MeTu+76aJOlRGLZojyYifVajZjiihdV1XXoUtMvrJV8ajotkuperMmhtsrbUUXgfKTUaOOrSpOpKSlETLdxjr11bLPkx2i2IxVLQqKQ0YDIxMGSg0epT5JYU23p5aUshTlBR/InElzTbcomRkjXa0JJmokuNSlOGKUN+PTgxxaj1XaK6s2ekNUQTY6qMaL+KpkhD9aRjK6VrcnUUkj0Ro4i9bJRlcIDaim95GSKzFiSdL7PtYnxLjSnxj5eMU+MuBlEddJfFC9eGNvhdYtCSZRnR4zChLa0VatotMT3HY2h8h5DynmY53/AAoX8NCR76R9tIxGitUJD9JGDZi7lDXhZhJniI8aXWTqvlR9KLZiXMuSSyZsyLQ0JEsbtD+PX2vVllFfKMKHArt76tjTbvWWrJRxE9rjJxii5VxqyTyaTtxNDEOI1qur/hjpRIwV+PXiPEOG9Gh2Y2ePb40LjV+MwRiYGJRijBVih4mKrFGCMUh8dj4zxjjRKkV1JtqhOKb0YWVHFIpPrdJyM2ZTM5EeSTM5mc6z09okn1xqKMk1DhiNRJLaTI7MD7lnVzPl1ojRgYO/GYHjZgyqEiWVNcgoMUWiMUI+Q8h3eEyh2fMpmKupHyP9glMwm3KEmvHO8ZtqLJRk3jMa5CuQfkMZDiYMw2+NkePShEowZJV2pRM0ZozPIZIVDkXAUo1lFDcTnWTx1yfpGsIfGE2rbkISrp0aKRFJn6lyKV2WZo8iMtnkoU2+nJI0+vijKxGkZpHyZsqjZ6Ebvd9Nllq/X8F1run1iikV01Y/foc7Vplqyz/YPM+RGUuk0WhSibFZRjpQJRFEfGikS+JlKT/1mUDypPynkMzyGbI6PM7z5GfORDFGaYnb0j79FypORlIzdZsTmXylytynecr8jR5GObPI0ea15Dya8hHkR5DyIuh8qFyxPNFSlybfJ8nyUvMeVinJlyYvKbSZJl2J9v0nKndWxitN+mKqSYkjRZfb9Sa6cvjrrZuxtsSbMRR1ikaMlWSRlFGWRpGSvJGSM40nE+CMkXFjmWy6M4jcBlDSMdv17FR8R4lxYjQsBxjeqU1bcayQ3TzdWxtsqxpjbxj+qIjPiXu0XAdGhFGiyzf8LY9uWiNSTNm+pCyNim0Pk3nk997MeqJbVKvt4rv6Q1JySmZTHKZmeSh8ipckRciG4i2OKZ4jw6fE7wkjEV5eIUJX4tuLMJsfDIjxJHjR8D/WXxIfJA8kRyXSWsXIap5OLkxSkKKcsYXhE8cSiijFmJiNCjp+1UU6vbezCTHxTFAxkYD47I8e8EeJmDMSulRZZ5MRzbEy7NGqunnrKRlIXKZxPhVwPjao2XMzkKcqUzynndPlZ55HnmeR35JVnyM+bcomL6pVKh4mjZ8ipG4uTcj4kfHf+oqJpOSsxZovvZY2OSpbJOj25MyZ9U7+3LX176R92hPeRke23TyiaZHBHx6R9e2mYvpwMdRaPgLC5VkbE5I2fKrmO0rkVI/2lckipVUymUOj4UnE8opyPmYyK6oVHIuNrRQlqMaFJxeXMXRkNsTkXRKZKVLixam8RuLK4zHjtYmDNo+Q0ypl6WR8smZMdkTFVHEnizGJgeJs8bXTs0Lxo/121x9PY1EwbHwtSwlU4yi/Qmz31stot23IblQj0Wy/4JGLMDVapbLSIzY5tCkpFSMWxRSEPC37+d+x2L07bbSFuEnTTdFo+JoYoyYrr2aHVKLKkPRKbLl1bpfti+rSISHMzpZORHx18BceR4Rx3grxFBIe3iYzMfk4CjEtNqY5RbjQ4o0UkKkJxMo3kjNHldtyZ8qSsaR7F6wd1Nii0fFmonkM7Lmz5Gj4lDLo9kos2lB/CfqH67Ett5Mld05EmqUkUUZUNXD2JiSrKieTNG+2yEnlsqIp4inFkVbxoqnJylFaPNiLnlfkUnlu7EpEuOyMabTj1oxPENGCv4kYmE2YHidx4nbgoxuKHOl5DyM8kjbGaNXostsxd6RlAujJWumNIap0pRfHa8TFChlRRcURK4z4CihRiljFmqqLMIllWK0OKGkzBXKxLTSaURQxlmhciJzs0iVEbxbo8kh8kCuMwgPiFmZM8koGTZk4tzUnsycTysyMi2eRmTIykmrH7xSbxE0i0XJ9fHr2NFxSlyqvI62+qZiyu37mS9GLtydZWU66Yx2hetsspnsuSHKSbkxTaWe87L1bPIjyRqUrJWimPialpGVEZGEi5IztRxY0hRMZJfI31fWRa6c6FJscpHklT5ZCnkapev6LQ5Fv+F6Q7JTs2bTyZmJDXXsowHijZnJOUpNXRCNvx2eLa494IwSPHGR44nhPCjxJnj34YnjR4keE8J4oGMTGFcqinR6PZZJtvZUh+1KpR2tG+/kfIcpJ5yLZbvduVPKjJs+TGqLWMqxpdI/pVGynQ+tls+3tydMr5PTpHsUUb6dyPGLiRhZDhR4TxJPRnRfS9YiRW6NGRkZ63bJM+RKVE55CVPHXyJKxL5W7+JJ0NjixfqbLGhRZs2RSNFJvxMwoxYopFGFumOMmSbE0XrRWu1FtJfFSRTKldM+vb+2ndll319UJFIrWzZaLNGumyxb6apRdlGraG9UjST5Dbklt+rbLEXSytYqsEehNyFJGURxTMEYaUHTora40OFErZtqJSRozoylfs4j2nDaTQlpFGGlCxKjFCgh0uqaFGjXVjTr0UjKKlkZltpSSNs+SEO+vr0XEVMTotiY27zQurJSUSXIiz7x2+n1WmV1SPRTuiojxFFFCSiSMZY/WRRgh8aRgOxwsXGjBkYyRUnKldKqpVS9lnskhISKorVa2UWik+8qP/q/XyNo1GK53a5LFTJTTE03lEtD2NOtRLaLZu09uh8qJcrqWUk1rDKSjTPpFUYFD6xGhWxDTTw1iYlWSR6PrYumy6WSLRZfyg2VQ42YV0z2UJHtUUxLVPrch2fIXpxYpRuTs241ifbu0mUz4sTgoOfxg9KdNyZZGbUfIQnZ8UrLZLlpeTLrHWOlChI++0mxWP2lqm+rGxMs+vs2U2Yrp7MTEfeJiyMWfVX0vb08d4jVF2J9Ufd0aZdFiZI0NUKLvCyUYkoIx01gpJsnCpP8AWMZ3hgLjcpODa4lZ4ivn7nUk8525M9px3juhRaeC6SYkrxLMlTlTz1lZYpa+j2MSJJD0q1sqj11ervpFF7vdu6dejeT0ZO5My24oexaVJjH7Sd1/DLSuS9RnyOlJj+TdLrGhVc/eBSJRTSXSdLIux6S/V5H9aTIrX3/CyWiXyKMd7tQKRV9PZ95IsRZe/S31dGVlopWqGezEoR7Pb2I2WXvSX0fSrr2NOsxLbiNCvqjHVSQ5btGXckej7qRUiuqVMZ6Md4a0ihqj6+7fS9sS3vq+s+vpPrFG7Ud4ihvpIwKpCQ0UbEytn0pDZZSaYtJOxbSSR92mWi7K2yTJdLqjdOLZ40SWnBmNFdLpn3ijGhR39pGJ8THqt1u3VisvcnvQv2pMp0OO6VaRodvr2J0/q2Wj0a6TNC9yYmqyKsT11So+8dMtm+lXTHx2TsUtNyRdl/G7PpWLY9ItIss9lCGW+vrv3/C7M5Dkiy7eI/i2z6o9ldO6+VlZGkehn9vbTLFVpOkNdU4mUhPqOo0M9CplbuimJFbrSKpOmL39KVnxbxaJbdavS9JKlEtpvpxKpJfGtKkNi92WWJvtyRkht1lK8UY6pMxR6PYos01lZXWNiiN6Pt/raPZfVbGz2e18klLezKyOQ3RFsujI2ak92tKStJiTZRsqN0qwoowMHdMxdtWsKHobLWVs9mNmkezQnTmz6/UY8hultkV1tmiiiCcjGUT2Z6zkfXS0OKZFC0ejKu/S2SkmaR95aiNpP27FJHt+hOWWMmV8Sk1TPj1fxct5C9S6dVVmJFPKOnJ7dsu1Zuy/ifISaEtt0Rky6IypyXy9H9t0tH23EqA2oikmWN0LKrt4NpSdeQzyasoXv7x1RLR7G8RNvp+lpZF5DjQqLo+s43VmGmjH5eykUzdqOqSLVuzY+lSH7ti9OrkiPp7lK0L02m0usaPQtlFdWNzZ7G6HV2Sn8qLRL1b7pWrMel6pt+l01te6V3Q9K7WRbuQmzB4vppCRJaSNuVD6od1keRyFRpko69EYvF+hxQv1u1ghOhpMTPsyoUt2WbJWKPTP7fT9R+MffUWr0zSLVUmKqcqSlKTvEty6SYjVuhelR6f9fu9fUVRaF1Z9l6MRoaMt3RnvYm8tiY0Y0TiU5R+3E9NKlSfSfyftMuKH7pKGJSi1HbjQ27ZSQmry69Gj2JafpT17f1uqsaimvdJNQkVRL03FRlIfJ8sjUul+v191XSkIc6b2Re9W3Y5mdF2ootXarIvZ9D0f1sWSEf2spyZJ0ls2WK6suxyocipREzF3eqs+0yz2qHFp4bcWo1tKjI2nersTxNY3bkezBXgjjGf2h7l7kc/ol6iMX6//AFmS/X+pyfpL9ofvyf8AM/XH7l6/qfcP+Xk/T7h7j+/J+3/zf7zJ++X9Yep/sv3/ALyH6gf0icnp+v6L9X6fp/8ANP8AUh6/t9/3j1MY/wDkl7Xv7OL/AIpnIP8AX7f6P0hH/8QAIREAAwACAwADAQEBAAAAAAAAAAEREBICICEwQFAxA3D/2gAIAQMBAT8B/wC/pCxCfgpEy8wn3p0WH0aJ9tLquqxTwf10sIi6IeIQhDUhGT6EZGakNURZfXiTCITpCGvypE6PDL34o5UouRSjGzY2KLw/vxJGrF3pSlKXFOPM5cxekETLIRHhS/AhYhsbGxsz3MIPpCGhEeYpsVDZSEHxNcQmaMSpcQ1IstYvTwiGI8PSMjPSM1ZqakF0avZIX8zSjrNUJI1NDRC4ofCj/wAxcSD4sjPULkLkhvCcKXM+Jd/M3EKcmUpfhnVsvSZXGEIRdGXu0eFQsIfKF+FkFWaiXRe43NmenpWVlxsXCzBIhqLjMQa5HFMjJiU1+FHHNNzYrK8PMEUWaUpSlKUva5vS4uUymzKz0XFs/g3cUpTY2KbGyNkXLKUpsJ42Ni44iSGka4hKasjwkJIfIvwXpSlNi/EmbFLjY3RuJpjg3+BeqZS/YX5E/Hv79+y/wP/EACARAAICAgMBAQEBAAAAAAAAAAARASAQMBIhQFAxAoD/2gAIAQIBAT8B/wABP5LHrXufre1j0MZE1e+SKIWEIgjS7MY8vRI8u8auvF/UkWYx5Y8uzk70Ojyyez8oqIQsM5DyyZHV5Z3RVWFRjGMeiOsuqELC090R2IQhWVEIiLI4iEIQhHGrGRvfhiy2OiwsK6o7se5Cy8vDGMY8MdVnoXjjLGcvhMY6MZyOxUY8MeGPYxjxECJg45/RCELLo8urGMY9USMeOsM5fAWl/CfyF7n8l+NZfli8+CNv/8QANBAAAQQBAQcEAQIFBAMAAAAAAAERITEQQQISICIyUWFxgZGhMELhA1CxwdEzQGDxE4KQ/9oACAEBAAY/Av8A7CyuOojaT/hEqcsqWO85hVL+RlRv+Cw3ucyp+GnJ2PspTe2a/wCA7iZg/wAkHMo2p44U2N1TUdNpP9tyqUpvos/yZ19hV2jwalk41VTyc0E8NZa0FTdbj8+R95B1X2HJReN3IJdP5Mqo3uOq4ZOGVJTM4jFl5fZ1ElN7twwO89hdTXuM6KawMqOq8LbSR3G2Vb0F5WbUv+St/DRvJzLjVTXFFlL84dyUQhM3xuijfxEbzwIzsPh0hbnUie5KECKqj4mBtlSFY6lH3k+f5IuzsdXAyq6mmP3x+wxLHSxplxnfOvFzbDjMwlco4/fQTuJtJJ6jILoMg+pc6jP8HX8DJoOmw/ov5JX/AGypKqguzs7Ko+uJXEYnCYpFPPgTlYZCMun5HUo8DISPZZIiLS5WfYTdXdF2l+O5+s5Y8KOqp6HOTwwc6MQS6iINtv8AJG1/sYZdrs4jw3bg3UIvDJZJPBOIzCYs1U6SmLOosstCzlx69xGcv1OZPc0URIRzamje1xNm9/EVzkZEQfQrZX12iDpJU1HRScq60Kr+w6YfFyTI6fikZ0yibA6rKkiziE4bNcsgymnuaMRhp4L4LxpnRc7ujm7s7SIojuqrqMbybTtoc7cEkoVxSjkFo5vacMoPht4ja2mH2hkvHNtMPvHUh/qbJyq+LFpfU/Sg+0rriyFQvDyRiB9rF5gngVeGy+KyyzqE2t+Sk2lObTQZNlxP4aWbO9f4POIXECbqScxFGhI2NMshbnUOskbC/Iu13/JB5KGYsdkOnEF4pRtlSUHQpyvon+vHZZoacOhA4+pu7K7pCCS68dYnN4bggjDuPi1/E45JZHEyFQPjQrNohKuQPqWh3XHjgjjrLDIhRAm/GNCKOaRmn8E4kgZTlRK4OmjX81oQpfFBY3ehmUhPngnacrKNI7sd8Sq4pScdJKFcKQRwQpCGg+8/jHLtKhbmvsRl+CRETCsI6CvRs6KRepL/AJKcoduCMxZ2RChYg0kWSM6/AyPjRiNkddkjYKlDVCUVRqLLOs6iNqB1WH7Goyrw9QquXlWJ0K4JxPB2HJIJQolDXNFY04dDQhuBSMswyEkVjQ5irJQg6hyBkKYssdyyiTpw+6+Z2OLUvMZkhMu5KHrhjqIzCCeDU1KUpR80acVZs6i4x0lYkgX8EicVYoYsk8YdUO6avoQdLKdI6IeTTEZaEUoolCOBF2lFsdVcT+mYjF4tCdpDrHXaGfijKt/TF4pENDRD9zlNM2dSFk7UFlLixq9zqNUOogssTmOovhceyELz3OlDpOlCEQk6R91DoKx1KWo+yjY3EZrFgTuKrDI7EZuTqLNTpOgR7GKU7cNZstx2Kzyo5DDFkKhKuQicFkKOUfp/DeKNMaY7jsxSFLisUpSlKMqfI3BqViHxROXZ1ETcZPQojZKKKKKIHUbZTCONvH+Cl4Ikco6TpQbdw60W6GhoUhGaU1xZG1s/BY7vlnvwJIzKajombJcaS/YlOGyyzqOotC0ILJ/BZeKKOn6OlCkQZkxZJDEsaGhaFk7RBI5piMsl4kob+xGyI7IeDQZhmGZfYdlw2Jcc8mpSnShWyaJjXD4vhm/Ut0KQrGpJfDebGGIRSM2O5qUdjT4NS+By8Ij1i7GecWaYhT98V9Eoh/gdjUhRkKYlYE3dobtr3GOkfdkdVHX6JLQjZc6B1J2vgss0I2TpQ6CEQpDp+h2JvF4dVY6jqU6l44HxQ6KhC7JoUhSfOGJQhiyyyZKJSMSh04qSUTFH7n7llkMaE7rnT8FL8lL8nK5Jyv8AJqT/AEOa3xX2QSiEMWWRtKXtH6kGefUtCy1xRRGz9Yv7I2sczjMqlqdRE/ijLyhCqQo2+SqHUXhkdkLU6hZLHclShIJfFqMqqWpCk5aFH3dn5G3cOUp0INKe4ybRaKV9nqnc1KUnZ+joQ6fo/wBP6Kx+5afJ1IdZf0anT9lIcv8AQ1P3LTDKgsIdlNTUVMcrkJ+CiyySsaKVsnSmbT5LTDoxQvKUfvh3xC4n6zK/RFjudxN2iaLQ6kNFKxzFcd/ZZfFJ0/RBO0hZqpCFJh1NfXMkFspDfgtjudJRrh3LYlTqHVR0HRR3Q9xhlWMXrjQrGq+hyp6udKY51k1G3vcjb3mIJG3SUxeJRBtyCvsdlKJL+jr+iyVx0kbJ0IRs7JK/GFks1IcodEJQkZSFNCkxZKmvFRsqbwrljqjlYoVUxT56je2ZJHH3SUYhfVDzmihHWCawx0oNsR3cnabEfRPb7KnuTsop0ydafByyvqc6svyPG16FFNjUgkVGgYZp1NEQddlBJbEsQuNJKIxrm1xCZ5ilxOe2IJUZCydojHcdIJQ0T0xQ27BB3GYZBFGT5JTCKgpTkbJI+0x+gjY2Rt1EHtRk1Qs5VK+if4aH6kU6yOYl0LIs0KT4OlCGJYbTvhmTDGpqOu0RXYuDVToKQglS+B1k5YxRWby2UkdVLKkQbDliehBHyWPiBy940UrEIShWIGs6R+5JRoKuKJc6i0x+rOhoSiFIdKHSmLJ3jUl3IUsTvikxfFCZk6eJynIJYZSsIsxnpI2UGVDpKQfguCFGYnFEbJyi9vA9D7xAkjqrkLiRVuSIF4HLxRRSHShRpnuU3Av4aKOkbDcFZlTlPQ8iJpxUdjuSeOHU1zzEZ79jyUVBXyegnL8EpAqsQjDoUcqqal45izqOomcSonMK33hEdDV8aC0ghOmb9Dyec2O0jsnxiF/FWHX8MlYhCBJVyyTlObD5oVsIOgsQUuW2XF8it/XDbpTj2aqI5qWTtfB7FZUpfU1IkdBBhewwj6HqPea4mwzkY0GvFOpJCoSpqmHHLxIjm7qWg6VqSQxRK4cgkjjTgZoNTdoWXkhHPJu7oziD72pcEF0Ou0KRsWLohbDOMa/g8FRwVjyThVRWILUmx3PQsZ9qLIGVPc857EOpeViRnYZSBFU7rifxzmeGy8QU+JR0Oljug7UKxeO3DK8PgsleCmcsnFkn+MOi55hf/Eip6kqajuSUPOJYss5UyqiTxRwOqOuG4H4JzXB3G4fOYGy+FxynbFGuGTgksnDHgqBN1BTeeB1o3tBIk3drUZXXCtRGuJf2HxIzCNRYxJR/bCIKQp3xWYGxHBfvwzm+Fn4e3DA/Y9MTiyGHWVGSyRmE1xOIQfiRXvFjlHk7Z8nrwPisL5LLEGVRsXxSRx36EkGjjEYcZMwi5d82OhQ4hZeexGJvNnjivg9cdkGy4+O2J/BBKEjq/A+HRScTieF3xB2zIsY6WUlMaxl7zArErlcyiY8EcbpliiRm4J+RlVyCnKdU7EjpwaY8Z7YjDkZnC4oe8QOeOFWLkg8ElD6+SSMW2yOhKYTGg+O+J4LIStV/Guh3JQbED0uOWMTmWbgiOGSENfcqRxlwymhCkoQco2JG2m9RmT1w+ZGIO3BR4KgXugqHVjxlG/DfDIyKWI6OQs+pLCacKIvcnvh141V8ImLGx3UVsMMbrF+wmrEweRqwmo2gypBo4yYhT3L9xUy/cjHg8CuaYcjHjEZg/wAEE48jMMlEYlCCGGVj+xzEI5zEIR6vh+4474gnLtwehfBfqM54EbCs4symo+ygsZo7YmDwcyYRyMKPIjHkmCzUYkmiEJT1ww1DRhV7YfUmh9SV43UonEoM0aF5nPpxyeByCfcshWNHKbD/AFhWNRHdjebD0/A2pCPifoR9RsOQQOg+uGWR8uRWLGtCTeKUfZVzwzi4dZw2pKcEVjTEuLhCpwyHkgiRW/6H74ok9CMSo2hrhvYlnTwcqUPY20mGeTsMv0N/UZIJO6YkdFFbUiBBjXCuRWLxJA2FPVLOY5ShlRClLco3mngn/sdGbHc5ssx4IJEP7n91GeSUXKuO+LKFRyHUjLIRli0Q/vjUSMaDNiRlIlh34YRz0IO3fCbSqPph8J47HY9C4JRSMSkGuIQ89jsh1QSsiHgYlCpLzOP7kTnlJ9EH+yMILCjOImp4GQlyBh8+E7nYfEWXfB475QfG1KbqKLaa4gZTUdyBsQpSKWMeDuVh0OpiR3YhF9c+xO0uUEwh7i+ptC+qYTKe/D7ie4h7Ceps+p7CY9hPQ2hfY2fUXOxnZwmdv0NoTKehsnuJhcoLwKfBs5UX0F9RRT/1ymf/xAAsEAEAAgICAgICAgICAwEBAQABABEhMUFRYXGBkaGxEMHR4fDxIEBQMGCQ/9oACAEBAAE/If8A/YXXRNLNdwX/ACIlSF8//wAQLYHuCIv0TQV9Ryw9oi7h/wAXKND1LBZ72gVrzuDev/4Rk5vpFrM8M3xiVvbKNFSsWxpwJB8R+IBqYSg6h/ow4yPxBiWv/Yp2RHm/UO4f/j8nPMJfqNdniWEtIbNeVmNnG/MwOG8RbncXo3HIGPMv2cTApfzL4ZbQrmf8ZAtAwR0/+ollRW+4L+sjVOE3XH/xl2x07ZaLK2ws/lmJcxwbSloBfMcbTHnBKF9LU0FHzmGkU1EvXDOJZeWXU7VqCXJKG4MlhiFjh+pwK26cwdQF7v8A863VHCCC1FZrEwqa4XE9CP1FjDArjPPj/wAVAtaJmaDcsVmxjJ4AH/42ZoQgUy6zxqUCtJ7/ALlO7i4P5lbUL7WBbQ8WxF50emTyx4c/bAOSy4OKiJRQm1XDKop/qQ9/ZFKfEWfasuWPYMj/AMFqGO2dGOZWE1O5vzMxK1s4gLltXTcSHgN7IIxbh5/1Gt3Iwf8Ajkrl6S/hsEo+yMUo+f8A4oVnzRG1fbLpVuCeyzvMo/6Rx39P8EVyeCJcDzAWk3ezNfMVbVUmRgVsg2n5I8LmM6/3O0jnZDBLjmZPMH3Bdw+bHcqiX1/JzFqsuYBeIXiWIinm5fCI8VqJW4opaDoUVWpQGjxMLwK18L5hVNQ6NzMaoqR8wtkXiYn80c4Xv/4grhRpslLMVOTIZjs0PRMcDoSVH+jLVYfmXmi7iwOxN8wwLywVJH5lbRbxKKtmrmTI/COoDC40beog4KUxZZ7jS4lpghPT9zKcwQwzFdzFETyTSPpiDFd06lynrCPhBm/ctWx2BLSroU6lxNrvMBopN6dB3FykUlAN13F32WQHH7SscNlctm/pKS0aa8pkqq3e4PhdXg//ADQbSJUB7igF3LKu4Z1/6dHeoJbDDlqZ2tfLKY0Y44imr3yEbOTjGJ3TWK3AebKFEQybzcVmQXOZSGFMMhV0jRHubldG05iKuzMWdncvnmN2Ynp/UrQYiI1mpvBcOqYCNOY86lm3ECu8y+9TQw1KVUy5zudGzDpnQqKUVYPNg8yhuI3S7utTAO7manoP4MrmcQzw1HxUOpsnPAIsOUvjEyjc+yZ0vDUIcccFkMmnU17nr/w0ah5JepfIIUrZ2xS0x1U71OYuJ7Q6AX/6OSrVQfq9Cm7BUohHXcyMv3MR3EKm56QKsy+WLBzsoQC119zIjMpeeZqK3OYBGB4VznUQKH4l/BcHcHee5nviJPl4jYww4mlWl24GWSV1KXWoYYH+Y2U/KY7shbRfiDCkTcFtVzQK7Q4IK6SYjIb5S9pnXT1MXgXHmYYAMZqL2zx3dw14ZVnhlrVuFK74dDEZ31NV4SZY5Ne5THzEJmbueSr+o4dr8OoQ4OoE6RQzJ2xBvh/gOguVSqWDDTYPuDKM9sATB7qXOMTCWGHxdPENamX/APhYFgV0vJNBd1f8rORq3EVkiZ7ll6PEAAVit0/dkstgSvMsaICFkq5iLxKcHzMJgvEtcAme0Is1WO5T/NFkMdDP87Fj+UmgcxbqpfG9oWBIldS1dzLIoLKQu7cxZzWZoNMeI3ex+Ja2wrwnmFGyFHRLM1EwayQqpZC5QkG05JojdmZC1GSZmC8gHH/gBQE8zQO7i2wxdepd7hCtcx/JglQDipVDBeIn/I1L+u24kRow09RKIleIXDOZlzHEBaVcBpKA2qqviZ9Fn3HmkKvMvi+D/DgEmN0F8S4Ve8T/ALCHkxXDLgsqqlc/eVr5VE6fi/hPhL6ll1SLkfmWbQS7W+OszoE+SZgd+IjFcy0M6ln6Jac+pYGq7ZfTQxLcuHom7o4ihS5U0agAFgcrgxBxMs8RtxKZQbol4bt1Pk8zRcvtL7fiOOGAZh2FzBpctZAQMO93K0/wQeiLl5lE2F35ZzK/JxLMh07ZrNVz/wCfDFVOn8I9j5mW5C+R+ImQdzdjbOWM6sxbj0Z1FKZe4gwr5je7P9xcjXHiNEIxhrBcREXLHmVu5Oqm1pcwU8Qgj+VFQqte5fNUV037jh4jvi4UrP4mHRM84ln0j0S+sVEDDB0A+oDIisZpXZDhv03KdfbHFC+mCUp/iPGtQF8f8xSiKyIwbLfuK7p9youZLrVR7AeYWUMXRm9RYCj1GUYdG0JiieCCriemXviNhupfOOcqO9QMxQdSqXiHxK6qaIBMy0aY9MDSnLzEMDG6DdRWNeYaYm7/AJWv/DPRqcCw9wt1Hn+NjSxWgqZWDgWeZe4MRY3zA13/AIi2aalpF19G5mws9EDQPdTYDnYTcj3C0xc25lvzD2jxnMz/AMJZxRBwX8QujcVFn1ENLH3EMm/MvWfjDYbfPiK6vzUw2n1LxxEtMSgO3mWa3G6gDs7grJXEtWZZoNuojRmWcC6hqA9SqZQZotnYOKcYTJs5s3tXUKFS9nUBTM5agL0SnkIh1G8JlepTSyn3gpdBEZQYK0AlIimzGYqVQdSixPmBVD3B/wCybdWuYTJA1jMSqVjuGFHHhxcBdgX4jhdN6jOQ6b/kv21DJczVXxOnU3q/uf8Aai9mY8hS9y1WgcwoU/6mTQVGoVZMzt4l+Uw0C44TpUbcAwHTcsYz8MrF5+4W7+5Tr+5pM3myF9mAqh85ixzMNyxELuUU3TKlrLJrhudzcybzOeZjc3BNDR0QbwuCZbUcNjDgRswHndxQaW/Bl0a4vEXX/uNAoGvmC/3Saz5kUzi45WZvnaEixXkuFChV4jYZKxxMka7zcP8ARTiJk1d9zPP2hwS2cXPSQLdfqUag9FeYnq2CwGhzNyBtlKhXiIVx6laL+ImiZxUofyTdKMewfhG6YnLQ0Rgytwy7/mlOrTB3Z6qZSN8FvzLgN8y4zHlzWAnKuOOIIDxuowy1uWwGn7gcsh9wrTbA4jvKAM7hjeZ8QzivzAA4p9yznE1NOJkeEiAhEs8yhdvlNkQ4g0r5IFa+IgVmeiLKCHNz0URdTLhBO7vIizUOxKClhOoG4MK3MWUt7lWyr1LEjaIzdc9y3IeWo2RT9R0CTcZmjOTmUL6opQQ4Gc44hU5vJHY+gIiUh7h7MAU+80Z15ti8LTldvmUF+B1E3W0QqzP3iUixXHUteWF8vuvyRsw41uIjV/mGIb6jaq5XLKtMLLLWhAWhvULnCOfYnqx0xe8TNyi4GZzU9RNg/cyMV5jyCa1YQDE5GFu0KwIwea7Gorrn+Bo2g9Mqyy2fc3pQyzASmqlWwUPH1EPFepWlF84mBpuZpcOAS0x5IPR93AGKiQKMEsxIpuLgjDi/EFvslCiOEx53EyUylzjKtzLEBvtgJYW8wGbBzMTFoErETAbkpeWNTOy88QrVLebjipl4uIBZcxo0QhgwlijfmLYbiBSjXglnQfZBOB9wOvO5aaHliyUl8Tv/AHHkb9PUM5DHcocsxBh9RvQbqYOTcrRpfmN6WfiMKvcReKmHbE4lckbpwx9K4GY3NVuWyOgrhfc8wPA+EZGZcBl8xXePRCsLY6UoZrGWVFPUElRVfbPcaZ/SUwFvOJjN6VFr1CmrldxhogfBNa/UBU6Z5bi68zOcGW0MQTtRv+Aw49VUDbLwgcbZk/yl/LLG33MCxLFp9ynIgX/cDdXPwgXcr3O1xKcKqJmhcppYP7/gXtgX7hRWrblzMa2vEdML3Ai3n1A9nnUqUsI31aDT28xEZy1GwtGOJmJOjmKiUqXR+EcAnJ1KKYG25ibtmOpGWluH0lO1ek6QRtMKiLnHxuZcZeoApuyhbFTcqPqCp89Si2q8xUa37gMMpCIKD2RVXTsMxFMHVQLlr4RrdRxfF5m4wdQWLQlNaAbjwDUQJDnhd3DpEq2gRMv6PcSm5qcTmVxLmKGeWppUHc7s/wAKFHOiGG37qoopf3MdQe24BwjuC3Utqs9DBrmuzSKspXNtxst/CWrdeoXpd8TF0qK9E4EhrY6BChv8zajyKYiEaxUbjDolCXTTynkpgMBCuVEtnEQDP7mmUvdynJvvRBTGd97mW1RUxmZrT4JbjXxGgGw1Ezo+HFy5TLgTUVjPimBvA6mRavQyha1MGWhOTd6lbWLG6BZ0pbiRt1xL9Jc3cMpbG1ixvickpd6ml+CWcfRBD4ScA8kyQ0mRFcVeCjmZQqhpKGI5qIQEYM2H6n5vPEy2XUdaSQn/AFynFn0TVRZlfcE2KvmaTgcaIHQ+ZU0kCba+USpppxKUAlhxEcKqaFVe4t737mEf1HJyJQUq8Jdgt74mr9ZbmiVUv+ZRrI5YAXSwLCT4Jk/uyrYmKyzKtB1FmyHkmV6zOhI5dHuiXW/tKRyS2MohkPc0xT4l+s8S7NZJitP1MMpKznN9yrf7iHVvuBKop8set9z1PiNOT6iF7h0Z5m7Fu+Il2vhlmRt/cf8AOI8QPzBxgfUv2ykWKQdCAYZdA7ExbQHxzANf3KXJfzBaL+ZV2leoMHL5h2bviKoCM9p+ItYnbrficiBHdSwzaK3PdguDUovOZU8k0Gc8pza/adv2ngYO1j5qeQYWrAd7mUhiNlso5f0RZRuAx1aXVSsbmGbaJX/ZjrDKpVcK6JSo1iAW/mBuGavU0xDxLPfqc+eGIHD0DM52HSSzdP4hXuizCn9xxnjDOVdEwajniYYzMO6nPHzG7heoU4fc4lXVzw79xO38xMOeQFoJVyziU/YQUU2lHBH3uKuK+44L31E6fBhD+BJVYZZcy2OmLZuVCjXNwovRwQMzK6jm4C1kePMITWP8jEwVevUTKLkOczJdncsOVkKyq+orwgMb/gDjUpMMvErgsr1hUt4P6imN39z8nuYmuBgNn0wXofEwGzvEY8+5dQpjMze2yW7FphgKNwqkOl+IaxMpjWvDBKgsfuOUMdyrKEvErIUebcEXS0PuW2B9wLF/mFzZCssYz9t1jiZmjYbqLh+dQzvD8x3xAXEGUnmSjjhxEZN/O5bbLWIDXE8omADMw8jy1ECBs5qA7fqNRVGAQhfuBrfYrUxF3Nt8fMFb8kZZTysCSvoj0nwBHAtb5luLT7gGdBuZFVNkaTqYq1etzIc4nKLP8KyvA0yBG8j3SyW5GvEcKMp5CUvT6ldvxF3HjDCmU1wJ+pfuHJFrxNIOJZYgy4ht1HPJ+ZXGoN4aPqX0PolnaVYFxkMAbcRMxBphS0P5g2RpjUB5qF8P8NMtwA5W+JWsP4nSQ1Uwy3ErgvYgoFBu+ZvT+Jrj9RbRcFOSXsrN5qE5gAqCzNvj9aHBZ4hmoctS1XLERdVGKYAoNTBQvTAwTFhXuLrEDUU506G4DsrwmYgc/cL18gcfUZqxdy3R1tE5cXAFcGsbg/2pxad4lwprVXAOKES7meYVKqeGNSixLuCXbu+ItwLnGRMP9ETQQ2hrFpw6RA0HuLWLwHP3KgU51O4WZZX/AOSecDdtstisSzcE/E8owUo2xe4R/wBI9wS0XXTErWPqUWlp2M3Rh8wzYMLeW0+IoZDneoITMc27lrQcRzV8M5sPn+HtsRc8vcFqai6AgSVVzUal4eblFx+WWAAfJn5RSjv1caiBBqPdDyUPYhsWUJsGPZZcWFT8pa/DnLbshonBFXJicqgPc1OWPMKsrVpVwfbLhwvVQ4QmAob5jbo+Iq6zapc0LD1Ng+iCK0HnqMhkEc2T3KxkRW78RDQbb5it28s0xIrR8R8j8SxyIEiP3N7S8Qvl/GYg+RuJ1PzB3fEKhf0m8H1O1ZhmU4l3LYtuajXcOrM/NQXNfUKzZTwxVXBwksSw+IVW58wwEDT8xOY/M76+p+g1BKVSVuAihdEDGAeiXfE7qVYZUTNuTQK/UvnLA9XzUulY7miOmOSv3BwhMXGHTcd6q6SK38EwKpnVRsVUzOWjudLouU0vqTbY55ohi1Z8SuwamDk+Za38DEsEgKwvJCzteal8B9IO0+COJU1ZVksKb5isu91iXtWV4h4KTZ5nxHvXzmpW8tx2QeL+YEMhTxNttPEWNm/EpiXruNN/sucIHqMsPxnJYe4YHeFuDxpbhtp8AZmTD3BuZ6XN8wRQoZYtu64lUk25K8VEqiMeicTVaqYM5m7om4M1HgP/ABAV0pner51MVp/cAFbdwnWPUozYXzKzXQFw/BONf9TJxXlJYiZN2NQTRrzqMOVCnP5S7NPUQX3KI5NI9wBlW/c5TfjmW6uUz8E3L+4h8u0MYMRDEvVYe625SFy9fibVvS4tZA6Sh19MRdnyMTY+CdEDupdkbPM4RmZvoDV8Md2guATJqo4a/M8r4YHQszLW/wAxlGRfT7g7H3FchKZZWoe0v3KvBcxmGhXkB8yxqe2FObPEOazxACvZbEFSsUENCc3WdQRBtGcuwrqUqzfErMnvOpRuwV/Eh2SJlV0Ta83EEovzMLLV8ToKmcr17mA484mQ2FVDNNnNka4H1PAH3Lwf2lrVymzxxW5TY27ZRRzplYdfEafg1uLcXB4eeHMT/px5gjdKqX9PdTFuIIuq9SypyGSYbWVKf9pYntxPNgVi3rhCDJ9E3fYwvBTXiZNmX0SuKH3CwUDPnLYytHqJQoc+pt0pMBuLT845ZhHNrAuF1ul/Mtxl7nGZDuNvtkm2jKAbw+UKQyZ3AKyx038TcC9y2/3jDch5iv8ApgS1+om0+4Bzb3G1p4lMKND4hYtHoRbAkHI4HM8G+Yai7BwblcOG1lKqNRUr+Sf7hMnRfeopfliZixxzC/Poy8FjA14ilNK1ETar4IFNfaGGvUFbI+YiLN5gSziXZSoO/wBQMDFQW6W6gpRUrq+pVSQg6wvqalqeJkCoFGRJcoVuiXXIj0xfNHuCecPcp0eW43lazXmBmvOpvCt1f6gKYtzUZLaIArCiWmxf8S020eYOOX4mHIzykyhrj4mbSCLDG/cA8j1EgUiPQeClLUoMYgcm6YAqmOHMsV3wq9RY0W5pmtjzK6wdDUBbVrhUsC2bWEqLnK/47lXe4olka218CagF+iF1KtSBr3DKvtW4K8vqFsK3nUwA3eTNYmVW8LSpy+ZlmF8JUsCss/EtwdkFlw+ZZKbxDF31cKvP0gS0yeahRt+ortv4uDIKxf5iLb+JWSBXYr7lzQQTasX0r3KdHjxP+1lcJgWiFvnqKc5mUam7mEFELD2HUO5o6lQAB8czGMniU1TPREm08hqUgrLlJg1CvqLN/wC6FWw9CV8q+HJKLKDAjgImAUeJiCfLca6RQwai/Y5hKjm4yICUY7QhiCghvlfqIhaK1LJU/UvssQM2OMS/aj1UQLTJgFBm61KiNHlIki1H4IgpHzADITzKBzPDUw7B8yzq+SUOPwYgRPbz3DEoo5JYtMu8wNRICFydxRoPcKQEeYcjoUzHYK+Zr9moUXX0Sh6RXw9MsQRksB+481nmY/SEOKQ0QryzmCjiW+JVmmVbFviNVqFcJQXAIJopZxZnxFLL9y63+ctQ7lhV58cQqF3jrFwKxuO6hzyTDXzBYLqU1k+pib3ic23GqjyVKrOdZgrlBoDYl4mgtOpULKPUoATMW2HvU5KUdtyzgH3HlITNrWvEDUK7xMA5qx3OevJanDQ5hZYXKLU/0jAjwTOlvuNGhxErp4gSieRzCqtvVzPocof4FTJpFziOYKM+IgP6YMDLw5mAIJuU3H1UenJ8xsM56Z1sfc8rx3F7r6nRI5wfSPYS3U96+icsfia9fif9nEBg+IbX3ZhGRuZim+mU4I0t2SUWmI6+qC+vUzz+Ua7uY4I0pR9RNVn1U9Mq1UE2oohnl55gmb17lDQ+plptYHLLMczCxK55/qVaV+7xAd5Pcwb9I7a8SsgfEchpCBDW8wNTkl8kqbV68R848wrJc7jsA9xY8OCAaUZS5fBLFp+YHkHxNDz7jmGilxSJ1UODfslK1uWUoY7nBl7iCIBAZN1qVvCqVFKMrZt5iUCmXQwzuYierlZKw2cMuLBSJoJzMJt1e47YpszjbCWqF5lU7iqwtV5JaMndOZSLfcWc2wX/ACYYJR9y932QOc7mfSL+HxHIr9zgMpAcbbvEYC+OjcEzEoaMw8r8QOLm9x8Ay0bfiGx+WKnXxMC/3BvWfRC2hvqCVuK/6JcqvUYv6QtVtJsgS5nxGuE+opkleV9xbm33EBRSWhSSpWK5mzD0C5uVFJdtwO8ozuB7LXMrzHg2xArviFLu4OHP3KYYeY0vVusS434FwvYfBAGwPyjTAt9Sp3bOPXmWcq+IviVsmXMX4MrzCmkOXOYIyz+5QrAmQjSgIQ2X2VqUAyeepXgGjLUxsPKtzDENY8DEwUL30m1jc1MchbUcuRdMAeCVcPswbbMyFjA2fccs1MtSV1MnCgAPriY9PghTnR8RRwfbHMPoib8nMooIHEXmqPLFA5MXBhZwxflhw2CFgOSiXxODXczraFTqVY2wzhcLuPYjnGkeBIVfqGRoJELK/KUEC8kU6Y/uE4HllaK2RLkg+1eo2lFsbgwgbmD8wHCyGLoMKq7I0QpsyStEtjU7/M52VD7lUxEhNdxIhpT5iPgeZUzeecSlkZ5Zkrpl6hoNDqWG3yxuiJsLFuXcD0EssGJgoqFmIW9HMVN8PELAXOAAPDDIfTmN1OTJmVXbTQcy6suJcSqojZr7gWRncMC17EMa3hjaXfbAG2WiY0LPcv3XDS7mBVFywswx5hmH5QN6SoZLLjNcW23OAFepbljGCN2DEvttweZ2Lz4QNbDzUNbiIDQxC005z4n+yLExlUdWxcwm34S03UW8ntcoDVlbZQ8CMpNHMsW29SrXkfeJnVSnU5T4lWBuNxuOIIlty8wJhjiqeWYl9CZMAeYvI7FxGrpfQwukB6ipkvgj2olAt+4ZqRUCvE0DKWXMnc1UdwAhb+yBV2dEV8CDG3d94CaIC9soFW6mSPolVXuBbrhsDGFU5xFWfjqDalTRX5lrxH7XAycVB23jAwKAvE4LjqIDVj4makJsFeE0b+UdLJvEVGDTEyTYjhPDqYpf2rLuFqa1Vzsdcyq1jwlu3t4zAYWmKbg8WkrCM8EVgazuIBa7+plRZhxODcfcOUfMUAM3ussapQx1BZK9ELs8ncp2+ZWjZ7g2uMwmZLCvNxGDlTHg6Tov2T0+4b6lQf7Tcam730bhZ2mDlg3QnLHpcOM5herT5gYGnC4WXkdYlxb6TfxLzE2RTBiuZc+QCEjro5qGqy9zXga6mEK+caEtcxyHbthdf5g7M+ILRgn/AAGYE6M2txTUYrJOSmYGFUPPEBc3RovU0QuV3qEbaqXfYw06CEjvLMO8VKOdynU4ioG3Gb4lQC7ILIXjEAmSI846nN1F4+4Gl/DM0BNfmIy9nMDTSoZap0mXv4hn2jqouKCjKDWbET22l/6EqIrfcMnDeeoyoy45gR59SlOMk4tH1mFLVS9ppZfhx1KOjhiERdTmEmRxF3T4hgALOJ6a71M+P1Ayf3LL+xODTxMlw4uO7rMp1DMLWg3smcqAqvCbVuGIbR8yk/3AW0fOY6RbolfnFWWY2b1xLFfiMU0RfEVVgTuCqOeWWtXtAwN+Sp2pfFxTqBMWfc0x7qLsN1LcYz5gTYHQ6gnoXLiLvcA1iK7Qps/5c+JWcNQR4CKhLb9QRYxg/wAxz2ZytTLCyjWIGbAO42tSwsbc6i8DjfcBS7J4MzjQQblFOh4mAbqHkQ2dV1BrlzKxhjuVgoOsRxsMxbFVC8+iZ0+TOwy/czXVRLTbmB/pRQG7DcaVnzUTRkykErgXDnn6mBk+YZoMOE3Ois9yV+HmCvZyylglTTn4g6ZZRFpzCt+Je8cSkpg8Sya75gBSGXzMRdTWTnxFAPnGILVMmYi/IfM2asIAisB7RFv7zAKAgRcDnM1GA57ikNvyiCzKdfAJR5W7zLcB8TOlk/UNDpEhX5TyPVwMdw1GIZHqXRpeXk8zlmyMPBEh5dyoHETwE2EyZVepkPjbBUbXM2ufmUMBE/DASwpNMS8bhicTd6iL9SiqBY4r+MM43bnmDbSN/qW3zxcAV3e4bV+I4CccxS4kLdZWYUD5nSB6gAvTMFeOpSubWVMrTg5grzBoz2Tgb5liwcy+y39RuysJbTFqL+o5rJigW0fM+1DcGGNQRPSEQGIMlsc1GWrH6gEZUcnXVEFlomosDvzMqUXnMSWkBxNS5fMIXTzcyUarJxNWOa7lj/ZFGwhqFm676hyfhBgs454nMHMrYKOZUAwcwzJuc6H5mN/6Smr/AAzDec3DGfzDIxCDBblqZydkwwbRGRahDOs7kSsbGLlW7VqoU2JQ7DdxApzolfLUQbw8ncqms8XFV2/iUz44grFX6jYBvjOoCTAvqUNOTLci5TbcswlzYq5ReOJR9pxH2+URbcb8QwtW3iF5yfMoFnMF5EaUGS99QL4JEAIHuNaHK9cRplWcSwHtVLrZna44nR8IkOH3EKpME02JsCyaPPmes8w3HEyUfhBTBmW8ZlbyA1G2TTiaVK77gYalGKeUotJLOHMq8Xt6iGLKeMyqZa7uIUqvmGaqOoFyvuPNFvzUocU8HJFmc9ShunOYLExknEouGlpTOoUlPxLoHLzFpTiZAF9StBviFAYPiWd5TZxK3tOJeMpMG0uXiqpqKxWpZs3shgHXMxVrefxErNdcRLrZEuwhZuAKmHAXEHQlATc0xiAP4OYAF/mVa7Et5NkxV48T/VQbr8xUulRBxmXMObzLeUp8QmsN9w+R5hpNRQ1HfmVUL9rg2VfuCBuwNXHABhxSxwRqlVezuIGwnBxLC1HV3FvXEaNfBACrrqBFnFymChKiTniI4OOIHsHMBdnBmV2X6lK4JYF3d4mlm7iHM2y2oz7xMORFKGmKaxbdw4FYhQpvHEG1aIUMtTeaiKMPub0ajdZVeIJXyzCzkgGAWA5pcKZsz/lZRNylecTLuzBidaOJyQOJZOcsyhQ302KQTR7OIYduYsLq4utKrOI2dVAqqoeo9uTYHMPBtzMBbs6lsPPDMLh5Y1WavtlgHbmIBeIiZKrgzLS2Z2zWXrxBsgCVi5dsK6ZkvJXVy7JQ6gpO+ogDdp4hFhA7OY7CweZppMFNnEyDlGuAj6oPuWpozzChoz+ogpTfMFpa+TiLA/KIaEW+oApNXnxHe3xiJFsDcCKGHqUawy2kuFYDbKGypjLLLv3KiVtGsa6iMub1DeWfEyWPaJZJ94iVgXyEDscuZzfHiLC0o5G7m/MbW6I2xHVMKIUs5rmNF9QOyZOWIDVLN5eGVdrEUVj1FN9zKlGtQ8DySNGH4cxCrA1qIcq8y47H5mWHJ45lWrYI0y81jzMPZLQCWvEoy9mpQbx75gK0PYx8k4CHFfcE0R7MDAtvMq2oMmUZRrh2MHxK0RQq33M9A7IC8TUAW6/MzNPMo/1N+Y3DOyDNzQueO4Ga7rKRw0APE4D5lhtkc3cve7glnbVMY4HMUvYIVV4jRV5+52fFYSZJcdQvYt+4E21xAZFnXUCdjqYlsALIU3w8+SZwtnuAouo6ZZ3YzmYd2wuY7+KncBgebqVdJ7uEwVa5jm21wwY1UdhTxHQymKt2QNVhX4lquKt13OfmcGonBmTV45IC7gd7PmZz5xUV0VnFRK8SglKi1AxxLnIjjDKi2FDsYoiyNB5mAqn5mFWnsigr+6l/DiPcmXWdxUC+EBhbSCpBGUXAGuaO5kt/0xDDjcuy7zL4amNm7cwUGrxfMFS2ZhmFv+4cFt9y9KFOJfButEBPJxDIoAcYlXLAcBMhUTgYlal+Jgmhe4ugw1YOY8FCDj4TgKWrx9SzhLwr7GJa7B5bjRuwPU9gOOYmgCxUqtgeZVvkvqaw13EjJjkiyxTPcUJbjaWZaRbRq8Qqoba1zHwycMoXZIsaqZW0a9x6Yt3Aar8JTQqEGkXpKiXhr2RBi/UxVtMq86i0mqbJ1lhzcM+xxMsLdsRaVLxEcLXBMYP0I3+6CqtvREmsX1E6oMmQ6iCi1wRALX/cMA37j7EA5r6mObDmbYXmrmE5zlpcA2q8lzC+xgZS5ccEeBPriW1hRAcfEGKfAOIRinooirjb8TwXjmOoKli/tMXWPMVwYp4IWliVifhWM6jAa8MzvRtYKIoqkcNDG4m9azFBfz3BMQ+CALqlsZgRXBDLSmxn8RK8DzWILKqvELDU7hiKtujOSl3c2waWnmWOErcMLLxqK8beYbeGRqbFYhwp8NxnKNDBziY8H9zCPxMyqopx+oQDVxFC1YbllmsyxfTmeXGKgL2qJZinVwssJnnqcVL0y8aPnPFr4lA4/lKV35Yuage5uuXMsoVF6WuqmXaVkvcd8xsZLymvT9oRWwueo1EFrKy7Nfc/yNTQcQa1uUHa8BKNC9QG4PcEKUmvMtMF99Etw13zDOMB5XHxu1iGlG/xMVV/UC7aZKYkpv5jjeLmAqsIANY9y1UwprmLinWoLAbYxKbripTFXJqoB+WTELMPfqVFttc2w422otxMNpUpr5AwzNn0jTZymHN1MgMHTmXlaF6s1DKQRo34Zg1A1iVlXii7TwE3hxRUEzjNbj7hXJKXjB4YNUr5OInbgN5ZRuG74lAoDGLMvUOlPUXyK+Yg1Wa1KUA9S2yXgeYLMvdTIVLfySwEtFrZ4hRQgdxupg6Ztj0RWTBi4Fqz8S17ZZtgPdeo4ZYxDTslUafNwqLX3H1K7hqQXqsxEVdh/pKDYwzPaY9RBQ7GIsW58R4yp+YZEwPMuWGjNw0ceoUw0HhnJwfmAcXbzHSU3cMmuom8FfqJWVuMZi2vT+IXIX/UcjKDVUfQECJ9OptQJXgUSlpbc2wg2oYi1kN8u4tG3iLehV7ubA0wzn2qLhz7lFUvWMzQD5XuWxVr3isQoVf3iVijdtCOGaSmotOzS5YdOhdQ84fMs7viJkaYnSm6IlHQYTpNk5irYcswGrc1AeRuDtXUaOHmJXkGaWa5SMyjX6HMAyPnuHNpeo9cNLMBzmWgfWIYgH2gA0fcRtnjBgWHkIFYfiBgMoyym5d3bxjxBbKb4joLyX0iK39S7bY46g2aM/ABM9UcYbl6bP1MiMLDTXEZTrPEa6jxNKruVKYC/KmOK7Mxk0v4gruulQPASt1KVE2YjV1lviMf3I+RcOQWCLdO+JT2YxUW5OXCI9GoBbL5wqaFYy1GmDBUKy99xzoz1Kq6z/cEDht3eiWMMKqmKvA9QHjTCA8kx2W7i82sagckaqKOJu4tFB1cfpfmVWr5qjcO+FbxLtI8wOJWzKUm6/udSOGVirrcEdZrdSqb0LPczSCjnHTyRa7s6lEWy5qn+EZc9wFE08S4KzNSpW4Vcwc8XGJQZaG2vCPjBe41gK1c0Fz31CzSF7hTgwDrXiXWmlHTTcv9Tm5kKoIrRmaja4LxEdzPUb2t9qqFj4dysO4NWYjZtdtTIcdFzNWawYlcHOAVEow+eIBzQ5drFsGviLdTRYzhKbTyk8xY7rztl5BeTFRUGHF+4ZtBOcvGYtKdDl2xLuh/E91M5Zt1cFTxaO4cAXPpMIyzOJz/AHK2lZMHUKxhzPRIBZsM2HwgrpE3Mdj4xAy9uJnYU9Sge0ZoaYqJds48bIQap13FelSxF4zKotMtMNEWFDe++2UKN2x9fMUZK67TlmuosqD1L7BZMxzvU13LHpWUnuFxssPZ1DQBPuVq1vuoeVrUHleE+bzcyecWKSWWr/qXW7CuZ2adxvwXmEr5NKzCmDt2zb0qItMoY35ha7EgHdMhWvzDI6N+vMBbY2JjbLxfUFyWN2se0s/ozjNz5n9s/Om73P8Ah8zT7f1OZ/szeDd9z8/+5/nOHv8AhjX2R49z+yaPR+po9J+TH/H7m/8Ag37U5J/um35mj/ncPyJ+BPxo/IT9pN3qaHpn7H6n7SbZ+Izd8f3CH9ifoP7mn8fv7z9k/VP2J+DP3p+D/c/dPy5x9z90/dP0znP7w39T9n8H6v8AB+th+Bh/DW8fo/qf83qcPc/RPwZpNJ//2gAMAwEAAgADAAAAEAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAADiAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAGmUJEziAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAHgVh30PKAiwAADCDAAFIQAAAAAAAAAAAAAAAAABTzSqXZQKNjDCEPW0DDOIQAAACBACAAAAAAAAADa9pMkFc7u8wyWkcJOp0MIyweyDacyRAAAABgBdNX96Rji8sTQ7mBBT97VINJY+nKHzYWYgwI+zI0TeuOaqJrvYRwZrhnObxGQCALg3zCbb6LOURKFSUHjyRSxbNh7KVNlv1lya2HSBbLOxESoImyDcgoYBNUZJW0C1GAzKUPi1WeXXsUGBBLGYWv0xyuIaZe3YhK8VsvUPOe5tubZqbx5T7fqzX4soVxpcduKFURz6YCiuyKX0x9hm6W9WxMB2T8KhKBC+xrzMVoEIJCqaWCjnJqPTRjkOrjhKy4ORu4pcnD1Q2CtSbM+o/wB6zo8bV+v18ONXcDr9P+onGv2EN8MV6pyOe/tVn5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"},{"sp":"HDR","t":"The Dhammapada"},{"ref":"1.1","t":"<em>Translated by F. Max Muller, Sacred Books of the East, 1881</em>"},{"ref":"1.2","t":"One of the most widely read and best known Buddhist scriptures, <em>The Dhammapada</em> is a collection of sayings of the Buddha in verse form. Composed in the third century BC, the original version forms part of the <em>Khuddaka Nikāya</em>, a division of the <em>Sutta Piṭaka</em> (Sayings Basket), although over half of the verses exist in other parts of the Canon. According to tradition, the verses were spoken by the Buddha on various occasions. The purpose of the text is to make the Buddhist way of life available to anyone, rendering it less clerical and more accessible to the general reader. The compiler’s name has not survived. A critical edition of the <em>Dhammapada</em> in Latin was produced by the Danish scholar Viggo Fausbøll in 1855, becoming the first Pāli text to receive this kind of examination by the European academic community."},{"ref":"1.3","t":"The Buddhist scholar and commentator Buddhaghosa explains that each saying recorded in the collection was made on a different occasion in response to a unique situation that had arisen in the life of the Buddha and his monastic community. His translation of the commentary, the <em>Dhammapada Aṭṭhakatha</em>, presents the details of these events and is a rich source of legend for the life and times of the Buddha."},{"ref":"1.4","t":"The title “Dhammapada” is a compound term composed of <em>dhamma</em> (“doctrine” or an “eternal truth”) and <em>pada (“foot” or “path”).</em> The collection comprises 423 verses in 26 chapters. Many of the themes within the text are dichotomous (consisting of two contrasts). For example, contrasts between joy and suffering, virtuous action and misconduct, and truth and deceit recur throughout the text. Essentially, <em>The Dhammapada</em> is an anthology of basic Buddhist teachings (primarily ethical) in a simple aphoristic style. More than half of the verses are excerpted from other canonical texts and include many of the most famous Buddhist <em>suttas</em>; others come from the storehouse of pithy sayings drawn upon by much of Indian literature."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"Bust of the Buddha’s primary disciple Ananda, northern Xiangtangshan Caves, Northern Qi dynasty, 550-577. Tradition holds that Ananda was the author of the ‘Sutta Piṭaka’."},{"sp":"HDR","t":"F. Max Muller translation, 1870"},{"ref":"3.1","t":"<em>The Sacred Books of the East, Volume X</em>"},{"sp":"HDR","t":"Chapter I. The Twin-Verses"},{"ref":"5.1","t":"ALL THAT we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage."},{"ref":"5.2","t":"All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him."},{"ref":"5.3","t":"“He abused me, he beat me, he defeated me, he robbed me,” — in those who harbour such thoughts hatred will never cease."},{"ref":"5.4","t":"“He abused me, he beat me, he defeated me, he robbed me,” — in those who do not harbour such thoughts hatred will cease."},{"ref":"5.5","t":"For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule."},{"ref":"5.6","t":"The world does not know that we must all come to an end here; — but those who know it, their quarrels cease at once."},{"ref":"5.7","t":"He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree."},{"ref":"5.8","t":"He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain."},{"ref":"5.9","t":"He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress."},{"ref":"5.10","t":"But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress."},{"ref":"5.11","t":"They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires."},{"ref":"5.12","t":"They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires."},{"ref":"5.13","t":"As rain breaks through an ill-thatched house, passion will break through an unreflecting mind."},{"ref":"5.14","t":"As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind."},{"ref":"5.15","t":"The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work."},{"ref":"5.16","t":"The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work."},{"ref":"5.17","t":"The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path."},{"ref":"5.18","t":"The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path."},{"ref":"5.19","t":"The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others."},{"ref":"5.20","t":"The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood."},{"sp":"HDR","t":"Chapter II. On Earnestness"},{"ref":"6.21","t":"EARNESTNESS IS the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already."},{"ref":"6.22","t":"Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect)."},{"ref":"6.23","t":"These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness."},{"ref":"6.24","t":"If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law, — then his glory will increase."},{"ref":"6.25","t":"By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm."},{"ref":"6.26","t":"Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel."},{"ref":"6.27","t":"Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy."},{"ref":"6.28","t":"When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain."},{"ref":"6.29","t":"Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack."},{"ref":"6.30","t":"By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed."},{"ref":"6.31","t":"A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large."},{"ref":"6.32","t":"A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state) — he is close upon Nirvana."},{"sp":"HDR","t":"Chapter III. Thought"},{"ref":"7.33","t":"AS A fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back."},{"ref":"7.34","t":"As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter)."},{"ref":"7.35","t":"It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness."},{"ref":"7.36","t":"Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness."},{"ref":"7.37","t":"Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter)."},{"ref":"7.38","t":"If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect."},{"ref":"7.39","t":"If a man’s thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful."},{"ref":"7.40","t":"Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest."},{"ref":"7.41","t":"Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log."},{"ref":"7.42","t":"Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief."},{"ref":"7.43","t":"Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service."},{"sp":"HDR","t":"Chapter IV. Flowers"},{"ref":"8.44","t":"WHO SHALL overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?"},{"ref":"8.45","t":"The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower."},{"ref":"8.46","t":"He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death."},{"ref":"8.47","t":"Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village."},{"ref":"8.48","t":"Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures."},{"ref":"8.49","t":"As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village."},{"ref":"8.50","t":"Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of."},{"ref":"8.51","t":"Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly."},{"ref":"8.52","t":"But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly."},{"ref":"8.53","t":"As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born."},{"ref":"8.54","t":"The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place."},{"ref":"8.55","t":"Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed."},{"ref":"8.56","t":"Mean is the scent that comes from Tagara and sandal-wood; — the perfume of those who possess virtue rises up to the gods as the highest."},{"ref":"8.57","t":"Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way."},{"ref":"8.57a","t":"58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness."},{"sp":"HDR","t":"Chapter V. The Fool"},{"ref":"9.60","t":"LONG IS the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law."},{"ref":"9.61","t":"If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool."},{"ref":"9.62","t":"“These sons belong to me, and this wealth belongs to me,” with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?"},{"ref":"9.63","t":"The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed."},{"ref":"9.64","t":"If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup."},{"ref":"9.65","t":"If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup."},{"ref":"9.66","t":"Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits."},{"ref":"9.67","t":"That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face."},{"ref":"9.68","t":"No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully."},{"ref":"9.69","t":"As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief."},{"ref":"9.70","t":"Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law."},{"ref":"9.71","t":"An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool."},{"ref":"9.72","t":"And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head."},{"ref":"9.73","t":"Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!"},{"ref":"9.74","t":"“May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,” thus is the mind of the fool, and his desire and pride increase."},{"ref":"9.75","t":"“One is the road that leads to wealth, another the road that leads to Nirvana;” if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world."},{"sp":"HDR","t":"Chapter VI. The Wise Man (Pandita)"},{"ref":"10.76","t":"IF YOU see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him."},{"ref":"10.77","t":"Let him admonish, let him teach, let him forbid what is improper! — he will be beloved of the good, by the bad he will be hated."},{"ref":"10.78","t":"Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men."},{"ref":"10.79","t":"He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas)."},{"ref":"10.80","t":"Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves."},{"ref":"10.81","t":"As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise."},{"ref":"10.82","t":"Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake."},{"ref":"10.83","t":"Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed."},{"ref":"10.84","t":"If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous."},{"ref":"10.85","t":"Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore."},{"ref":"10.86","t":"But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome."},{"ref":"10.86a","t":"87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind."},{"ref":"10.89","t":"Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world."},{"sp":"HDR","t":"Chapter VII. The Venerable (Arhat)."},{"ref":"11.90","t":"THERE IS no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters."},{"ref":"11.91","t":"They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home."},{"ref":"11.92","t":"Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air."},{"ref":"11.93","t":"He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air."},{"ref":"11.94","t":"The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites."},{"ref":"11.95","t":"Such a one who does his duty is tolerant like the earth, like Indra’s bolt; he is like a lake without mud; no new births are in store for him."},{"ref":"11.96","t":"His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man."},{"ref":"11.97","t":"The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men."},{"ref":"11.98","t":"In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful."},{"ref":"11.99","t":"Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures."},{"sp":"HDR","t":"Chapter VIII. The Thousands"},{"ref":"12.100","t":"EVEN THOUGH a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet."},{"ref":"12.101","t":"Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet."},{"ref":"12.102","t":"Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet."},{"ref":"12.103","t":"If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors."},{"ref":"12.103a","t":"104, 105. One’s own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint."},{"ref":"12.106","t":"If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years."},{"ref":"12.107","t":"If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years."},{"ref":"12.108","t":"Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better."},{"ref":"12.109","t":"He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power."},{"ref":"12.110","t":"But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting."},{"ref":"12.111","t":"And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting."},{"ref":"12.112","t":"And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength."},{"ref":"12.113","t":"And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end."},{"ref":"12.114","t":"And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place."},{"ref":"12.115","t":"And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law."},{"sp":"HDR","t":"Chapter IX. Evil"},{"ref":"13.116","t":"IF A man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil."},{"ref":"13.117","t":"If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil."},{"ref":"13.118","t":"If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good."},{"ref":"13.119","t":"Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil."},{"ref":"13.120","t":"Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days."},{"ref":"13.121","t":"Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little."},{"ref":"13.122","t":"Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little."},{"ref":"13.123","t":"Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison."},{"ref":"13.124","t":"He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil."},{"ref":"13.125","t":"If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind."},{"ref":"13.126","t":"Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana."},{"ref":"13.127","t":"Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed."},{"ref":"13.128","t":"Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal)."},{"sp":"HDR","t":"Chapter X. Punishment"},{"ref":"14.129","t":"ALL MEN tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter."},{"ref":"14.130","t":"All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter."},{"ref":"14.131","t":"He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death."},{"ref":"14.132","t":"He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death."},{"ref":"14.133","t":"Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee."},{"ref":"14.134","t":"If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee."},{"ref":"14.135","t":"As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men."},{"ref":"14.136","t":"A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire."},{"ref":"14.137","t":"He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:"},{"ref":"14.138","t":"He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,"},{"ref":"14.139","t":"Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,"},{"ref":"14.140","t":"Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell."},{"ref":"14.141","t":"Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires."},{"ref":"14.142","t":"He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu)."},{"ref":"14.143","t":"Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?"},{"ref":"14.144","t":"Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful."},{"ref":"14.145","t":"Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves."},{"sp":"HDR","t":"Chapter XI. Old Age"},{"ref":"15.146","t":"HOW IS there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?"},{"ref":"15.147","t":"Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!"},{"ref":"15.148","t":"This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death."},{"ref":"15.149","t":"Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?"},{"ref":"15.150","t":"After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit."},{"ref":"15.151","t":"The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction, — thus do the good say to the good."},{"ref":"15.152","t":"A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow."},{"ref":"15.152a","t":"153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires."},{"ref":"15.155","t":"Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish."},{"ref":"15.156","t":"Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past."},{"sp":"HDR","t":"Chapter XII. Self"},{"ref":"16.157","t":"IF A man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful."},{"ref":"16.158","t":"Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer."},{"ref":"16.159","t":"If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one’s own self is indeed difficult to subdue."},{"ref":"16.160","t":"Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find."},{"ref":"16.161","t":"The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone."},{"ref":"16.162","t":"He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds."},{"ref":"16.163","t":"Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do."},{"ref":"16.164","t":"The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed."},{"ref":"16.165","t":"By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another."},{"ref":"16.166","t":"Let no one forget his own duty for the sake of another’s, however great; let a man, after he has discerned his own duty, be always attentive to his duty."},{"sp":"HDR","t":"Chapter XIII. The World"},{"ref":"17.167","t":"DO NOT follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world."},{"ref":"17.168","t":"Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next."},{"ref":"17.169","t":"Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next."},{"ref":"17.170","t":"Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world."},{"ref":"17.171","t":"Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it."},{"ref":"17.172","t":"He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds."},{"ref":"17.173","t":"He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds."},{"ref":"17.174","t":"This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net."},{"ref":"17.175","t":"The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train."},{"ref":"17.176","t":"If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do."},{"ref":"17.177","t":"The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world."},{"ref":"17.178","t":"Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness."},{"sp":"HDR","t":"Chapter XIV. The Buddha (The Awakened)"},{"ref":"18.179","t":"HE WHOSE conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?"},{"ref":"18.180","t":"He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?"},{"ref":"18.181","t":"Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world)."},{"ref":"18.182","t":"Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood)."},{"ref":"18.183","t":"Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened."},{"ref":"18.184","t":"The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others."},{"ref":"18.185","t":"Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts, — this is the teaching of the Awakened."},{"ref":"18.186","t":"There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;"},{"ref":"18.187","t":"Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires."},{"ref":"18.188","t":"Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees."},{"ref":"18.189","t":"But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge."},{"ref":"18.190","t":"He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths: —"},{"ref":"18.191","t":"Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain; —"},{"ref":"18.192","t":"That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain."},{"ref":"18.193","t":"A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers."},{"ref":"18.194","t":"Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace."},{"ref":"18.194a","t":"195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody."},{"sp":"HDR","t":"Chapter XV. Happiness"},{"ref":"19.197","t":"LET US live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!"},{"ref":"19.198","t":"Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!"},{"ref":"19.199","t":"Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!"},{"ref":"19.200","t":"Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!"},{"ref":"19.201","t":"Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy."},{"ref":"19.202","t":"There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest."},{"ref":"19.203","t":"Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness."},{"ref":"19.204","t":"Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness."},{"ref":"19.205","t":"He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law."},{"ref":"19.206","t":"The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy."},{"ref":"19.207","t":"He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk."},{"ref":"19.208","t":"Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars."},{"sp":"HDR","t":"Chapter XVI. Pleasure"},{"ref":"20.209","t":"HE WHO gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation."},{"ref":"20.210","t":"Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant."},{"ref":"20.211","t":"Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters."},{"ref":"20.212","t":"From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear."},{"ref":"20.213","t":"From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear."},{"ref":"20.214","t":"From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear."},{"ref":"20.215","t":"From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear."},{"ref":"20.216","t":"From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear."},{"ref":"20.217","t":"He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear."},{"ref":"20.218","t":"He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream)."},{"ref":"20.219","t":"Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar."},{"ref":"20.220","t":"In like manner his good works receive him who has done good, and has gone from this world to the other; — as kinsmen receive a friend on his return."},{"sp":"HDR","t":"Chapter XVII. Anger"},{"ref":"21.221","t":"LET A man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own."},{"ref":"21.222","t":"He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins."},{"ref":"21.223","t":"Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!"},{"ref":"21.224","t":"Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods."},{"ref":"21.225","t":"The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more."},{"ref":"21.226","t":"Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end."},{"ref":"21.227","t":"This is an old saying, O Atula, this is not only of to-day: ‘They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.’"},{"ref":"21.228","t":"There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised."},{"ref":"21.228a","t":"229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman."},{"ref":"21.231","t":"Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!"},{"ref":"21.232","t":"Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!"},{"ref":"21.233","t":"Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!"},{"ref":"21.234","t":"The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled."},{"sp":"HDR","t":"Chapter XVIII. Impurity"},{"ref":"22.235","t":"THOU ART now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey."},{"ref":"22.236","t":"Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya)."},{"ref":"22.237","t":"Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey."},{"ref":"22.238","t":"Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay."},{"ref":"22.239","t":"Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time."},{"ref":"22.240","t":"As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor’s own works lead him to the evil path."},{"ref":"22.241","t":"The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness."},{"ref":"22.242","t":"Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next."},{"ref":"22.243","t":"But there is a taint worse than all taints, — ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!"},{"ref":"22.244","t":"Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow."},{"ref":"22.245","t":"But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent."},{"ref":"22.246","t":"He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man’s wife;"},{"ref":"22.247","t":"And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root."},{"ref":"22.248","t":"O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!"},{"ref":"22.249","t":"The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night."},{"ref":"22.250","t":"He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night."},{"ref":"22.251","t":"There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed."},{"ref":"22.252","t":"The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour’s faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler."},{"ref":"22.253","t":"If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions."},{"ref":"22.254","t":"There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity."},{"ref":"22.255","t":"There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken."},{"sp":"HDR","t":"Chapter XIX. The Just"},{"ref":"23.1","t":"256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just."},{"ref":"23.258","t":"A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned."},{"ref":"23.259","t":"A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law."},{"ref":"23.260","t":"A man is not an elder because his head is grey; his age may be ripe, but he is called ‘Old-in-vain.’"},{"ref":"23.261","t":"He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder."},{"ref":"23.262","t":"An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion."},{"ref":"23.263","t":"He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable."},{"ref":"23.264","t":"Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?"},{"ref":"23.265","t":"He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil."},{"ref":"23.266","t":"A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs."},{"ref":"23.267","t":"He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu."},{"ref":"23.267a","t":"268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni."},{"ref":"23.270","t":"A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya."},{"ref":"23.270a","t":"271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires."},{"sp":"HDR","t":"Chapter XX. The Way"},{"ref":"24.273","t":"THE BEST of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see."},{"ref":"24.274","t":"This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter)."},{"ref":"24.275","t":"If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh)."},{"ref":"24.276","t":"You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara."},{"ref":"24.277","t":"‘All created things perish,’ he who knows and sees this becomes passive in pain; this is the way to purity."},{"ref":"24.278","t":"‘All created things are grief and pain,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity."},{"ref":"24.279","t":"‘All forms are unreal,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity."},{"ref":"24.280","t":"He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge."},{"ref":"24.281","t":"Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise."},{"ref":"24.282","t":"Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow."},{"ref":"24.283","t":"Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!"},{"ref":"24.284","t":"So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother."},{"ref":"24.285","t":"Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha)."},{"ref":"24.286","t":"‘Here I shall dwell in the rain, here in winter and summer,’ thus the fool meditates, and does not think of his death."},{"ref":"24.287","t":"Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village."},{"ref":"24.288","t":"Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized."},{"ref":"24.289","t":"A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana."},{"sp":"HDR","t":"Chapter XXI. Miscellaneous"},{"ref":"25.290","t":"IF BY leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great."},{"ref":"25.291","t":"He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred."},{"ref":"25.292","t":"What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing."},{"ref":"25.293","t":"But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end."},{"ref":"25.294","t":"A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects."},{"ref":"25.295","t":"A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides."},{"ref":"25.296","t":"The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha."},{"ref":"25.297","t":"The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law."},{"ref":"25.298","t":"The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church."},{"ref":"25.299","t":"The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body."},{"ref":"25.300","t":"The disciples of Gotama are always well awake, and their mind day and night always delights in compassion."},{"ref":"25.301","t":"The disciples of Gotama are always well awake, and their mind day and night always delights in meditation."},{"ref":"25.302","t":"It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain."},{"ref":"25.303","t":"Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected."},{"ref":"25.304","t":"Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night."},{"ref":"25.305","t":"He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest."},{"sp":"HDR","t":"Chapter XXII. The Downward Course"},{"ref":"26.306","t":"HE WHO says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world."},{"ref":"26.307","t":"Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell."},{"ref":"26.308","t":"Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land."},{"ref":"26.309","t":"Four things does a wreckless man gain who covets his neighbour’s wife, — a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell."},{"ref":"26.310","t":"There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour’s wife."},{"ref":"26.311","t":"As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell."},{"ref":"26.312","t":"An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward."},{"ref":"26.313","t":"If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely."},{"ref":"26.314","t":"An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent."},{"ref":"26.315","t":"Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell."},{"ref":"26.316","t":"They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path."},{"ref":"26.317","t":"They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path."},{"ref":"26.318","t":"They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path."},{"ref":"26.319","t":"They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path."},{"sp":"HDR","t":"Chapter XXIII. The Elephant"},{"ref":"27.320","t":"SILENTLY SHALL I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured."},{"ref":"27.321","t":"They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse."},{"ref":"27.322","t":"Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still."},{"ref":"27.323","t":"For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self."},{"ref":"27.324","t":"The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove."},{"ref":"27.325","t":"If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again."},{"ref":"27.326","t":"This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant."},{"ref":"27.327","t":"Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud."},{"ref":"27.328","t":"If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate."},{"ref":"27.329","t":"If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind, — like an elephant in the forest."},{"ref":"27.330","t":"It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest."},{"ref":"27.331","t":"If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant."},{"ref":"27.332","t":"Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana."},{"ref":"27.333","t":"Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins."},{"sp":"HDR","t":"Chapter XXIV. Thirst"},{"ref":"28.334","t":"THE THIRST of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest."},{"ref":"28.335","t":"Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass."},{"ref":"28.336","t":"He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf."},{"ref":"28.337","t":"This salutary word I tell you, ‘Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.’"},{"ref":"28.338","t":"As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again."},{"ref":"28.339","t":"He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion."},{"ref":"28.340","t":"The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge."},{"ref":"28.341","t":"A creature’s pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay."},{"ref":"28.342","t":"Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again."},{"ref":"28.343","t":"Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself."},{"ref":"28.344","t":"He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage."},{"ref":"28.345","t":"Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife."},{"ref":"28.346","t":"That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind."},{"ref":"28.347","t":"Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind."},{"ref":"28.348","t":"Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay."},{"ref":"28.349","t":"If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong."},{"ref":"28.350","t":"If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &amp;c.), he certainly will remove, nay, he will cut the fetter of Mara."},{"ref":"28.351","t":"He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body."},{"ref":"28.352","t":"He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man."},{"ref":"28.353","t":"‘I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?’"},{"ref":"28.354","t":"The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain."},{"ref":"28.355","t":"Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy."},{"ref":"28.356","t":"The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward."},{"ref":"28.357","t":"The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward."},{"ref":"28.358","t":"The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward."},{"ref":"28.359","t":"The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward."},{"sp":"HDR","t":"Chapter XXV. The Bhikshu (Mendicant)"},{"ref":"29.360","t":"RESTRAINT IN the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue."},{"ref":"29.361","t":"In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain."},{"ref":"29.362","t":"He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu."},{"ref":"29.363","t":"The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet."},{"ref":"29.364","t":"He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law."},{"ref":"29.365","t":"Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind."},{"ref":"29.366","t":"A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful."},{"ref":"29.367","t":"He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu."},{"ref":"29.368","t":"The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness."},{"ref":"29.369","t":"O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana."},{"ref":"29.370","t":"Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, ‘saved from the flood.’"},{"ref":"29.371","t":"Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, ‘This is pain.’"},{"ref":"29.372","t":"Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana."},{"ref":"29.373","t":"A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly."},{"ref":"29.374","t":"As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana)."},{"ref":"29.375","t":"And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful."},{"ref":"29.376","t":"Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering."},{"ref":"29.377","t":"As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!"},{"ref":"29.378","t":"The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet."},{"ref":"29.379","t":"Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!"},{"ref":"29.380","t":"For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse."},{"ref":"29.381","t":"The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness."},{"ref":"29.382","t":"He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds."},{"sp":"HDR","t":"Chapter XXVI. The Brahmana (Arhat)"},{"ref":"30.383","t":"STOP THE stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made."},{"ref":"30.384","t":"If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge."},{"ref":"30.385","t":"He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana."},{"ref":"30.386","t":"He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana."},{"ref":"30.387","t":"The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night."},{"ref":"30.388","t":"Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim)."},{"ref":"30.389","t":"No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!"},{"ref":"30.390","t":"It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease."},{"ref":"30.391","t":"Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points."},{"ref":"30.392","t":"After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire."},{"ref":"30.393","t":"A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana."},{"ref":"30.394","t":"What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean."},{"ref":"30.395","t":"The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana."},{"ref":"30.396","t":"I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana."},{"ref":"30.397","t":"Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled."},{"ref":"30.398","t":"Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened."},{"ref":"30.399","t":"Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army."},{"ref":"30.400","t":"Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body."},{"ref":"30.401","t":"Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle."},{"ref":"30.402","t":"Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled."},{"ref":"30.403","t":"Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end."},{"ref":"30.404","t":"Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires."},{"ref":"30.405","t":"Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter."},{"ref":"30.406","t":"Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate."},{"ref":"30.407","t":"Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle."},{"ref":"30.408","t":"Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one."},{"ref":"30.409","t":"Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad."},{"ref":"30.410","t":"Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled."},{"ref":"30.411","t":"Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal."},{"ref":"30.412","t":"Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity."},{"ref":"30.413","t":"Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct."},{"ref":"30.414","t":"Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content."},{"ref":"30.415","t":"Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct."},{"ref":"30.416","t":"Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct."},{"ref":"30.417","t":"Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage."},{"ref":"30.418","t":"Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds."},{"ref":"30.419","t":"Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha)."},{"ref":"30.420","t":"Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable)."},{"ref":"30.421","t":"Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world."},{"ref":"30.422","t":"Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened."},{"ref":"30.423","t":"Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect."},{"sp":"HDR","t":"F. L. Woodward translation, 1921"},{"ref":"31.1","t":"<em>‘The Buddha’s Path of Virtue’, Theosophical Publishing House, London &amp; Madras, 1921</em>"},{"sp":"HDR","t":"TRANSLATOR’S PREFACE"},{"ref":"33.1","t":"I MADE THIS translation of the <em>Dhammapada</em>, intending it to be a simple memorial text-book for my pupils, at intervals some seven or eight years ago, when reading the Pāli as a lesson in religion with my senior class in Ceylon. Its publication has been held up for several years owing to various causes, and, having left Ceylon in 1919, I was unable owing to distance to correct the proofs. My thanks are due to Mr. Fritz Kunz, B.A. of Adyar, Madras, for seeing the book through the press. The rather long list of alterations1 is due to the fact that I saw no proofs till the whole was printed off, and had meanwhile desired to recast certain verses. The use of metre of course often prohibits the exact translation of certain philosophical and technical terms, but I have kept as close to the original as was possible. I have followed the Pāli text of Fausböll (1900), and have been much helped by Dr. Dines Andersen’s <em>Glossary of the Words of the Dhammapada</em>. The Pāli Text Society’s edition of the text (by Sūriyogoḍa Sumaṅgala Thero) appeared just after I had finished, and I have made several alterations in accordance with the readings of that edition."},{"ref":"33.2","t":"F.L. WOODWARD"},{"ref":"33.3","t":"<em>Chartley, West Tamar,</em><br><em>Tasmania</em>"},{"ref":"33.4","t":"1921. ENDNOTE."},{"ref":"33.5","t":"1 transcribers’ note — all alterations of the list mentioned have been duely incorporated in the text following, and the list itself has been omitted in this e-book."},{"ref":"33.6","t":"Glory to Him, the Blessed Saint, the All-Enlightened one."},{"ref":"33.7","t":"The Buddha’s Path of Virtue."},{"sp":"HDR","t":"CHAPTER ONE. THE PAIRS."},{"ref":"34.1","t":"All states arising have mind for their causing,<br>Mind for their master, of mind are the offspring.<br>He who with foul mind speaks or does action — <br>Him pain pursues as the wheel dogs the ox-hoof."},{"ref":"34.2","t":"All states arising have mind for their causing,<br>Mind for their master, of mind are the offspring.<br>He who with pure mind speaks or does action — <br>Him bliss pursues, to him clings like his shadow."},{"ref":"34.3","t":"“This man abused me: he beat me and conquered,<br>Conquered and plundered.” Cherishing in such thoughts,<br>Never appeased is the hatred of such men."},{"ref":"34.4","t":"“This man abused me, he beat me and conquered,<br>Conquered and plundered.” Not having such thoughts,<br>Quickly appeased is the hatred of such men."},{"ref":"34.5","t":"Never by hatred is hatred appeaséd<br>Nay! but by kindness; that’s the old-time Norm.1"},{"ref":"34.6","t":"Others don’t grasp this— “We men are mortals”.2<br>Men who can grasp this soon end their quarrels."},{"ref":"34.7","t":"Looking for fair sights, unchecked in his senses,<br>In food uncontrolled, slack, inert, without vigour,<br>Death overwhelms him, as winds uproot weak trees."},{"ref":"34.8","t":"He who lives sense-restrained, heedless of fair sights,<br>Who in food keeps the mean, is trusty and sturdy,<br>Death cannot shake him: winds cannot move mountains."},{"ref":"34.8a","t":"9-10.<br>Without doffing his faults who would don the monk’s yellow,3<br>Void of truth and of training, deserves not the monk’s robe.<br>If he doff all his faults and be versed in the virtues,<br>In the training and truth firm, he merits the monk’s robe."},{"ref":"34.8b","t":"11-12.<br>In the false seeing truth, and in truth seeing falsehood,<br>Men touch not the truth, but are fed on illusion.<br>But in truth seeing truth and falsehood in falsehood,<br>Men touch the truth ever, feeding on right thoughts."},{"ref":"34.8c","t":"13-14.<br>As the rain through the roof of a house that is ill-thatched,<br>Lust leaks through the mind not composed by the training:<br>As rain never leaks through the roof that is well-thatched,<br>So through the mind well-trained lust leaketh never."},{"ref":"34.15","t":"Here he grieves and grieves hereafter: doubly grieves the evil-doer,<br>Grieves and suffers anguish when he sees the foulness of his deeds."},{"ref":"34.16","t":"Happy here, he’s happy after: doing good he’s doubly glad:<br>Glad, exceeding happy, when he sees the pureness of his deeds."},{"ref":"34.17","t":"Here he suffers, suffers after: doubly suffer evil-doers:<br>Thoughts of ill-deeds torture, much more torture when they enter hell.4"},{"ref":"34.18","t":"He rejoices here and after: doing good he’s doubly glad:<br>Thoughts of good deeds comfort, much more comfort when they enter heaven."},{"ref":"34.19","t":"Though reciting many verses,5 if they do not what they preach,<br>Sluggards, counting others’ cattle, cannot share the Brotherhood."},{"ref":"34.20","t":"Practising the Norm he preaches, though he utter verses few,<br>Quit of anger, lust and folly, truly wise, with thoughts set free,<br>Caring nought for this or that world, he hath part in brotherhood."},{"ref":"34.20a","t":"ENDNOTES."},{"ref":"34.20b","t":"1 <em>Dhammo sanantano</em> (Skt. <em>sanātāna dharma</em>). <em>comm.</em><br><em>porānako dhammo</em>, the doctrine of the early tradition."},{"ref":"34.20c","t":"2 See “Psalms of the Brethren,” p. 177, trans. Mrs. C.A. Rhys<br>Davids."},{"ref":"34.20d","t":"“People can really never understand<br>That we are here but for a little spell.”"},{"ref":"34.20e","t":"‘Others’ means all except the wise."},{"ref":"34.20f","t":"3 A play on words, <em>anikkasāvo</em> (one who has not removed the <em>āsava’s</em>, taints of lust, anger, delusion) and <em>kāsāvam</em>, the yellow robe. See note to v.21 re the use of the word ‘monk’"},{"ref":"34.20g","t":"4 ‘hell’: ‘<em>duggatiṁ</em>, ‘the evil path or destiny’, a purgatorial state of rebirth."},{"ref":"34.20h","t":"5 Texts of the sacred books, learned by heart by the Brahmins."},{"sp":"HDR","t":"CHAPTER TWO. HEEDFULNESS."},{"ref":"35.21","t":"Heedfulness leads to the Deathless;1 heedlessness leads unto Death!<br>Heedful men live on for ever; they who heed not are as dead."},{"ref":"35.22","t":"Knowing this full surely, wise men take delight in heedfulness;<br>Heedfully they range with joy the pastures2 of the Worthy Ones."},{"ref":"35.23","t":"Meditative, persevering, ever with strong might endowed,<br>Wise men reach the Blissful Haven, reach Security Supreme.3"},{"ref":"35.24","t":"Heedful men’s good name increaseth, if they strive with mind subdued<br>Pure in deed, with thoughts well-guarded, well-controlled of lawful lives."},{"ref":"35.25","t":"Let the wise man, striving, heedful, well-controlled and temperate,<br>Make himself an island which the flood shall never sweep away."},{"ref":"35.26","t":"Heedlessness the foolish follow, men of small intelligence;<br>As the best of treasures wise men guard the prize of Heedfulness."},{"ref":"35.27","t":"Cleave not thou to Heedlessness, cleave not thou to Passion’s snares;<br>Strenuous and meditative, wisdom winneth widespread bliss."},{"ref":"35.28","t":"Lo! the sage that drives away the cloud of sloth by Heedfulness,<br>Climbing up the heights of wisdom, sorrowless looks down upon<br>All the miserable beings, as a hillman on the plains.4"},{"ref":"35.29","t":"Strenuous amid the heedless, ‘mid the sleepers wide awake,<br>As a racer beats the weak jade, so the wise outstrips the fools."},{"ref":"35.30","t":"Maghavā by Heedfulness attained the kingship of the gods;5<br>Heedfulness is praised for ever; Heedlessness is ever blamed."},{"ref":"35.31","t":"Monks6 whom Heedfulness delighteth, seeing fear in Heedlessness,<br>As the fire blazeth onwards, burn their fetters great and small."},{"ref":"35.32","t":"Monks whom Heedfulness delighteth, seeing fear in Heedlessness,<br>Cannot fall into destruction; they are near Nibbāna’s shore."},{"ref":"35.32a","t":"ENDNOTES."},{"ref":"35.32b","t":"1 ‘<em>amata-padaṁ</em>, ‘the immortal lot’, or simply ‘the Ambrosial (nibbaṇa): the word ‘immortality’ in Buddhism does not imply ‘a deathless Ego’."},{"ref":"35.32c","t":"2 ‘the sphere or range, <em>gocara</em>’."},{"ref":"35.32d","t":"3 <em>Nibbāna</em>."},{"ref":"35.32e","t":"4 ‘literally,’ as one standing on a mountain looks down on those standing on the level’."},{"ref":"35.32f","t":"5 <em>Maghavā</em>, a name of Indra, the “sky-god,” Jupiter. Human beings by great <em>tapas</em>, will power exercised, can attain this office."},{"ref":"35.32g","t":"6 <em>“Monks”</em> does not convey the real meaning of <em>bhikkhu</em>, a mendicant ascetic wearer of the yellow robe."},{"sp":"HDR","t":"CHAPTER THREE. THE MIND."},{"ref":"36.33","t":"The fugitive, flickering mind,<br>Hard to guard and hard to bind,<br>The wise men train as they choose,<br>As a fletcher fashions a shaft to his use."},{"ref":"36.34","t":"Like a fish flung out on the bank;<br>Drawn from its watery home in a tank,1<br>Flutters this fugitive mind<br>To leave the realm of Māra behind.2"},{"ref":"36.35","t":"Impalpable, hard to seize,<br>Eagerly rushing wherever it please,<br>Good is the taming of mind;<br>A mind well-tamed is a treasure to find."},{"ref":"36.36","t":"Invisible, subtle indeed,<br>Eagerly rushing its passions to feed,<br>Let the wise man guard this mind;<br>A guarded mind is a treasure to find."},{"ref":"36.37","t":"Wandering, dwelling apart,<br>Bodiless there in the cave of the heart,3<br>They who subdue this mind<br>Leave all the fetters of Māra behind."},{"ref":"36.38","t":"If he know not the Doctrine Pure,<br>If he waver in faith and be not sure,<br>If his mind be not strong-willed,<br>The cup of his wisdom is never fulfilled."},{"ref":"36.39","t":"If his mind be free from desire,<br>If his thought be free from anger’s fire,<br>If evil and good he forsake,<br>There is no fear in the man that’s awake."},{"ref":"36.40","t":"“Body’s a vessel of clay;<br>Mind must be made like a fort,” if he say,<br>Let him give battle to Mara, arrayed<br>In the weapons of wisdom, unafraid<br>Let him conquer and guard him and passionless stay."},{"ref":"36.41","t":"Soon, ah! soon on the earth<br>Will this body lie, a thing of no worth,<br>Neglected, void of the six<br>Workings of sense, a mere bundle of sticks."},{"ref":"36.42","t":"Whatever the ill that a foe<br>Doth a foe, whatever the grudge he may owe.<br>Greater by far will he find<br>The ill that is done by an ill-trained mind."},{"ref":"36.43","t":"Nay, not a father or mother<br>Could do so much; not a kinsman or other;<br>Greater by far will he find<br>The good that is done by a well-trained mind."},{"ref":"36.43a","t":"ENDNOTES."},{"ref":"36.43b","t":"1 <em>The tank</em> is earthly existence. The watery home is the world of desires."},{"ref":"36.43c","t":"2 <em>Māra</em> — death, the personification of evil, rules the six highest desire-heaven-worlds: other great Gods are <em>Mahābrahma</em> and <em>Sakka</em> (Indra). <em>Yama</em> also, death, is the lord of the under-world. We may compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule of the manifested universe."},{"ref":"36.43d","t":"3 Cp. v. 374, <em>suññāgāra</em>."},{"sp":"HDR","t":"CHAPTER FOUR. FLOWERS."},{"ref":"37.44","t":"Who shall discern this earth aright<br>And the Realm of Death and the World of Light?<br>Who shall choose out the Way<br>Of righteousness well displayed,<br>As a skilled hand chooseth a flower gay?"},{"ref":"37.45","t":"The disciple1 discerneth this earth aright<br>And the Realm of Death and the World of Light;<br>The disciple chooseth the Way<br>Of Righteousness well displayed,<br>As a skilled hand chooseth a flower gay."},{"ref":"37.46","t":"Seeing this body as like unto foam,<br>Illusive, by insight of wisdom alone,<br>Scattering Death’s flower-tipp’d shafts,<br>He shall pass to a realm where Death is unknown."},{"ref":"37.47","t":"Culling life’s blossoms here and there,<br>With his mind entangled by pleasures’ delay,<br>Death comes and carries him off,<br>As a flood sweeps a slumbering village away."},{"ref":"37.48","t":"Culling life’s blossoms here and there,<br>With his mind entangled by pleasures’ delay,<br>Insatiate in desire,<br>Death makes him his bondsman and takes him away."},{"ref":"37.49","t":"As a bee on the wing flits from flower to flower,<br>Not harming the scent or the blossom’s hue,<br>And is gone taking only the taste,<br>Let the sage his way through the village pursue."},{"ref":"37.50","t":"Not with other men’s faults and other men’s failings,<br>Nor the things they have done, nor the things left undone,<br>Should the wise man be concerned;<br>Let him look to his own things done and undone."},{"ref":"37.51","t":"Fair is the flow’r with its hue and its colour;<br>But if it lack odour its beauty is hollow.<br>So fair are the words well-spoken,<br>But how empty the words which deeds do not follow."},{"ref":"37.52","t":"Fair is the flow’r with its hue and its colour;<br>But if it have odour its beauty’s not hollow;<br>So fair are the words well-spoken;<br>Well-spoken indeed are the words which deeds follow."},{"ref":"37.53","t":"As one from a heap of gathered flowers<br>Makes many a garland, many a crown;<br>So by a mortal being<br>Many a seed of good may be sown."},{"ref":"37.54","t":"The odour of flowers cannot prevail<br>‘Gainst the wind, nor of sandal and <em>tagara</em>2 fair;<br>‘Gainst the wind goes the odour of saints;<br>The odour of saints goeth everywhere."},{"ref":"37.55","t":"Sweet is the sandal and sweet is the <em>tagara</em>,<br>And sweet of the lily the odour faint;<br>But of all sweet-savoured things<br>Sweetest by far is the scent of the saint."},{"ref":"37.56","t":"How small a thing is the odour of wood<br>Of the sandal or jasmine! How poor is their scent!<br>Yet the odour of saints prevails<br>E’en ‘mongst the gods, most excellent."},{"ref":"37.57","t":"Men who live righteously, men who live heedfully,<br>Perfect in wisdom, rebirth have transcended:<br>Though he search for the prints of their feet,<br>Death cannot find them:3 their journey is ended."},{"ref":"37.57a","t":"58-9.<br>On a heap of dung by the high road hurled,<br>As a lily may bloom and grow,<br>Delighting the mind with its fragrance pure:<br>So, lit by the wisdom of those who know,<br>‘mid those who on the dung-hill grow4<br>A disciple shines out in the darkened world."},{"ref":"37.57b","t":"ENDNOTES."},{"ref":"37.57c","t":"1 “Disciple,” <em>sekho</em>, one who has entered the Path, but has not become Arahat, who is <em>asekho</em>, Master."},{"ref":"37.57d","t":"2 <em>Tagara</em>, an aromatic shrub."},{"ref":"37.57e","t":"3 An Arahat at death leaves no <em>skandhas</em> or basis for another birth. Death, <em>Māra</em>, is pictured as hunting for a man’s “rebirth consciousness”. Cf. <em>The Book of the Kindred Sayings</em> p. 152 (Pali Text Translation Series)."},{"ref":"37.57f","t":"4 cf. Shakespeare, Henry V, I,1, 60. <br>‘The strawberry grows underneath the nettle,<br>And wholesome berries thrive and ripen best,<br>Neighbour’d by fruit of baser quality’."},{"sp":"HDR","t":"CHAPTER FIVE. FOOLS."},{"ref":"38.60","t":"Long is the night to him that is waking,<br>Long is a league to the traveller worn,<br>Long is the coil of births<br>For fools that know not the truth of the Norm."},{"ref":"38.61","t":"If one find not a comrade to join him in travel.<br>Either like unto self or better than self,<br>It is safer to push on alone;<br>What fellowship can there be with a fool?"},{"ref":"38.62","t":"“I am father of sons! I am owner of wealth!”<br>Thinks the fool in his folly and thereat is troubled.<br>He himself is not owner of self;<br>Much less is he owner of sons and of wealth."},{"ref":"38.63","t":"Wise indeed is he that knoweth his folly;<br>Fool indeed is the fool that thinks himself wise."},{"ref":"38.64","t":"Tho’ a fool in his folly sit all his life long<br>By the side of a wise man, he never gets wiser,<br>For he knows not the Norm and its worth,<br>As the spoon never knoweth the taste of the broth."},{"ref":"38.65","t":"But a wise man that sits by the wise but a minute,<br>Quickly learns of the Norm and its worth,<br>As the tongue quickly savours the taste of the broth."},{"ref":"38.66","t":"Fools fare up and down with themselves for their foe,<br>And work evil deeds whose fruit will be bitter;"},{"ref":"38.67","t":"Ill-done is the deed that brings sorrow in doing,<br>Whose fruit they will meet with tears and annoy;"},{"ref":"38.68","t":"Well done is the deed that brings pleasure in doing,<br>Whose fruit they will welcome with gladness and joy."},{"ref":"38.69","t":"“O! how sweet!” thinks the fool, ere his wicked deed ripens.<br>When his wicked deed ripens he knows what is sorrow."},{"ref":"38.70","t":"Tho’ month after month with the blade of a sword-grass1<br>The fool eats his rice grain by grain,<br>Not one fourth of a quarter of good doth he gain<br>Such as those who are stablished in Dhamma obtain."},{"ref":"38.71","t":"Now an ill deed, like milk, doth not change into curds,<br>But it burneth the fool — a live coal ‘neath the ashes."},{"ref":"38.72","t":"Since his knowledge is born to a fool all in vain,<br>His good luck is lost to him wholly;<br>On his own head it falls; he is crushed by his folly."},{"ref":"38.72a","t":"73-4.<br>If a fool long for credit that is not his due,<br>Chief seats in the monks’ hall,2 respect from the Order,<br>And worship from laymen desiring;<br>“Let the monks and the laymen my deeds hold in honour<br>And in all things obey me, whate’er I may will—”<br>If such be the thoughts of the fool,<br>His pride and his longing increase in him still."},{"ref":"38.75","t":"“Success here is one thing, Nibbāna another:”<br>When a monk, the Buddha’s disciple, is sure<br>Of this truth, he delights not in honour, eschews<br>The ways of the world and lives a recluse."},{"ref":"38.75a","t":"ENDNOTES."},{"ref":"38.75b","t":"1 An ascetic way of eating, supposed to be meritorious."},{"ref":"38.75c","t":"2 Cf. N.T. “chief seats in the synagogue.”"},{"sp":"HDR","t":"CHAPTER SIX. THE WISE."},{"ref":"39.76","t":"If thou see a man of wisdom,<br>Like a guide to treasure-trove,<br>Pointing out thy faults and failings,<br>Follow him; such company<br>Brings prosperity, not woe."},{"ref":"39.77","t":"He who gives advice and teaching,<br>And restrains thy feet from wrong,<br>By the righteous is beloved,<br>But the wicked love him not."},{"ref":"39.78","t":"Have no fellowship with evil;<br>Make no friends among the vile;<br>Make the virtuous thy companions;<br>Follow thou the Perfect Men."},{"ref":"39.79","t":"They who drink the Good Norm’s nectar<br>Live in bliss with tranquil mind;<br>In the Norm by saints expounded<br>Wise men ever take delight."},{"ref":"39.80","t":"Irrigators guide the waters,<br>Fletchers straighten out the shaft,<br>Carpenters unwarp the timber,<br>But the wise subdue themselves."},{"ref":"39.81","t":"As the solid rock for ever<br>Rests unshaken by the wind,<br>Wise men rest unwavering,<br>Troubled not by praise or blame."},{"ref":"39.82","t":"As a deep clear pool of water<br>Lies unruffled by the wind,<br>To the Good Norm listening<br>Wise men reach tranquillity."},{"ref":"39.83","t":"When the good men go about,<br>Sensual babble is not theirs;<br>They, when touched by pain or pleasure,<br>Show a calm untroubled face."},{"ref":"39.84","t":"Not for self and not for others<br>Do they long for sons or wealth,<br>Not for rule, nor by injustice<br>Self-advancement to attain;<br>Righteous, wise and just are they."},{"ref":"39.85","t":"Few are they among us mortals<br>Who have reached the further shore<br>Over yonder. But we others<br>On this side fare up and down."},{"ref":"39.86","t":"They who hold fast to the teaching<br>Of the Norm expounded well<br>They shall reach the shore and pass<br>The realm of Death so hard to cross."},{"ref":"39.86a","t":"87-8.<br>Giving up the state of darkness,<br>Let the wise embrace the pure;<br>Giving up home for the homeless<br>Loneliness, where joys are rare,<br>Let him long for bliss unbounded<br>Casting all desire aside,<br>Owning naught, and, firm in wisdom,<br>Cleanse his heart from passion’s stain."},{"ref":"39.89","t":"They whose mind is rightly tempered<br>In the Wisdom’s seven ways,1<br>Who have left desire behind them,<br>Void of clinging, they rejoicing<br>Passionless and all-resplendent,<br>Even in this world are freed.2"},{"ref":"39.89a","t":"ENDNOTES."},{"ref":"39.89b","t":"1 The seven limbs of the Bodhi are: — <em>Sati</em>, concentration; <em>Dhammavicaya</em>, examination of mental processes or of nature; <em>Viriya</em>, energy; <em>Pīti</em>, zest; <em>Passaddhi</em>, calmness; <em>Samādhi</em>, mental balance; <em>Uṗekhā</em>, equanimity."},{"ref":"39.89c","t":"2 <em>Parinibbutā</em>, let free from rebirth by having attained the state of <em>Nibbāna</em>, “gone out.”"},{"sp":"HDR","t":"CHAPTER SEVEN. THE ARAHAT — THE WORTHY."},{"ref":"40.90","t":"He for whom life’s journey’s over, free from sorrow, free from pain<br>Who has all the knots unfastened, suffering knows not again."},{"ref":"40.91","t":"Household life for them no joys hath; striving and intent in mind<br>As the swan deserts the marshes, every home they leave behind."},{"ref":"40.92","t":"They who gather up no treasure, feeding on the food that’s known,1<br>They who range in mind the Void, the unconditioned formless Space,<br>As the bird’s path in the ether, so their ways are hard to trace."},{"ref":"40.93","t":"They whose taints are all evanished, independent of support,<br>They who range in mind the Void, the unconditioned, formless Space,<br>As the bird’s path in the ether, so their tracks are hard to trace."},{"ref":"40.94","t":"He whose senses now are tranquil, like a horse by trainer tamed<br>(Pride struck off, the taints2 evanished), to the very gods is famed.3"},{"ref":"40.95","t":"Like the solid ground unshaken, like the threshold of a door,<br>Like a pool by mud unsullied, such a saint is born no more."},{"ref":"40.96","t":"Calm the mind of such a being, calm his thoughts and words and deeds,<br>Set free by the perfect knowledge, liberated from life’s needs."},{"ref":"40.97","t":"Self-dependent, self-sufficing, knower of the Uncreate4<br>Who hath loosed the bonds of action, from the chain of births set free,<br>All desires are fallen from him, noblest of all beings he."},{"ref":"40.98","t":"In the village or the forest, on the water or the ground,<br>Where the worthy ones are dwelling, there the earth’s delights are found."},{"ref":"40.99","t":"Ah! delightful are the forests! where the worldling finds no joy,<br>There the passionless find pleasure, whom the senses do not cloy."},{"ref":"40.99a","t":"ENDNOTES."},{"ref":"40.99b","t":"1 literally, ‘whose food is thoroughly understood’ (as to its properties, qualities and purpose)."},{"ref":"40.99c","t":"2 The taints, <em>āsava’s</em>, are three: — <em>kama</em>, desire; <em>bhava</em>, love of life; <em>avijjā</em>, ignorance. A fourth, <em>ditthi</em>, the holding of heretical views, is sometimes added. The gods are supposed to be still bound by these, and to envy the emancipated man."},{"ref":"40.99d","t":"3 ‘famed’, literally ‘by the gods is envied’."},{"ref":"40.99e","t":"4 <em>Akataññu</em>, knowing the Unborn, the Eternal, the state of ‘<em>Nibbāṇa</em>’, as in v.3 83:, but possibly here the context requires ‘ungrateful’, <em>i.e.</em> not bound by ties of gratitude to anybody."},{"sp":"HDR","t":"CHAPTER EIGHT. THE THOUSANDS."},{"ref":"41.100","t":"Tho’ one’s speech be a thousand words,<br>Vain words all strung together,<br>Better a single phrase<br>Which calms the one that hears."},{"ref":"41.101","t":"Tho’ a song have a thousand words,<br>Vain words all strung together,<br>Better a single verse<br>Which calms the one that hears."},{"ref":"41.102","t":"Tho’ one utter a hundred songs,<br>Vain words all strung together,<br>Better one verse of the Norm<br>Which brings peace to the hearer."},{"ref":"41.103","t":"Tho’ one conquer a thousand times<br>A thousand men in battle,<br>Who conquers self alone<br>Is the best of conquerors."},{"ref":"41.104","t":"Tis better to conquer self<br>Than all this multitude;<br>If one be self-subdued<br>And ever self-controlled,"},{"ref":"41.105","t":"Not the gods or demi-gods1<br>Nor the Lord of the world below2<br>Nor the God Supreme3 have power<br>To undo his victory."},{"ref":"41.106","t":"Tho’ one for a hundred years<br>Month after month should pray<br>With a thousand offerings,<br>Yet if for a moment’s space<br>He worship the feet of one<br>Whose self is self-subdued,<br>His worship is better far<br>Than his age-long offerings."},{"ref":"41.107","t":"Tho’ a hundred years in the woods<br>One tend the sacred fire,4<br>Yet if for a moment’s space<br>He worship the feet of one<br>Whose self is self-subdued;<br>Such worship is better far<br>Than his age-long offerings"},{"ref":"41.108","t":"Not all the sacrifice<br>That is offered in all the world<br>For a year, with a view to gain,<br>Is worth a single quarter<br>Of the worship that is paid<br>To the upright holy man."},{"ref":"41.109","t":"Whoso hath reverence<br>For those advanced in years,<br>Four blessings thrive for him,<br>Life, beauty, bliss and strength."},{"ref":"41.110","t":"Tho’ one live a hundred years,<br>Immoral, uncontrolled,<br>’Tis better to live for a day,<br>Moral and well controlled."},{"ref":"41.111","t":"Tho’ one live a hundred years<br>Foolish and uncontrolled,<br>’Tis better to live for a day<br>Wisely and well controlled."},{"ref":"41.112","t":"Tho’ one live a hundred years<br>Listless and lacking zeal,<br>’Tis better to live for a day<br>While striving manfully."},{"ref":"41.113","t":"Tho’ one live a hundred years<br>Blind to the rise and fall,5<br>’Tis better to live for a day<br>Seeing the rise and fall."},{"ref":"41.114","t":"Tho’ one live a hundred years<br>And see not the Deathless State,6<br>’Tis better to live for a day<br>And see the Deathless State."},{"ref":"41.115","t":"Tho’ one live a hundred years<br>And see not the Norm Supreme,<br>’Tis better to live for a day<br>And see the Norm Supreme."},{"ref":"41.115a","t":"ENDNOTES."},{"ref":"41.115b","t":"1 <em>Gandhabbo</em>, Skt. <em>gandharva</em>, those who preside over music and attend on the Four Great Kings."},{"ref":"41.115c","t":"2 <em>Māra</em>, the Pluto of the Greeks, or Death-Lord."},{"ref":"41.115d","t":"3 <em>Brahmā</em>, the Supreme Personal God or Zeus of Buddhism."},{"ref":"41.115e","t":"4 <em>Aggihutam</em>, Skt. <em>agnihotra</em>."},{"ref":"41.115f","t":"5 <em>Udaya-vyayaṁ</em>, the law of <em>anicca</em>, impermanence."},{"ref":"41.115g","t":"6 <em>Amatapadaṁ</em>, “the eternal lot,” <em>Nibbāṇa</em>: see n. to v. 21."},{"sp":"HDR","t":"CHAPTER NINE. EVIL."},{"ref":"42.116","t":"Haste to do good; thy thoughts from ill restrain;<br>Sloth in good deeds makes one for evil fain."},{"ref":"42.117","t":"If thou do ill, cease, and thy sin forgo;<br>Take not delight therein; ill deeds bring woe."},{"ref":"42.118","t":"If thou do good, thy life in good employ;<br>Take thou delight therein; good deeds bring joy."},{"ref":"42.119","t":"Sinners see bliss while their ill deeds are green;<br>When the sin ripens, sorrow then is seen."},{"ref":"42.120","t":"Good men see ill while their good deeds are green;<br>When the good ripens, happiness is seen."},{"ref":"42.121","t":"Think not of ill: “It cannot be my fate”;<br>As drop by drop the water fills the pot,<br>So slowly good men good accumulate."},{"ref":"42.122","t":"Think not of good: “It cannot be my fate”;<br>As drop by drop the water fills the pot,<br>So slowly bad men woes accumulate."},{"ref":"42.123","t":"Just as the lord of some rich caravan,<br>Whose guard is scanty, fears the highwayman;<br>As one who loves his life must poison shun,<br>Be wise and guard ‘gainst evil deeds begun."},{"ref":"42.124","t":"Thou mayest poison handle if thy palm<br>Contain no wound; whole skin no poison fears;<br>There is no ill for him that doth no harm."},{"ref":"42.125","t":"Who on a harmless creature worketh pain,<br>In whom no fault, in whom no ill is found,<br>Upon that fool his evil deeds rebound<br>As fine dust cast i’ the wind falls back again."},{"ref":"42.126","t":"Some men by birth a life on earth attain;<br>The wicked go to hell, the good to heaven;<br>But holy saints are never born again."},{"ref":"42.127","t":"Not in the air nor middle of the sea,<br>Nor entering a mountain cave to hide,<br>Nor anywhere on earth can’st thou abide<br>Where from thy ill deeds thou can’st set thee free."},{"ref":"42.128","t":"Not in the air nor middle of the sea,<br>Nor entering a mountain cave to hide,<br>Nor anywhere on earth can’st thou abide<br>Where death shall not pursue and conquer thee."},{"sp":"HDR","t":"CHAPTER TEN. PUNISHMENT."},{"ref":"43.129","t":"All beings fear the rod, all fear to die;<br>Regard them as thyself; strike not nor slay."},{"ref":"43.130","t":"All beings fear the rod; all love their life;<br>Regard them as thyself; strike not nor slay."},{"ref":"43.131","t":"Whoso treats pleasure-loving creatures ill,<br>When he seeks bliss for self he shall not find it."},{"ref":"43.132","t":"Whoso treats pleasure-loving creatures well,<br>When he seeks happiness for self shall find it."},{"ref":"43.133","t":"Use not harsh speech; when harshly spoken to<br>Men may retort; painful are quarrellings,<br>And punishment may follow thy harsh words."},{"ref":"43.134","t":"If thou can’st keep thy tongue from wagging oft,<br>Silent as some cracked gong, thou hast thereby<br>Nibbāna won; no brawling is in thee."},{"ref":"43.135","t":"As with a stick the herdsman drives his kine,<br>So death and age compel the lives of men."},{"ref":"43.136","t":"The fool in doing ill knows not his folly;<br>His own deeds, like a fire, the fool consume."},{"ref":"43.137","t":"He who offends the harmless innocent<br>Soon reaches one of these ten states of woe;"},{"ref":"43.138","t":"Sharp pain, disease, or bodily decay,<br>Grievous disaster, or a mind distraught;"},{"ref":"43.139","t":"Oppression by the king, or calumny,<br>Loss of relations, loss of all his wealth,"},{"ref":"43.140","t":"His house burned by a thunderbolt or fire;<br>At death, poor fool, he finds rebirth in hell."},{"ref":"43.141","t":"Not nakedness, nor matted hair nor filth,<br>Not fasting long, nor lying on the ground,<br>Not dust and dirt, nor squatting on the heels.<br>Can cleanse the mortal that is full of doubt."},{"ref":"43.142","t":"But one that lives a calm and tranquil life,<br>Though gaily decked, if tamed, restrained, he live<br>Walking the holy path in righteousness,<br>Laying aside all harm to living things,<br>True mendicant, ascetic, Brāhmin he!"},{"ref":"43.143","t":"Who in this world is so restrained by shame<br>That, like a thoroughbred flicked by the whip.<br>He can think lightly of the lash of blame?"},{"ref":"43.144","t":"By faith and virtue, energy, and mind<br>In perfect balance, searching of the Norm,<br>Perfect in knowledge and good practices,<br>Perfect in concentration of your thoughts,<br>Ye shall strike off this multitude of woes."},{"ref":"43.145","t":"As cultivators guide the water-course,<br>As fletchers straighten out the arrow-shaft,<br>As carpenters warp timber to their needs,<br>So righteous men subdue and train themselves."},{"sp":"HDR","t":"CHAPTER ELEVEN. OLD AGE."},{"ref":"44.146","t":"Laugh ye, rejoice ye, when this world is burning?<br>O wrapped in darkness, will ye not seek light?"},{"ref":"44.147","t":"Behold this body decked, a mass of sores,<br>Sickly and swayed by multitudinous thoughts.<br>Impermanent, unstable, uncomposed!"},{"ref":"44.148","t":"Poor worn-out carcase, home of sicknesses,<br>Fragile, corrupting mass, mere life in death!"},{"ref":"44.149","t":"What joy to look upon these bleached bones,<br>Like useless gourds in autumn thrown aside! —"},{"ref":"44.150","t":"A township built of bones and plastered o’er<br>With flesh and blood, the home and dwelling-place<br>Of age and death, pride and hypocrisy!"},{"ref":"44.151","t":"Just as a royal chariot gaily decked<br>Falls to decay, so grows this body old;<br>But Truth and Norm old age cannot assail,<br>The holy ones indeed know no decay."},{"ref":"44.152","t":"Just like an ox, the witless man grows old;<br>His flesh grows, but his wits do not increase."},{"ref":"44.152a","t":"153-4.<br>Thro’ many a round of birth and death I ran,<br>Nor found the builder that I sought. Life’s stream<br>Is birth and death and birth, with sorrow filled.<br>Now, housebuilder, thou’rt seen! No more shalt build!<br>Broken are all thy rafters, split thy beam!<br>All that made up this mortal self is gone;<br>Mind hath slain craving; I have crossed the stream!1"},{"ref":"44.155","t":"They who in youth have never trod the way<br>Of righteousness, nor garnered wisdom’s store.<br>Like herons in a fishless pool decay."},{"ref":"44.156","t":"They who in youth have never trod the way<br>Of righteousness, nor garnered wisdom’s store.<br>Like broken bows, lie weeping their lost day."},{"ref":"44.156a","t":"ENDNOTE."},{"ref":"44.156b","t":"1 The triumphant words of the Buddha, when at last He attained enlightenment, Nibbāna, beneath the Bo-tree."},{"sp":"HDR","t":"CHAPTER TWELVE. The Self."},{"ref":"45.157","t":"Hast thou regard for self? Then keep thyself well guarded.<br>Be wise and keep good watch for one of the three watches.1"},{"ref":"45.158","t":"First ground thyself in fitness; next, another teach.<br>Thus shalt thou wisdom gain and suffer no reproach."},{"ref":"45.159","t":"First carry out thyself whate’er thou teachest others.<br>Self-tamed, thou’lt tame another; but self is hard to tame."},{"ref":"45.160","t":"Self is the lord of self; who else could be the lord?<br>By taming self one gains a lord most hard to gain."},{"ref":"45.161","t":"The evil done by self, self-born and self-begotten,<br>Crushes the senseless fool, as a bolt the jar of stone.2"},{"ref":"45.162","t":"He who is choked by sins, as a creeper chokes a tree,<br>Doth to himself what e’en his foes would have him do."},{"ref":"45.163","t":"Easy is ill to do and harmful to oneself;<br>But what is good and wholesome, that is hard to do."},{"ref":"45.164","t":"Whose rejects the words of noble righteous saints<br>On his own head brings ruin by his perversity,<br>As bamboo trees put forth their fruit and die away."},{"ref":"45.165","t":"By self is evil done; by self is one defiled;<br>Ill deeds not done by self to self bring purity;<br>Each for himself is pure; each for himself impure;<br>Thou can’st not cleanse another man’s impurity."},{"ref":"45.166","t":"Mind thy affairs, not others’, however great they be;3<br>Right knowledge of one’s own brings more prosperity."},{"ref":"45.166a","t":"ENDNOTES."},{"ref":"45.166b","t":"1 The night is divided into three watches of three hours each. Some regard this passage as referring to childhood, youth and age."},{"ref":"45.166c","t":"2 This may be translated, “as a diamond crushes the stony gem”."},{"ref":"45.166d","t":"3 Cf. <em>Bhagavad Gītā</em>: “Better one’s own <em>dharma</em>, however ill-performed, than others’ <em>dharma</em>, well-performed tho’ it be.”"},{"sp":"HDR","t":"CHAPTER THIRTEEN. THE WORLD."},{"ref":"46.167","t":"Follow not the way unworthy;<br>Live not thou in slothfulness;<br>Let not doctrines false allure thee;<br>Turn thy thoughts from worldliness."},{"ref":"46.167a","t":"168-9.<br>Stand! Arise! Throw sloth away;<br>Follow the path of righteousness;<br>Happy he who walks aright,<br>Here and in the world to come."},{"ref":"46.170","t":"As a bubble on the water,<br>As a phantom of the sands,<br>Him who thus the world despiseth,<br>Death the king1 cannot behold."},{"ref":"46.171","t":"Lo! this world in all its splendour,<br>Like a royal car adorned,<br>Wherein many a fool is seated,2<br>Hath no power to bind the wise."},{"ref":"46.172","t":"He who formerly was slothful,<br>But is slothful now no more,<br>Lighteth up the world with splendour,<br>As the moon from clouds released."},{"ref":"46.173","t":"He who, having once done evil,<br>Covers up his ill with good,<br>Lighteth up the world with splendour,<br>As the moon from clouds released."},{"ref":"46.174","t":"All this world is wrapped in darkness;<br>Few be they that are not blind;<br>Like the birds that ‘scape the fowler,<br>Few be they that go to heaven."},{"ref":"46.175","t":"Lo! the swans fly on the sun’s path,3<br>Fly by magic through the air;<br>Wise men from the world departing<br>Conquer Death and all his hosts."},{"ref":"46.176","t":"He who by false words transgressing<br>Breaks one tittle of the Norm;4<br>He who future life renounceth<br>Every wicked deed will do."},{"ref":"46.177","t":"Those who covet reach not heaven;<br>Fools care not for charity;<br>He who charity approveth<br>Reacheth heavenly joy thereby."},{"ref":"46.178","t":"Rule on earth and joy in heaven,<br>Sovreignty of all the worlds — <br>These are all by him transcended<br>Who hath entered on the stream.5"},{"ref":"46.178a","t":"ENDNOTES."},{"ref":"46.178b","t":"1 <em>Maccurāja.</em>"},{"ref":"46.178c","t":"2 Reading <em>nisīdanti</em> for <em>visīdanti</em> (“are immersed”)."},{"ref":"46.178d","t":"3 <em>Hamsā adicca-pathe yanti.</em> In Hinduism the <em>paramahamsa</em>, “the swan,” is the mystic name for the liberated being (Cf. <em>Bhagavad Gītā</em>) who goes to the sun (<em>āditya</em> Skt.), and is reborn no more; also in <em>Chāndogya Upanishad</em>, VIII, 7-5, we read: “When mind ceases to act, he attains the sun. That is the way to the region above. It is open to the learned, but closed to the ignorant.” Those who are reborn are said to go on the path of the moon. In Buddhism, the <em>Arahants</em>, Saints, have the power (<em>iddhi</em>) of flying through the air even physically, by self-levitation. Cf. V. 91."},{"ref":"46.178e","t":"4 Cf. N.T.: “For whosoever shall keep the whole Norm, and yet offend in one point, he is guilty of all.”"},{"ref":"46.178f","t":"5 One who has “entered on the stream” is an Initiate, <em>Solāpanno</em>, and is saved, <em>i.e.</em> after seven more births, he reaches the state of <em>Arahat</em> and <em>Nibbāna</em> and is free from birth."},{"sp":"HDR","t":"CHAPTER FOURTEEN. THE AWAKENED ONE."},{"ref":"47.179","t":"The Awakened One, unconquered Conqueror,<br>Whose conquest naught in this world can undo.<br>Who ranges o’er His boundless sphere untraced.<br>By what tracks can ye lead Him to rebirth?1"},{"ref":"47.180","t":"Free from the snares of passion’s outspread net,<br>The Awakened One, whom longing cannot draw,<br>Who ranges o’er His boundless sphere untraced.<br>By what tracks can ye lead Him to rebirth?"},{"ref":"47.181","t":"Those sages who, to meditation given,<br>Delight in freedom’s bliss, with mind controlled,<br>Gods envy Them, Those All-Awakened Ones.2"},{"ref":"47.182","t":"To gain a birth as man is hard indeed;<br>’Tis hard to get one’s living in the world;<br>Hard is the hearing of the doctrine true;3<br>Hardest to be an All-Awakened One."},{"ref":"47.183","t":"“Refrain thyself from every evil deed;<br>Stablish thyself in good; cleanse thine own thoughts” — <br>This is the message of the Awakened Ones."},{"ref":"47.184","t":"Long-sufferance is the best austerity;<br>Nibbāna, say the Awakened Ones, is best."},{"ref":"47.185","t":"“Revile not, harm not, live by rule restrained;<br>Of food take little; sleep and sit alone;<br>In meditation keep thy thoughts controlled” — <br>This is the message of the Awakened Ones."},{"ref":"47.186","t":"“Lust is not sated, tho’ it rain gold coins;<br>Brief is the pleasure, great the pains of lust” — <br>Whoso saith this and knows it, he is wise."},{"ref":"47.187","t":"He finds no pleasure e’en in heaven’s delights;<br>He finds his joy in slaying all desire,<br>That follower of the All-Awakened Ones."},{"ref":"47.188","t":"To many a refuge frightened mortals flee,<br>Mountains and forests, groves and sacred trees;"},{"ref":"47.189","t":"These are no refuge safe, no sure retreat,<br>By these we are not from all woe released."},{"ref":"47.190","t":"He who takes refuge in the Awakened One,<br>The Doctrine and the Brotherhood, beholds<br>By right insight the Fourfold Noble Truths,"},{"ref":"47.191","t":"Sorrow and sorrow’s cause and sorrow’s ceasing,<br>The Noble Eightfold Path that leads thereto —"},{"ref":"47.192","t":"This is the refuge safe, the sure retreat;<br>This only from our woes can us release."},{"ref":"47.193","t":"Hard is that one of noble birth to find;<br>Not born in every land is He; the race<br>Wherein that Sage is born is prosperous.4"},{"ref":"47.194","t":"Blest is the rising of the Awakened Ones;<br>Blest is Their teaching of the Doctrine True;<br>Blest is the union of the Brotherhood;<br>And blest to dwell together in unity."},{"ref":"47.195","t":"The Awakened Ones and they that follow Them,<br>Worthy to be adored, have conquered all<br>The hosts of evil, crossed the flood of sorrow."},{"ref":"47.196","t":"Whoso shall worship Them, the worthy Ones,<br>In whom desires are quenched and fear allayed,<br>None can declare the merits of that man."},{"ref":"47.196a","t":"ENDNOTES."},{"ref":"47.196b","t":"1 <em>Padam</em>, “track, footstep,” may here refer to the <em>khandhās</em>, basis, or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3."},{"ref":"47.196c","t":"2 These verses may refer to any man who is “awakened,” who has found “<em>Nibbāna</em>.”"},{"ref":"47.196d","t":"3 This might mean, “it is hard to get a hearing of it”."},{"ref":"47.196e","t":"4 All <em>Buddha’s</em> must be born in India, the sacred land."},{"sp":"HDR","t":"CHAPTER FIFTEEN. Happiness. 1"},{"ref":"48.197","t":"O happily we live<br>Angerless amid the angry!<br>O happily we spend our days<br>Amid the angry angerless!"},{"ref":"48.198","t":"O happily we live<br>In health amid the sickly ones!<br>O happily we spend our days<br>Amid the sickly ones in health!"},{"ref":"48.199","t":"O happily we live<br>Free from greed amid the greedy!<br>O happily we spend our days<br>Amid the greedy free from greed!"},{"ref":"48.200","t":"O happily we live<br>Who have not anything at all!<br>Like ever-radiant gods above,<br>Our food immortal joys shall be."},{"ref":"48.201","t":"Hate follows victory;<br>Conquered ones sit sorrowing.<br>But the calm live blissfully,<br>Renouncing conquest and defeat."},{"ref":"48.202","t":"There is no fire like lust;<br>No sin brings such ill-luck2 as hate;<br>No pains so great as body’s pains;<br>No bliss is like the perfect Calm.3"},{"ref":"48.203","t":"Hunger’s the greatest plague,<br>Embodied life the greatest woe;<br>Whoso knows this in truth, can say:<br>“Nibbāna is the Bliss Supreme.”"},{"ref":"48.204","t":"Health is the greatest gain;<br>Contentment is the greatest wealth;<br>Best kinsman is the trusty friend;<br>Nibbāna is the Bliss Supreme."},{"ref":"48.205","t":"Who tastes the savour sweet<br>Of solitude, who drinks of calm,<br>Is free from terror, free from sin,<br>Draining the nectar of the Norm."},{"ref":"48.206","t":"’Tis good to see the saints;<br>To dwell with them is blessedness;<br>If he should never fools behold,<br>A man could dwell in happiness."},{"ref":"48.207","t":"The company of fools<br>Ne’er fails to bring distress.<br>To live with fools brings suffering,<br>As living with an enemy,<br>But wise men’s company brings bliss,<br>As being with dear relatives."},{"ref":"48.208","t":"If one be good and wise,<br>Well-versed in lore profound,<br>Long-suffering, dutiful, a saint,<br>Righteous and wise; if such there be,<br>Follow his footsteps, as the moon<br>Follows the path of the stars."},{"ref":"48.208a","t":"ENDNOTES."},{"ref":"48.208b","t":"1 This chapter applies especially to those who have retired from the world."},{"ref":"48.208c","t":"2 Ill-luck, <em>kali</em>, the unlucky throw in playing dice."},{"ref":"48.208d","t":"3 <em>Nibbāna.</em>"},{"sp":"HDR","t":"CHAPTER SIXTEEN. AFFECTIONS."},{"ref":"49.209","t":"He who applies his mind unworthily,<br>Neglecting discipline,<br>Forsakes the goal and clings to things beloved,<br>Then envies those to meditation given."},{"ref":"49.210","t":"Join not thyself to things beloved or loathed.<br>To lack dear company,<br>To be with those we loathe, brings misery."},{"ref":"49.211","t":"Seek not for love; things loved when lost bring woe;<br>Both are impermanent.<br>They have no bonds who dwell indifferent."},{"ref":"49.212","t":"Sorrow and fear are born of things beloved.<br>From things beloved set free,<br>How canst thou sorrow? fearful how canst be?"},{"ref":"49.213","t":"From things held dear, sorrow and fear are born.<br>Set free from things held dear,<br>How canst thou sorrow have? how canst have fear?"},{"ref":"49.214","t":"Sorrow and fear are children born of pleasure.<br>No longer pleasure’s slave,<br>How canst thou sorrow, fear how canst thou have?"},{"ref":"49.215","t":"Sorrow and fear are children of desire.<br>From all desire set free,<br>How canst thou sorrow? fearful how canst be?"},{"ref":"49.216","t":"Sorrow and fear are things of longing born.<br>From longing if thou part,<br>Thou hast no fear nor sorrow in thine heart."},{"ref":"49.217","t":"Upright and Norm-abiding, speaking truth,<br>Who minds his own affair,1<br>That is the man whom every one holds dear."},{"ref":"49.218","t":"In whom is longing for the Nameless2 born,<br>Whose mind It hath enthralled,<br>Whose thoughts no longer are by passion torn,<br>That man “a Climber of the Stream” is called.3"},{"ref":"49.219","t":"As when a dweller in some far-off land<br>Safe home returns at last,<br>Kin, friends and lovers waiting to greet him stand;"},{"ref":"49.220","t":"So, when a man on earth good deeds hath done,<br>When he hath passed beyond,<br>All his good deeds like kin, await that one."},{"ref":"49.220a","t":"ENDNOTES."},{"ref":"49.220b","t":"1 <em>Attano kamma kubbānam</em>, as in v. 166. Attends to his own spiritual progress without dictating to others how they should forward their evolution."},{"ref":"49.220c","t":"2 “The unborn, uncreate, undeclared” state of <em>Nibbāna</em>."},{"ref":"49.220d","t":"3 <em>Uddhamsoto.</em> (Skt. <em>Urdhamsrotas</em>) a name for the <em>anāgāmin</em> “non-returner.”"},{"sp":"HDR","t":"CHAPTER SEVENTEEN. ANGER."},{"ref":"50.221","t":"Conquer anger, banish pride;<br>Every fetter cast aside;1<br>Clinging not to Name and Form,2<br>Him who calleth nought his own<br>Sorrow never shall betide."},{"ref":"50.222","t":"He who rising wrath restrains,<br>As one checks a whirling team,<br>Him a driver true I deem;<br>Others only hold the reins."},{"ref":"50.223","t":"Wrath with kindliness allay,<br>To the stingy freely give;<br>Conquer lying words with truth;<br>Evil deeds with good repay."},{"ref":"50.224","t":"Speak the truth nor vexed be;<br>Give, however scantily.<br>Following these maxims three,<br>Thou the blessed gods shalt see."},{"ref":"50.225","t":"Sages harm no living thing;<br>Self-restraint accomplishing<br>Such men reach the Deathless Lot,3<br>Where all sorrow is forgot."},{"ref":"50.226","t":"Ever watchful, night and day<br>Learning wisdom never cease;<br>In the one who strives for Peace4<br>All the cravings die away.5"},{"ref":"50.227","t":"There is a saying, Atula,<br>Of old, not of to-day:<br>“They blame the man who silent sits,<br>Or whose tongue wags alway;<br>And blame the man who keeps the mean;<br>None in the world is blameless seen.”"},{"ref":"50.228","t":"There never was, nor will be, sure,<br>Nor lives now among men,<br>A being blamed exclusively,<br>Nor one entirely praised."},{"ref":"50.228a","t":"229-30.<br>But one whom men of wisdom praise,<br>Watching him day by day,<br>Of faultless life, of holy ways,<br>Thoughtful and wise, like Jambu gold,6<br>Who to blame such a saint is bold?<br>Neither the gods, nor e’en Brahmā,<br>From him their praise withhold."},{"ref":"50.231","t":"‘Gainst angry deeds be on thy guard;<br>In body be composed;<br>All bodily misdeeds discard;<br>With body tread the Way."},{"ref":"50.232","t":"‘Gainst angry words be on thy guard;<br>In speech be thou composed;<br>All wrongful ways of speech discard;<br>In speech follow the Way."},{"ref":"50.233","t":"‘Gainst angry thoughts be on thy guard;<br>In thought be thou composed;<br>All wrongful ways of thought discard;<br>In thoughts follow the Way."},{"ref":"50.234","t":"In body sages are controlled;<br>In thoughts as well as speech;<br>And they are Sages truly called<br>Who are controlled in each."},{"ref":"50.234a","t":"ENDNOTES."},{"ref":"50.234b","t":"1 The Fetters, <em>saññojanāni</em>, are ten. These are cast off at different stages of the Path, until perfection is reached."},{"ref":"50.234c","t":"2 <em>Nāma-rūpa</em>, “abstract and concrete,” the five constituents of personality, <em>viz.</em> mind and its factors with the four, body, feeling, perception, and mental functions."},{"ref":"50.234d","t":"3 <em>Nibbāna</em>, ‘the changeless, <em>accutaṁ</em>’."},{"ref":"50.234e","t":"4 idem."},{"ref":"50.234f","t":"5 idem."},{"ref":"50.234g","t":"6 A precious gold from the Jambu river; others say, like rose apple in colour."},{"sp":"HDR","t":"CHAPTER EIGHTEEN. IMPURITY."},{"ref":"51.235","t":"Lo! Thou art now a pale and withered leaf;<br>Death’s messengers are close at hand;<br>Thou in the very gate of Death dost stand,<br>And yet hast no provision for the way."},{"ref":"51.236","t":"Then make thyself an island of defence;<br>Strive quick; be wise; when all the taints<br>Of dirt and dust are blown away, the saints<br>Shall greet thee entering the Happy Land."},{"ref":"51.237","t":"Thy life has run its course; thou art come nigh<br>The King of Death;1 for thine abode<br>Thou hast no resting-place upon the road,<br>And yet hast no provision for the way."},{"ref":"51.238","t":"Then make thyself an island of defence;<br>Strive quick; be wise; blow off the dust<br>And stains of travel; wipe away the rust;<br>So shalt thou see no more birth and decay."},{"ref":"51.239","t":"The wise and thoughtful man attacks his faults<br>One after other, momently,<br>In order due, and rubs them all away,<br>E’en as a smith blows off the silver’s dross,"},{"ref":"51.240","t":"Just as the iron rust accumulates<br>Self born; and eats itself away;<br>So with the man who sinneth; day by day<br>His own deeds to destruction lead him on,"},{"ref":"51.241","t":"Texts not repeated oft are soon forgot;<br>The house neglected soon decays;<br>Sloth is the bane of beauty; heedless ways<br>Bring ruin unto him that keepeth watch."},{"ref":"51.242","t":"The taint of woman is impurity,<br>And gifts by stinginess are spoiled,<br>And mortal man by oft transgression soiled<br>Finds ruin here, loss in the life to come."},{"ref":"51.243","t":"Yet there’s a taint far worse than any other.<br>What is that taint? ’tis ignorance.2<br>Make yourselves free from this, O mendicants!<br>Wipe off this stain and be ye undefiled."},{"ref":"51.244","t":"Life seems an easy thing to him that lives<br>Wanton and shameless as a crow,<br>A fault-finder, who through this life doth go<br>Immodest, insolent, and full of sins."},{"ref":"51.245","t":"But life’s no easy thing for one restrained<br>By shame, who seeks to walk aright,<br>All unattached, withdrawn from vulgar sight;<br>Who liveth purely and hath eyes to see."},{"ref":"51.245a","t":"246-7.<br>He who takes life; whose mouth is full of lies;<br>Who steals, and fouls another’s wife;<br>A slave to drink, he even in this life<br>The root of his own fortunes undermines.3"},{"ref":"51.248","t":"O man I know this: “Not easy of control<br>Are evil ways.” Let not thy greed<br>And wickedness (of misery the seed)<br>Become thy masters, lest thou suffer long."},{"ref":"51.249","t":"According to their trust and faith men give.<br>Whoso regards with discontent<br>And jealousy the food for others meant<br>Cannot get peace of mind by night or day.4"},{"ref":"51.250","t":"But whoso disregards what others get,<br>Whose heart of jealousy is void,<br>In whom the root of envy is destroyed,<br>He gaineth peace of mind by night and day."},{"ref":"51.251","t":"There is no fire that burneth like desire;<br>No beast like hatred can devour;<br>No snare like folly to entrap hath power;<br>No river-flood can carry off like greed."},{"ref":"51.252","t":"’Tis easy to perceive another’s faults;<br>Hard are one’s own faults to descry;<br>A man will winnow others’ faults like chaff;<br>But as the cheating gambler hides the die,<br>His own faults he conceals right carefully."},{"ref":"51.253","t":"Whoso is watchful for another’s faults,<br>Testy and quick to take offence,<br>In him his passions will increase, and thence<br>Further is he from cleansing of his sins."},{"ref":"51.254","t":"The sky-path shows no tracks; no outward signs<br>The treader of the Path betray;5<br>The multitude in outward shows delay;<br>They who have won the Goal are free from all.6"},{"ref":"51.255","t":"The sky-path shows no tracks; no outward signs<br>The treader of the Path betray;<br>Nought lasts; all things embodied pass away;7<br>But nought can shake the All-Awakened Ones."},{"ref":"51.255a","t":"ENDNOTES."},{"ref":"51.255b","t":"1 <em>Yama</em>, Pluto."},{"ref":"51.255c","t":"2 <em>Avijjā</em>, the first of the twelve links of the chain of causation and the last of the Fetters to be broken."},{"ref":"51.255d","t":"3 Those are the five Precepts of Buddhism."},{"ref":"51.255e","t":"4 <em>Bhikkhus</em>, mendicants, have to beg their daily meal."},{"ref":"51.255f","t":"5 <em>Samano n’atthi bāhiro.</em> This verse is generally translated, “There is no true disciple outside the pale of Buddhism,” and the commentary (P.T.S. text, vol. 3. p. 378) so translates these words, which the Buddha spoke to Subhadda just before His passing away. The context here seems to require the meaning “outward.” Cf. v. 92 and vv. 179-80. The perfect leave no traces. “Sky-path,” <em>ākāsa</em>, space."},{"ref":"51.255g","t":"6 <em>Tathāgatā.</em> The epithet of the Buddha by which He usually describes Himself (cf. N.T. “He who was for to come”). See Sir (now Lord) Robert Chalmer’s valuable pamphlet for the meaning of this much discussed epithet (J.R.A.S. Jan. 1898). <em>Nippapañcā Tathāgatā</em>, lit, “is free from the delays of human failings”."},{"ref":"51.255h","t":"7 <em>Saṁkārā</em>, all compounding factors of entities, persons."},{"sp":"HDR","t":"CHAPTER NINETEEN. THE JUST."},{"ref":"52.256","t":"He is not just who arbitrates by will.<br>He who by weighing right and wrong decides.<br>He is a just man called."},{"ref":"52.257","t":"Not by his will, but with impartial mind<br>Keeping the Norm, thoughtful, who others guides,<br>He is a just man called."},{"ref":"52.258","t":"One is not wise because his speech is long.<br>Long-suffering and harmless, free from fear,<br>He is a wise man called."},{"ref":"52.259","t":"Not by much talk doth one uphold the Norm.<br>Who sees the Norm in action,1 tho’ he be<br>Of little learning, strenuous in the Norm,<br>’Tis he upholds the Norm."},{"ref":"52.260","t":"Grey hairs do not a man an elder2 make.<br>Tho’ ripe in years, if all his age be vain,<br>He may be dotard called."},{"ref":"52.261","t":"True, virtuous, harmless, moderate, restrained,<br>Wise and washed clean of all impurities,<br>He is an elder called."},{"ref":"52.262","t":"Not by mere talk nor beauty of his form,<br>If he be grudging, greedy, fraudulent,<br>Is any reverend called."},{"ref":"52.263","t":"In whom these faults are cut down, rooted out,<br>Who hath cast off his sins, who meditates,<br>That man is reverend called."},{"ref":"52.264","t":"A shaven crown makes not the Samana.3<br>If such a one, lying and unrestrained,<br>Be full of lust and craving, how can he<br>A Samana be called?"},{"ref":"52.265","t":"But if he calm his faults, both great and small,<br>Since he all evil ways hath quieted,<br>He is a Samana."},{"ref":"52.266","t":"He is no mendicant who begs his food.4<br>Not he who begs but he who keeps the Norm,<br>He is a mendicant."},{"ref":"52.267","t":"He who hath good and evil laid aside,<br>Who wisely in this world walks righteously,<br>He is a mendicant."},{"ref":"52.268","t":"He is no Muni who refrains from speech,5<br>If he be foolish and have wandering wits.<br>But he who holds the balance, grasps the real,<br>Who’s wise to choose the good and leave the bad,<br>Who in this world sees both sides, is thereby<br>A Muni truly called."},{"ref":"52.270","t":"He is no Worthy One who creatures harms.6<br>By harmlessness to every living thing<br>A man is Worthy called."},{"ref":"52.270a","t":"271-2<br>Not by mere goodness nor by ceremonies,<br>Not by vast knowledge nor by ecstasy,<br>Nor by a life retired,<br>Nor sleeping lonely, do I touch the Bliss<br>Of freedom which no worldly one can know.<br>By killing all desire, the mendicant7<br>Attaineth confidence."},{"ref":"52.270b","t":"ENDNOTES."},{"ref":"52.270c","t":"1 <em>Kāyena</em>, bodily action, may mean all the faculties combined."},{"ref":"52.270d","t":"2 <em>Thero</em>, a “mendicant” of ten years standing in ordination is so called in the Buddhist “church”."},{"ref":"52.270e","t":"3 <em>Samana</em>, “ascetic,” a title originally contemptuously applied to the Buddha and His disciples by the Brāhmaṇas. The word is etymologically derived from V. <em>sam</em> — to tame or quiet. Hence the reference in v. 265."},{"ref":"52.270f","t":"4 <em>Bhikkhu</em>, “beggar,” the name given by the Buddha to His ordained disciples."},{"ref":"52.270g","t":"5 <em>Muni</em>, “sage, silent one.” The Buddha was called Sakyamuni— “the sage of the Sakya clan.”"},{"ref":"52.270h","t":"6 <em>Ariya</em>, “the noble, the worthy.”"},{"ref":"52.270i","t":"7 Reading <em>vissāsam āpādi</em>. This verse is important as showing the Buddhist ideal in a nutshell. <em>Nibbāna</em> is the dying out of craving, the root of all evil."},{"sp":"HDR","t":"CHAPTER TWENTY. THE PATH."},{"ref":"53.273","t":"Best is the Eightfold Path: of truths, the four;1<br>Dispassion in the best of states sublime.<br>Blest is he of human beings, who hath eyes to see."},{"ref":"53.274","t":"This is the way; no other way can lead ye<br>To purify the mind and see the truth.<br>Walk this Way and free yourselves from Māra’s host of ills."},{"ref":"53.275","t":"Tread ye this Path, and make an end of sorrow.<br>Tread ye this Path for I myself have shown it.<br>Shown it after learning how to pluck away the thorns.2"},{"ref":"53.276","t":"Strive ye yourselves; Buddha’s but preach the way<br>To them that strive. To meditation given<br>They who walk this Way are free from Māra’s every bond."},{"ref":"53.277","t":"<em>“All things compounded are impermanent”</em>;<br>Whoso sees this with opened inner eye<br>Wearies soon of sorrow. ’Tis the Path of Purity."},{"ref":"53.278","t":"<em>“All things compounded are of sorrow made”</em>;<br>Whoso sees this with opened inner eye,<br>Wearies soon of sorrow. ’Tis the Path of Purity."},{"ref":"53.279","t":"<em>“All states compounded are without a self”</em>;3<br>Whoso sees this with opened inner eye,<br>Wearies soon of sorrow. ’Tis the Path of Purity."},{"ref":"53.280","t":"Whoso strives not when it is time to strive,<br>Tho’ young and strong, to sloth and folly prone,<br>Weak in will and thought, to knowledge never finds the way."},{"ref":"53.281","t":"Who guardeth speech and mind, who doth no wrong<br>With body, making pure the triple way,4<br>He shall tread the Path of Wisdom by the sages shown."},{"ref":"53.282","t":"Wisdom is born of meditation deep,<br>But lost by mind’s distraction; knowing these<br>Two paths of loss and gain, so let him live,<br>Let him so direct his life that wisdom may increase."},{"ref":"53.283","t":"Cut down trees and undergrowth, and from desire be free!5<br>For from this jungle fear of danger’s born;<br>Cut it down, O mendicants, and from desire be free!"},{"ref":"53.284","t":"If but a trace there be, however small,<br>Of lust of man for woman, as a calf<br>Clingeth to its dam, the mind in bondage will be held."},{"ref":"53.285","t":"Pluck out the love of self with thine own hand,<br>Just as the hand an autumn lily plucks;<br>Tread the Way of Peace declared by Him who hath it trod."},{"ref":"53.286","t":"“Here in the rainy season will I dwell;<br>And here in heat and cold.” So thinks the fool,<br>Little recking of the dangers that may him befall."},{"ref":"53.287","t":"Care-stricken, with his thoughts of sons and flocks,<br>Attached to life, Death comes and seizes him,<br>As a sleeping village by a flood is swept away.6"},{"ref":"53.288","t":"Not all his sons have power to guard that man;<br>No sire, no kinsman can protect him now;<br>How can kinsmen aught avail him in the grasp of Death?"},{"ref":"53.289","t":"The wise man, when he sees the truth of this,<br>Restrained by righteous living in the Norm,<br>Soon will clear the path that leadeth unto Perfect Bliss."},{"ref":"53.289a","t":"ENDNOTES."},{"ref":"53.289b","t":"1 <em>The Eightfold Path</em> is; — Right Views, Right Thought, Right Speech, Right Action, Right Living, Right Effort, Right Concentration, Right Mental Balance."},{"ref":"53.289c","t":"The <em>Four Noble Truths</em> are: — Ill, the cause of Ill, the ceasing of Ill, the Path."},{"ref":"53.289d","t":"2 The <em>thorns</em> are the stings and torments of desire."},{"ref":"53.289e","t":"3 These three <em>dicta</em> are the essence of the Buddha’s teaching."},{"ref":"53.289f","t":"4 The second, third and fourth steps of the Path."},{"ref":"53.289g","t":"5 ‘desire’, <em>viz.</em>: ‘<em>nibbanā hotha</em>, ‘be ye free from the jungle (or forest) of desire (<em>nir-vanā</em>, a pun on the word <em>nirvāṇa</em>), cf. v.344, <em>vanamutto</em>’."},{"ref":"53.289h","t":"6 Cf. V. 47."},{"sp":"HDR","t":"CHAPTER TWENTY ONE. DIVERS VERSES."},{"ref":"54.290","t":"If in giving up slight pleasure<br>Thou a greater bliss discern,<br>Leave the lesser gain and wisely<br>To the greater profit turn."},{"ref":"54.291","t":"He who causeth pain to others,<br>Seeking his own selfish bliss,<br>By the bonds of hate encumbered<br>Hatred never can dismiss."},{"ref":"54.292","t":"Those who disregard their duty,1<br>Doing what should not be done,<br>Insolent and negligent in evil-doing<br>More and more corrupt become."},{"ref":"54.293","t":"They who mounting guard on body,<br>Ceaseless watch and ward preserve;<br>They who others’ things neglecting,<br>From their duty never swerve;<br>They who, self-controlled, aspire,<br>Concentrate in every nerve,<br>Reach destruction of desire."},{"ref":"54.294","t":"Slaying father, slaying mother,<br>With two kings of warrior fame,<br>And a realm with all its subjects,2<br>Brāhmana’s go free from blame."},{"ref":"54.295","t":"Slaying father, slaying mother,<br>With two kings of saintly name,<br>And a fifth pre-eminent,3<br>Brāhmana’s go free from blame."},{"ref":"54.296","t":"They who, watchful night and day,<br>On the Buddha meditate,<br>Are followers of Gotama."},{"ref":"54.297","t":"They who watchful night and day,<br>On the Dhamma meditate,<br>Are followers of Gotama."},{"ref":"54.298","t":"They who, watchful night and day,<br>On the Sangha meditate,<br>Are followers of Gotama."},{"ref":"54.299","t":"They who, watchful night and day,<br>On the body meditate,<br>Are followers of Gotama."},{"ref":"54.300","t":"They who, watchful night and day,<br>Take delight in harmlessness,<br>Are followers of Gotama."},{"ref":"54.301","t":"They who, watchful night and day,<br>Take delight in ecstasy,<br>Are followers of Gotama."},{"ref":"54.302","t":"O ’tis hard to give the world up,<br>Yet the lonely life is hard;<br>Painful ’tis to dwell in houses<br>With the uncongenial;<br>Painful travelling to and fro;<br>Cease to be a traveller.4<br>Cease to be beset with pain!"},{"ref":"54.303","t":"Faithful and of good repute,<br>Full of honour and renown,<br>He is reverenced and honoured,<br>Whereso’er he choose to dwell."},{"ref":"54.304","t":"Holy saints are far-resplendent<br>Like the peaks Himalayan;<br>Like the shaft that flies in darkness,<br>Wicked men are never seen."},{"ref":"54.305","t":"Lonely sitting, lying lonely,<br>Act alone and strenuous;<br>Taming self alone, rejoice thee<br>In the ending of desire."},{"ref":"54.305a","t":"ENDNOTES."},{"ref":"54.305b","t":"1 <em>Kiccam</em> “minding one’s own business.”"},{"ref":"54.305c","t":"2 The Brahmins used to claim that a “twice-born” saint was blameless, whatever his bodiless actions might be. The Buddha here speaks mystically. <em>Father</em> is ignorance, <em>Mother</em> is craving; the <em>two kings</em> are the great heresies of non-causation and nihilism. <em>The Kingdom and its subjects</em> are the six organs of sense (mind being the sixth); and the six objects of sense (form, sound, sight, smell, taste, thoughts), conquest of all these brings liberation from embodied existence."},{"ref":"54.305d","t":"3 <em>veyyaggha-pañcamaṁ</em>, lit. ‘a tiger-like man, as a fifth’. The Commentator explains this to mean the fifth of the Five Hindrances (lust, malice, sloth, pride, doubt) which beset the Path."},{"ref":"54.305e","t":"4 <em>A traveller</em> is one who runs up and down the paths of rebirth."},{"sp":"HDR","t":"CHAPTER TWENTY TWO. THE EVIL WAY. 1"},{"ref":"55.306","t":"The liar reaches hell, and he who says<br>He did not what he did;<br>Both are the same hereafter, men of crooked ways."},{"ref":"55.307","t":"And many a one the yellow gown who wears,<br>Wicked and uncontrolled,<br>By reason of his evil deeds in hell appears."},{"ref":"55.308","t":"Better for him who lives unworthily<br>A red-hot ball to swallow,<br>Than eat the food the country gives in charity."},{"ref":"55.309","t":"Four states of ill to reckless men I tell<br>Who seek the wives of others — <br>Ill-luck, a restless bed, an evil name and hell."},{"ref":"55.310","t":"Ill-luck, the Evil Way, short-lived delight<br>Of fearful man with timid woman spent,<br>And from the king a grievous punishment — <br>Let these four evils all adulterers affright."},{"ref":"55.311","t":"Just as a blade of grass not handled well<br>Will cut the hand that grasps,<br>So doth the ascetic’s life ill-handled lead to hell."},{"ref":"55.312","t":"Deeds done with sluggishness, the broken vow,<br>The saintly life befouled — <br>Such evil deeds as these small recompense bestow."},{"ref":"55.313","t":"Act thou with energy, if act thou must:<br>The careless mendicant<br>Doth but stir up a denser cloud of passion’s dust."},{"ref":"55.314","t":"Leave evil deeds which afterwards bring pain;<br>Better to do the good;<br>For when ’tis done that deed no sorrow brings again."},{"ref":"55.315","t":"Just as a frontier town that’s guarded well,<br>Which ramparts well defend on every side,<br>So guard thyself, let not a moment slide;<br>Time-wasters suffer sorrow when consigned to hell."},{"ref":"55.316","t":"They who feel shame, where shame there should be none,<br>Shameless, where shame should be,<br>Embracing doctrines false, down the Ill Path have gone."},{"ref":"55.317","t":"They who feel fear, where fear there should be none,<br>Fearless, when they should fear,<br>Embracing doctrines false, down the Ill Path have gone."},{"ref":"55.318","t":"They who see sin, where sin there can be none,<br>Who see no harm in sin,<br>Embracing doctrines false, down the Ill Path have gone."},{"ref":"55.319","t":"They who know sin as sin, and right as right,<br>Embracing doctrines true,<br>Those beings enter on the Path of True Delight."},{"ref":"55.319a","t":"ENDNOTE."},{"ref":"55.319b","t":"1 <em>Niraya</em>, the Evil Path, the downward course to destruction, <em>duggati</em>, as opposed to <em>su-gati</em> the happy way or state of heaven."},{"sp":"HDR","t":"CHAPTER TWENTY THREE. THE ELEPHANT."},{"ref":"56.320","t":"As an elephant in battle bears the arrows at him hurled,<br>I must bear men’s bitter tongues, for very evil is the world."},{"ref":"56.321","t":"Tamed, they lead him into battle; tamed, the king his back ascends;<br>Tamed is he the best of beings, whom no bitter speech offends."},{"ref":"56.322","t":"Good are well-tamed mules, and good are Scindian steeds of lineage famed;<br>Good indeed the mighty tusker; best of all the man self-tamed."},{"ref":"56.323","t":"Yet such mounts can nought avail us, cannot be Nibbāna’s guide;<br>We can only reach The Pathless1 on the self-tamed self astride."},{"ref":"56.324","t":"With the must from temples streaming, mighty Dhanapālako2<br>Captive, tastes no food, but longeth to the Nāga-grove to go."},{"ref":"56.325","t":"Sluggish, gluttonous and sleepy, wallowing idly to and fro,<br>Like a huge and grain-fed hog, a fool again to birth must go."},{"ref":"56.326","t":"Once this mind roamed as it listed, as it pleaded a-wandering went.<br>As the holder of the <em>ankus</em> checks the furious elephant,<br>Now with wisdom I’ll restrain it, guide it wholly to my bent."},{"ref":"56.327","t":"Take delight in earnestness; watch thy thoughts and never tire;<br>Lift thee from the Path of Evil, like the tusker sunk in mire."},{"ref":"56.328","t":"Hast thou found a fellow-traveller, upright, firm, intelligent?3<br>Leaving all thy cares behind thee, gladly walk with him intent."},{"ref":"56.329","t":"Hast thou found no fellow-traveller, upright, firm, intelligent?<br>As a king deserts his borders, by the enemy pursued,<br>Like the tusker in the forest, go thy way in solitude."},{"ref":"56.330","t":"Better is the lonely life, for fools companions cannot be;<br>Live alone and do no evil, live alone with scanty needs,<br>Lonely, as the mighty tusker in the forest lonely feeds."},{"ref":"56.331","t":"Sweet are friends when need ariseth, sweet is joy whate’er it be;<br>Sweet the blessing of life’s ending, sweet to be from sorrow free."},{"ref":"56.332","t":"Sweet it is to be a mother, sweet the lot of fatherhood,<br>Sweet the life of holy hermits, sweet the life of Brāhmans good."},{"ref":"56.333","t":"Sweet is growing old in goodness, sweet is faith established,<br>Sweet to gain the prize of wisdom when desire for sin is dead."},{"ref":"56.333a","t":"ENDNOTES."},{"ref":"56.333b","t":"1 <em>Nibbāna.</em>"},{"ref":"56.333c","t":"2 A favourite beast of the king of Benares. The elephant, to the East, typifies wisdom, strength and endurance."},{"ref":"56.333d","t":"The Buddha is called <em>Mahā-nāga</em>, “mighty elephant”; The <em>nāga-grove</em> is <em>Nibbāna</em>. Those who wander in the jungle are those still bound by the fetters of rebirth."},{"ref":"56.333e","t":"3 Cf. verse 61."},{"sp":"HDR","t":"CHAPTER TWENTY FOUR. CRAVING."},{"ref":"57.334","t":"Even as a creeper groweth,<br>Creatures that are indolent<br>Find their craving ever grow;<br>Like a monkey in the forest<br>Seeking fruit from bough to bough,<br>So they wander to and fro.1"},{"ref":"57.335","t":"He who yields to sordid craving<br>That thro’ all the world doth go,<br>Like the gadding vine that spreadeth,<br>That man’s sorrows ever grow."},{"ref":"57.336","t":"He who quiets sordid craving,<br>Hard in this world to allay,<br>Like the dewdrop from the lotus,<br>All his sorrows fall away."},{"ref":"57.337","t":"Lo! to all of ye assembled<br>This the good advice I tell:<br>“Dig ye up the root of craving,<br>As men dig the scented grass.<br>Let not Death so oft assail ye,<br>Even as the rushing torrent<br>O’er the river reeds doth pass.”"},{"ref":"57.338","t":"If the root be still uninjured,<br>Trees cut down will spring again;<br>If the root of craving liveth,<br>Still there is rebirth of pain."},{"ref":"57.339","t":"When the six and thirty currents2<br>Bring one under pleasure’s sway,<br>Thoughts, like waves, with passion surging.<br>Sweep him all confused away."},{"ref":"57.340","t":"Everywhere those streams are flowing;<br>Now the creeper of desire<br>Plants its roots and standeth fast;<br>Cut it ere it riseth higher,<br>Cut it with the axe of wisdom,<br>Root the creeper up at last."},{"ref":"57.341","t":"Restless, wanton is men’s craving;<br>They who wander to and fro<br>In the restless search for pleasure<br>Birth and death must undergo."},{"ref":"57.342","t":"They who in the trap of craving,<br>Like a hare run to and fro,<br>By the fetters’ bonds entangled,<br>Long must sorrow undergo."},{"ref":"57.343","t":"Beings, in the trap of craving<br>Like a hare run to and fro:<br>Mendicants who hope for freedom<br>Must their passions all forego."},{"ref":"57.344","t":"Whoso, free from human passions,<br>Junglewards to run is fain;3<br>Who, from lust emancipated,<br>To his lust runs back again;<br>Lo! the man infatuated<br>Plunges into bonds of pain."},{"ref":"57.345","t":"Not by ties of wood or iron<br>Nor of rope (the wise men say)<br>Are men held in bondage strong;<br>But for jewels, wives and children,<br>They who passionately crave,<br>They are held in bondage long."},{"ref":"57.346","t":"But the downward-dragging chain,<br>Yielding, hard to loose again — <br>This is bondage real (they say):<br>Who this chain of craving breaks,<br>Free from lust, the world forsakes."},{"ref":"57.347","t":"They who yield to their desires<br>Down the stream of craving swim;<br>As we see the spider run<br>In the net himself hath spun.<br>Wise men cut the net and go<br>Free from craving, free from woe."},{"ref":"57.348","t":"Loose all behind, between, before;4<br>Cross thou unto the other shore;5<br>With thy mind on all sides free<br>Birth and death no more shalt see."},{"ref":"57.349","t":"He whose mind is tossed with doubt,<br>Seeing bliss in passion’s surge,<br>Makes his craving grow the longer,<br>Rivets all his bonds the stronger."},{"ref":"57.350","t":"He who joys in calming doubt,<br>And the loathsome contemplates,6<br>Soon will Māra’s bondage leave,<br>Every fetter soon will cleave."},{"ref":"57.351","t":"He who hath attained the goal,<br>Fearless, free from lust and sin,<br>Who hath plucked out every thorn,7<br>Nevermore will be reborn."},{"ref":"57.352","t":"Free from lust, to nothing clinging,<br>Who is skilful to interpret<br>All the wealth of sacred lore;<br>All the mass of letters knowing<br>(Whether after or before),8<br>This indeed is his last body,<br>He’s a Master of The Wisdom,<br>Mighty Being,<br>He indeed is born no more."},{"ref":"57.353","t":"Conqueror of all am I!<br>Knowing all, from all conditions<br>Of existence I am free;<br>By the slaying of desire<br>I have ended craving’s fire.<br>Who could then my teacher be?<br>I have now forsaken all,<br>I myself, by mine own knowledge.<br>Whom should I my teacher call?9"},{"ref":"57.354","t":"To give The Norm all gifts transcends;<br>To taste The Norm is sweetest far;<br>No joy can with its joy compare;<br>Who raving slays all sorrow ends."},{"ref":"57.355","t":"Wealth harms the fool; not him who runs<br>To win the goal intent;<br>By lust of wealth the fool harms self<br>With harm for others meant."},{"ref":"57.356","t":"Weeds are the ruin of the fields;<br>This world by lust is spoiled;<br>Then great the fruit of gifts to those<br>By lust who are not soiled."},{"ref":"57.357","t":"Weeds are the ruin of the fields;<br>This world is spoiled by hate;<br>To those by hatred undefiled<br>The fruit of gifts is great."},{"ref":"57.358","t":"Weeds are the ruin of the fields;<br>Deluded are mankind;<br>Then great the fruit of gifts to those<br>Whom folly doth not blind."},{"ref":"57.359","t":"Weeds are the ruin of the fields;<br>Craving pollutes the world;<br>Then great the fruit of gifts to those<br>By craving not enthralled.10"},{"ref":"57.359a","t":"ENDNOTES."},{"ref":"57.359b","t":"1 In the round of rebirth."},{"ref":"57.359c","t":"2 The six sense-organs and the six objects of sense (twelve) are affected by three desires of each, generally taken as <em>Kāmatanhā</em>, <em>Rūpatanhā</em>, <em>Arūpatanhā</em>, desire for existence in the world of desire, in the worlds of form, in the worlds of the formless (abstract), thus making thirty-six varieties."},{"ref":"57.359d","t":"3 The jungle of passion."},{"ref":"57.359e","t":"4 Past, present and future ties."},{"ref":"57.359f","t":"5 Cross the stream to <em>Nibbāna</em>."},{"ref":"57.359g","t":"6 One of the meditation exercises, to inspire loathing for the body and its corrupt nature."},{"ref":"57.359h","t":"7 Cf. above v. 275."},{"ref":"57.359i","t":"8 <em>Nirutti-pada-kovido</em>: skilled in the true meaning of the language (Pali) in which the Buddha taught."},{"ref":"57.359j","t":"9 This was the reply of the Buddha to an ascetic who, struck by the Master’s radiance after attaining <em>Nibbāna</em>, inquired who was His teacher and what was the cause of His joy."},{"ref":"57.359k","t":"10 <em>Bhoga</em>, <em>rāga</em>, <em>dosa</em>, <em>moha</em>, <em>iccha</em>, riches, lust, hate, delusion, craving, are five of the hindrances to the saintly life."},{"sp":"HDR","t":"CHAPTER TWENTY-FIVE. THE MENDICANT."},{"ref":"58.1","t":"360-1<br>Good is restraint of eye and ear, of nose and tongue,<br>Of body, speech and mind; restraint is good<br>In every way; the mendicant restrained<br>All sorrow casts away."},{"ref":"58.2","t":"362. In hand and foot and speech whoso is self restrained;<br>Whoso to ponder inwardly delights,<br>Who liveth lonely and is well-content,<br>Him men call mendicant."},{"ref":"58.3","t":"363. Whoso controls his lips, and words of wisdom speaks,<br>Is not puffed up, who can elucidate<br>The meaning and the essence of The Norm — <br>Pleasant is he to hear."},{"ref":"58.4","t":"364. Who dwelleth in the Norm and in the Norm delights,<br>Who searcheth out and well remembers it — <br>From the True Norm that steadfast mendicant<br>Will never fall away."},{"ref":"58.5","t":"365. Let him not think of little worth the alms he gains.<br>Nor jealous be of alms to others given;<br>For whoso envies other mendicants<br>Wins not tranquillity."},{"ref":"58.6","t":"366. Though small the part of charity that falls to him,<br>Whoso despiseth not the alms he gains,<br>If he live clean, not given to slothfulness,<br>E’en by the gods is praised.1"},{"ref":"58.7","t":"367. Whoso hath neither part nor lot in Name and Form2<br>(Who saith not “this is I” or “this is mine”)<br>And grieveth not for what existeth not,<br>A mendicant is called."},{"ref":"58.8","t":"368. Whoso in friendly wise with all mankind abides,<br>Firm in the teaching of the Awakened One;<br>Reaches the bliss where all conditions cease,<br>Reaches the State of Peace."},{"ref":"58.9","t":"369. O mendicants! bail out the water from this boat!3<br>Swift will it go when from this burden freed.<br>Of passion and of hatred cut the root;<br>Then shalt thou reach The Peace."},{"ref":"58.10","t":"370. Cut off the five; desert the five; the five subdue!<br>That mendicant, who from the fetters five4<br>Hath freed himself at last, by men is called<br>“A crosser of the Stream”."},{"ref":"58.11","t":"371. O mendicant! be meditative; let not sloth,5<br>Let not thy passions toss thee to and fro;6<br>Lest, swallowing the ball, thou burning cry,<br>“Ah! this is suffering!”"},{"ref":"58.12","t":"372. Who hath no wisdom cannot ecstasy attain;7<br>Who knows not ecstasy, no wisdom gains;<br>Whoso both ecstasy and wisdom hath,<br>Unto The Peace is nigh."},{"ref":"58.13","t":"373. The mendicant, whose mind hath gained tranquillity,<br>When he hath entered on his empty cell,8<br>Hath joy beyond man’s power to tell, for he<br>The Truth discerneth well."},{"ref":"58.14","t":"374. Soon as he grasps the rise and fall of elements,9<br>Such pleasure and delight thereby he wins<br>As falls to them that rightly know the state<br>Of immortality.10"},{"ref":"58.15","t":"375. Let the wise mendicant in this world thus begin;<br>Guard thou thy senses; next, with mind content,<br>By discipline restrained, seek noble friends<br>Who zealous live and pure;"},{"ref":"58.16","t":"376. And by the laws of friendship act, live perfectly,<br>And upright walk according to the Norm;<br>Then in the fullness of thy joy thou shalt<br>An end of suffering make."},{"ref":"58.17","t":"377. O mendicants! just as the snow-white <em>vassikâ</em>,<br>The jasmine, putting forth fresh blooms to-day,<br>Sheds down the withered blooms of yesterday,<br>So shed ye lust and hate."},{"ref":"58.18","t":"378. Tranquil in body, speech and mind, O mendicants,<br>Whoso in every way is well-restrained,<br>Who all this world’s desires hath thrown aside<br>He is “the tranquil” called."},{"ref":"58.19","t":"379. Rouse thou the self by self, by self examine self;<br>Thus guarded by the self, and with thy mind<br>Intent and watchful, thus, O mendicant,<br>Thou shall live happily."},{"ref":"58.20","t":"380. Yea! Self is guard of self and refuge takes in self;<br>Just as a dealer trains a thoroughbred,<br>A noble steed, and breaks him to the rein,<br>So do thou self restrain."},{"ref":"58.21","t":"381. That mendicant, with utter joy and gladness filled,<br>Firm in the teaching of the Awakened One,<br>Reaches the bliss where all conditions cease,<br>Reaches the State of Peace."},{"ref":"58.22","t":"382. Lo ye! a mendicant, though young he be, that strives<br>To grasp the teaching of the Awakened One,<br>Lights up the world, as from a cloud released<br>The moon lights up the night."},{"ref":"58.23","t":"ENDNOTES."},{"ref":"58.24","t":"1 Cf. vv. 229-30."},{"ref":"58.25","t":"2 <em>Nāma rūpa</em>, a traditional Vedic term for “mind and Matter,” the immortal and the perishable, borrowed by the Buddha to stand for the mental and bodily compound in the individual, cf. <em>Buddhist Psychology</em>, Mrs. C.A. Rhys-Davids, pp. 23-5."},{"ref":"58.26","t":"3 The body with its needs and passions (water in the boat) hampers the progress across the stream."},{"ref":"58.27","t":"4. I. The first five fetters of <em>delusion of self</em>, <em>doubt</em>, <em>ceremonial observance</em>, <em>lust</em> and <em>ill-will</em>."},{"ref":"58.28","t":"II. The second five fetters of <em>desire for form</em>, <em>desire for the formless</em>, <em>pride</em>, <em>vanity</em> and <em>ignorance</em>."},{"ref":"58.29","t":"III. If the verb of the third clause, <em>vuttaribhāvaye</em>, be translated “pay attention to,” as is possible, the meaning will be, “develop the five good qualities of <em>faith</em>, <em>zeal</em>, <em>concentration</em>, <em>meditation</em>, <em>wisdom</em>.”"},{"ref":"58.30","t":"IV. This may refer to the second five fetters, by throwing off which one becomes an Arahat."},{"ref":"58.31","t":"5 “Toss thee,” reading <em>kāmagunā bhamiṁsu</em> (for <em>kāmagune bhamassu</em>) as Prof. Dines Andersen suggests (p. 192, <em>Glossary to Dhammapada.</em> Pt. 2)."},{"ref":"58.32","t":"6 Cf. v. 107. One of the tortures in the hells."},{"ref":"58.33","t":"7 “ecstasy,” <em>jhāna</em>. There are four stages of mystic meditation leading to rebirth in the higher worlds."},{"ref":"58.34","t":"8 “Empty cell,” <em>suññāgāram</em>, may refer to the meditation in the “cave of the heart,” when all thought vibrations are stilled, cf. v. 37."},{"ref":"58.35","t":"9 “The rise and fall,” reading <em>udayavyayam</em>. cf. v. 113."},{"ref":"58.36","t":"10 ‘immortality’: <em>viz.</em>: ‘the Ambrosial’."},{"sp":"HDR","t":"CHAPTER TWENTY-SIX. THE BRAHMANA."},{"ref":"59.1","t":"383. Cut off the stream,1 O Brāhmana, right manfully;<br>Repel desires; when thou hast known the end<br>Of things conditioned, thou shalt be<br>A knower of the Uncreate.2"},{"ref":"59.2","t":"384. When by the twofold law (restraint and ecstasy),<br>By virtue of the knowledge he hath gained,<br>The Brāhmana hath crossed the stream;<br>Then every fetter falls away."},{"ref":"59.3","t":"385. Whoso the stream hath crossed and from this shore hath passed,3<br>Free from all cares, unfettered; one to whom<br>This shore and that alike are naught;<br>Him I deem a Brāhmaṇa."},{"ref":"59.4","t":"386. Whoso dwells meditiative, passionless,<br>And free from all Taints, his course hath run,<br>Whoso hath won the highest Goal — <br>Him I deem a Brāmaṇa."},{"ref":"59.5","t":"387. “One who is rid of evil” is a Brāmaṇa;<br><em>Samaṇa</em> is one who tranquil hath become;<br>“Gone forth from all impurity”;<br>The hermit is <em>pabbajjā</em> called.4"},{"ref":"59.6","t":"388. Let not a Brāhmaṇa assail a Brāhmaṇa;<br>Nor let him with the assailant angry be,<br>Woe to the striker; greater woe<br>To him that, stricken, strikes again."},{"ref":"59.7","t":"390. No little profit cometh to the Brāhmaṇa<br>Who hath his mind from pleasant things restrained;<br>Soon as the lust to harm is gone<br>All sorrowing is laid to rest."},{"ref":"59.8","t":"391. Whoso offendeth not in thought and word and deed,<br>In whom no evil from these three is seen;<br>Whoso is in these three controlled;<br>Him I deem a Brāhmaṇa."},{"ref":"59.9","t":"392. If there be one from whom thou canst obtain the Norm<br>Which He, the All-Awakened One, declared,<br>Revere him, as a Brāhmaṇa<br>The sacrificial fire reveres."},{"ref":"59.10","t":"393. Not matted hair, nor caste, nor noble birth can make<br>The Brāhmaṇa; but he that knows the truth<br>And knows the Norm, is blest indeed;<br>And him I deem a Brāhmaṇa."},{"ref":"59.11","t":"394. Of what avail to thee, O fool, is matted hair?<br>And what avails thy garment made of skins?<br>The outer part thou makest clean,<br>But all is ravening within.5"},{"ref":"59.12","t":"395. Whoso wears rags from dustheaps picked, whoso is lean,<br>With veins o’erspread, who in the jungle dwells<br>And meditates in loneliness;6<br>Him I deem a Brāhmaṇa."},{"ref":"59.13","t":"396. One is not Brāhmaṇa because of race or birth;<br>“Hail-fellow” is such called, and riches hath.7<br>Possessing naught, free from desire<br>Is one I call a Brāhmaṇa."},{"ref":"59.14","t":"397. Whoso hath cut all fetters off and hath no fear<br>Of what may him befall; whoso from bonds<br>And all attachments is released;<br>Is one I call a Brāhmaṇa."},{"ref":"59.15","t":"398. Whoso hath cut the strap, the leathern thong, the ropes8<br>And all thereto pertaining, and the bar<br>Hath lifted; him, the Awakened one;<br>Him I deem a Brāhmaṇa."},{"ref":"59.16","t":"399. He who endures, tho’ innocent of all offence,<br>Abuse and blows and e’en imprisonment<br>With patience strong, a host in strength;<br>Him I deem a Brāhmaṇa."},{"ref":"59.17","t":"400. Who hath no anger, who to all his vows is true,<br>Upright in life, from passion free, subdued,<br>No more on earth to be reborn;<br>Him I deem a Brāhmaṇa."},{"ref":"59.18","t":"401. Who like a dew-drop on a lotus-lily leaf,<br>Or seed of mustard on a needle’s point,<br>Clings not to any worldly bliss;<br>Him I deem a Brāhmaṇa."},{"ref":"59.19","t":"402. Who knoweth even in this world his sorrow’s end,<br>Who bath laid down the burden of desire,<br>Emancipated from his bonds;<br>Him I deem a Brāhmaṇa."},{"ref":"59.20","t":"403. Whoso is deep in wisdom and intelligence,<br>Who can with skill discern the right and wrong,<br>Who hath attained the highest goal;<br>Him I deem a Brāhmaṇa."},{"ref":"59.21","t":"404. Whoso with householders and wanderers alike<br>Small dealings hath, who lives the homeless life,<br>A mendicant of scanty needs;<br>Him I deem a Brāhmaṇa."},{"ref":"59.22","t":"405. Whoso withholds the rod of painful punishment<br>From living creatures, be they weak or strong,<br>Who neither strikes nor makes to strike,<br>Him I deem a Brāhmaṇa."},{"ref":"59.23","t":"406. Whoso forbearance hath to those that hinder him,<br>And to the angry showeth gentleness,<br>Among the greedy without greed;<br>Him I deem a Brāhmaṇa."},{"ref":"59.24","t":"407. From whom all anger, hate, hypocrisy and pride<br>Have fall’n away, as from a needle’s point<br>A grain of mustard-seed falls off;<br>Him I deem a Brāhmaṇa."},{"ref":"59.25","t":"408. Gentle in ways and apt to teach his fellow-men,<br>Whoso will utter truth and naught but truth,<br>Whoso in speech offendeth not;<br>Him I deem a Brāhmaṇa."},{"ref":"59.26","t":"409. He that takes nothing in this world that is not given,<br>Whatever it may be, or great or small,<br>Or long or short or good or bad;<br>Him I deem a Brāhmaṇa."},{"ref":"59.27","t":"410. In whom is seen no more the longing of desire<br>For this world or beyond, who hath no lust,<br>Who hath no fetters any more;<br>Him I deem a Brāhmaṇa."},{"ref":"59.28","t":"411. In whom is seen no craving, who, because he knows,<br>Asks not in doubt the How or Why, for he<br>Hath reached Nibbāna’s peace profound;<br>Him I deem a Brāhmaṇa."},{"ref":"59.29","t":"412. Whoso on earth hath passed beyond the opposites<br>Of good and evil, and is free from grief,<br>From passion and impurity;<br>Him I deem a Brāhmaṇa."},{"ref":"59.30","t":"413. Who, like the moon on high, is stainless, pure and calm,<br>Translucent and serene, who hath restrained<br>The rise of all delightful states;<br>Him I deem a Brāhmaṇa."},{"ref":"59.31","t":"414. Whoso hath trod the hard and muddy road of births,<br>Hath crossed delusion, reached the other shore,<br>Nor lusts, nor doubts, grasps not, is calm,<br>Him I deem a Brāhmaṇa."},{"ref":"59.32","t":"415. Who homeless wanders through this world, a mendicant,<br>Abandoning desires, who hath restrained<br>The rise of sensual delight;<br>Him I deem a Brāhmaṇa."},{"ref":"59.33","t":"416. Who homeless wanders through this world a mendicant,<br>Abandoning his lust; who hath restrained<br>The rise of craving and desire;<br>Him I deem a Brāhmaṇa."},{"ref":"59.34","t":"417. Whoso hath left behind all ties that bind on earth,<br>And e’en the heavenly world transcended hath;<br>Whoso from every tie is free;<br>Him I deem a Brāhmaṇa."},{"ref":"59.35","t":"415. Who joy and pain hath left, who from the heat of life<br>Is cooled, and hath no basis of rebirth,<br>Heroic conqueror of the worlds;<br>Him I deem a Brāhmaṇa."},{"ref":"59.36","t":"419. Who knows the rise and fall of things in birth and death,<br>Who is not of the world, who hath the path<br>Well trod, who hath become awake;<br>Him I deem a Brāhmaṇa."},{"ref":"59.37","t":"420. Whose passage9 hence the gods themselves cannot discern,<br>Nor demi-gods nor men; a worthy one<br>In whom the passions are subdued;<br>Him I deem a Brāhmaṇa."},{"ref":"59.38","t":"421. To whom pertaineth naught of past or future things<br>Or of the present; one who owneth naught,<br>Who hath no wish for anything;<br>Him I deem a Brāhmaṇa."},{"ref":"59.39","t":"422. Dauntless,10 pre-eminent, heroic mighty seer,<br>The conqueror, desireless one, made clean,11<br>Whose eyes have opened to the light,12<br>Him I deem a Brāhmaṇa."},{"ref":"59.40","t":"423. Who knows his former births, who sees both heaven and hell,13<br>Who now at last hath reached the end of births;<br>Perfect in knowledge he who hath done all things well,<br>That sage I call a Brāhmaṇa."},{"ref":"59.41","t":"ENDNOTES."},{"ref":"59.42","t":"1 Cf. v. 178."},{"ref":"59.43","t":"2 <em>Akataññu</em>, “unconditioned,” Nibbāṇa."},{"ref":"59.44","t":"3 ‘lit. one for whom there exists neither this shore (the stream being not yet entered) nor that shore (Arahantship being yet unattained) nor both shores (as he has now attained)’."},{"ref":"59.45","t":"4 <em>Sāhita</em>, “removed,” the supposed etymology of <em>Brāhmana</em>; as <em>samitatta</em>, “quieted” is here supposed to be that of <em>samana</em>, ascetic monk. <em>Pabbajjā</em> is one who “goes forth,” takes the robes, becomes ordained a Buddhist mendicant monk."},{"ref":"59.46","t":"5 Cf. the words of the Christ to the Pharisees: “Now do ye Pharisees make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness.” The word used, <em>gahanam</em>, ‘grasping,’ may also mean ‘jungle’."},{"ref":"59.47","t":"6 These were the marks of the early and stricter ascetics; even to-day the <em>bhikkhus</em> of Ceylon have their robes made of pieces of cloth sewn together, but these are not picked from the dust-heap."},{"ref":"59.48","t":"7 “Hail-fellow,” <em>bhovādi</em>, one who uses the disrespectful term of <em>bho</em>, “I say! man”. These Brahmins who did not accept the Buddha as Master would address Him in this way, and of course they were often wealthy men."},{"ref":"59.49","t":"8 <em>The strap</em> is said to be hate; <em>the thong</em>, desire; <em>the ropes</em>, orthodoxy with its attendant narrowness; <em>the bar</em>, ignorance that shuts the door of knowledge."},{"ref":"59.50","t":"9 <em>Cuti</em>; <em>gati</em>; the “fall” from other worlds into this one, and the ‘going’ or passage or state of the next birth."},{"ref":"59.51","t":"10 Like a bull."},{"ref":"59.52","t":"11 <em>Nahātakam</em>, an allusion to the ceremonial bathing of the Brāhmaṇa after finishing his course of studies."},{"ref":"59.53","t":"12 The meaning of buddha."},{"ref":"59.54","t":"13 One who knows earth, heaven and hell, and can range them at will, is called <em>ñānatilōka</em>, “knower of the three worlds”. Such a one is born no more, as he has learned the lessons of these worlds."}],"footnotes":[]},{"meta":{"key":"dhammapada-b","en":"The Dhammapada","gr":"","color":"#c08a2e","author":"The Buddha","kind":"verse","hidden":true},"text":{"title":"The Dhammapada","greek":"","translator":"Pali & English — F. Max Müller, 1881","kind":"verse","reference":{"label":"Verse","abbr":"§","placeholder":"e.g. 2.5"},"transPair":{"a":"dhammapada","b":"dhammapada-b"},"transSelf":"b"},"content":[{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"Dhamek Stupa in Sarnath, India, site of the first teaching of the Buddha — where he taught the Four Noble Truths to his first five disciples"},{"sp":"HDR","t":"The Dhammapada (Pali and English text)"},{"ref":"1.1","t":"<em>Translated by F. Max Muller, 1881</em>"},{"sp":"HDR","t":"Chapter I. The Twin-Verses"},{"ref":"2.1","t":"1. Yamakavaggo"},{"ref":"2.2","t":"1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.","gr":"1. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;\nManasā ce paduṭṭhena, bhāsati vā karoti vā;\nTato naṃ dukkhamanveti, cakkaṃva vahato padaṃ."},{"ref":"2.3","t":"2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.","gr":"2. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;\nManasā ce pasannena, bhāsati vā karoti vā;\nTato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)]."},{"ref":"2.4","t":"3. “He abused me, he beat me, he defeated me, he robbed me,” — in those who harbour such thoughts hatred will never cease.","gr":"3. Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;\nYe ca taṃ upanayhanti, veraṃ tesaṃ na sammati."},{"ref":"2.5","t":"4. “He abused me, he beat me, he defeated me, he robbed me,” — in those who do not harbour such thoughts hatred will cease.","gr":"4. Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;\nYe ca taṃ nupanayhanti, veraṃ tesūpasammati."},{"ref":"2.6","t":"5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.","gr":"5. Na hi verena verāni, sammantīdha kudācanaṃ;\nAverena ca sammanti, esa dhammo sanantano."},{"ref":"2.7","t":"6. The world does not know that we must all come to an end here; — but those who know it, their quarrels cease at once.","gr":"6. Pare ca na vijānanti, mayamettha yamāmase;\nYe ca tattha vijānanti, tato sammanti medhagā."},{"ref":"2.8","t":"7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.","gr":"7. Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;\nBhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;\nTaṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ."},{"ref":"2.9","t":"8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.","gr":"8. Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;\nBhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;\nTaṃ ve nappasahati māro, vāto selaṃva pabbataṃ."},{"ref":"2.10","t":"9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.","gr":"9. Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;\nApeto damasaccena, na so kāsāvamarahati."},{"ref":"2.11","t":"10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.","gr":"10. Yo ca vantakasāvassa, sīlesu susamāhito;\nUpeto damasaccena, sa ve kāsāvamarahati."},{"ref":"2.12","t":"11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.","gr":"11. Asāre sāramatino, sāre cāsāradassino;\nTe sāraṃ nādhigacchanti, micchāsaṅkappagocarā."},{"ref":"2.13","t":"12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.","gr":"12. Sārañca sārato ñatvā, asārañca asārato;\nTe sāraṃ adhigacchanti, sammāsaṅkappagocarā."},{"ref":"2.14","t":"13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.","gr":"13. Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;\nEvaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati."},{"ref":"2.15","t":"14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.","gr":"14. Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;\nEvaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati."},{"ref":"2.16","t":"15. The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.","gr":"15. Idha socati pecca socati, pāpakārī ubhayattha socati;\nSo socati so vihaññati, disvā kammakiliṭṭhamattano."},{"ref":"2.17","t":"16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.","gr":"16. Idha modati pecca modati, katapuñño ubhayattha modati;\nSo modati so pamodati, disvā kammavisuddhimattano."},{"ref":"2.18","t":"17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.","gr":"17. Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;\n‘‘Pāpaṃ me kata’’nti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato."},{"ref":"2.19","t":"18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.","gr":"18. Idha nandati pecca nandati, katapuñño ubhayattha nandati;\n‘‘Puññaṃ me kata’’nti nandati, bhiyyo nandati suggatiṃ gato."},{"ref":"2.20","t":"19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.","gr":"19. Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;\nGopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti."},{"sp":"HDR","t":"Chapter II. On Earnestness"},{"ref":"3.20","t":"The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.","gr":"2. Appamādavaggo\n20. Appampi ce saṃhita bhāsamāno, dhammassa hoti [hotī (sī. pī.)] anudhammacārī;\nRāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;\nAnupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti.\nYamakavaggo paṭhamo niṭṭhito."},{"ref":"3.21","t":"Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.","gr":"21. Appamādo amatapadaṃ [amataṃ padaṃ (ka.)], pamādo maccuno padaṃ;\nAppamattā na mīyanti, ye pamattā yathā matā."},{"ref":"3.22","t":"Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).","gr":"22. Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;\nAppamāde pamodanti, ariyānaṃ gocare ratā."},{"ref":"3.23","t":"These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.","gr":"23. Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;\nPhusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ."},{"ref":"3.24","t":"If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law, — then his glory will increase.","gr":"24. Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;\nSaññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati."},{"ref":"3.25","t":"By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.","gr":"25. Uṭṭhānenappamādena, saṃyamena damena ca;\nDīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati."},{"ref":"3.26","t":"Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.","gr":"26. Pamādamanuyuñjanti, bālā dummedhino janā;\nAppamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati."},{"ref":"3.27","t":"Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.","gr":"27. Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];\nAppamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ."},{"ref":"3.28","t":"When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.","gr":"28. Pamādaṃ appamādena, yadā nudati paṇḍito;\nPaññāpāsādamāruyha, asoko sokiniṃ pajaṃ;\nPabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati."},{"ref":"3.29","t":"Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.","gr":"29. Appamatto pamattesu, suttesu bahujāgaro;\nAbalassaṃva sīghasso, hitvā yāti sumedhaso."},{"ref":"3.30","t":"By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.","gr":"30. Appamādena maghavā, devānaṃ seṭṭhataṃ gato;\nAppamādaṃ pasaṃsanti, pamādo garahito sadā."},{"ref":"3.31","t":"A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.","gr":"31. Appamādarato bhikkhu, pamāde bhayadassi vā;\nSaṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati."},{"sp":"HDR","t":"Chapter III. Thought"},{"ref":"4.3","t":"Cittavaggo"},{"ref":"4.32","t":"A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state) — he is close upon Nirvana.","gr":"32. Appamādarato bhikkhu, pamāde bhayadassi vā;\nAbhabbo parihānāya, nibbānasseva santike.\nAppamādavaggo dutiyo niṭṭhito."},{"ref":"4.32a","t":"Chapter III. Thought"},{"ref":"4.33","t":"As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.","gr":"33. Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ [durakkhaṃ (sabbattha)] dunnivārayaṃ;\nUjuṃ karoti medhāvī, usukārova tejanaṃ."},{"ref":"4.34","t":"As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).","gr":"34. Vārijova thale khitto, okamokataubbhato;\nPariphandatidaṃ cittaṃ, māradheyyaṃ pahātave."},{"ref":"4.35","t":"It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.","gr":"35. Dunniggahassa lahuno, yatthakāmanipātino;\nCittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ."},{"ref":"4.36","t":"Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.","gr":"36. Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;\nCittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ."},{"ref":"4.37","t":"Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).","gr":"37. Dūraṅgamaṃ ekacaraṃ [ekacāraṃ (ka.)], asarīraṃ guhāsayaṃ;\nYe cittaṃ saṃyamessanti, mokkhanti mārabandhanā."},{"ref":"4.38","t":"If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.","gr":"38. Anavaṭṭhitacittassa, saddhammaṃ avijānato;\nPariplavapasādassa, paññā na paripūrati."},{"ref":"4.39","t":"If a man’s thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.","gr":"39. Anavassutacittassa, ananvāhatacetaso;\nPuññapāpapahīnassa, natthi jāgarato bhayaṃ."},{"ref":"4.40","t":"Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.","gr":"40. Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;\nYodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā."},{"ref":"4.41","t":"Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.","gr":"41. Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;\nChuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ."},{"ref":"4.42","t":"Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.","gr":"42. Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;\nMicchāpaṇihitaṃ cittaṃ, pāpiyo [pāpiyaṃ (?)] naṃ tato kare."},{"sp":"HDR","t":"Chapter IV. Flowers"},{"ref":"5.4","t":"Pupphavaggo"},{"ref":"5.43","t":"Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.","gr":"43. Na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā;\nSammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare.\nCittavaggo tatiyo niṭṭhito."},{"ref":"5.43a","t":"Chapter IV. Flowers"},{"ref":"5.44","t":"Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?","gr":"44. Ko imaṃ [komaṃ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)], yamalokañca imaṃ sadevakaṃ;\nKo dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati [pupphamivappacessati (ka.)]."},{"ref":"5.45","t":"The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.","gr":"45. Sekho pathaviṃ vicessati, yamalokañca imaṃ sadevakaṃ;\nSekho dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati."},{"ref":"5.46","t":"He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.","gr":"46. Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno;\nChetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)], adassanaṃ maccurājassa gacche."},{"ref":"5.47","t":"Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.","gr":"47. Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;\nSuttaṃ gāmaṃ mahoghova, maccu ādāya gacchati."},{"ref":"5.48","t":"Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.","gr":"48. Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;\nAtittaññeva kāmesu, antako kurute vasaṃ."},{"ref":"5.49","t":"As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.","gr":"49. Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];\nPaleti rasamādāya, evaṃ gāme munī care."},{"ref":"5.50","t":"Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.","gr":"50. Na paresaṃ vilomāni, na paresaṃ katākataṃ;\nAttanova avekkheyya, katāni akatāni ca."},{"ref":"5.51","t":"Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.","gr":"51. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;\nEvaṃ subhāsitā vācā, aphalā hoti akubbato."},{"ref":"5.52","t":"But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.","gr":"52. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];\nEvaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)]."},{"ref":"5.53","t":"As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.","gr":"53. Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;\nEvaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ."},{"ref":"5.54","t":"The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.","gr":"54. Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];\nSatañca gandho paṭivātameti, sabbā disā sappuriso pavāyati."},{"ref":"5.55","t":"Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.","gr":"55. Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;\nEtesaṃ gandhajātānaṃ, sīlagandho anuttaro."},{"ref":"5.56","t":"Mean is the scent that comes from Tagara and sandal-wood; — the perfume of those who possess virtue rises up to the gods as the highest.","gr":"56. Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];\nYo ca sīlavataṃ gandho, vāti devesu uttamo."},{"ref":"5.57","t":"Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.","gr":"57. Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;\nSammadaññā vimuttānaṃ, māro maggaṃ na vindati."},{"sp":"HDR","t":"Chapter V. The Fool"},{"ref":"6.1","t":"58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.","gr":"5. Bālavaggo\n58. Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;\nPadumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.\n59. Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;\nAtirocati paññāya, sammāsambuddhasāvako.\nPupphavaggo catuttho niṭṭhito."},{"ref":"6.60","t":"Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.","gr":"60. Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;\nDīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ."},{"ref":"6.61","t":"If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.","gr":"61. Carañce nādhigaccheyya, seyyaṃ sadisamattano;\nEkacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā."},{"ref":"6.62","t":"“These sons belong to me, and this wealth belongs to me,” with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?","gr":"62. Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;\nAttā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ."},{"ref":"6.63","t":"The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.","gr":"63. Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;\nBālo ca paṇḍitamānī, sa ve ‘‘bālo’’ti vuccati."},{"ref":"6.64","t":"If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.","gr":"64. Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;\nNa so dhammaṃ vijānāti, dabbī sūparasaṃ yathā."},{"ref":"6.65","t":"If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.","gr":"65. Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;\nKhippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā."},{"ref":"6.66","t":"Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.","gr":"66. Caranti bālā dummedhā, amitteneva attanā;\nKarontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ."},{"ref":"6.67","t":"That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.","gr":"67. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;\nYassa assumukho rodaṃ, vipākaṃ paṭisevati."},{"ref":"6.68","t":"No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.","gr":"68. Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;\nYassa patīto sumano, vipākaṃ paṭisevati."},{"ref":"6.69","t":"As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.","gr":"69. Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;\nYadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati."},{"ref":"6.70","t":"Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.","gr":"70. Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;\nNa so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ."},{"ref":"6.71","t":"An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.","gr":"71. Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;\nḌahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako."},{"ref":"6.72","t":"And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.","gr":"72. Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;\nHanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ."},{"ref":"6.73","t":"Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!","gr":"73. Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;\nĀvāsesu ca issariyaṃ, pūjā parakulesu ca."},{"ref":"6.74","t":"“May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,” thus is the mind of the fool, and his desire and pride increase.","gr":"74. Mameva kata maññantu, gihīpabbajitā ubho;\nMamevātivasā assu, kiccākiccesu kismici;\nIti bālassa saṅkappo, icchā māno ca vaḍḍhati."},{"sp":"HDR","t":"Chapter VI. The Wise Man (Pandita)"},{"ref":"7.75","t":"“One is the road that leads to wealth, another the road that leads to Nirvana;” if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.","gr":"6. Paṇḍitavaggo\n75. Aññā hi lābhūpanisā, aññā nibbānagāminī;\nEvametaṃ abhiññāya, bhikkhu buddhassa sāvako;\nSakkāraṃ nābhinandeyya, vivekamanubrūhaye.\nBālavaggo pañcamo niṭṭhito."},{"ref":"7.76","t":"If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.","gr":"Chapter VI. The Wise Man (Pandita)\n76. Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;\nNiggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;\nTādisaṃ bhajamānassa, seyyo hoti na pāpiyo."},{"ref":"7.77","t":"Let him admonish, let him teach, let him forbid what is improper! — he will be beloved of the good, by the bad he will be hated.","gr":"77. Ovadeyyānusāseyya, asabbhā ca nivāraye;\nSatañhi so piyo hoti, asataṃ hoti appiyo."},{"ref":"7.78","t":"Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.","gr":"78. Na bhaje pāpake mitte, na bhaje purisādhame;\nBhajetha mitte kalyāṇe, bhajetha purisuttame."},{"ref":"7.79","t":"He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).","gr":"79. Dhammapīti sukhaṃ seti, vippasannena cetasā;\nAriyappavedite dhamme, sadā ramati paṇḍito."},{"ref":"7.80","t":"Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.","gr":"80. Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;\nDāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā."},{"ref":"7.81","t":"As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.","gr":"81. Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;\nEvaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā."},{"ref":"7.82","t":"Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.","gr":"82. Yathāpi rahado gambhīro, vippasanno anāvilo;\nEvaṃ dhammāni sutvāna, vippasīdanti paṇḍitā."},{"ref":"7.82a","t":"Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.","gr":"83. Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;"},{"ref":"7.83","t":"Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed."},{"ref":"7.84","t":"If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.","gr":"84. Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;\nNa iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā."},{"ref":"7.85","t":"Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.","gr":"85. Appakā te manussesu, ye janā pāragāmino;\nAthāyaṃ itarā pajā, tīramevānudhāvati."},{"ref":"7.86","t":"But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.","gr":"86. Ye ca kho sammadakkhāte, dhamme dhammānuvattino;\nTe janā pāramessanti, maccudheyyaṃ suduttaraṃ."},{"ref":"7.86a","t":"87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.","gr":"87. Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;\nOkā anokamāgamma, viveke yattha dūramaṃ.\n88. Tatrābhiratimiccheyya, hitvā kāme akiñcano;\nPariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito."},{"sp":"HDR","t":"Chapter VII. The Venerable (Arhat)."},{"ref":"8.1","t":"7. Arahantavaggo","gr":"89. YESAṂ SAMBODHIYAṄGESU, SAMMĀ cittaṃ subhāvitaṃ;\nĀdānapaṭinissagge, anupādāya ye ratā;\nKhīṇāsavā jutimanto, te loke parinibbutā.\nPaṇḍitavaggo chaṭṭho niṭṭhito."},{"ref":"8.2","t":"89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world."},{"ref":"8.3","t":"Chapter VII. The Venerable (Arhat)."},{"ref":"8.4","t":"90. Gataddhino visokassa, vippamuttassa sabbadhi;"},{"ref":"8.5","t":"90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.","gr":"Sabbaganthappahīnassa, pariḷāho na vijjati."},{"ref":"8.6","t":"91. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.","gr":"91. Uyyuñjanti satīmanto, na nikete ramanti te;\nHaṃsāva pallalaṃ hitvā, okamokaṃ jahanti te."},{"ref":"8.7","t":"92. Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.","gr":"92. Yesaṃ sannicayo natthi, ye pariññātabhojanā;\nSuññato animitto ca, vimokkho yesaṃ gocaro;\nĀkāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā."},{"ref":"8.8","t":"93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.","gr":"93. Yassāsavā parikkhīṇā, āhāre ca anissito;\nSuññato animitto ca, vimokkho yassa gocaro;\nĀkāse va sakuntānaṃ, padaṃ tassa durannayaṃ."},{"ref":"8.9","t":"94. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.","gr":"94. Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;\nPahīnamānassa anāsavassa, devāpi tassa pihayanti tādino."},{"ref":"8.10","t":"95. Such a one who does his duty is tolerant like the earth, like Indra’s bolt; he is like a lake without mud; no new births are in store for him.","gr":"95. Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;\nRahadova apetakaddamo, saṃsārā na bhavanti tādino."},{"ref":"8.11","t":"96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.","gr":"96. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;\nSammadaññā vimuttassa, upasantassa tādino."},{"ref":"8.12","t":"97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.","gr":"97. Assaddho akataññū ca, sandhicchedo ca yo naro;\nHatāvakāso vantāso, sa ve uttamaporiso."},{"ref":"8.13","t":"98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.","gr":"98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;\nYattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ."},{"sp":"HDR","t":"Chapter VIII. The Thousands"},{"ref":"9.8","t":"Sahassavaggo","gr":"99. RAMAṆĪYĀNI ARAÑÑĀNI, YATTHA na ramatī jano;\nVītarāgā ramissanti, na te kāmagavesino.\nArahantavaggo sattamo niṭṭhito."},{"ref":"9.99","t":"Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures."},{"ref":"9.99a","t":"Chapter VIII. The Thousands"},{"ref":"9.100","t":"Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.","gr":"100. Sahassamapi ce vācā, anatthapadasaṃhitā;\nEkaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"9.101","t":"Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.","gr":"101. Sahassamapi ce gāthā, anatthapadasaṃhitā;\nEkaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"9.102","t":"Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.","gr":"102. Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];\nEkaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"9.103","t":"If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.","gr":"103. Yo sahassaṃ sahassena, saṅgāme mānuse jine;\nEkañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo."},{"ref":"9.103a","t":"104, 105. One’s own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.","gr":"104. Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;\nAttadantassa posassa, niccaṃ saññatacārino.\n105. Neva devo na gandhabbo, na māro saha brahmunā;\nJitaṃ apajitaṃ kayirā, tathārūpassa jantuno."},{"ref":"9.106","t":"If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.","gr":"106. Māse māse sahassena, yo yajetha sataṃ samaṃ;\nEkañca bhāvitattānaṃ, muhuttamapi pūjaye;\nSāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ."},{"ref":"9.107","t":"If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.","gr":"107. Yo ca vassasataṃ jantu, aggiṃ paricare vane;\nEkañca bhāvitattānaṃ, muhuttamapi pūjaye;\nSāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ."},{"ref":"9.108","t":"Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.","gr":"108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;\nSabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo."},{"ref":"9.109","t":"He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.","gr":"109. Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];\nCattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ."},{"ref":"9.110","t":"But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.","gr":"110. Yo ca vassasataṃ jīve, dussīlo asamāhito;\nEkāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino."},{"ref":"9.111","t":"And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.","gr":"111. Yo ca vassasataṃ jīve, duppañño asamāhito;\nEkāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino."},{"ref":"9.112","t":"And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.","gr":"112. Yo ca vassasataṃ jīve, kusīto hīnavīriyo;\nEkāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ."},{"ref":"9.113","t":"And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.","gr":"113. Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;\nEkāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ."},{"ref":"9.114","t":"And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.","gr":"114. Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;\nEkāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ."},{"sp":"HDR","t":"Chapter IX. Evil"},{"ref":"10.115","t":"And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.","gr":"115. YO CA VASSASATAṂ jīve, apassaṃ dhammamuttamaṃ;\nEkāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ.\nSahassavaggo aṭṭhamo niṭṭhito.\n9. Pāpavaggo"},{"ref":"10.115a","t":"Chapter IX. Evil"},{"ref":"10.116","t":"If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.","gr":"116. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;\nDandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano."},{"ref":"10.117","t":"If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.","gr":"117. Pāpañce puriso kayirā, na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;\nNa tamhi chandaṃ kayirātha, dukkho pāpassa uccayo."},{"ref":"10.118","t":"If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.","gr":"118. Puññañce puriso kayirā, kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;\nTamhi chandaṃ kayirātha, sukho puññassa uccayo."},{"ref":"10.119","t":"Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.","gr":"119. Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;\nYadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati."},{"ref":"10.120","t":"Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.","gr":"120. Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;\nYadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati."},{"ref":"10.121","t":"Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.","gr":"121. Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa, na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;\nUdabindunipātena, udakumbhopi pūrati;\nBālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa, thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ."},{"ref":"10.122","t":"Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.","gr":"122. Māvamaññetha puññassa, na mantaṃ āgamissati;\nUdabindunipātena, udakumbhopi pūrati;\nDhīro pūrati puññassa, thokaṃ thokampi ācinaṃ."},{"ref":"10.123","t":"Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.","gr":"123. Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;\nVisaṃ jīvitukāmova, pāpāni parivajjaye."},{"ref":"10.124","t":"He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.","gr":"124. Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;\nNābbaṇaṃ visamanveti, natthi pāpaṃ akubbato."},{"ref":"10.125","t":"If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.","gr":"125. Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;\nTameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto."},{"ref":"10.126","t":"Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.","gr":"126. Gabbhameke uppajjanti, nirayaṃ pāpakammino;\nSaggaṃ sugatino yanti, parinibbanti anāsavā."},{"ref":"10.127","t":"Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.","gr":"127. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];\nNa vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso, yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā."},{"sp":"HDR","t":"Chapter X. Punishment"},{"ref":"11.128","t":"Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).","gr":"128. NA ANTALIKKHE NA samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;\nNa vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu.\nPāpavaggo navamo niṭṭhito.\n10. Daṇḍavaggo"},{"ref":"11.128a","t":"Chapter X. Punishment"},{"ref":"11.129","t":"All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.","gr":"129. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;\nAttānaṃ upamaṃ katvā, na haneyya na ghātaye."},{"ref":"11.130","t":"All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.","gr":"130. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;\nAttānaṃ upamaṃ katvā, na haneyya na ghātaye."},{"ref":"11.130a","t":"Attano sukhamesāno, pecca so na labhate sukhaṃ.","gr":"131. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;"},{"ref":"11.131","t":"He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death."},{"ref":"11.131a","t":"Attano sukhamesāno, pecca so labhate sukhaṃ.","gr":"132. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;"},{"ref":"11.132","t":"He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death."},{"ref":"11.133","t":"Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.","gr":"133. Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];\nDukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)]."},{"ref":"11.134","t":"If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.","gr":"134. Sace neresi attānaṃ, kaṃso upahato yathā;\nEsa pattosi nibbānaṃ, sārambho te na vijjati."},{"ref":"11.135","t":"As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.","gr":"135. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;\nEvaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ."},{"ref":"11.136","t":"A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.","gr":"136. Atha pāpāni kammāni, karaṃ bālo na bujjhati;\nSehi kammehi dummedho, aggidaḍḍhova tappati."},{"ref":"11.137","t":"He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:","gr":"137. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;\nDasannamaññataraṃ ṭhānaṃ, khippameva nigacchati."},{"ref":"11.138","t":"He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,","gr":"138. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];\nGarukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe."},{"ref":"11.139","t":"Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,","gr":"139. Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;\nParikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)]."},{"ref":"11.140","t":"Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.","gr":"140. Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;\nKāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)]."},{"ref":"11.141","t":"Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.","gr":"141. Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;\nRajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ."},{"ref":"11.141a","t":"Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.","gr":"142. Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;"},{"ref":"11.142","t":"He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu)."},{"ref":"11.143","t":"Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?","gr":"143. Hirīnisedho puriso, koci lokasmi vijjati;\nYo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva."},{"ref":"11.144","t":"Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.","gr":"144. Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;\nSaddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;\nSampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ."},{"ref":"11.145","t":"Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.","gr":"145. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;\nDāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.\nDaṇḍavaggo dasamo niṭṭhito.\n11. Jarāvaggo"},{"sp":"HDR","t":"Chapter XI. Old Age"},{"ref":"12.1","t":"146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?","gr":"146. KO NU HĀSO [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;\nAndhakārena onaddhā, padīpaṃ na gavesatha."},{"ref":"12.2","t":"147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!","gr":"147. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;\nĀturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti."},{"ref":"12.3","t":"148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.","gr":"148. Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;\nBhijjati pūtisandeho, maraṇantañhi jīvitaṃ."},{"ref":"12.4","t":"149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?","gr":"149. Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)], alābūneva [alāpūneva (sī. syā. pī.)] sārade;\nKāpotakāni aṭṭhīni, tāni disvāna kā rati."},{"ref":"12.5","t":"150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.","gr":"150. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;\nYattha jarā ca maccu ca, māno makkho ca ohito."},{"ref":"12.6","t":"151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction, — thus do the good say to the good.","gr":"151. Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;\nSatañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti."},{"ref":"12.7","t":"152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.","gr":"152. Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;\nMaṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati."},{"ref":"12.8","t":"153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.","gr":"153. Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;\nGahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto, dukkhā jāti punappunaṃ.\n154. Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;\nSabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;\nVisaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā."},{"ref":"12.9","t":"155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.","gr":"155. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;\nJiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale."},{"ref":"12.10","t":"12. Attavaggo","gr":"156. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;\nSenti cāpātikhīṇāva, purāṇāni anutthunaṃ.\nJarāvaggo ekādasamo niṭṭhito."},{"ref":"12.11","t":"156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past."},{"sp":"HDR","t":"Chapter XII. Self"},{"ref":"13.1","t":"157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.","gr":"157. ATTĀNAÑCE PIYAṂ JAÑÑĀ, rakkheyya naṃ surakkhitaṃ;\nTiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito."},{"ref":"13.2","t":"158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.","gr":"158. Attānameva paṭhamaṃ, patirūpe nivesaye;\nAthaññamanusāseyya, na kilisseyya paṇḍito."},{"ref":"13.3","t":"159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one’s own self is indeed difficult to subdue.","gr":"159. Attānaṃ ce tathā kayirā, yathāññamanusāsati;\nSudanto vata dametha, attā hi kira duddamo."},{"ref":"13.4","t":"160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.","gr":"160. Attā hi attano nātho, ko hi nātho paro siyā;\nAttanā hi sudantena, nāthaṃ labhati dullabhaṃ."},{"ref":"13.5","t":"161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.","gr":"161. Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;\nAbhimatthati [abhimantati (sī. pī.)] dummedhaṃ, vajiraṃ vasmamayaṃ [vajiraṃva’mhamayaṃ (syā. ka.)] maṇiṃ."},{"ref":"13.6","t":"162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.","gr":"162. Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;\nKaroti so tathattānaṃ, yathā naṃ icchatī diso."},{"ref":"13.7","t":"163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.","gr":"163. Sukarāni asādhūni, attano ahitāni ca;\nYaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ."},{"ref":"13.8","t":"164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.","gr":"164. Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;\nPaṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;\nPhalāni kaṭṭhakasseva, attaghātāya [attaghaññāya (sī. syā. pī.)] phallati."},{"ref":"13.9","t":"165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.","gr":"165. Attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati;\nAttanā akataṃ pāpaṃ, attanāva visujjhati;\nSuddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye."},{"ref":"13.10","t":"13. Lokavaggo","gr":"166. Attadatthaṃ paratthena, bahunāpi na hāpaye;\nAttadatthamabhiññāya, sadatthapasuto siyā.\nAttavaggo dvādasamo niṭṭhito."},{"ref":"13.11","t":"166. Let no one forget his own duty for the sake of another’s, however great; let a man, after he has discerned his own duty, be always attentive to his duty."},{"sp":"HDR","t":"Chapter XIII. The World"},{"ref":"14.1","t":"167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.","gr":"167. HĪNAṂ DHAMMAṂ NA seveyya, pamādena na saṃvase;\nMicchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano."},{"ref":"14.2","t":"168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.","gr":"168. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;\nDhammacārī sukhaṃ seti, asmiṃ loke paramhi ca."},{"ref":"14.3","t":"169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.","gr":"169. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;\nDhammacārī sukhaṃ seti, asmiṃ loke paramhi ca."},{"ref":"14.4","t":"170. Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world.","gr":"170. Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;\nEvaṃ lokaṃ avekkhantaṃ, maccurājā na passati."},{"ref":"14.5","t":"171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.","gr":"171. Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;\nYattha bālā visīdanti, natthi saṅgo vijānataṃ."},{"ref":"14.6","t":"172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.","gr":"172. Yo ca pubbe pamajjitvā, pacchā so nappamajjati;\nSomaṃ lokaṃ pabhāseti, abbhā muttova candimā."},{"ref":"14.7","t":"173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.","gr":"173. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];\nSomaṃ lokaṃ pabhāseti, abbhā muttova candimā."},{"ref":"14.8","t":"174. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.","gr":"174. Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;\nSakuṇo jālamuttova, appo saggāya gacchati."},{"ref":"14.9","t":"175. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.","gr":"175. Haṃsādiccapathe yanti, ākāse yanti iddhiyā;\nNīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)]."},{"ref":"14.10","t":"176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.","gr":"176. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;\nVitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ."},{"ref":"14.11","t":"Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.","gr":"177. Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;"},{"ref":"14.12","t":"177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world."},{"ref":"14.13","t":"14. Buddhavaggo","gr":"178. Pathabyā ekarajjena, saggassa gamanena vā;\nSabbalokādhipaccena, sotāpattiphalaṃ varaṃ.\nLokavaggo terasamo niṭṭhito."},{"ref":"14.14","t":"178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness."},{"sp":"HDR","t":"Chapter XIV. The Buddha (The Awakened)"},{"ref":"15.1","t":"179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?","gr":"179. YASSA JITAṂ NĀVAJĪYATI, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;\nTaṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha."},{"ref":"15.2","t":"180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?","gr":"180. Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;\nTaṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha."},{"ref":"15.3","t":"181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).","gr":"181. Ye jhānapasutā dhīrā, nekkhammūpasame ratā;\nDevāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ."},{"ref":"15.4","t":"182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).","gr":"182. Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;\nKicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo."},{"ref":"15.5","t":"183. Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened.","gr":"183. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];\nSacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ."},{"ref":"15.6","t":"184. The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.","gr":"184. Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;\nNa hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto."},{"ref":"15.7","t":"185. Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;"},{"ref":"15.8","t":"185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts, — this is the teaching of the Awakened.","gr":"Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;\nAdhicitte ca āyogo, etaṃ buddhāna sāsanaṃ."},{"ref":"15.9","t":"186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;","gr":"186. Na kahāpaṇavassena, titti kāmesu vijjati;\nAppassādā dukhā kāmā, iti viññāya paṇḍito."},{"ref":"15.10","t":"187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.","gr":"187. Api dibbesu kāmesu, ratiṃ so nādhigacchati;\nTaṇhakkhayarato hoti, sammāsambuddhasāvako."},{"ref":"15.11","t":"188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.","gr":"188. Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;\nĀrāmarukkhacetyāni, manussā bhayatajjitā."},{"ref":"15.12","t":"189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.","gr":"189. Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;\nNetaṃ saraṇamāgamma, sabbadukkhā pamuccati."},{"ref":"15.13","t":"190. He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths: —","gr":"190. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;\nCattāri ariyasaccāni, sammappaññāya passati."},{"ref":"15.14","t":"191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain; —","gr":"191. Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;\nAriyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ."},{"ref":"15.15","t":"192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.","gr":"192. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;\nEtaṃ saraṇamāgamma, sabbadukkhā pamuccati."},{"ref":"15.16","t":"193. A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.","gr":"193. Dullabho purisājañño, na so sabbattha jāyati;\nYattha so jāyati dhīro, taṃ kulaṃ sukhamedhati."},{"ref":"15.17","t":"194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.","gr":"194. Sukho buddhānamuppādo, sukhā saddhammadesanā;\nSukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho."},{"ref":"15.18","t":"195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.","gr":"195. Pūjārahe pūjayato, buddhe yadi va sāvake;\nPapañcasamatikkante, tiṇṇasokapariddave."},{"sp":"HDR","t":"Chapter XV. Happiness"},{"ref":"16.1","t":"197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!","gr":"197. SUSUKHAṂ VATA JĪVĀMA, verinesu averino;\nVerinesu manussesu, viharāma averino."},{"ref":"16.2","t":"198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!","gr":"198. Susukhaṃ vata jīvāma, āturesu anāturā;\nĀturesu manussesu, viharāma anāturā."},{"ref":"16.3","t":"199. Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!","gr":"199. Susukhaṃ vata jīvāma, ussukesu anussukā;\nUssukesu manassesu, viharāma anussukā."},{"ref":"16.4","t":"200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!","gr":"200. Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;\nPītibhakkhā bhavissāma, devā ābhassarā yathā."},{"ref":"16.5","t":"201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.","gr":"201. Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;\nUpasanto sukhaṃ seti, hitvā jayaparājayaṃ."},{"ref":"16.6","t":"202. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.","gr":"202. Natthi rāgasamo aggi, natthi dosasamo kali;\nNatthi khandhasamā [khandhādisā (sī. syā. pī. rūpasiddhiyā sameti)] dukkhā, natthi santiparaṃ sukhaṃ."},{"ref":"16.7","t":"203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.","gr":"203. Jighacchāparamā rogā, saṅkhāraparamā [saṅkārā paramā (bahūsu)] dukhā;\nEtaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ."},{"ref":"16.8","t":"204. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.","gr":"204. Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;\nVissāsaparamā ñāti [vissāsaparamo ñāti (ka. sī.), vissāsaparamā ñātī (sī. aṭṭha.), vissāsā paramā ñāti (ka.)], nibbānaṃ paramaṃ [nibbāṇaparamaṃ (ka. sī.)] sukhaṃ."},{"ref":"16.9","t":"205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.","gr":"205. Pavivekarasaṃ pitvā [pītvā (sī. syā. kaṃ. pī.)], rasaṃ upasamassa ca;\nNiddaro hoti nippāpo, dhammapītirasaṃ pivaṃ."},{"ref":"16.10","t":"206. The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.","gr":"206. Sāhu dassanamariyānaṃ, sannivāso sadā sukho;\nAdassanena bālānaṃ, niccameva sukhī siyā."},{"ref":"16.11","t":"207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.","gr":"207. Bālasaṅgatacārī [bālasaṅgaticārī (ka.)] hi, dīghamaddhāna socati;\nDukkho bālehi saṃvāso, amitteneva sabbadā;\nDhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo."},{"ref":"16.12","t":"16. Piyavaggo","gr":"208. Tasmā hi –\nDhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantamariyaṃ;\nTaṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃva candimā [tasmā hi dhīraṃ paññañca, bahussutañca dhorayhaṃ; sīlaṃ dhutavatamariyaṃ, taṃ tādisaṃ sappurisaṃ; sumedhaṃ bhajetha nakkhattapathaṃva candimā; (ka.)].\nSukhavaggo pannarasamo niṭṭhito."},{"ref":"16.13","t":"208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars."},{"sp":"HDR","t":"Chapter XVI. Pleasure"},{"ref":"17.1","t":"209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.","gr":"209. AYOGE YUÑJAMATTĀNAṂ, YOGASMIÑCA ayojayaṃ;\nAtthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ."},{"ref":"17.2","t":"210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.","gr":"210. Mā piyehi samāgañchi, appiyehi kudācanaṃ;\nPiyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ."},{"ref":"17.3","t":"211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.","gr":"211. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;\nGanthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ."},{"ref":"17.4","t":"212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.","gr":"212. Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;\nPiyato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"17.5","t":"213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.","gr":"213. Pemato jāyatī soko, pemato jāyatī bhayaṃ;\nPemato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"17.6","t":"214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.","gr":"214. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;\nRatiyā vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"17.7","t":"215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.","gr":"215. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;\nKāmato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"17.8","t":"216. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.","gr":"216. Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;\nTaṇhāya vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"17.9","t":"217. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.","gr":"217. Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;\nAttano kamma kubbānaṃ, taṃ jano kurute piyaṃ."},{"ref":"17.10","t":"218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).","gr":"218. Chandajāto anakkhāte, manasā ca phuṭo siyā;\nKāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati."},{"ref":"17.11","t":"219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.","gr":"219. Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;\nÑātimittā suhajjā ca, abhinandanti āgataṃ."},{"ref":"17.12","t":"17. Kodhavaggo","gr":"220. Tatheva katapuññampi, asmā lokā paraṃ gataṃ;\nPuññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.\nPiyavaggo soḷasamo niṭṭhito."},{"ref":"17.13","t":"220. In like manner his good works receive him who has done good, and has gone from this world to the other; — as kinsmen receive a friend on his return."},{"sp":"HDR","t":"Chapter XVII. Anger"},{"ref":"18.1","t":"221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.","gr":"221. KODHAṂ JAHE VIPPAJAHEYYA mānaṃ, saṃyojanaṃ sabbamatikkameyya;\nTaṃ nāmarūpasmimasajjamānaṃ, akiñcanaṃ nānupatanti dukkhā."},{"ref":"18.2","t":"222. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.","gr":"222. Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];\nTamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano."},{"ref":"18.3","t":"223. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!","gr":"223. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;\nJine kadariyaṃ dānena, saccenālikavādinaṃ."},{"ref":"18.4","t":"224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.","gr":"224. Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;\nEtehi tīhi ṭhānehi, gacche devāna santike."},{"ref":"18.5","t":"225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.","gr":"225. Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;\nTe yanti accutaṃ ṭhānaṃ, yattha gantvā na socare."},{"ref":"18.6","t":"226. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.","gr":"226. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;\nNibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā."},{"ref":"18.7","t":"227. This is an old saying, O Atula, this is not only of to-day: ‘They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.’","gr":"227. Porāṇametaṃ atula, netaṃ ajjatanāmiva;\nNindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;\nMitabhāṇimpi nindanti, natthi loke anindito."},{"ref":"18.8","t":"228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.","gr":"228. Na cāhu na ca bhavissati, na cetarahi vijjati;\nEkantaṃ nindito poso, ekantaṃ vā pasaṃsito."},{"ref":"18.9","t":"229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.","gr":"229. Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;\nAcchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ.\n230. Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;\nDevāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito."},{"ref":"18.10","t":"231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!","gr":"231. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;\nKāyaduccaritaṃ hitvā, kāyena sucaritaṃ care."},{"ref":"18.11","t":"232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!","gr":"232. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;\nVacīduccaritaṃ hitvā, vācāya sucaritaṃ care."},{"ref":"18.12","t":"233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!","gr":"233. Manopakopaṃ rakkheyya, manasā saṃvuto siyā;\nManoduccaritaṃ hitvā, manasā sucaritaṃ care."},{"ref":"18.13","t":"18. Malavaggo","gr":"234. Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;\nManasā saṃvutā dhīrā, te ve suparisaṃvutā.\nKodhavaggo sattarasamo niṭṭhito."},{"ref":"18.14","t":"234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled."},{"sp":"HDR","t":"Chapter XVIII. Impurity"},{"ref":"19.235","t":"Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.","gr":"235. PAṆḌUPALĀSOVA DĀNISI, YAMAPURISĀPI ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;\nUyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati."},{"ref":"19.236","t":"Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).","gr":"236. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;\nNiddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)]."},{"ref":"19.237","t":"Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.","gr":"237. Upanītavayo ca dānisi, sampayātosi yamassa santike;\nVāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati."},{"ref":"19.238","t":"Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.","gr":"238. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;\nNiddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi."},{"ref":"19.239","t":"Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.","gr":"239. Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;\nKammāro rajatasseva, niddhame malamattano."},{"ref":"19.240","t":"As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor’s own works lead him to the evil path.","gr":"240. Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)], tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;\nEvaṃ atidhonacārinaṃ, sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ."},{"ref":"19.241","t":"The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.","gr":"241. Asajjhāyamalā mantā, anuṭṭhānamalā gharā;\nMalaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ."},{"ref":"19.242","t":"Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.","gr":"242. Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;\nMalā ve pāpakā dhammā, asmiṃ loke paramhi ca."},{"ref":"19.243","t":"But there is a taint worse than all taints, — ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!","gr":"243. Tato malā malataraṃ, avijjā paramaṃ malaṃ;\nEtaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo."},{"ref":"19.244","t":"Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.","gr":"244. Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;\nPakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ."},{"ref":"19.245","t":"But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.","gr":"245. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;\nAlīnenāppagabbhena, suddhājīvena passatā."},{"ref":"19.246","t":"He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man’s wife;","gr":"246. Yo pāṇamatipāteti, musāvādañca bhāsati;\nLoke adinnamādiyati, paradārañca gacchati."},{"ref":"19.247","t":"And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.","gr":"247. Surāmerayapānañca, yo naro anuyuñjati;\nIdhevameso lokasmiṃ, mūlaṃ khaṇati attano."},{"ref":"19.248","t":"O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!","gr":"248. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;\nMā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ."},{"ref":"19.249","t":"The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.","gr":"249. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;\nTattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;\nNa so divā vā rattiṃ vā, samādhimadhigacchati."},{"ref":"19.250","t":"He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.","gr":"250. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;\nSa ve divā vā rattiṃ vā, samādhimadhigacchati."},{"ref":"19.251","t":"There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.","gr":"251. Natthi rāgasamo aggi, natthi dosasamo gaho;\nNatthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī."},{"ref":"19.252","t":"The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour’s faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.","gr":"252. Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;\nParesaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;\nAttano pana chādeti, kaliṃva kitavā saṭho."},{"ref":"19.253","t":"If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.","gr":"253. Paravajjānupassissa, niccaṃ ujjhānasaññino;\nĀsavā tassa vaḍḍhanti, ārā so āsavakkhayā."},{"ref":"19.254","t":"There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.","gr":"254. Ākāseva padaṃ natthi, samaṇo natthi bāhire;\nPapañcābhiratā pajā, nippapañcā tathāgatā."},{"ref":"19.255","t":"There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.","gr":"255. Ākāseva padaṃ natthi, samaṇo natthi bāhire;\nSaṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ.\nMalavaggo aṭṭhārasamo niṭṭhito.\n19. Dhammaṭṭhavaggo"},{"sp":"HDR","t":"Chapter XIX. The Just"},{"ref":"20.1","t":"256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.","gr":"256. NA TENA HOTI dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye;\nYo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.\n257. Asāhasena dhammena, samena nayatī pare;\nDhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati."},{"ref":"20.2","t":"258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.","gr":"258. Na tena paṇḍito hoti, yāvatā bahu bhāsati;\nKhemī averī abhayo, ‘‘paṇḍito’’ti pavuccati."},{"ref":"20.3","t":"259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.","gr":"259. Na tāvatā dhammadharo, yāvatā bahu bhāsati;\nYo ca appampi sutvāna, dhammaṃ kāyena passati;\nSa ve dhammadharo hoti, yo dhammaṃ nappamajjati."},{"ref":"20.4","t":"260. A man is not an elder because his head is grey; his age may be ripe, but he is called ‘Old-in-vain.’","gr":"260. Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro;\nParipakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati."},{"ref":"20.5","t":"261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.","gr":"261. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;\nSa ve vantamalo dhīro, ‘‘thero’’ iti [so theroti (syā. ka.)] pavuccati."},{"ref":"20.6","t":"262. An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.","gr":"262. Na vākkaraṇamattena, vaṇṇapokkharatāya vā;\nSādhurūpo naro hoti, issukī maccharī saṭho."},{"ref":"20.7","t":"263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.","gr":"263. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;\nSa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati."},{"ref":"20.8","t":"264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?","gr":"264. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;\nIcchālobhasamāpanno, samaṇo kiṃ bhavissati."},{"ref":"20.9","t":"265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.","gr":"265. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;\nSamitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati."},{"ref":"20.10","t":"266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.","gr":"266. Na tena bhikkhu so hoti, yāvatā bhikkhate pare;\nVissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā."},{"ref":"20.11","t":"267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.","gr":"267. Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)];\nSaṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati."},{"ref":"20.12","t":"268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.","gr":"268. Na monena munī hoti, mūḷharūpo aviddasu;\nYo ca tulaṃva paggayha, varamādāya paṇḍito.\n269. Pāpāni parivajjeti, sa munī tena so muni;\nYo munāti ubho loke, ‘‘muni’’ tena pavuccati."},{"ref":"20.13","t":"270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.","gr":"270. Na tena ariyo hoti, yena pāṇāni hiṃsati;\nAhiṃsā sabbapāṇānaṃ, ‘‘ariyo’’ti pavuccati."},{"ref":"20.14","t":"20. Maggavaggo","gr":"271. Na sīlabbatamattena, bāhusaccena vā pana;\nAtha vā samādhilābhena, vivittasayanena vā.\n272. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;\nBhikkhu vissāsamāpādi, appatto āsavakkhayaṃ.\nDhammaṭṭhavaggo ekūnavīsatimo niṭṭhito."},{"ref":"20.15","t":"271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires."},{"sp":"HDR","t":"Chapter XX. The Way"},{"ref":"21.273","t":"The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.","gr":"273. MAGGĀNAṬṬHAṄGIKO SEṬṬHO, SACCĀNAṂ caturo padā;\nVirāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā."},{"ref":"21.274","t":"This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).","gr":"274. Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;\nEtañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ."},{"ref":"21.274a","t":"Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)].","gr":"275. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;"},{"ref":"21.275","t":"If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh)."},{"ref":"21.276","t":"You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.","gr":"276. Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;\nPaṭipannā pamokkhanti, jhāyino mārabandhanā."},{"ref":"21.277","t":"‘All created things perish,’ he who knows and sees this becomes passive in pain; this is the way to purity.","gr":"277. ‘‘Sabbe saṅkhārā aniccā’’ti, yadā paññāya passati;\nAtha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"21.278","t":"‘All created things are grief and pain,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity.","gr":"278. ‘‘Sabbe saṅkhārā dukkhā’’ti, yadā paññāya passati;\nAtha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"21.279","t":"‘All forms are unreal,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity.","gr":"279. ‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;\nAtha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"21.280","t":"He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.","gr":"280. Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;\nSaṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati."},{"ref":"21.281","t":"Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.","gr":"281. Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā [akusalaṃ na kayirā (sī. syā. kaṃ. pī.)];\nEte tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ."},{"ref":"21.282","t":"Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.","gr":"282. Yogā ve jāyatī [jāyate (katthaci)] bhūri, ayogā bhūrisaṅkhayo;\nEtaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;\nTathāttānaṃ niveseyya, yathā bhūri pavaḍḍhati."},{"ref":"21.283","t":"Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!","gr":"283. Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;\nChetvā vanañca vanathañca, nibbanā hotha bhikkhavo."},{"ref":"21.284","t":"So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.","gr":"284. Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;\nPaṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari."},{"ref":"21.285","t":"Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).","gr":"285. Ucchinda sinehamattano kumudaṃ sāradikaṃva [pāṇinā];\nSantimaggameva brūhaya, nibbānaṃ sugatena desitaṃ."},{"ref":"21.286","t":"‘Here I shall dwell in the rain, here in winter and summer,’ thus the fool meditates, and does not think of his death.","gr":"286. Idha vassaṃ vasissāmi, idha hemantagimhisu;\nIti bālo vicinteti, antarāyaṃ na bujjhati."},{"ref":"21.287","t":"Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.","gr":"287. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;\nSuttaṃ gāmaṃ mahoghova, maccu ādāya gacchati."},{"ref":"21.288","t":"Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.","gr":"288. Na santi puttā tāṇāya, na pitā nāpi bandhavā;\nAntakenādhipannassa, natthi ñātīsu tāṇatā."},{"ref":"21.289","t":"A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.","gr":"289. Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;\nNibbānagamanaṃ maggaṃ, khippameva visodhaye.\nMaggavaggo vīsatimo niṭṭhito.\n21. Pakiṇṇakavaggo"},{"sp":"HDR","t":"Chapter XXI. Miscellaneous"},{"ref":"22.1","t":"290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.","gr":"290. MATTĀSUKHAPARICCĀGĀ, PASSE CE vipulaṃ sukhaṃ;\nCaje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ."},{"ref":"22.2","t":"291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.","gr":"291. Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati;\nVerasaṃsaggasaṃsaṭṭho, verā so na parimuccati."},{"ref":"22.3","t":"292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.","gr":"292. Yañhi kiccaṃ apaviddhaṃ [tadapaviddhaṃ (sī. syā.)], akiccaṃ pana kayirati;\nUnnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā."},{"ref":"22.4","t":"293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.","gr":"293. Yesañca susamāraddhā, niccaṃ kāyagatā sati;\nAkiccaṃ te na sevanti, kicce sātaccakārino;\nSatānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā."},{"ref":"22.5","t":"294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.","gr":"294. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;\nRaṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo."},{"ref":"22.6","t":"295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.","gr":"295. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;\nVeyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo."},{"ref":"22.7","t":"296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.","gr":"296. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, niccaṃ buddhagatā sati."},{"ref":"22.8","t":"297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.","gr":"297. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, niccaṃ dhammagatā sati."},{"ref":"22.9","t":"298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.","gr":"298. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati."},{"ref":"22.10","t":"299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.","gr":"299. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, niccaṃ kāyagatā sati."},{"ref":"22.11","t":"300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.","gr":"300. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, ahiṃsāya rato mano."},{"ref":"22.12","t":"301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.","gr":"301. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;\nYesaṃ divā ca ratto ca, bhāvanāya rato mano."},{"ref":"22.13","t":"302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.","gr":"302. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;\nDukkhosamānasaṃvāso, dukkhānupatitaddhagū;\nTasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)]."},{"ref":"22.14","t":"303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.","gr":"303. Saddho sīlena sampanno, yasobhogasamappito;\nYaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito."},{"ref":"22.15","t":"304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.","gr":"304. Dūre santo pakāsenti, himavantova pabbato;\nAsantettha na dissanti, rattiṃ khittā yathā sarā."},{"ref":"22.16","t":"22. Nirayavaggo","gr":"305. Ekāsanaṃ ekaseyyaṃ, eko caramatandito;\nEko damayamattānaṃ, vanante ramito siyā.\nPakiṇṇakavaggo ekavīsatimo niṭṭhito."},{"ref":"22.17","t":"305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest."},{"sp":"HDR","t":"Chapter XXII. The Downward Course"},{"ref":"23.306","t":"He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.","gr":"306. ABHŪTAVĀDĪ NIRAYAṂ UPETI, yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha [na karomīti cāha (syā.)];\nUbhopi te pecca samā bhavanti, nihīnakammā manujā parattha."},{"ref":"23.307","t":"Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.","gr":"307. Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;\nPāpā pāpehi kammehi, nirayaṃ te upapajjare."},{"ref":"23.308","t":"Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.","gr":"308. Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;\nYañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato."},{"ref":"23.309","t":"Four things does a wreckless man gain who covets his neighbour’s wife, — a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.","gr":"309. Cattāri ṭhānāni naro pamatto, āpajjati paradārūpasevī;\nApuññalābhaṃ na nikāmaseyyaṃ, nindaṃ tatīyaṃ nirayaṃ catutthaṃ."},{"ref":"23.310","t":"There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour’s wife.","gr":"310. Apuññalābho ca gatī ca pāpikā, bhītassa bhītāya ratī ca thokikā;\nRājā ca daṇḍaṃ garukaṃ paṇeti, tasmā naro paradāraṃ na seve."},{"ref":"23.311","t":"As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.","gr":"311. Kuso yathā duggahito, hatthamevānukantati;\nSāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati."},{"ref":"23.312","t":"An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.","gr":"312. Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;\nSaṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ."},{"ref":"23.313","t":"If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.","gr":"313. Kayirā ce kayirāthenaṃ [kayirā naṃ (ka.)], daḷhamenaṃ parakkame;\nSithilo hi paribbājo, bhiyyo ākirate rajaṃ."},{"ref":"23.314","t":"An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.","gr":"314. Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;\nKatañca sukataṃ seyyo, yaṃ katvā nānutappati."},{"ref":"23.315","t":"Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.","gr":"315. Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;\nEvaṃ gopetha attānaṃ, khaṇo vo [khaṇo ve (sī. pī. ka.)] mā upaccagā;\nKhaṇātītā hi socanti, nirayamhi samappitā."},{"ref":"23.316","t":"They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.","gr":"316. Alajjitāye lajjanti, lajjitāye na lajjare;\nMicchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"23.317","t":"They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.","gr":"317. Abhaye bhayadassino, bhaye cābhayadassino;\nMicchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"23.318","t":"They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.","gr":"318. Avajje vajjamatino, vajje cāvajjadassino;\nMicchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"23.319","t":"They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.","gr":"319. Vajjañca vajjato ñatvā, avajjañca avajjato;\nSammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.\nNirayavaggo dvāvīsatimo niṭṭhito.\n23. Nāgavaggo"},{"sp":"HDR","t":"Chapter XXIII. The Elephant"},{"ref":"24.320","t":"Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.","gr":"320. AHAṂ NĀGOVA SAṄGĀME, cāpato patitaṃ saraṃ;\nAtivākyaṃ titikkhissaṃ, dussīlo hi bahujjano."},{"ref":"24.321","t":"They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.","gr":"321. Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;\nDanto seṭṭho manussesu, yotivākyaṃ titikkhati."},{"ref":"24.322","t":"Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.","gr":"322. Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;\nKuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ."},{"ref":"24.323","t":"For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.","gr":"323. Na hi etehi yānehi, gaccheyya agataṃ disaṃ;\nYathāttanā sudantena, danto dantena gacchati."},{"ref":"24.324","t":"The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.","gr":"324. Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;\nBaddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro."},{"ref":"24.325","t":"If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.","gr":"325. Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;\nMahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando."},{"ref":"24.326","t":"This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.","gr":"326. Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;\nTadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho."},{"ref":"24.327","t":"Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.","gr":"327. Appamādaratā hotha, sacittamanurakkhatha;\nDuggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro."},{"ref":"24.328","t":"If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.","gr":"328. Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;\nAbhibhuyya sabbāni parissayāni, careyya tenattamano satīmā."},{"ref":"24.329","t":"If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind, — like an elephant in the forest.","gr":"329. No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;\nRājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo."},{"ref":"24.330","t":"It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.","gr":"330. Ekassa caritaṃ seyyo, natthi bāle sahāyatā;\nEko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo."},{"ref":"24.331","t":"If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.","gr":"331. Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;\nPuññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ."},{"ref":"24.332","t":"Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.","gr":"332. Sukhā matteyyatā loke, atho petteyyatā sukhā;\nSukhā sāmaññatā loke, atho brahmaññatā sukhā."},{"ref":"24.333","t":"Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.","gr":"333. Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;\nSukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.\nNāgavaggo tevīsatimo niṭṭhito.\n24. Taṇhāvaggo"},{"sp":"HDR","t":"Chapter XXIV. Thirst"},{"ref":"25.1","t":"334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.","gr":"334. MANUJASSA PAMATTACĀRINO, TAṆHĀ vaḍḍhati māluvā viya;\nSo plavatī [plavati (sī. pī.), palavetī (ka.), uplavati (?)] hurā huraṃ, phalamicchaṃva vanasmi vānaro."},{"ref":"25.2","t":"335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.","gr":"335. Yaṃ esā sahate jammī, taṇhā loke visattikā;\nSokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ."},{"ref":"25.3","t":"336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.","gr":"336. Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;\nSokā tamhā papatanti, udabinduva pokkharā."},{"ref":"25.4","t":"Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;","gr":"337. Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;"},{"ref":"25.5","t":"337. This salutary word I tell you, ‘Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.’","gr":"Mā vo naḷaṃva sotova, māro bhañji punappunaṃ."},{"ref":"25.6","t":"338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.","gr":"338. Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;\nEvampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ."},{"ref":"25.7","t":"339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.","gr":"339. Yassa chattiṃsati sotā, manāpasavanā bhusā;\nMāhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā."},{"ref":"25.8","t":"340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.","gr":"340. Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;\nTañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha."},{"ref":"25.9","t":"341. A creature’s pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.","gr":"341. Saritāni sinehitāni ca, somanassāni bhavanti jantuno;\nTe sātasitā sukhesino, te ve jātijarūpagā narā."},{"ref":"25.10","t":"342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.","gr":"342. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];\nSaṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya."},{"ref":"25.11","t":"343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.","gr":"343. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;\nTasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano."},{"ref":"25.12","t":"344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.","gr":"344. Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;\nTaṃ puggalametha passatha, mutto bandhanameva dhāvati."},{"ref":"25.13","t":"345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.","gr":"345. Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];\nSārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā."},{"ref":"25.14","t":"346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.","gr":"346. Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;\nEtampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya."},{"ref":"25.15","t":"347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.","gr":"347. Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;\nEtampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya."},{"ref":"25.16","t":"348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.","gr":"348. Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;\nSabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi."},{"ref":"25.17","t":"349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.","gr":"349. Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;\nBhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ."},{"ref":"25.18","t":"350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &amp;c.), he certainly will remove, nay, he will cut the fetter of Mara.","gr":"350. Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;\nEsa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ."},{"ref":"25.19","t":"351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.","gr":"351. Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;\nAcchindi bhavasallāni, antimoyaṃ samussayo."},{"ref":"25.20","t":"352. Vītataṇho anādāno, niruttipadakovido;"},{"ref":"25.21","t":"352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.","gr":"Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;\nSa ve ‘‘antimasārīro, mahāpañño mahāpuriso’’ti vuccati."},{"ref":"25.22","t":"353. ‘I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?’","gr":"353. Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;\nSabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ."},{"ref":"25.23","t":"354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.","gr":"354. Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;\nSabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti."},{"ref":"25.24","t":"355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.","gr":"355. Hananti bhogā dummedhaṃ, no ca pāragavesino;\nBhogataṇhāya dummedho, hanti aññeva attanaṃ."},{"ref":"25.25","t":"356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.","gr":"356. Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;\nTasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"25.26","t":"357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.","gr":"357. Tiṇadosāni khettāni, dosadosā ayaṃ pajā;\nTasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"25.27","t":"358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.","gr":"358. Tiṇadosāni khettāni, mohadosā ayaṃ pajā;\nTasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"25.28","t":"25. Bhikkhuvaggo","gr":"359. (Tiṇadosāni khettāni, icchādosā ayaṃ pajā;\nTasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.) [( ) videsapotthakesu natthi, aṭṭhakathāyampi na dissati]\nTiṇadosāni khettāni, taṇhādosā ayaṃ pajā;\nTasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ.\nTaṇhāvaggo catuvīsatimo niṭṭhito."},{"ref":"25.29","t":"359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward."},{"sp":"HDR","t":"Chapter XXV. The Bhikshu (Mendicant)"},{"ref":"26.360","t":"Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.","gr":"360. CAKKHUNĀ SAṂVARO SĀDHU, sādhu sotena saṃvaro;\nGhānena saṃvaro sādhu, sādhu jivhāya saṃvaro."},{"ref":"26.361","t":"In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.","gr":"361. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;\nManasā saṃvaro sādhu, sādhu sabbattha saṃvaro;\nSabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati."},{"ref":"26.362","t":"He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.","gr":"362. Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;\nAjjhattarato samāhito, eko santusito tamāhu bhikkhuṃ."},{"ref":"26.363","t":"The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.","gr":"363. Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;\nAtthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ."},{"ref":"26.364","t":"He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.","gr":"364. Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;\nDhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati."},{"ref":"26.365","t":"Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.","gr":"365. Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;\nAññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati."},{"ref":"26.366","t":"A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.","gr":"366. Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;\nTaṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ."},{"ref":"26.367","t":"He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.","gr":"367. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;\nAsatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati."},{"ref":"26.368","t":"The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.","gr":"368. Mettāvihārī yo bhikkhu, pasanno buddhasāsane;\nAdhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ."},{"ref":"26.369","t":"O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.","gr":"369. Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;\nChetvā rāgañca dosañca, tato nibbānamehisi."},{"ref":"26.370","t":"Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, ‘saved from the flood.’","gr":"370. Pañca chinde pañca jahe, pañca cuttari bhāvaye;\nPañca saṅgātigo bhikkhu, ‘‘oghatiṇṇo’’ti vuccati."},{"ref":"26.370a","t":"Mā lohaguḷaṃ gilī pamatto, mā kandi ‘‘dukkhamida’’nti ḍayhamāno.","gr":"371. Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;"},{"ref":"26.371","t":"Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, ‘This is pain.’"},{"ref":"26.372","t":"Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.","gr":"372. Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];\nYamhi jhānañca paññā ca, sa ve nibbānasantike."},{"ref":"26.373","t":"A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.","gr":"373. Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;\nAmānusī rati hoti, sammā dhammaṃ vipassato."},{"ref":"26.374","t":"As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).","gr":"374. Yato yato sammasati, khandhānaṃ udayabbayaṃ;\nLabhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ."},{"ref":"26.375","t":"And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.","gr":"375. Tatrāyamādi bhavati, idha paññassa bhikkhuno;\nIndriyagutti santuṭṭhi, pātimokkhe ca saṃvaro."},{"ref":"26.376","t":"Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.","gr":"376. Mitte bhajassu kalyāṇe, suddhājīve atandite;\nPaṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;\nTato pāmojjabahulo, dukkhassantaṃ karissati."},{"ref":"26.377","t":"As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!","gr":"377. Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;\nEvaṃ rāgañca dosañca, vippamuñcetha bhikkhavo."},{"ref":"26.378","t":"The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.","gr":"378. Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];\nVantalokāmiso bhikkhu, ‘‘upasanto’’ti vuccati."},{"ref":"26.379","t":"Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!","gr":"379. Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];\nSo attagutto satimā, sukhaṃ bhikkhu vihāhisi."},{"ref":"26.380","t":"For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.","gr":"380. Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]\nAttā hi attano gati;\nTasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo."},{"ref":"26.381","t":"The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.","gr":"381. Pāmojjabahulo bhikkhu, pasanno buddhasāsane;\nAdhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ."},{"ref":"26.382","t":"He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.","gr":"382. Yo have daharo bhikkhu, yuñjati buddhasāsane;\nSomaṃ [so imaṃ (sī. syā. kaṃ. pī.)] lokaṃ pabhāseti, abbhā muttova candimā.\nBhikkhuvaggo pañcavīsatimo niṭṭhito.\n26. Brāhmaṇavaggo"},{"sp":"HDR","t":"Chapter XXVI. The Brahmana (Arhat)"},{"ref":"27.383","t":"Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.","gr":"383. CHINDA SOTAṂ PARAKKAMMA, kāme panuda brāhmaṇa;\nSaṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa."},{"ref":"27.384","t":"If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.","gr":"384. Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;\nAthassa sabbe saṃyogā, atthaṃ gacchanti jānato."},{"ref":"27.385","t":"He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.","gr":"385. Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;\nVītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.386","t":"He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.","gr":"386. Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;\nUttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.387","t":"The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.","gr":"387. Divā tapati ādicco, rattimābhāti candimā;\nSannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;\nAtha sabbamahorattiṃ [sabbamahorattaṃ (?)], buddho tapati tejasā."},{"ref":"27.388","t":"Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).","gr":"388. Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;\nPabbājayamattano malaṃ, tasmā ‘‘pabbajito’’ti vuccati."},{"ref":"27.389","t":"No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!","gr":"389. Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;\nDhī [dhi (syā. byākaraṇesu)] brāhmaṇassa hantāraṃ, tato dhī yassa [yo + assa = yassa] muñcati."},{"ref":"27.390","t":"It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.","gr":"390. Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;\nYato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ."},{"ref":"27.391","t":"Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.","gr":"391. Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;\nSaṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.392","t":"After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.","gr":"392. Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;\nSakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo."},{"ref":"27.393","t":"A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.","gr":"393. Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;\nYamhi saccañca dhammo ca, so sucī so ca brāhmaṇo."},{"ref":"27.394","t":"What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.","gr":"394. Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;\nAbbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi."},{"ref":"27.395","t":"The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.","gr":"395. Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;\nEkaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.395a","t":"Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.","gr":"396. Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;\nBhovādi nāma so hoti, sace hoti sakiñcano;"},{"ref":"27.396","t":"I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana."},{"ref":"27.397","t":"Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.","gr":"397. Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;\nSaṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.398","t":"Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.","gr":"398. Chetvā naddhiṃ [nandhiṃ (ka. sī.), nandiṃ (pī.)] varattañca, sandānaṃ [sandāmaṃ (sī.)] sahanukkamaṃ;\nUkkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.399","t":"Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.","gr":"399. Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;\nKhantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.400","t":"Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.","gr":"400. Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;\nDantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.401","t":"Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.","gr":"401. Vāri pokkharapatteva, āraggeriva sāsapo;\nYo na limpati [lippati (sī. pī.)] kāmesu, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.402","t":"Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.","gr":"402. Yo dukkhassa pajānāti, idheva khayamattano;\nPannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.403","t":"Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.","gr":"403. Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;\nUttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.404","t":"Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.","gr":"404. Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;\nAnokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.405","t":"Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.","gr":"405. Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;\nYo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.405a","t":"Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.","gr":"406. Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;"},{"ref":"27.406","t":"Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate."},{"ref":"27.407","t":"Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.","gr":"407. Yassa rāgo ca doso ca, māno makkho ca pātito;\nSāsaporiva āraggā [āragge (ka.)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.408","t":"Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.","gr":"408. Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;\nYāya nābhisaje kañci [kiñci (ka.)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.409","t":"Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.","gr":"409. Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;\nLoke adinnaṃ nādiyati [nādeti (ma. ni. 2.459)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.410","t":"Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.","gr":"410. Āsā yassa na vijjanti, asmiṃ loke paramhi ca;\nNirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.411","t":"Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.","gr":"411. Yassālayā na vijjanti, aññāya akathaṃkathī;\nAmatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.412","t":"Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.","gr":"412. Yodha puññañca pāpañca, ubho saṅgamupaccagā;\nAsokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.413","t":"Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.","gr":"413. Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;\nNandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.414","t":"Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.","gr":"414. Yomaṃ [yo imaṃ (sī. syā. kaṃ. pī.)] palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;\nTiṇṇo pāragato [pāragato (sī. syā. kaṃ. pī.)] jhāyī, anejo akathaṃkathī;\nAnupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.415","t":"Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.","gr":"415. Yodha kāme pahantvāna [pahatvāna (sī. pī.)], anāgāro paribbaje;\nKāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ [idaṃ gāthādvayaṃ videsapotthakesu sakideva dassitaṃ]."},{"ref":"27.416","t":"Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.","gr":"416. Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;\nTaṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.417","t":"Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.","gr":"417. Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;\nSabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.418","t":"Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.","gr":"418. Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;\nSabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.419","t":"Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).","gr":"419. Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;\nAsattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.420","t":"Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).","gr":"420. Yassa gatiṃ na jānanti, devā gandhabbamānusā;\nKhīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.420a","t":"Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.","gr":"421. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;"},{"ref":"27.421","t":"Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world."},{"ref":"27.422","t":"Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.","gr":"422. Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;\nAnejaṃ nhātakaṃ [nahātakaṃ (sī. syā. kaṃ pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"27.423","t":"Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.","gr":"423. Pubbenivāsaṃ yo vedi, saggāpāyañca passati,\nAtho jātikkhayaṃ patto, abhiññāvosito muni;\nSabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇaṃ.\nBrāhmaṇavaggo chabbīsatimo niṭṭhito.\n(Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava [aṭṭha (ka.)], sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni.\nSatevīsacatussatā, catusaccavibhāvinā;\nSatattayañca vatthūnaṃ, pañcādhikaṃ samuṭṭhitāti) [( ) etthantare pāṭho videsapotthakesu natthi, aṭṭhakathāsuyeva dissati].\n[dhammapadassa vaggassuddānaṃ§yamakaṃ pamādaṃ cittaṃ, pupphaṃ bālañca paṇḍitaṃ.§rahantaṃ sahassaṃ pāpaṃ, daṇḍaṃ jarā attalokaṃ.§buddhaṃ sukhaṃ piyaṃ kodhaṃ, malaṃ dhammaṭṭhamaggañca.§pakiṇṇakaṃ nirayaṃ nāgaṃ, taṇhā bhikkhū ca brāhmaṇo.§gāthāyuddānaṃ§yamake vīsagāthāyo, appamādalokamhi ca.§piye dvādasagāthāyo, citte jarattekādasa.§pupphabālasahassamhi, buddha magga pakiṇṇake.§soḷasa paṇḍite kodhe, niraye nāge catuddasa.§arahante dasaggāthā, pāpasukhamhi terasa.§sattarasa daṇḍadhammaṭṭhe, malamhi ekavīsati.§taṇhāvagge sattabbīsa, tevīsa bhikkhuvaggamhi.§brāhmaṇe ekatālīsa, catussatā satevīsa. (ka.)]\nDhammapade vaggānamuddānaṃ –\nYamakappamādo cittaṃ, pupphaṃ bālena paṇḍito;\nArahanto sahassañca, pāpaṃ daṇḍena te dasa.\nJarā attā ca loko ca, buddho sukhaṃ piyena ca;\nKodho malañca dhammaṭṭho, maggavaggena vīsati.\nPakiṇṇaṃ nirayo nāgo, taṇhā bhikkhu ca brāhmaṇo;\nEte chabbīsati vaggā, desitādiccabandhunā.\nGāthānamuddānaṃ –\nYamake vīsati gāthā, appamādamhi dvādasa;\nEkādasa cittavagge, pupphavaggamhi soḷasa.\nBāle ca soḷasa gāthā, paṇḍitamhi catuddasa;\nArahante dasa gāthā, sahasse honti soḷasa.\nTerasa pāpavaggamhi, daṇḍamhi dasa satta ca;\nEkādasa jarā vagge, attavaggamhi tā dasa.\nDvādasa lokavaggamhi, buddhavaggamhi ṭhārasa [soḷasa (sabbattha)];\nSukhe ca piyavagge ca, gāthāyo honti dvādasa.\nCuddasa kodhavaggamhi, malavaggekavīsati;\nSattarasa ca dhammaṭṭhe, maggavagge sattarasa.\nPakiṇṇe soḷasa gāthā, niraye nāge ca cuddasa;\nChabbīsa taṇhāvaggamhi, tevīsa bhikkhuvaggikā.\nEkatālīsagāthāyo, brāhmaṇe vaggamuttame;\nGāthāsatāni cattāri, tevīsa ca punāpare;\nDhammapade nipātamhi, desitādiccabandhunāti.\nDhammapadapāḷi niṭṭhitā."}],"footnotes":[]},{"meta":{"key":"sutta-nipata","en":"The Sutta Nipata","gr":"","color":"#c08a2e","author":"The Buddha","kind":"verse"},"text":{"title":"The Sutta Nipata","greek":"","translator":"V. Fausböll, 1881","kind":"verse","reference":{"label":"Verse","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"The Sutta Nipata"},{"ref":"1.1","t":"<em>Translated by V. Fausböll, Oxford, the Clarendon Press, 1881</em>"},{"ref":"1.2","t":"This collection of Buddhist discourses forms part of the <em>Sutta Piṭaka</em> of the <em>Pali Canon</em>. It contains some of the oldest Buddhist compositions, featuring verses believed to have originated in the very beginnings of the religion. The <em>Sutta Nipata</em> is divided into five sections:"},{"ref":"1.3","t":"I. Uraga Vagga (The Chapter on the Serpent): 12 suttas;"},{"ref":"1.4","t":"II. Cūḷa Vagga (The Minor Chapter): 14 suttas;"},{"ref":"1.5","t":"III. Mahā Vagga (The Great Chapter): 12 suttas;"},{"ref":"1.6","t":"IV. Aṭṭhakavagga Vagga (The Chapter of Octads): 16 suttas;"},{"ref":"1.7","t":"V. Pārāyana Vagga ( The Chapter on the Way Beyond): 16 suttas (plus Introductory and Epilogue)."},{"ref":"1.8","t":"<em>Sutta Nipata</em> can be translated as “selection of instructions”. Like most early Buddhist collections, it is divided into <em>vaggas</em>, five in this case, containing 70 suttas, plus a prologue and an epilogue. Three suttas from the <em>Sutta Nipāta</em> are among the most famous of ancient Buddhism, such as <em>Mettā Sutta</em>; <em>Ratana Sutta</em> (Discourse on the Three Treasures); and <em>Maṅgala Sutta</em> (Discourse on the Great Blessing). They hold an important place in the ritual of the Theravāda tradition and are recited daily in monasteries, as well as on certain occasions. Also, they are among the texts considered to be protective, offering sources of spiritual blessing."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"King Bimbisāra with his royal cortege issuing from the city of Rajagriha to visit the Buddha. Sanchi Stupa, India"},{"sp":"HDR","t":"1. URAGASUTTA."},{"ref":"6.1","t":"THE BHIKKHU WHO discards all human passions is compared to a snake that casts his skin. — Text and translation in Fr. Spiegel’s Anecdota Pâlica."},{"ref":"6.1a","t":"He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (1)"},{"ref":"6.2","t":"He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2)"},{"ref":"6.3","t":"He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3)"},{"ref":"6.4","t":"He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4)"},{"ref":"6.5","t":"He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5)"},{"ref":"6.6","t":"He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (6)"},{"ref":"6.7","t":"He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (7)"},{"ref":"6.8","t":"He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (8)"},{"ref":"6.9","t":"He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9)"},{"ref":"6.10","t":"He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10)"},{"ref":"6.11","t":"He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11)"},{"ref":"6.12","t":"He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12)"},{"ref":"6.13","t":"He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves his and the further shore, as a snake (quits its) old worn out skin. (13)"},{"ref":"6.14","t":"He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14)"},{"ref":"6.15","t":"He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15)"},{"ref":"6.16","t":"He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (16)"},{"ref":"6.17","t":"He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore. as a snake (quits its) old worn out skin. (17)"},{"ref":"6.17a","t":"<em>Uragasutta is ended.</em>"},{"sp":"HDR","t":"2. DHANIYASUTTA."},{"ref":"7.1","t":"A DIALOGUE BETWEEN the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the other in his religious belief. — This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii.16."},{"ref":"7.1a","t":"‘I have boiled (my) rice, I have milked (my cows),’ — so said the herdsman Dhaniya,— ‘I am living together with my fellows near the banks of the Mahî (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!’ (18)"},{"ref":"7.2","t":"‘I am free from anger, free from stubbornness,’ — so said Bhagavat,— ‘I am abiding for one night near the banks of the Mahî (river), my house is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!’ (19)"},{"ref":"7.3","t":"‘Gad-flies are not to be found (with me),’ — so said the herdsman Dhaniya,— ‘in meadows abounding with grass the cows are roaming, and they can endure rain when it comes: therefore, if thou like, rain, O sky!’ (20)"},{"ref":"7.4","t":"‘(By me) is made a well-constructed raft,’ — so said Bhagavat,— ‘I have passed over (to Nibbâna), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore, if thou like, rain, O sky!’ (21)"},{"ref":"7.5","t":"‘My wife is obedient, not wanton,’ — so said the herdsman Dhaniya,— ‘for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her: therefore, if thou like, rain, O sky!’ (22)"},{"ref":"7.6","t":"‘My mind is obedient, delivered (from all worldliness),’ — so said Bhagavat,— ‘it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky!’ (23)"},{"ref":"7.7","t":"‘I support myself by my own earnings,’ — so said the herdsman Dhaniya,— ‘and my children are (all) about me, healthy; I hear nothing wicked of them: therefore, if thou like, rain, O sky!’ (24)"},{"ref":"7.8","t":"‘I am no one’s servant,’ — so said Bhagavat,— ‘with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!’ (25)"},{"ref":"7.9","t":"‘I have cows, I have calves,’ — so said the herdsman Dhaniya;— ‘I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!’ (26)"},{"ref":"7.10","t":"‘I have no cows, I have no calves,’ — so said Bhagavat,— ‘I have no cows in calf and no heifers, and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky! (27)"},{"ref":"7.11","t":"‘The stakes are driven in, and cannot be shaken,’ — so said the herdsman Dhaniya,— ‘the ropes are made of mu<em>ñg</em>a grass, new and well-made, the cows will not be able to break them: therefore, if thou like, rain, O sky!’ (28)"},{"ref":"7.12","t":"‘Having, like a bull, rent the bonds; having, like an elephant, broken through the galu<em>kkh</em>i creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!’ (29)"},{"ref":"7.12a","t":"Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus:"},{"ref":"7.13","t":"‘No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!’ (30)"},{"ref":"7.14","t":"‘Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.’ (31)"},{"ref":"7.15","t":"‘He who has sons has delight in sons,’ — so said the wicked Mâra,— ‘he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he who has no upadhi has no delight.’ (32)"},{"ref":"7.16","t":"‘He who has sons has care with (his) sons,’ — so said Bhagavat,— ‘he who has cows has likewise care with (his) cows; for upadhi (is the cause of) people’s cares, but he who has no upadhi has no care.’ (33)"},{"ref":"7.16a","t":"<em>Dhaniyasutta is ended.</em>"},{"sp":"HDR","t":"3. KHAGGA VISÂNASUTTA."},{"ref":"8.1","t":"FAMILY LIFE AND intercourse with others should be avoided, for society has all vices in its train; therefore one should leave the corrupted state of society and lead a solitary life."},{"ref":"8.1a","t":"Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros. (34)"},{"ref":"8.2","t":"In him who has intercourse (with others) affections arise, (and then) the pain which follows affection; considering the misery that originates in affection let one wander alone like a rhinoceros. (35)"},{"ref":"8.3","t":"He who has compassion on his friends and confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger in friendship let one wander alone like a rhinoceros. (36)"},{"ref":"8.4","t":"Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinoceros. (37)"},{"ref":"8.5","t":"As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros. (38)"},{"ref":"8.6","t":"There is (a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for freedom from desire and for following his own will, wander alone like a rhinoceros. (39)"},{"ref":"8.7","t":"There is sport and amusement in the midst of company, and for children there is great affection; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros. (40)"},{"ref":"8.8","t":"He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros. (41)"},{"ref":"8.9","t":"Discontented are some pabba<em>g</em>itas (ascetics), also some gaha<em>tth</em>as (householders) dwelling in houses; let one, caring little about other people’s children, wander alone like a rhinoceros. (42)"},{"ref":"8.10","t":"Removing the marks of a gihin (a householder) like a Kovilâra tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros. (43)"},{"ref":"8.11","t":"If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and, thoughtful. (44)"},{"ref":"8.12","t":"If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros. (45)"},{"ref":"8.13","t":"Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros. (46)"},{"ref":"8.14","t":"Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against each other when there are) two on one arm, let one wander alone like a rhinoceros. (47)"},{"ref":"8.15","t":"Thus (if I join myself) with another I shall swear or scold; considering this danger in future, let one wander alone like a rhinoceros. (48)"},{"ref":"8.16","t":"The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone like a rhinoceros. (49)"},{"ref":"8.17","t":"These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros. (50)"},{"ref":"8.18","t":"Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes — having overcome all these things, let one wander alone like a rhinoceros. (51)"},{"ref":"8.19","t":"As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros. (52)"},{"ref":"8.20","t":"For him who delights in intercourse (with others, even) that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Âdi<em>kk</em>a family, let one wander alone like a rhinoceros. (53)"},{"ref":"8.21","t":"The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54)"},{"ref":"8.22","t":"Without covetousness, without deceit, without craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros. (55)"},{"ref":"8.23","t":"Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros. (56)"},{"ref":"8.24","t":"Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros. (57)"},{"ref":"8.25","t":"Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58)"},{"ref":"8.26","t":"Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59)"},{"ref":"8.27","t":"‘This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,’ so having understood, let a thoughtful man wander alone like a rhinoceros. (60)"},{"ref":"8.27a","t":"28: Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros. (61)"},{"ref":"8.29","t":"With downcast eyes, and not prying, with his senses guarded, with his mind protected free from passion, not burning (with lust), let one wander alone like a rhinoceros. (62)"},{"ref":"8.30","t":"Removing the characteristics of a gihin (householder), like a Pâri<em>kh</em>atta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63)"},{"ref":"8.31","t":"Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros. (64)"},{"ref":"8.32","t":"Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65)"},{"ref":"8.33","t":"Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66)"},{"ref":"8.34","t":"Strenuous for obtaining the supreme good (i.e. Nibbâna), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67)"},{"ref":"8.35","t":"Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas, seeing misery in the existences, let one wander alone like a rhinoceros. (68)"},{"ref":"8.36","t":"Wishing for the destruction of desire (i.e. Nibbâna), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros. (69)"},{"ref":"8.37","t":"Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros. (70)"},{"ref":"8.38","t":"As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places, (even so) let one wander alone like a rhinoceros. (71)"},{"ref":"8.39","t":"Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros. (72)"},{"ref":"8.40","t":"Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros. (73)"},{"ref":"8.41","t":"They cultivate (the society of others) and serve them for the sake of advantage; friends without a motive are now difficult to get, men know their own profit and are impure; (therefore) let one wander alone like a rhinoceros. (74)"},{"ref":"8.41a","t":"<em>Khaggavisânasutta is ended.</em>"},{"sp":"HDR","t":"4. KASIBHÂRADVÂGASUTTA."},{"ref":"9.1","t":"THE BRÂHMA<em>N</em>A KASIBHÂRADVÂ<em>G</em>A reproaches Gotama with idleness, but the latter convinces him that he (Buddha) also works, and so the Brâhma<em>n</em>a is converted, and finally becomes a saint. Compare Sp. Hardy, A Manual of Buddhism,; Gospel of S. John v. 17."},{"ref":"9.2","t":"So it was heard by me:"},{"ref":"9.3","t":"At one time Bhagavat dwelt in Magadha at Dakkhi<em>n</em>âgiri in the Brâma<em>n</em>a village Ekana<em>l</em>â. And at that time the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a’s five hundred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a’s work (was going on). At that time the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a’s distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat:"},{"ref":"9.4","t":"‘I, O Sama<em>n</em>a, both plough and sow, and having ploughed and sown, I eat; thou also, O Sama<em>n</em>a, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.’"},{"ref":"9.5","t":"‘I also, O Brâma<em>n</em>a, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat."},{"ref":"9.6","t":"‘Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.’"},{"ref":"9.7","t":"And then the venerable Gotama spoke in this way:"},{"ref":"9.8","t":"‘I also, O Brâma<em>n</em>a, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat."},{"ref":"9.9","t":"Then the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a addressed Bhagavat in a stanza:"},{"ref":"9.1a","t":"‘Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75)"},{"ref":"9.2a","t":"Bhagavat answered: ‘Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)"},{"ref":"9.3a","t":"‘I am guarded in respect of the body, I am guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77)"},{"ref":"9.4a","t":"‘Exertion is my beast of burden; carrying (me) to Nibbâna he goes without turning back to the place where having gone one does not grieve. (78)"},{"ref":"9.5a","t":"‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’ (79)"},{"ref":"9.5aa","t":"Then the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’"},{"ref":"9.6a","t":"Bhagavat said: ‘What is acquired by reciting stanzas is not to be eaten by me; this is, O Brâma<em>n</em>a, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80)"},{"ref":"9.7a","t":"‘One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works.’ (81)"},{"ref":"9.7aa","t":"‘To whom then, O Gotama, shall I give this rice-milk?’ so said Kasibhâradvâ<em>g</em>a."},{"ref":"9.7b","t":"‘I do not see, O Brâma<em>n</em>a, in the world (of men)"},{"ref":"9.7c","t":"and gods and Mâras and Brahmans, amongst beings comprising gods and men, and Sama<em>n</em>as and Brâma<em>n</em>as, any by whom this rice-milk when eaten can be properly digested with the exception of Tathâgata, or a disciple of Tathâgata. Therefore, O Brâma<em>n</em>a, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms: so said Bhagavat."},{"ref":"9.7d","t":"Then the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes."},{"ref":"9.7e","t":"Then the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s feet, he said this to Bhagavat:"},{"ref":"9.7f","t":"‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabba<em>gg</em>â, I wish to receive the upasampadâ (the robe and the orders) from the venerable Gotama,’ so said Kasibhâradvâ<em>g</em>a."},{"ref":"9.7g","t":"Then the Brâma<em>n</em>a Kasibhâradvâ<em>g</em>a received the pabba<em>gg</em>â from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâa<em>g</em>a having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander, away from their houses to houseless state. ‘Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Bhâradvâa<em>g</em>a became one of the arahats (saints)."},{"ref":"9.7h","t":"<em>Kasibhâradvâgasutta is ended.</em>"},{"sp":"HDR","t":"5. KUNDASUTTA."},{"ref":"10.1","t":"BUDDHA DESCRIBES THE four different kinds of Sama<em>n</em>as to <em>K</em>unda, the smith."},{"ref":"10.1a","t":"‘I ask the Muni of great understanding,’ — so said <em>K</em>unda, the smith,— ‘Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Sama<em>n</em>as are there in the world; pray tell me that?’ (82)"},{"ref":"10.2","t":"‘There are four (kinds of) Sama<em>n</em>as, (there is) not a fifth, O <em>K</em>unda,’ — so said Bhagavat,— ‘these I will reveal to thee, being asked in person; (they are) Magga<em>g</em>inas and Maggadesakas, Magga<em>g</em>îvins and Maggadûsins.’ (83)"},{"ref":"10.3","t":"‘Whom do the Buddhas call a Magga<em>g</em>ina?’ — so said <em>K</em>unda, the smith,— ‘How is a Magga<em>ggh</em>âyin unequalled? Being asked, describe to me a Magga<em>g</em>îvin, and reveal to me a Maggadûsin.’ (84)"},{"ref":"10.4","t":"Bhagavat said: ‘He who has overcome doubt, is without pain, delights in Nibbâna, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a magga<em>g</em>ina (that is, victorious by the way). (85)"},{"ref":"10.5","t":"‘He who in this world having known the best (i.e. Nibbâna) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86)"},{"ref":"10.6","t":"‘He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikshus they call a magga<em>g</em>îvin (that is, living in the way). (87)"},{"ref":"10.7","t":"‘He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggadûsin (that is, defiling the way). (88)"},{"ref":"10.8","t":"‘He who has penetrated these (four Sama<em>n</em>as), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such, — having seen so, his faith is not lost; for how could he make the undepraved equal to the depraved and the pure equal to the impure?’ (89)"},{"ref":"10.8a","t":"<em>Kundasutta is ended.</em>"},{"sp":"HDR","t":"6. PARÂBHAVASUTTA."},{"ref":"11.1","t":"A DIALOGUE BETWEEN a deity and Buddha on the things by which a man loses and those by which he gains in this world. — Text by Grimblot, in Journal Asiatique, t. xviii (1871),; translation by L. Feer, in Journal Asiatique, t. xviii (1871),, and by Gogerly, reprinted in Journal Asiatique, t. xx (1872),"},{"ref":"11.2","t":"So it was heard by me:"},{"ref":"11.3","t":"At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole <em>G</em>etavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas:"},{"ref":"11.1a","t":"‘We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90)"},{"ref":"11.2a","t":"Bhagavat: ‘The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.’ (91)"},{"ref":"11.3a","t":"Deity: ‘We know this to be so, this is the first loser; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92)"},{"ref":"11.4","t":"Bhagavat: ‘Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked, — that is the cause (of loss) to the losing (man).’ (93)"},{"ref":"11.5","t":"Deity: ‘We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94)"},{"ref":"11.6","t":"Bhagavat: ‘The man who is drowsy, fond of society and without energy, lazy, given to anger, — that is the cause (of loss) to the losing (man).’ (95)"},{"ref":"11.7","t":"Deity: ‘We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (96)"},{"ref":"11.8","t":"Bhagavat: ‘He who being rich does not support mother or father who are old or past their youth, — that is the cause (of loss) to the losing (man).’ (97)"},{"ref":"11.9","t":"Deity: ‘We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98)"},{"ref":"11.10","t":"Bhagavat: ‘He who by falsehood deceives either a Brâma<em>n</em>a or a Sama<em>n</em>a or any other mendicant, — that is the cause (of loss) to the losing (man).’ (99)"},{"ref":"11.11","t":"Deity: ‘We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (100)"},{"ref":"11.12","t":"Bhagavat: ‘The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things, — that is the cause (of loss) to the losing (man).’ (101)"},{"ref":"11.13","t":"Deity: ‘We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (102)"},{"ref":"11.14","t":"Bhagavat: ‘The man who proud of his birth, of his wealth, and of his family, despises his relatives, — that is the cause (of loss) to the losing (man).’ (103)"},{"ref":"11.15","t":"Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104)"},{"ref":"11.16","t":"Bhagavat: ‘The man who given to women, to strong drink, and to dice, wastes whatever he has gained, — that is the cause (of loss) to the losing (man).’ (105)"},{"ref":"11.17","t":"Deity: ‘We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106)"},{"ref":"11.18","t":"Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others, — that is the cause (of loss) to the losing (man).’ (107)"},{"ref":"11.19","t":"Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).’ (108)"},{"ref":"11.20","t":"Bhagavat: ‘The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep, — that is the cause (of loss) to the losing (man).’ (109)"},{"ref":"11.21","t":"Deity: ‘We know this to be so, this is the tenth loser; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (110)"},{"ref":"11.22","t":"Bhagavat: ‘He who places in supremacy a woman given to drink and squandering, or a man of the same kind, — that is the cause (of loss) to the losing (man).’ (111)"},{"ref":"11.23","t":"Deity: ‘We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (112)"},{"ref":"11.24","t":"Bhagavat: ‘He who has little property, (but) great desire, is born in a Khattiya family and wishes for the kingdom in this world, — that is the cause (of loss) to the losing (man).’ (113)"},{"ref":"11.25","t":"Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).’ (114)"},{"ref":"11.25a","t":"<em>Parâbhavasutta is ended.</em>"},{"sp":"HDR","t":"7. VASALASUTTA."},{"ref":"12.1","t":"THE BRÂMA<em>N</em>A AGGIKABHÂRADVÂ<em>G</em>A is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of Mâtanga, told in the Mâtanga<em>g</em>âtaka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, — Text and translation in Alwis’s Buddhist Nirvâ<em>n</em>a,"},{"ref":"12.2","t":"So it was heard by me: At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Sâvatthî for alms. Now at that time in the house of the Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Sâvatthî went to the house of the Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a. The Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a saw Bhagavat coming at a distance, and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Sama<em>n</em>aka (i.e. wretched Sama<em>n</em>a); (stay) there, O Vasalaka (i.e. outcast)!’"},{"ref":"12.3","t":"This having been said, Bhagavat replied to the Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a: ‘Dost thou know, O Brâma<em>n</em>a, an outcast, or the things that make an outcast?’"},{"ref":"12.4","t":"‘No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.”"},{"ref":"12.5","t":"‘Listen then, O Brâma<em>n</em>a, attend carefully, I will tell (thee).’"},{"ref":"12.6","t":"‘Even so, O venerable one,’ so the Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a replied to Bhagavat."},{"ref":"12.7","t":"Then Bhagavat said this:"},{"ref":"12.1a","t":"‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115)"},{"ref":"12.2a","t":"‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116)"},{"ref":"12.3a","t":"‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117)"},{"ref":"12.4a","t":"‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast. (118)"},{"ref":"12.5a","t":"‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119)"},{"ref":"12.6a","t":"‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120)"},{"ref":"12.7a","t":"‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121)"},{"ref":"12.8","t":"‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. (122)"},{"ref":"12.9","t":"‘Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123)"},{"ref":"12.10","t":"‘Whosoever strikes or by words annoys mother or father, brother, sister, or mother-in-law, let one know him as an outcast. (124)"},{"ref":"12.11","t":"‘Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125)"},{"ref":"12.12","t":"‘Whosoever, having committed a bad deed, hopes (saying), “Let no one know me” (as having done it, who is) a dissembler, let one know him as an outcast. (126)"},{"ref":"12.13","t":"‘Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127)"},{"ref":"12.14","t":"‘Whosoever by falsehood deceives either a Brâhma<em>n</em>a or a Sama<em>n</em>a or any other mendicant, let one know him as an outcast. (128)"},{"ref":"12.15","t":"‘Whosoever by words annoys either a Brâhma<em>n</em>a or a Sama<em>n</em>a when meal-time has come and does not give (him anything), let one know him as an outcast. (129)"},{"ref":"12.16","t":"‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (130)"},{"ref":"12.17","t":"‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131)"},{"ref":"12.18","t":"‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132)"},{"ref":"12.19","t":"‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbâ<em>g</em>a) or a householder (gaha<em>tth</em>a), let one know him as an outcast. (133)"},{"ref":"12.20","t":"‘Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134)"},{"ref":"12.21","t":"‘Not by birth does one become an outcast, not by birth does one become a Brâma<em>n</em>a; by deeds one becomes an outcast, by deeds one becomes a Brâma<em>n</em>a. (135)"},{"ref":"12.22","t":"‘Know ye this in the way that this example of mine (shows): There was a <em>K</em>a<em>nd</em>âla of the Sopâka caste, well known as Mâtanga. (136)"},{"ref":"12.23","t":"‘This Mâtanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brâma<em>n</em>as went to serve him. (137)"},{"ref":"12.24","t":"‘He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138)"},{"ref":"12.25","t":"‘His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brâma<em>n</em>as, born in the family of preceptors, friends of the hymns (of the Vedas), (139)"},{"ref":"12.26","t":"‘But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140)"},{"ref":"12.27","t":"‘(Therefore) not by birth does one become an outcast, not by birth does one become a Brâma<em>n</em>a, by deeds one becomes an outcast, by deeds one becomes a Brâma<em>n</em>a.’ (141)"},{"ref":"12.27a","t":"This having been said, the Brâma<em>n</em>a Aggikabhâradvâ<em>g</em>a answered Bhagavat as follows:"},{"ref":"12.27b","t":"‘Excellent, O venerable Gotama! Excellent, O"},{"ref":"12.27c","t":"venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upâsaka (a follower, me) who henceforth for all my life have taken refuge (in him).’"},{"ref":"12.27d","t":"<em>Vasalasutta is ended.</em>"},{"sp":"HDR","t":"8. METTASUTTA."},{"ref":"13.1","t":"A PEACEFUL MIND and goodwill towards all beings are praised. — Text by Grimblot in Journal Asiatique, t. xviii (1871),, and by Childers in Khuddaka Pâ<em>th</em>a,; translation (?) by Gogerly in the Ceylon Friend, 1839,, by Childers in Kh. Pâ<em>th</em>a and by L. Feer in Journal Asiatique, t. xviii (1871),"},{"ref":"13.1a","t":"Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbâna): — Let him be able and upright and conscientious and of soft speech, gentle, not proud, (142)"},{"ref":"13.2","t":"And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. (143)"},{"ref":"13.3","t":"And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happy-minded. (144)"},{"ref":"13.4","t":"Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (145)"},{"ref":"13.5","t":"Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded. (146)"},{"ref":"13.6","t":"Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147)"},{"ref":"13.7","t":"As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148)"},{"ref":"13.8","t":"And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149)"},{"ref":"13.9","t":"Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world. (150)"},{"ref":"13.10","t":"He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother’s womb. (151)"},{"ref":"13.10a","t":"<em>Mettasutta is ended.</em>"},{"sp":"HDR","t":"9. HEMAVATASUTTA."},{"ref":"14.1","t":"A DIALOGUE BETWEEN two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questions answered they, together with ten hundred Yakkhas, become the followers of Buddha."},{"ref":"14.1a","t":"‘To-day is the fifteenth, a fast day; a lovely night has come,’ — so said the Yakkha Sâtâgira,— ‘let us (go and) see the renowned Master Gotama.’ (152)"},{"ref":"14.2","t":"‘Is the mind of such a one well disposed towards all beings?’ — so said the Yakkha Hemavata,— ‘are his thoughts restrained as to things wished for or not wished for?’ (153)"},{"ref":"14.3","t":"‘His mind is well disposed towards all beings, (the mind) of such a one,’ — so said the Yakkha Sâtâgira,— ‘and his thoughts are restrained as to things wished for or not wished for.’ (154)"},{"ref":"14.4","t":"‘Does he not take what has not been given (to him)?’ — so said the Yakkha Hemavata,— ’is he self-controlled (in his behaviour) to living beings? is he far from (a state of) carelessness? does he not abandon meditation?’ (155)"},{"ref":"14.5","t":"‘He does not take what has not been given (to him),’ — so said the Yakkha Sâtâgira,— ‘and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness; Buddha does not abandon meditation.’ (156)"},{"ref":"14.6","t":"‘Does he not speak falsely?’ — so said the Yakkha Hemavata,— ’is he not harsh-spoken? does he not utter slander? does he not talk nonsense?’ (157)"},{"ref":"14.7","t":"‘He does not speak falsely,’ — so said the Yakkha Sâtâgira,— ‘he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.’ (158)"},{"ref":"14.8","t":"‘Is he not given to sensual pleasures?’ — so said the Yakkha Hemavata,— ’is his mind undisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?’ (159)"},{"ref":"14.9","t":"‘He is not given to sensual pleasures,’ — so said the Yakkha Sâtâgira,— ‘and his mind is undisturbed; he has overcome all folly; Buddha sees clearly in (all) things.’ (160)"},{"ref":"14.10","t":"‘Is he endowed with knowledge?’ — so said the Yakkha Hemavata,— ’is his conduct pure? have his passions been destroyed? is there no new birth (for him)?’ (161)"},{"ref":"14.11","t":"‘He is endowed with knowledge,’ — so said the Yakkha Sâtâgira,— ‘and his conduct is pure; all his passions have been destroyed; there is no new birth for him. (162)"},{"ref":"14.12","t":"‘The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163)"},{"ref":"14.13","t":"‘Come, let us (go and) see Gotama, who has legs like an antelope, who is thin, who is wise, living on little food, not covetous, the Muni who is meditating in the forest. (164)"},{"ref":"14.14","t":"‘Having gone to him who is a lion amongst those that wander alone and does not look for sensual pleasures, let us ask about the (means of) deliverance from the snares of death. (165)"},{"ref":"14.15","t":"‘Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddha who has overcome hatred and fear.’ (166)"},{"ref":"14.16","t":"‘In what has the world originated?’ — so said the Yakkha Hemavata,— ‘with what is the world intimate? by what is the world afflicted, after having grasped at what?’ (167)"},{"ref":"14.17","t":"‘In six the world has originated, O Hemavata,’ — so said Bhagavat,— ‘with six it is intimate, by six the world is afflicted, after having grasped at six.’ (168)"},{"ref":"14.18","t":"Hemavata said: ‘What is the grasping by which the world is afflicted? Asked about salvation, tell (me) how one is released from pain?’ (169)"},{"ref":"14.19","t":"Bhagavat said: ‘Five pleasures of sense are said to be in the world, with (the pleasure of) the mind as the sixth; having divested oneself of desire for these, one is thus released from pain. (170)"},{"ref":"14.20","t":"‘This salvation of the world has been told to you truly, this I tell you: thus one is released from pain.’ (171)"},{"ref":"14.21","t":"Hemavata said: ‘Who in this world crosses the stream (of existence)? who in this world crosses the sea? who does not sink into the deep, where there is no footing and no support?’ (172)"},{"ref":"14.22","t":"Bhagavat said: ‘He who is always endowed with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross. (173)"},{"ref":"14.23","t":"‘He who is disgusted with sensual pleasures, who has overcome all bonds and destroyed joy, such a one does not sink into the deep.’ (174)"},{"ref":"14.24","t":"Hemavata said: ‘He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (175)"},{"ref":"14.25","t":"‘He who has got a great name, sees what is subtile, imparts understanding; and does not cling to the abode of sensual pleasures, behold him, the all-knowing, the wise, the great Isi, walking in the noble path. (176)"},{"ref":"14.26","t":"‘A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177)"},{"ref":"14.27","t":"‘These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178)"},{"ref":"14.28","t":"‘We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma.’ (179)"},{"ref":"14.28a","t":"<em>Hemavatasutta is ended.</em>"},{"sp":"HDR","t":"10. ÂLAVAKASUTTA."},{"ref":"15.1","t":"THE YAKKHA Â<em>L</em>AVAKA first threatens Buddha, then puts some questions to him which Buddha answers, whereupon Â<em>l</em>avaka is converted."},{"ref":"15.2","t":"So it was heard by me:"},{"ref":"15.3","t":"At one time Bhagavat dwelt at Â<em>l</em>avî, in the realm of the Yakkha Â<em>l</em>avaka. Then the Yakkha Â<em>l</em>avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat:"},{"ref":"15.4","t":"‘Come out, O Sama<em>n</em>a!’"},{"ref":"15.5","t":"‘Yes, O friend!’ so saying Bhagavat came out."},{"ref":"15.6","t":"‘Enter, O Sama<em>n</em>a!’"},{"ref":"15.7","t":"‘Yes, O friend!’ so saying Bhagavat entered."},{"ref":"15.8","t":"A second time the Yakkha Â<em>l</em>avaka said this to Bhagavat: ‘Come out, O Sama<em>n</em>a!’"},{"ref":"15.9","t":"‘Yes, O friend!’ so saying Bhagavat came out."},{"ref":"15.10","t":"‘Enter, O Sama<em>n</em>a!’"},{"ref":"15.11","t":"‘Yes, O friend!’ so saying Bhagavat entered."},{"ref":"15.12","t":"A third time the Yakkha Â<em>l</em>avaka said this Bhagavat: ‘Come out, O Sama<em>n</em>a!’"},{"ref":"15.13","t":"‘ Yes, O friend!’ so saying Bhagavat came out."},{"ref":"15.14","t":"‘Enter, O Sama<em>n</em>a!’"},{"ref":"15.15","t":"‘Yes, O friend!’ so saying Bhagavat entered."},{"ref":"15.16","t":"A fourth time the Yakkha Â<em>l</em>avaka said this to Bhagavat: ‘Come out, O Sama<em>n</em>a!’"},{"ref":"15.17","t":"‘I shall not come out to thee, O friend, do what thou pleasest.’"},{"ref":"15.18","t":"‘I shall ask thee a question, O Sama<em>n</em>a, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Gangâ.’"},{"ref":"15.19","t":"‘I do not see, O friend, any one in this world nor in the world of gods, Mâras, Brahmans, amongst the beings comprising gods, men, Sama<em>n</em>as, and Brâhma<em>n</em>as, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gangâ; however, O friend, ask what thou pleasest.’"},{"ref":"15.20","t":"Then the Yakkha Â<em>l</em>avaka addressed Bhagavat in stanzas:"},{"ref":"15.1a","t":"‘What in this world is the best property for a man? what, being well done, conveys happiness? what is indeed the sweetest of sweet things? how lived do they call life the best?’ (180)"},{"ref":"15.2a","t":"Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.’ (181)"},{"ref":"15.3a","t":"Â<em>l</em>avaka said: ‘How does one cross the stream (of existence)? how does one cross the sea? how does one conquer pain? how is one purified?’ (182)"},{"ref":"15.4a","t":"Bhagavat said: ‘By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.’ (183)"},{"ref":"15.5a","t":"Â<em>l</em>avaka said: ‘How does one obtain understanding? how does one acquire wealth? how does one obtain fame? how does one bind friends (to himself)? how does one not grieve passing away from this world to the other?’ (184)"},{"ref":"15.6a","t":"Bhagavat said: ‘He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbâna, will obtain understanding from his desire to hear, being zealous and discerning. (185)"},{"ref":"15.7a","t":"‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186)"},{"ref":"15.8a","t":"‘He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality, — such a one indeed does not grieve when passing away. (187)"},{"ref":"15.9a","t":"‘Pray, ask also other Sama<em>n</em>as and Brâhma<em>n</em>as far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.’ (188)"},{"ref":"15.10a","t":"Â<em>l</em>avaka said: ‘Why should I now ask Sama<em>n</em>as and Brâhma<em>n</em>as far and wide? I now know what is my future good. (189)"},{"ref":"15.11a","t":"‘For my good Buddha came to live at Â<em>l</em>avî; now I know where (i.e. on whom bestowed) a gift will bear great fruit. (190)"},{"ref":"15.12a","t":"‘I will wander about from village to village, from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the Dhamma.’ (191)"},{"ref":"15.12aa","t":"<em>Âlavakasutta is ended.</em>"},{"sp":"HDR","t":"11. VIGAYASUTTA."},{"ref":"16.1","t":"A REFLECTION ON the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbâna. — Comp. <em>G</em>âtaka I,"},{"ref":"16.1a","t":"If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192)"},{"ref":"16.2","t":"The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193)"},{"ref":"16.3","t":"It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194)"},{"ref":"16.4","t":"With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195)"},{"ref":"16.5","t":"Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196)"},{"ref":"16.6","t":"Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt. (197)"},{"ref":"16.7","t":"Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198)"},{"ref":"16.8","t":"And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care (for it). (199)"},{"ref":"16.9","t":"Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are. (200)"},{"ref":"16.10","t":"The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, he certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201)"},{"ref":"16.11","t":"“As this (living body is) so is that (dead one), as this is so that (will be); let one put away desire for the body, both as to its interior and as to its exterior.” (202)"},{"ref":"16.12","t":"Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbâna. (203)"},{"ref":"16.13","t":"This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204)"},{"ref":"16.14","t":"He who with such a body thinks to exalt himself or despises others — what else (is this) but blindness? (205)"},{"ref":"16.14a","t":"<em>Vigayasutta is ended.</em>"},{"sp":"HDR","t":"12. MUNISUTTA."},{"ref":"17.1","t":"DEFINITION OF A Muni."},{"ref":"17.1a","t":"From acquaintanceship arises fear, from house-life arises defilement; the houseless state, freedom from acquaintanceship — this is indeed the view of a Muni. (206)"},{"ref":"17.2","t":"Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him the solitarily wandering they call a Muni; such a great Isi has seen the state of peace. (207)"},{"ref":"17.3","t":"Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i.e. Nibbâ<em>n</em>a), after leaving reasoning behind, does not enter the number (of living beings). (208)"},{"ref":"17.4","t":"He who has penetrated all the resting-places (of the mind, and) does not wish for any of them, — such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209)"},{"ref":"17.5","t":"The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i.e. Nibbâ<em>n</em>a), him the wise style a Muni. (210)"},{"ref":"17.6","t":"The man who has the strength of understanding, is endowed with virtue and (holy) works, is composed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), and free from passion, him the wise style a Muni. (211)"},{"ref":"17.7","t":"The Muni that wanders solitarily, the zealous, that is not shaken by blame and praise, like a lion not trembling at noises, like the wind not caught in a net, like a lotus not soiled by water, leading others, not led by others, him the wise style a Muni. (212)"},{"ref":"17.8","t":"Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213)"},{"ref":"17.9","t":"Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust, him the wise style a Muni. (214)"},{"ref":"17.10","t":"Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style a Muni. (215)"},{"ref":"17.11","t":"Whosoever, living upon what is given by others, receives a lump of rice from the top, from the middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words, him the wise style a Muni. (216)"},{"ref":"17.12","t":"The Muni that wanders about abstaining from sexual intercourse, who in his youth is not fettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni. (217)"},{"ref":"17.13","t":"The man who, having penetrated the world, sees the highest truth, such a one, after crossing the stream and sea (of existence), who has cut off all ties, is independent, free from passion, him indeed the wise style a Muni. (218)"},{"ref":"17.14","t":"Two whose mode of life and occupation are quite different, are not equal: a householder maintaining a wife, and an unselfish virtuous man. A householder (is intent) upon the destruction of other living creatures, being unrestrained; but a Muni always protects living creatures, being restrained. (219)"},{"ref":"17.15","t":"As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)"},{"ref":"17.15a","t":"<em>Munisutta is ended.</em>"},{"ref":"17.15b","t":"<em>Uragavagga is ended.</em>"},{"sp":"HDR","t":"1. RATANASUTTA."},{"ref":"19.1","t":"FOR ALL BEINGS salvation is only to be found in Buddha, Dhamma, and Sangha. — Text and translation in Childers’ Khuddaka Pâ<em>th</em>a,"},{"ref":"19.1a","t":"Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221)"},{"ref":"19.2","t":"Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings; therefore protect them strenuously. (222)"},{"ref":"19.3","t":"Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathâgata. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (223)"},{"ref":"19.4","t":"The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed, — there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (224)"},{"ref":"19.5","t":"The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (225)"},{"ref":"19.6","t":"The eight persons that are praised by the righteous, and make these four pairs, they are worthy of offerings, (being) Sugata’s disciples; what is given to these will bear great fruit. This excellent jewel (is found) in the Assembly (sangha), by this truth may there be salvation. (226)"},{"ref":"19.7","t":"Those who have applied themselves studiously with a firm mind and free from desire to the commandments of Gotama, have obtained the highest gain, having merged into immortality, and enjoying happiness after getting it for nothing. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (227)"},{"ref":"19.8","t":"As a post in the front of a city gate is firm in the earth and cannot be shaken by the four winds, like that I declare the righteous man to be who, having penetrated the noble truths, sees (them clearly). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (228)"},{"ref":"19.9","t":"Those who understand the noble truths well taught by the profoundly wise (i.e. Buddha), though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (229)"},{"ref":"19.10","t":"On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (230)"},{"ref":"19.11","t":"Even if he commit a sinful deed by his body, or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbâna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (231)"},{"ref":"19.12","t":"As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbâna to the greatest benefit (for all). This excellent jewel (is found) in Buddha, by this truth may there be salvation. (232)"},{"ref":"19.13","t":"The excellent one who knows what is excellent, who gives what is excellent, and who brings what is excellent, the incomparable one taught the excellent Dhamma. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (233)"},{"ref":"19.14","t":"The old is destroyed, the new has not arisen, those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence, and) whose desires do not increase, go out like this lamp. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (234)"},{"ref":"19.15","t":"Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Buddha, revered by gods and men; may there be salvation. (235)"},{"ref":"19.16","t":"Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Dhamma, revered by gods and men; may there be salvatlon. (236)"},{"ref":"19.17","t":"Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Sangha, revered by gods and men; may there be salvation. (237)"},{"ref":"19.17a","t":"<em>Ratanasutta is ended.</em>"},{"sp":"HDR","t":"2. ÂMAGANDHASUTTA."},{"ref":"20.1","t":"A BAD MIND and wicked deeds are what defiles a man; no outward observances can purify him. Comp. Gospel of S. Matthew xv. 10."},{"ref":"20.1a","t":"Âmagandhabrâhma<em>n</em>a: ‘Those who eat sâmâka, <em>k</em>ingûlaka, and <em>k</em>înaka, pattaphala, mûlaphala, and gaviphala (different sorts of grass, leaves, roots, &amp;c.), justly obtained of the just, do not speak falsehood, (nor are they) desirous of sensual pleasures. (238)"},{"ref":"20.2","t":"‘He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Âmagandha (what defiles one). (239)"},{"ref":"20.3","t":"‘(The charge of) Âmagandha does not apply to me,’ so thou sayest, ‘O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Âmagandha?’ (240)"},{"ref":"20.4","t":"Kassapabuddha: ‘Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading, intercourse with another’s wife; — this is Âmagandha, but not the eating of flesh. (241)"},{"ref":"20.5","t":"‘Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikadi<em>tth</em>i), unjust, difficult to follow; — this is Âmagandha, but not the eating of flesh. (242)"},{"ref":"20.6","t":"‘Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one; — this is Âmagandha, but not the eating of flesh. (243)"},{"ref":"20.7","t":"‘Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust; — this is Âmagandha, but not the eating of flesh. (244)"},{"ref":"20.8","t":"‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin; — this is Âmagandha, but not the eating of flesh. (245)"},{"ref":"20.9","t":"‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful; — this is Âmagandha, but not the eating of flesh. (246)"},{"ref":"20.10","t":"‘Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell; — this is Âmagandha, but not the eating of flesh. (247)"},{"ref":"20.11","t":"‘Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the seasons, purify a mortal who has not conquered his doubt. (248)"},{"ref":"20.12","t":"‘The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249)"},{"ref":"20.13","t":"Thus Bhagavat preached this subject again and again, (and the Brâhma<em>n</em>a) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250)"},{"ref":"20.14","t":"Having heard Buddha’s well-spoken words, which are free from defilement and send away all pain, he worshipped Tathâgata’s (feet) in humility, and took orders at once. (251)"},{"ref":"20.14a","t":"<em>Âmagandhasutta is ended.</em>"},{"sp":"HDR","t":"3. HIRISUTTA."},{"ref":"21.1","t":"ON TRUE FRENDSHIP."},{"ref":"21.1a","t":"He who transgresses and despises modesty, who says, ‘I am a friend,’ but does not undertake any work that can be done, know (about) him: ‘he is not my (friend).’ (252)"},{"ref":"21.2","t":"Whosoever uses pleasing words to friends without effect, him the wise know as one that (only) talks, but does not do anything. (253)"},{"ref":"21.3","t":"He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother), he is indeed a friend that cannot be severed (from him) by others. (254)"},{"ref":"21.4","t":"He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke. (255)"},{"ref":"21.5","t":"Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma. (256)"},{"ref":"21.5a","t":"<em>Hirisutta is ended.</em>"},{"sp":"HDR","t":"4. MAHÂMANGALASUTTA."},{"ref":"22.1","t":"BUDDHA DEFINES THE highest blessing to a deity. — Text by Grimblot in Journal Asiatique, t. xviii (1871),, and by Childers in Kh. Pâ<em>th</em>a,; translation by Gogerly in the Ceylon Friend, 1839,; by Childers in Kh. Pâ<em>th</em>a,; and by L. Feer in Journal Asiatique, t. xviii (1871),"},{"ref":"22.2","t":"So it was heard by me:"},{"ref":"22.3","t":"At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole <em>G</em>etavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza:"},{"ref":"22.1a","t":"‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257)"},{"ref":"22.2a","t":"Buddha said: ‘Not cultivating (the society of)"},{"ref":"22.2aa","t":"fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258)"},{"ref":"22.3a","t":"‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259)"},{"ref":"22.4","t":"‘Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260)"},{"ref":"22.5","t":"‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261)"},{"ref":"22.6","t":"‘Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262)"},{"ref":"22.7","t":"‘Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263)"},{"ref":"22.8","t":"‘Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264)"},{"ref":"22.9","t":"‘Patience and pleasant speech, intercourse with Sama<em>n</em>as, religious conversation at due seasons, this is the highest blessing. (265)"},{"ref":"22.10","t":"‘Penance and chastity, discernment of the noble truths, and the realisation of Nibbâna, this is the highest blessing. (266)"},{"ref":"22.11","t":"‘He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267)"},{"ref":"22.12","t":"‘Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.’ (268)"},{"ref":"22.12a","t":"<em>Mahâmangala is ended.</em>"},{"sp":"HDR","t":"5. SÛKILOMASUTTA."},{"ref":"23.1","t":"THE YAKKHA SÛ<em>K</em>ILOMA threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body."},{"ref":"23.2","t":"So it was heard by me:"},{"ref":"23.3","t":"At one time Bhagavat dwelt at Gayâ (seated) on a stone seat in the realm of the Yakkha Sû<em>k</em>iloma. And at that time the Yakkha Khara and the Yakkha Sû<em>k</em>iloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sû<em>k</em>iloma: ‘Is this man a Sama<em>n</em>a?’"},{"ref":"23.4","t":"Sû<em>k</em>iloma answered: ‘He is no Sama<em>n</em>a, he is a Sama<em>n</em>aka (a wretched Sama<em>n</em>a); however I will ascertain whether he is a Sama<em>n</em>a or a Sama<em>n</em>aka.’"},{"ref":"23.5","t":"Then the Yakkha Sû<em>k</em>iloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha Sû<em>k</em>iloma said this to Bhagavat: ‘O Sama<em>n</em>a, art thou afraid of me?’"},{"ref":"23.6","t":"Bhagavat answered: ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’"},{"ref":"23.7","t":"Sû<em>k</em>iloma said: ‘I will ask thee a question, O Sama<em>n</em>a; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Gangâ.’"},{"ref":"23.8","t":"Bhagavat answered: ‘I do not see, O friend, neither in this world together with the world of the Devas, Mâras, Brahmans, nor amongst the generation of Sama<em>n</em>a and Brâhma<em>n</em>as, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gangâ. However ask, O friend, what thou pleasest.’ Then the Yakkha Sû<em>k</em>iloma addressed Bhagavat in a stanza:"},{"ref":"23.1a","t":"‘ What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise? whence arising do doubts vex the mind, as boys vex a crow?’ (269)"},{"ref":"23.2a","t":"Buddha said: ‘Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270)"},{"ref":"23.3a","t":"‘They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected, with sensual pleasures, like the mâluvâ creeper spread in the wood. (271)"},{"ref":"23.4a","t":"‘Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.’ (272)"},{"ref":"23.4aa","t":"<em>Sûkilomasutta is ended.</em>"},{"sp":"HDR","t":"6. DHAMMAKARIYASUTTA OR KAPILASUTTA."},{"ref":"24.1","t":"THE BHIKKHUS ARE admonished to rid themselves of sinful persons and advised to lead a pure life."},{"ref":"24.1a","t":"A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273)"},{"ref":"24.2","t":"But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274)"},{"ref":"24.3","t":"A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275)"},{"ref":"24.4","t":"Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276)"},{"ref":"24.5","t":"Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (277)"},{"ref":"24.6","t":"As when there is a pit of excrement (that has become) full during a number of years, — he who should be such a one full of sin is difficult to purify. (278)"},{"ref":"24.7","t":"Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279)"},{"ref":"24.8","t":"Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. (280)"},{"ref":"24.9","t":"Then remove as chaff those that are no Sama<em>n</em>as, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281)"},{"ref":"24.10","t":"Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282)"},{"ref":"24.10a","t":"<em>Dhammakariyasutta is ended.</em>"},{"sp":"HDR","t":"7. BRÂHMANADMAMMIKASUTTA."},{"ref":"25.1","t":"WEALTHY BRÂHMA<em>N</em>AS COME to Buddha, asking about the customs of the ancient Brâhma<em>n</em>as. Buddha describes their mode of life and the change wrought in them by seeing the king’s riches, and furthermore, how they induced the king to commit the sin of having living creatures slain at sacrifices. On hearing Buddha’s enlightened discourse the wealthy Brâhma<em>n</em>as are converted. Compare Sp. Hardy’s Legends,"},{"ref":"25.2","t":"So it was heard by me:"},{"ref":"25.3","t":"At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then many wealthy Brâhma<em>n</em>as of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to him they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Brâhma<em>n</em>as said this to Bhagavat: ‘O venerable Gotama, are the Brâhma<em>n</em>as now-a-days seen (engaged) in the Brâhmanical customs (dhamma) of the ancient Brâhma<em>n</em>as?’"},{"ref":"25.4","t":"Bhagavat answered: ‘The Brâhma<em>n</em>as now-a-days, O Brâhma<em>n</em>as, are not seen (engaged) in the Brâhmanical customs of the ancient Brâhma<em>n</em>as.’"},{"ref":"25.5","t":"The Brâhma<em>n</em>as said: ‘Let the venerable Gotama tell us the Brâhmanical customs of the ancient Brâhma<em>n</em>as, if it is not inconvenient to the venerable Gotama.’"},{"ref":"25.6","t":"Bhagavat answered: ‘Then listen, O Brâhma<em>n</em>as, pay great attention, I will speak.’"},{"ref":"25.7","t":"‘Yes,’ so saying the wealthy Brâhma<em>n</em>as listened to Bhagavat. Bhagavat said this:"},{"ref":"25.1a","t":"The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283)"},{"ref":"25.2a","t":"There were no cattle for the Brâhma<em>n</em>as, nor gold, nor corn, (but) the riches and corn of meditation were for them, and theey kept watch over the best treasure. (284)"},{"ref":"25.3a","t":"What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285)"},{"ref":"25.4a","t":"With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brâhma<em>n</em>as. (286)"},{"ref":"25.5a","t":"Inviolable were the Brâhma<em>n</em>as, invincible, protected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287)"},{"ref":"25.6a","t":"For forty-eight years they practised juvenile chastity, the Brâhma<em>n</em>as formerly went in search of science and exemplary conduct. (288)"},{"ref":"25.7a","t":"The Brâhma<em>n</em>as did not marry (a woman belonging to) another (caste), nor did they buy a wife; they chose living together in mutual love after having come together. (289)"},{"ref":"25.8","t":"Excepting from the time about the cessation of the menstruation else the Brâhma<em>n</em>as did not indulge in sexual intercourse. (290)"},{"ref":"25.9","t":"They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and patience. (291)"},{"ref":"25.10","t":"He who was the best of them, a strong Brâhma<em>n</em>a, did not (even) in sleep indulge in sexual intercourse. (292)"},{"ref":"25.11","t":"Imitating his practices some wise men in this world praised chastity and patience. (293)"},{"ref":"25.12","t":"Having asked for rice, beds, garments, butter. and oil, and gathered them justly, they made sacrifices out of them, and when the sacrifice came on, they did not kill cows. (294)"},{"ref":"25.13","t":"Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295)"},{"ref":"25.14","t":"They give food, and they give strength, they likewise give (a good) complexion and happiness; knowing the real state of this, they did not kill cows. (296)"},{"ref":"25.15","t":"They were graceful, large, handsome, renowned, Brâhma<em>n</em>as by nature, zealous for their several works; as long as they lived in the world, this race prospered. (297)"},{"ref":"25.16","t":"But there was a change in them: after gradually seeing the king’s prosperity and adorned women, (298)"},{"ref":"25.17","t":"Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299)"},{"ref":"25.18","t":"The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Brâhma<em>n</em>as became covetous. (300)"},{"ref":"25.19","t":"They then, in this matter, having composed hymns, went to Okkâka, and said: ‘Thou hast much wealth and corn, sacrifice thy great property, sacrifice thy great wealth.’ (301)"},{"ref":"25.20","t":"And then the king, the lord of chariots, instructed by the Brâhma<em>n</em>as, brought about assamedha, purisamedha, sammâpâsa, and vâ<em>k</em>âpeyya without any hinderance, and having offered these sacrifices he gave the Brâhma<em>n</em>as wealth: (302)"},{"ref":"25.21","t":"Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303)"},{"ref":"25.22","t":"Beautiful palaces, well divided into compartments; and having filled these with different (sorts of) corn, he gave this wealth to the Brâhma<em>n</em>as. (304)"},{"ref":"25.23","t":"And they having thus received wealth wished for a store, and the desire of those who had given way to (their) wishes increased still more; they then, in this matter, having composed hymns, went again to Okkâka, and said: (305)"},{"ref":"25.24","t":"‘As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings; sacrifice thy great property, sacrifice thy wealth.’ (306)"},{"ref":"25.25","t":"And then the king, the lord of chariots, instructed by the Brâhma<em>n</em>as, caused many hundred thousand cows to be slain in offerings. (307)"},{"ref":"25.26","t":"The cows, that are like goats, do not hurt any one with their feet or with either of their horns, they are tender, and yield vessels (of milk), — seizing them by the horns the king caused them to be slain with a weapon. (308)"},{"ref":"25.27","t":"Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried out: ‘This is injustice,’ because of the weapon falling on the cows. (309)"},{"ref":"25.28","t":"There were formerly three diseases: desire, hunger, and decay, but from the slaying of cattle there came ninety-eight. (310)"},{"ref":"25.29","t":"This injustice of (using) violence that has come down (to us), was old; innocent (cows) are slain, the sacrificing (priests) have fallen off from the Dhamma. (311)"},{"ref":"25.30","t":"So this old and mean Dhamma is blamed by the wise; where people see such a one, they blame the sacrificing priest. (312)"},{"ref":"25.31","t":"So Dhamma being lost, the Suddas and the Vessikas disagreed, the Khattiyas disagreed in manifold ways, the wife despised her husband. (313)"},{"ref":"25.32","t":"The Khattiyas and the Brâhma<em>n</em>as and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (314)"},{"ref":"25.32a","t":"This having been said, those wealthy Brâhma<em>n</em>as said to Bhagavat as follows:"},{"ref":"25.32b","t":"‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).’"},{"ref":"25.32c","t":"<em>Brâhmanadhammikasutta is ended.</em>"},{"sp":"HDR","t":"8. NÂVÂSUTTA."},{"ref":"26.1","t":"ON CHOOSING A good and learned teacher."},{"ref":"26.1a","t":"A man should worship him from whom he learns the Dhamma, as the gods (worship) Inda; the learned man being worshipped and pleased with him, makes the (highest) Dhamma manifest. (315)"},{"ref":"26.2","t":"Having heard and considered that (Dhamma), the wise man practising the Dhamma that is in accordance with the (highest) Dhamma, becomes learned, expert, and skilful, strenuously associating with such a (learned teacher). (316)"},{"ref":"26.3","t":"He who serves a low (teacher), a fool who has not understood the meaning, and who is envious, goes to death, not having overcome doubt, and not having understood the Dhamma. (317)"},{"ref":"26.4","t":"As a man, after descending into a river, a turgid water with a rapid current, is borne along following the current, — how will he be able to put others across? (318)"},{"ref":"26.5","t":"Even so how will a man, not having understood the Dhamma, and not attending to the explanation of the learned and not knowing it himself, not having overcome doubt, be able to make others understand it? (319)"},{"ref":"26.6","t":"As one, having gone on board a strong ship, provided with oars and rudder, carries across in it many others, knowing the way to do it, and being expert and thoughtful, (320)"},{"ref":"26.7","t":"So also he who is accomplished, of a cultivated mind, learned, intrepid, makes others endowed with attention and assiduity understand it, knowing (it himself). (321)"},{"ref":"26.8","t":"Therefore indeed one should cultivate (the society of) a good man, who is intelligent and learned; he who leads a regular life, having understood what is good and penetrated the Dhamma, will obtain happiness. (322)"},{"ref":"26.8a","t":"<em>Nâvâsutta is ended.</em>"},{"sp":"HDR","t":"9. KIMSÎLASUTTA."},{"ref":"27.1","t":"HOW TO OBTAIN the highest good."},{"ref":"27.1a","t":"By what virtue, by what conduct, and performing what works, will a man be perfectly established (in the commandments) and obtain the highest good? (323)"},{"ref":"27.2","t":"Let him honour old people, not be envious, let him know the (right) time for seeing his teachers, let him know the (right) moment for listening to their religious discourses, let him assiduously hearken to their well-spoken (words). (324)"},{"ref":"27.3","t":"Let him in due time go to the presence of his teachers, let him be humble after casting away obstinacy, let him remember and practise what is good, the Dhamma, self-restraint, and chastity. (325)"},{"ref":"27.4","t":"Let his pleasure be the Dhamma, let him delight in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths. (326)"},{"ref":"27.5","t":"Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind. (327)"},{"ref":"27.6","t":"The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless, does not increase. (328)"},{"ref":"27.7","t":"Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work, they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding. (329)"},{"ref":"27.7a","t":"<em>Kimsîlasutta is ended.</em>"},{"sp":"HDR","t":"10. UTTHÂNASUTTA."},{"ref":"28.1","t":"ADVICE NOT TO be lukewarm and slothful."},{"ref":"28.1a","t":"Rise, sit up, what is the use of your sleeping; to those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there? (330)"},{"ref":"28.2","t":"Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331)"},{"ref":"28.3","t":"Conquer this desire which gods and men stand wishing for and are dependent upon, let not the (right) moment pass by you; for those who have let the (right) moment pass, will grieve when they have been consigned to hell. (332)"},{"ref":"28.4","t":"Indolence (pamâda) is defilement, continued indolence is defilement; by earnestness (appamâda) and knowledge let one pull out his arrow. (333)"},{"ref":"28.4a","t":"<em>Utthânasutta is ended.</em>"},{"sp":"HDR","t":"11. RÂHULASUTTA."},{"ref":"29.1","t":"BUDDHA RECOMMENDS THE life of a recluse to Râhula, and admonishes him to turn his mind away from the world and to be moderate."},{"ref":"29.1a","t":"Bhagavat said: ‘Dost thou not despise the wise man, from living with him constantly? Is he who holds up a torch to mankind honoured by thee?’ (334)"},{"ref":"29.2","t":"Râhula: ‘I do not despise the wise man, from living with him constantly; he who holds up a torch to mankind is always honoured by me.’ (335)"},{"ref":"29.2a","t":"<em>Vatthugâthâ.</em>"},{"ref":"29.3","t":"Bhagavat: ‘Having abandoned the objects of the five senses, the beautiful, the charming, and gone out from thy house with faith, do thou put an end to pain. (336)"},{"ref":"29.4","t":"‘Cultivate (the society of) virtuous friends and a distant dwelling-place, secluded and quiet; be moderate in food. (337)"},{"ref":"29.5","t":"‘Robes, alms (in bowl), requisites (for the sick), a dwelling-place, — do not thirst after these (things), that thou mayest not go back to the world again. (338)"},{"ref":"29.6","t":"‘Be subdued according to the precepts, and as to the five senses, be attentive as regards thy body, and be full of disgust (with the world). (339)"},{"ref":"29.7","t":"‘Avoid signs, what is pleasant and is accompanied with passion, turn thy mind undisturbed and well composed to what is not pleasant. (340)"},{"ref":"29.8","t":"‘Cherish what is signless, leave the inclinations for pride; then by destroying pride thou shalt wander calm.’ (341)"},{"ref":"29.8a","t":"So Bhagavat repeatedly admomshed the venerable Râhula with these stanzas."},{"ref":"29.8b","t":"<em>Râhulasutta is ended.</em>"},{"sp":"HDR","t":"12. VANGÎSASUTTA."},{"ref":"30.1","t":"VANGÎSA DESIRES TO know the fate of Nigrodhakappa, whether he has been completely extinguished, or whether he is still with some elements of existence left behind. He is answered by Buddha."},{"ref":"30.2","t":"So it was heard by me:"},{"ref":"30.3","t":"At one time Bhagavat dwelt at A<em>l</em>avî, in the temple of Aggâ<em>l</em>ava. At that time the teacher of the venerable Vangîsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (a<em>k</em>iraparinibbuta). Then this reflection occurred to the venerable Vangîsa, while retired and meditating:"},{"ref":"30.4","t":"Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangîsa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vangîsa said this to Bhagavat:"},{"ref":"30.5","t":"‘Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.’"},{"ref":"30.6","t":"Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas:"},{"ref":"30.1a","t":"‘We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggâ<em>l</em>ava, a Bhikkhu, well known, famous, and of a calm mind. (342)"},{"ref":"30.2a","t":"‘The name “Nigrodhakappa” was given to that Brâhma<em>n</em>a by thee, O Bhagavat; he wandered about worshipping thee, having liberation in view, strong, and seeing Nibbâna. (343)"},{"ref":"30.3a","t":"‘O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears are ready to hear, thou art our Master, thou art incomparable. (344)"},{"ref":"30.4a","t":"‘Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousand-eyed Sakka (speaks in the midst) of the gods. (345)"},{"ref":"30.5a","t":"‘Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathâgata, for he is the best eye of men. (346)"},{"ref":"30.6a","t":"‘If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. (347)"},{"ref":"30.7","t":"‘Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348)"},{"ref":"30.8","t":"‘Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (their necks) sing softly with a rich and well-modulated voice; we will all listen to thee attentively. (349)"},{"ref":"30.9","t":"‘Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the Tathâgatas act with a purpose. (350)"},{"ref":"30.10","t":"‘This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us. (351)"},{"ref":"30.11","t":"‘ Having perfectly comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352)"},{"ref":"30.12","t":"‘The rich religious life which Kappâyana led, has not that been in vain (to him), has he been (completely) extinguished; or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.’ (353)"},{"ref":"30.13","t":"Bhagavat: ‘He cut off the desire for name and form in this world,’ — so said Bhagavat,— ‘Ka<em>n</em>ha’s (i.e. Mâra’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brâhma<em>n</em>as, pa<em>ñk</em>avaggiyâ). (354)"},{"ref":"30.14","t":"Vangîsa: ‘Having heard thy word, O thou the best of the Isis, I am pleased; not in vain have I asked, the Brâhma<em>n</em>a did not deceive me. (355)"},{"ref":"30.15","t":"‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356)"},{"ref":"30.16","t":"‘Kappiya (Kappâyana) saw, O Bhagavat, the beginning of attachment, Kappâyana verily crossed the realm of death, which is very difficult to cross.’ (357)"},{"ref":"30.16a","t":"<em>Vangîsasutta is ended.</em>"},{"sp":"HDR","t":"13. SAMMÂPARIBBÂGANIYASUTTA."},{"ref":"31.1","t":"THE RIGHT PATH for a Bhikkhu."},{"ref":"31.1a","t":"‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?’ (358)"},{"ref":"31.2","t":"‘He whose (ideas of) omens, meteors, dreams and signs are destroyed,’ — so said Bhagavat,— ‘such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359)"},{"ref":"31.3","t":"‘Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360)"},{"ref":"31.4","t":"‘Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361)"},{"ref":"31.5","t":"‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362)"},{"ref":"31.6","t":"‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, he is independent and not to be led by others, such a one will wander rightly in the world. (363)"},{"ref":"31.7","t":"‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbâna, such a one will wander rightly in the world. (364)"},{"ref":"31.8","t":"‘He who thinking “he salutes me” is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365)"},{"ref":"31.9","t":"‘The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366)"},{"ref":"31.10","t":"‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367)"},{"ref":"31.11","t":"‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368)"},{"ref":"31.12","t":"‘He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369)"},{"ref":"31.13","t":"‘The believer, possessed of knowledge, seeing the way (leading to Nibbâna), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (370)"},{"ref":"31.14","t":"‘He who is pure and victorious, who has removed the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the Sa<em>m</em>khâras, such a one will wander rightly in the world. (371)"},{"ref":"31.15","t":"‘He who has overcome time (kappâtîta) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372)"},{"ref":"31.16","t":"‘Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of existence (upadhî), such a one will wander rightly in the world.’ (373)"},{"ref":"31.17","t":"‘Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.’ (374)"},{"ref":"31.17a","t":"<em>Sammâparibbâganiyasutta is ended.</em>"},{"sp":"HDR","t":"14. DHAMMIKASUTTA."},{"ref":"32.1","t":"BUDDHA SHOWS DHAMMIKA what the life of a Bhikkhu and what the life of a householder ought to be."},{"ref":"32.2","t":"So it was heard by me:"},{"ref":"32.3","t":"At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then the follower (upâsaka) Dhammika, together with five hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted him, he sat down apart; sitting down apart the follower Dhammika addressed Bhagavat in stanzas:"},{"ref":"32.1a","t":"‘I ask thee, O Gotama of great understanding, How is a Sâvaka (disciple) to act to be a good one? is it the one who goes from his house to the wilderness, or the followers with a house? (375)"},{"ref":"32.2a","t":"‘For thou knowest the doings of this world and that of the gods, and the final end; there is nobody like thee seeing the subtle meaning (of things); they call thee the excellent Buddha. (376)"},{"ref":"32.3a","t":"‘Knowing all knowledge thou hast revealed the Dhamma, having compassion on creatures; thou hast removed the veil (of the world), thou art all-seeing, thou shinest spotless in all the world. (377)"},{"ref":"32.4","t":"‘The king of elephants, Erâva<em>n</em>a by name, hearing that thou wert <em>G</em>ina (the Conqueror), came to thy presence, and having conversed with thee he went away delighted, after listening (to thee, and saying), “Very good!” (378)"},{"ref":"32.5","t":"‘Also king Vessava<em>n</em>a Kuvera came to ask thee about the Dhamma; him, too, thou, O wise man, answeredst when asked, and he also after listening was delighted. (379)"},{"ref":"32.6","t":"‘All these disputatious Titthiyas and Â<em>g</em>îvikas and Niga<em>nth</em>as do not any of them overcome thee in understanding, as a man standing (does not overcome) the one that is walking quickly. (380)"},{"ref":"32.7","t":"‘All these disputatious Brâhma<em>n</em>as, and there are even some old Brâhma<em>n</em>as, all are bound by thy opinion, and others also that are considered disputants. (381)"},{"ref":"32.8","t":"‘This subtle and pleasant Dhamma that has been well proclaimed by thee, O Bhagavat, and which we all long to hear, do thou, O thou best of Buddhas, speak to us when asked. (382)"},{"ref":"32.9","t":"‘Let all these Bhikkhus and also Upâsakas that have sat down to listen, hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear) the well-spoken (words) of Vâsava.’ (383)"},{"ref":"32.10","t":"Bhagavat: ‘Listen to me, O Bhikkhus, I will teach you the Dhamma that destroys sin, do ye keep it, all of you; let him who looks for what is salutary, the thoughtful, cultivate the mode of life suitable for Pabba<em>g</em>itas. (384)"},{"ref":"32.11","t":"‘Let not the Bhikkhu walk about at a wrong time, let him go to the village for alms at the right time; for ties ensnare the one that goes at a wrong time, therefore Buddhas do not go at a wrong time. (385)"},{"ref":"32.12","t":"‘Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386)"},{"ref":"32.13","t":"‘And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387)"},{"ref":"32.14","t":"‘If he speak with a Sâvaka or with anybody else, or with a Bhikkhu, let him talk about the excellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388)"},{"ref":"32.15","t":"‘For some utter language contradicting others; those narrow-minded ones we do not praise. Ties from here and there ensnare them, and they send their mind far away in that (dispute). (389)"},{"ref":"32.16","t":"‘Let a Sâvaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes. (390)"},{"ref":"32.17","t":"‘But without clinging to these things, to food, to bed and chair, to water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus. (391)"},{"ref":"32.18","t":"‘A householder’s work I will also tell you, how a Sâvaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392)"},{"ref":"32.19","t":"‘Let him not kill, nor cause to be killed any living being, nor let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world. (393)"},{"ref":"32.20","t":"‘Then let the Sâvaka abstain from (taking) anything in any place that has not been given (to him), knowing (it to belong to another), let him not cause any one to take, nor approve of those that take, let him avoid all (sort of) theft. (394)"},{"ref":"32.21","t":"‘ Let the wise man avoid an unchaste life as a burning heap of coals; not being able to live a life of chastity, let him not transgress with another man’s wife. (395)"},{"ref":"32.22","t":"‘Let no one speak falsely to another in the hall of justice or in the hall of the assembly, let him not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let him avoid all (sort of) untruth. (396)"},{"ref":"32.23","t":"‘Let the householder who approves of this Dhamma, not give himself to intoxicating drinks; let him not cause others to drink, nor approve of those that drink, knowing it to end in madness. (397)"},{"ref":"32.24","t":"‘For through intoxication the stupid commit sins and make other people intoxicated; let him avoid this seat of sin, this madness, this folly, delightful to the stupid. (398)"},{"ref":"32.25","t":"‘Let him not kill any living being, let him not take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399)"},{"ref":"32.26","t":"‘Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth: — this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcome pain. (400)"},{"ref":"32.27","t":"‘Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Pâ<em>t</em>ihârakapakkha consisting of eight parts, (401)"},{"ref":"32.28","t":"‘And then in the morning, after having kept abstinence, let a wise man with a believing mind, gladdening the assembly of Bhikkhus with food and drink, make distributions according to his ability. (402)"},{"ref":"32.29","t":"‘Let him dutifully maintain his parents, and practise an honourable trade; the householder who observes this strenuously goes to the gods by name, Sayampabhas.’ (403)"},{"ref":"32.29a","t":"<em>Dhammikasutta is ended.</em>"},{"ref":"32.29b","t":"<em>Kûlavagga is ended.</em>"},{"sp":"HDR","t":"1. PABBAGGÂSUTTA."},{"ref":"34.1","t":"KING BIMBISÂRA FEELING interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha."},{"ref":"34.1a","t":"I will praise an ascetic life such as the clearly-seeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life. (404)"},{"ref":"34.2","t":"‘ This house-life is pain, the seat of impurity,’ and ‘an ascetic life is an open-air life,’ so considering he embraced an ascetic life. (405)"},{"ref":"34.3","t":"Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life. (406)"},{"ref":"34.4","t":"Buddha went to Râ<em>g</em>agaha, he entered the Giribba<em>g</em>a in Magadha for alms with a profusion of excellent signs. (407)"},{"ref":"34.5","t":"Bimbisâra standing in his palace saw him, and seeing him endowed with these signs, he spoke these words: (408)"},{"ref":"34.6","t":"‘Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409)"},{"ref":"34.7","t":"‘With downcast eyes, thoughtful, this one is not like those of low caste; let the king’s messengers run off, (and ask): “Where is the Bhikkhu going?”’ (410)"},{"ref":"34.8","t":"The king’s messengers followed after (him, and said): ‘Where is the Bhikkhu going, where will he reside? (411)"},{"ref":"34.9","t":"‘Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412)"},{"ref":"34.10","t":"‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pa<em>nd</em>ava; it must be there he lives.’ (413)"},{"ref":"34.11","t":"Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414)"},{"ref":"34.12","t":"‘This Bhikkhu, O great king, is sitting on the east side of Pa<em>nd</em>ava, like a tiger, like a bull, like a lion in a mountain cave.’ (415)"},{"ref":"34.13","t":"Having heard the messenger’s words, the Khattiya in a fine chariot hastening went out to the Pa<em>nd</em>ava mountain. (416)"},{"ref":"34.14","t":"Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417)"},{"ref":"34.15","t":"Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words: (418)"},{"ref":"34.16","t":"‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419)"},{"ref":"34.17","t":"‘I will ornament the army-house, and at the head of the assembly of chiefs (nâga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420)"},{"ref":"34.18","t":"Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421)"},{"ref":"34.19","t":"‘They are Âdi<em>kk</em>as by family, Sâkiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422)"},{"ref":"34.20","t":"‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.’ (423)"},{"ref":"34.20a","t":"<em>Pabbaggâsutta is ended.</em>"},{"sp":"HDR","t":"2. PADHÂNASUTTA."},{"ref":"35.1","t":"MÂRA TRIES TO tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv."},{"ref":"35.1a","t":"To me, whose mind was intent upon exertion near the river Nera<em>ñg</em>arâ, having exerted myself, and given myself to meditation for the sake of acquiring Nibbâna (yogakkhema), (424)"},{"ref":"35.2","t":"Came Namu<em>k</em>i speaking words full of compassion: ‘Thou art lean, ill-favoured, death is in thy neighbourhood. (425)"},{"ref":"35.3","t":"‘A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works. (426)"},{"ref":"35.4","t":"‘When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion? (427)"},{"ref":"35.5","t":"‘Difficult is the way of exertion, difficult to pass, difficult to enter upon;’ saying these verses Mâra stood near Buddha. (428)"},{"ref":"35.6","t":"To Mâra thus speaking Bhagavat said this: ‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429)"},{"ref":"35.7","t":"‘Even the least good work is of no use to me; and what good works are required, Mâra ought to tell. (430)"},{"ref":"35.8","t":"‘I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live? (431)"},{"ref":"35.9","t":"‘This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432)"},{"ref":"35.10","t":"‘While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast. (433)"},{"ref":"35.11","t":"‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being’s purity. (434)"},{"ref":"35.12","t":"‘Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435)"},{"ref":"35.13","t":"‘Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436)"},{"ref":"35.14","t":"‘Gain, fame, honour, and what celebrity has been falsely obtained; and he who exalts himself and despises others. (437)"},{"ref":"35.15","t":"‘This, O Namu<em>k</em>i, is thine, the black one’s, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438)"},{"ref":"35.16","t":"‘Woe upon life in this world! death in battle is better for me than that I should live defeated. (439)"},{"ref":"35.17","t":"‘Plunged into this world some Sama<em>n</em>as and Brâma<em>n</em>as are not seen, and they do not know the way in which the virtuous walk. (440)"},{"ref":"35.18","t":"‘Seeing on all sides an army arrayed, and Mâra on his elephant, I am going out to do battle, that he may not drive me away from my place. (441)"},{"ref":"35.19","t":"‘This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone. (442)"},{"ref":"35.20","t":"‘Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443)"},{"ref":"35.21","t":"‘They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.’ (444)"},{"ref":"35.22","t":"Mâra: ‘For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445)"},{"ref":"35.23","t":"‘The crow hovered round the rock that looked like (a lump of) fat: “Do we here find something soft, is it something sweet?” (446)"},{"ref":"35.24","t":"‘Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama.’ (447)"},{"ref":"35.25","t":"While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448)"},{"ref":"35.25a","t":"<em>Padhânasutta is ended.</em>"},{"sp":"HDR","t":"3. SUBHÂSITASUTTA."},{"ref":"36.1","t":"ON WELL-SPOKEN LANGUAGE."},{"ref":"36.2","t":"So it was heard by me:"},{"ref":"36.3","t":"At one time Bhagavat dwelt at Sâvatthî in <em>G</em>etavana. Bhagavat said this: ‘O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’"},{"ref":"36.4","t":"‘Which four?’"},{"ref":"36.5","t":"‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following:"},{"ref":"36.1a","t":"‘Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.’ (449)"},{"ref":"36.1aa","t":"Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this: ‘It occurs to me, O Sugata!’"},{"ref":"36.1b","t":"‘Let it occur to thee, O Vangîsa!’ said Bhagavat."},{"ref":"36.1c","t":"Then the venerable Vangîsa, standing before Bhagavat, praised him with appropriate stanzas:"},{"ref":"36.2a","t":"‘Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450)"},{"ref":"36.3a","t":"‘Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451)"},{"ref":"36.4a","t":"‘Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452)"},{"ref":"36.5a","t":"‘The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.’ (453)"},{"ref":"36.5aa","t":"<em>Subhâsitasutta is ended.</em>"},{"sp":"HDR","t":"4. SUNDARIKABHÂRADVÂGASUTTA."},{"ref":"37.1","t":"BUDDHA SHOWS TO Sundarikabhâradvâ<em>g</em>a on whom to bestow oblations, and the Brâma<em>n</em>a is finally converted."},{"ref":"37.2","t":"So it was heard by me:"},{"ref":"37.3","t":"At one time Bhagavat dwelt in Kosala on the bank of the river Sundarikâ. And during that time the Brâma<em>n</em>a Sundarikabhâradvâ<em>g</em>a made offerings to the fire and worshipped the fire. Then the Brâma<em>n</em>a Sundarikabhâradvâ<em>g</em>a, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: ‘Who is to enjoy the rest of this oblation?’ The Brâma<em>n</em>a Sundarikabhâradvâ<em>g</em>a saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabhâradvâ<em>g</em>a, the Brâma<em>n</em>a, uncovered his head. Then the Brâhma<em>n</em>a Sundarikabhâradvâ<em>g</em>a thought: ‘This man is shaved, this man is a shaveling,’ and he wished to return again from there. Then this came to the mind of Sundarikabhâradvâ<em>g</em>a, the Brâma<em>n</em>a: ‘Some Brâma<em>n</em>as also here are shaved, I think I shall go up and ask him about his descent.’ Then the Brâhma<em>n</em>a Sundarikabhâradvâ<em>g</em>a went up to Bhagavat, and having gone up he said this: ‘Of what family art thou?’"},{"ref":"37.4","t":"Then Bhagavat answered Sundarikabhâradvâ<em>g</em>a, the Brâma<em>n</em>a, in stanzas:"},{"ref":"37.1a","t":"‘No Brâma<em>n</em>a am I, nor a king’s son, nor any"},{"ref":"37.1aa","t":"Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454)"},{"ref":"37.2a","t":"‘Dressed in a sanghâ<em>t</em>i and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brâhma<em>n</em>a!’ (455)"},{"ref":"37.3a","t":"Sundarikabhâradvâ<em>g</em>a: ‘Sir, Brâma<em>n</em>as together with Brâma<em>n</em>as ask truly, Art thou a Brâhma<em>n</em>a?’"},{"ref":"37.3aa","t":"Bhagavat: ‘If thou sayest, I am a Brâma<em>n</em>a, and callest me no Brâma<em>n</em>a, then I ask thee about the Sâvitti that consists of three padas and twenty-four syllables.’ (456)"},{"ref":"37.4a","t":"Sundarikabhâradvâ<em>g</em>a: ‘For what (reason) did the Isis, men, Khattiyas, Brâma<em>n</em>as make offerings to the gods abundantly in this world?’"},{"ref":"37.4aa","t":"Bhagavat: ‘He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.’ (457)"},{"ref":"37.5","t":"‘Surely his offering will bear fruit,’ — so said the Brâma<em>n</em>a,— ‘because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.’ (458)"},{"ref":"37.6","t":"Bhagavat: ‘Therefore, O Brâma<em>n</em>a, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.’ (459)"},{"ref":"37.7","t":"Sundarikabhâradvâ<em>g</em>a: ‘I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.’ (460)"},{"ref":"37.8","t":"Bhagavat: ‘Therefore, O Brâma<em>n</em>a, lend me thy ear, I will teach thee the Dhamma. (461)"},{"ref":"37.9","t":"‘Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462)"},{"ref":"37.10","t":"‘He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brâma<em>n</em>a who has good works in view, offer. (463)"},{"ref":"37.11","t":"‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good works in view, offer. (464)"},{"ref":"37.12","t":"‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Râhu, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good works in view, offer. (465)"},{"ref":"37.13","t":"‘Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good works in view, offer. (466)"},{"ref":"37.14","t":"‘He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of birth and death, who is perfectly happy (parinibbuta), calm like a deep water, Tathâgata deserves the oblation. (467)"},{"ref":"37.15","t":"‘Just with the just and far from the unjust, Tathâgata is possessed of infinite understanding; undefiled both in this world and in the other, Tathâgata deserves the oblation. (468)"},{"ref":"37.16","t":"‘He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Brâma<em>n</em>a who has removed the taint of grief, Tathâgata deserves the oblation. (469)"},{"ref":"37.17","t":"‘He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathâgata deserves the oblation. (470)"},{"ref":"37.18","t":"‘He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathâgata deserves the oblation. (471)"},{"ref":"37.19","t":"‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathâgata deserves the oblation. (472)"},{"ref":"37.20","t":"‘He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathâgata deserves the oblation. (473)"},{"ref":"37.21","t":"‘He who, without giving himself up to desire, sees seclusion (i.e. Nibbâna), who has overcome the view that is to be taught by others, to whom there are no objects of sense whatever, Tathâgata deserves the oblation. (474)"},{"ref":"37.22","t":"‘He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i.e. Nibbâna), Tathâgata deserves the oblation. (475)"},{"ref":"37.23","t":"‘He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tathâgata deserves the oblation. (476)"},{"ref":"37.24","t":"‘He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathâgata deserves the oblation. (477)"},{"ref":"37.25","t":"‘He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha’s purification (takes place).’ (478)"},{"ref":"37.26","t":"Sundarikabhâradvâ<em>g</em>a: ‘May my offering be a true offering, because I met with such a one out of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my oblation.’ (479)"},{"ref":"37.27","t":"Bhagavat: ‘What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brâma<em>n</em>a; Buddhas reject what is obtained by stanzas. While the Dhamma exists, O Brâma<em>n</em>a, this is the practice (of the Buddhas). (480)"},{"ref":"37.28","t":"‘With other food and drink must thou serve one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works.’ (481)"},{"ref":"37.29","t":"Sundarikabhâradvâ<em>g</em>a: ‘Good, O Bhagavat, then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted thy doctrine.’ (482)"},{"ref":"37.30","t":"Bhagavat: ‘Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (483)"},{"ref":"37.31","t":"‘Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom, such a one who has resorted to offering, (484)"},{"ref":"37.32","t":"‘Him you should worship and honour with food and drink; so the gifts will prosper.’ (485)"},{"ref":"37.33","t":"Sundarikabhâradvâ<em>g</em>a: ‘Thou Buddha deservest the oblation, (thou art) the best field for good works, the object of offering to all the world; what is given to thee will bear great fruit.’ (486)"},{"ref":"37.33a","t":"Then the Brâma<em>n</em>a Sundarikabhâradvâ<em>g</em>a said this to Bhagavat: ‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Gotama.’"},{"ref":"37.33b","t":"The Brâma<em>n</em>a Sundarikabhâradvâ<em>g</em>a received the pabba<em>gg</em>â from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâ<em>g</em>a, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Bhâradvâ<em>g</em>a became one of the arahats."},{"ref":"37.33c","t":"<em>Sundarikabhâradvâgasutta is ended.</em>"},{"sp":"HDR","t":"5. MÂGHASUTTA."},{"ref":"38.1","t":"BUDDHA ON BEING asked tells Mâgha of those worthy of offerings and the blessing of offering."},{"ref":"38.2","t":"So it was heard by me:"},{"ref":"38.3","t":"At one time Bhagavat dwelt at Râ<em>g</em>agaha, in the mountain (called) the Vulture’s Peak (Gi<em>ggh</em>akû<em>t</em>a)."},{"ref":"38.4","t":"Then the young man Mâgha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Mâgha spoke this to Bhagavat:"},{"ref":"38.5","t":"‘O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.’"},{"ref":"38.6","t":"‘Certainly, O young man, dost thou in so offering produce much good; he, O young man, who is a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having sought for riches justly, gives out of his justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, and gives still more, produces much good.’"},{"ref":"38.7","t":"Then the young man Mâgha addressed Bhagavat in stanzas:"},{"ref":"38.1a","t":"‘I ask the venerable Gotama, the bountiful,’ — so said the young man Mâgha,— ‘wearing the yellow robe, wandering about houseless:’ ‘He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, — where (i.e. on whom bestowed) will the oblation of such an offerer prosper?’ (487)"},{"ref":"38.2a","t":"‘He who is a householder, suitable to beg of, a donor, O Mâgha,’ — so said Bhagavat,— ‘who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.’ (488)"},{"ref":"38.3a","t":"‘He who is a householder, suitable to beg of, a donor,’ — so said the young man,— ‘who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, — tell me (I being such a one), O Bhagavat, of those worthy of offerings.’ (489)"},{"ref":"38.4a","t":"Bhagavat: ‘Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brâhma<em>n</em>a who has good (works) in view, offer. (490)"},{"ref":"38.5a","t":"‘Those who have cut through all bonds and fetters, who are subdued, liberated, free from pain, and free from desire, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (491)"},{"ref":"38.6a","t":"‘Those who are released from all bonds, who are subdued, liberated, free from pain, and free from desire on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (492)"},{"ref":"38.7a","t":"‘Those who, having forsaken both passion and hatred and folly, have destroyed their desires and lead a religious life, on such in due time people should bestow oblations; let the Brâhma<em>n</em>a who has good (works) in view, offer. (493)"},{"ref":"38.8","t":"‘Those in whom there lives no deceit, no arrogance, who are free from cupidity, free from selfishness, free from desire, on such in due time people should bestew oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (494)"},{"ref":"38.9","t":"‘Those indeed who without being lost in desire, after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (495)"},{"ref":"38.10","t":"‘Those in whom there is no desire for anything in the world, nor for existence after existence here or in the other world, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (496)"},{"ref":"38.11","t":"‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (497)"},{"ref":"38.12","t":"‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Râhu, on such in due time people should bestow oblations; let the Brâhma<em>n</em>a who has good (works) in view, offer. (498)"},{"ref":"38.13","t":"‘Those who are calm, whose passions are gone, who are without anger, and for whom there is no transmigration after having left here, on such in due time people should bestow oblations; let the Brâhma<em>n</em>a who has good (works) in view, offer. (499)"},{"ref":"38.14","t":"‘Those who, after leaving birth and death altogether, have conquered all doubt, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (500)"},{"ref":"38.15","t":"‘Those who wander about in the world with themselves for a light, not possessed of anything, in every respect liberated, on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (501)"},{"ref":"38.16","t":"‘Those who in this world rightly understand this: “This is the last (birth), there is no re-birth,” on such in due time people should bestow oblations; let the Brâma<em>n</em>a who has good (works) in view, offer. (502)"},{"ref":"38.17","t":"‘He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should bestow oblations; let the Brâhma<em>n</em>a who has good (works) in view, offer.’ (503)"},{"ref":"38.18","t":"‘Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings; for thou truly knowest this in this world, as surely to thee this Dhamma is known. (504)"},{"ref":"38.19","t":"‘He who is a householder, suitable to beg of, a donor,’ — so said the young man Mâgha,— ‘who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, — tell me (I being such a one), O Bhagavat, of the blessing of offering.’ (505)"},{"ref":"38.20","t":"‘Offer, O Mâgha,’ — so said Bhagavat,— ‘and while offering make calm thy mind in all things; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind. (506)"},{"ref":"38.21","t":"‘Such a one whose passion is gone will repress hatred, cultivating an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.’ (507)"},{"ref":"38.22","t":"Mâgha: ‘Who prospers? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth; how can one attain Brahmaloka, O thou glorious one?’ (508)"},{"ref":"38.23","t":"‘He who offers the threefold blessing of oblation, O Mâgha,’ — so said Bhagavat,— ‘such a one will prosper with those worthy of offerings; so, having offered properly, he who is suitable to beg of attains Brahmaloka, so I say.’ (509)"},{"ref":"38.23a","t":"This having been said, Mâgha the young man spoke as follows to Bhagavat: ‘Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upâsaka (a follower, me), who henceforth for all my life have taken refuge (in him).’"},{"ref":"38.23b","t":"<em>Mâghasutta is ended.</em>"},{"sp":"HDR","t":"6. SABHIYASUTTA."},{"ref":"39.1","t":"SABHIYA, THE PARIBBÂ<em>G</em>AKA, goes to the six famous teachers of his time to have his questions answered, but not having his doubts solved, he repairs to Gotama and asks him how one is to behave to become a Brâma<em>n</em>a, a Sama<em>n</em>a, a Nahâtaka, a Khetta<em>g</em>ina, a Kusala, a Pa<em>nd</em>ita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an Â<em>g</em>âniya, a Sottiya, an Ariya, a <em>K</em>ara<em>n</em>avat, a Paribbâ<em>g</em>aka. Bhagavat answers his questions, and Sabhiya finally receives the robe and the orders from Buddha."},{"ref":"39.2","t":"So it was heard by me:"},{"ref":"39.3","t":"At one time Bhagavat dwelt at Râ<em>g</em>agaha, in Ve<em>l</em>uvana, in Kalandakanivâpa. And at that time questions were recited to Sabhiya, the Paribbâ<em>g</em>aka"},{"ref":"39.4","t":"(wandering mendicant), by an old benevolent deity: ‘He who, O Sabhiya, be it a Sama<em>n</em>a or a Brâma<em>n</em>a, explains these questions to thee when asked, near him thou shouldst live a religious life.’"},{"ref":"39.5","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having learnt the questions from that deity, went to whatever Sama<em>n</em>as and Brâma<em>n</em>as there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûra<em>n</em>a-Kassapa, Makkhali-Gosâla, A<em>g</em>ita-Kesakambali, Pakudha-Ka<em>kk</em>âyana, Sa<em>ñg</em>aya-Bela<em>tth</em>iputta, and Niga<em>nth</em>a-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâ<em>g</em>aka, did not succeed (in answering them), and not succeeding, they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbâ<em>g</em>aka."},{"ref":"39.6","t":"Then this came to the mind of Sabhiya, the Paribbâ<em>g</em>aka: ‘Whatever Sama<em>n</em>as and Brâma<em>n</em>as there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pûra<em>n</em>a-Kassapa, Makkhali-Gosâla, A<em>g</em>ita-Kesakambali, Pakudha-Ka<em>kk</em>âyana, Sa<em>ñg</em>aya-Bela<em>tth</em>iputta, and Niga<em>nth</em>a-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures."},{"ref":"39.7","t":"Then this came to the mind of Sabhiya, the Paribbâ<em>g</em>aka: ‘This Sama<em>n</em>a Gotama has both an assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Sama<em>n</em>a Gotama and ask these questions.’ Then this came to the mind of Sabhiya, the Paribbâ<em>g</em>aka: ‘Whatever Sama<em>n</em>as and Brâhma<em>n</em>as there are that are decayed, old, aged, advanced in years, having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well-known, famous leaders, considered excellent by the multitude, as Pûra<em>n</em>a-Kassapa, Makkhali-Gosâla, A<em>g</em>ita-Kesakambali, Pakudha-Ka<em>kk</em>âyana, Sa<em>ñg</em>aya-Bela<em>tth</em>iputta, and Niga<em>nth</em>a-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; (I should like to know) whether Sama<em>n</em>a Gotama being asked these questions will be able to explain them to me, for Sama<em>n</em>a Gotama is both young by birth and new in ascetic life.’"},{"ref":"39.8","t":"Then this came to the mind of Sabhiya, the Paribbâ<em>g</em>aka: ‘Sama<em>n</em>a Gotama is not to be slighted because he is young; even if the Sama<em>n</em>a is young, yet he is mighty and powerful; surely I think I shall go to Sama<em>n</em>a Gotama and ask these questions.’ Then Sabhiya, the Paribbâ<em>g</em>aka, went on a journey to Râ<em>g</em>agaha, and wandering on his journey in regular order he came to Râ<em>g</em>agaha, Ve<em>l</em>uvana, Kalandakanivâpa, to Bhagavat, and having come to Bhagavat he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart"},{"ref":"39.9","t":"Sabhiya, the Paribbâ<em>g</em>aka, spoke to Bhagavat in stanzas:"},{"ref":"39.1a","t":"‘Anxious and doubtful I have come,’ — so said Sabhiya,— ‘longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.’ (510)"},{"ref":"39.2a","t":"‘Thou hast come from afar, O Sabhiya,’ — so said Bhagavat,— ‘longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee. (511)"},{"ref":"39.3a","t":"‘Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).’ (512)"},{"ref":"39.3aa","t":"Then this came to the mind of Sabhiya, the Paribbâ<em>g</em>aka: ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Sama<em>n</em>as and Brâhma<em>n</em>as has been given me by Gotama,’ so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question:"},{"ref":"39.4a","t":"‘What should a man (necessarily) have obtained that people may call him a Bhikkhu?’ — so said Sabhiya,— ‘how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.’ (513)"},{"ref":"39.5a","t":"‘He who by the path he has himself made, O Sabhiya,’ — so said Bhagavat,— ‘has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he is a Bhikkhu. (514)"},{"ref":"39.6a","t":"‘Always resigned and attentive, he will not hurt any one in all the world, the Sama<em>n</em>a who has crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate. (515)"},{"ref":"39.7a","t":"‘He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516)"},{"ref":"39.8a","t":"‘Whosoever, after having considered all times (kappa), the revolution (sa<em>m</em>sâra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).’ (517)"},{"ref":"39.8aa","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another question:"},{"ref":"39.9a","t":"‘What should a man (necessarily) have obtained that people may call him a Brâma<em>n</em>a?’ — so said Sabhiya,— ‘and how (may they call him) a Sama<em>n</em>a? and how a Nahâtaka? how can he be called a Nâga? Asked (about this) do thou Bhagavat explain it to me.’ (518)"},{"ref":"39.10","t":"‘He who, after removing all sins, O Sabhiya,’ — so said Bhagavat,— ’is immaculate, well composed, firm-minded, perfect after crossing the Sa<em>m</em>sâra, such an independent one is called a Brâma<em>n</em>a. (519)"},{"ref":"39.11","t":"‘He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered birth and death, such a one is called a Sama<em>n</em>a by being so.’ (520)"},{"ref":"39.12","t":"‘Whosoever, after having washed away all sins internally and externally in all the world, does not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka (cleansed). (521)"},{"ref":"39.13","t":"‘He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so.’ (522)"},{"ref":"39.13a","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:"},{"ref":"39.14","t":"‘Whom do the Buddhas call a Khetta<em>g</em>ina?’ — so said Sabhiya,— ‘how (can they call any one) a Kusala? and how a Pa<em>nd</em>ita? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.’ (523)"},{"ref":"39.15","t":"‘He who, after examining all regions, O Sabhiya,’ — so said Bhagavat,— ‘the divine and the human, and Brahman’s region, is delivered from the radical bond of all regions, such a one is called a Khetta<em>g</em>ina (he who has conquered the regions) by being so. (524)"},{"ref":"39.16","t":"‘He who, after examining all treasures, the divine and the human, and Brahman’s treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so. (525)"},{"ref":"39.17","t":"‘He who, after examining both kinds of senses, internally and externally, is endowed with a clear understanding and has conquered evil and good (ka<em>n</em>hasukka), such a one is called a Pa<em>nd</em>ita (wise) by being so. (526)"},{"ref":"39.18","t":"‘He who, having understood the Dhamma of the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).’ (527)"},{"ref":"39.18a","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:"},{"ref":"39.19","t":"‘What should one (necessarily) have obtained that people may call him Vedagû?’ — so said Sabhiya,— ‘and how (may they call him) Anuvidita? and how Viriyavat? How does one become Â<em>g</em>âniya? Asked (about this) do thou, O Bhagavat, explain it to me.’ (528)"},{"ref":"39.20","t":"‘He who, having conquered all sensations, O Sabhiya,’ — so said Bhagavat,— ‘which are (known) to Sama<em>n</em>as and to Brâma<em>n</em>as, is free from passion for all sensations, he is Vedagû (having passed sensation) after conquering all sensation. (529)"},{"ref":"39.21","t":"‘He who, having seen the delusion of name and form, internally and externally, the root of sickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita (well-informed) by being so. (530)"},{"ref":"39.22","t":"‘He who is disgusted in this world with all sins, is strong after conquering the pain of hell, is strong and powerful, such a one is called Dhîra ( = viriyavat, firm) by being so. (531)"},{"ref":"39.23","t":"‘He whose bonds are cut off internally and externally, the root of ties, who is delivered from the radical bond of all ties, such a one is called Â<em>g</em>âniya (high-bred) by being so.’ (532)"},{"ref":"39.23a","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:"},{"ref":"39.24","t":"‘What should a man (necessarily) have obtained that people may call him a Sottiya?’ — so said Sabhiya,— ‘how (may they call him) an Ariya? and how a <em>K</em>ara<em>n</em>avat? how may he become a Paribbâ<em>g</em>aka? Asked (about this) do thou, O Bhagavat, explain it to me.’ (533)"},{"ref":"39.25","t":"‘Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,’ — so said Bhagavat,— ‘whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534)"},{"ref":"39.26","t":"‘Whosoever, after having cut off passions and desires, is wise and does not (again) enter the womb, having driven away the threefold sign, the mud (of lust), and who does not (again) enter time (kappa), him they call an Ariya (noble). (535)"},{"ref":"39.27","t":"‘He who in this world, after having attained the (highest) gain in the <em>K</em>ara<em>n</em>as, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a <em>K</em>ara<em>n</em>avat (endowed with the obsrvances). (536)"},{"ref":"39.28","t":"‘Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbâ<em>g</em>aka (a wandering mendicant) who has attained the (highest) gain.’ (537)"},{"ref":"39.28a","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas:"},{"ref":"39.29","t":"‘Having conquered the three and sixty (philosophical) views referring to the disputations of the Sama<em>n</em>as, thou hast crossed over the darkness of the stream. (?) (538)"},{"ref":"39.30","t":"‘Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539)"},{"ref":"39.31","t":"‘Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Âdi<em>kk</em>as, thou art compassionate. (540)"},{"ref":"39.32","t":"‘The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541)"},{"ref":"39.33","t":"‘And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)"},{"ref":"39.34","t":"‘All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga), the great hero, when thou art speaking. (543)"},{"ref":"39.35","t":"‘Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544)"},{"ref":"39.36","t":"‘Thou art Buddha, thou art the Master, thou art the Muni that conquers Mâra; after having cut off desire thou hast crossed over and hast carried across this generation. (545)"},{"ref":"39.37","t":"‘The elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror. (546)"},{"ref":"39.38","t":"‘As a beautiful lotus does not adhere to the water, so thou dost not cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya worships the Master’s (feet).’ (547)"},{"ref":"39.38a","t":"Then Sabhiya, the Paribbâ<em>g</em>aka, stooping with his head to Bhagavat’s feet, said this to Bhagavat:"},{"ref":"39.38b","t":"‘It is excellent, O venerable! It is excellent, O venerable! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat.’"},{"ref":"39.38c","t":"‘He who, O Sabhiya, formerly belonging another creed (a<em>ññ</em>atitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge difference of persons.’"},{"ref":"39.38d","t":"‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’"},{"ref":"39.38e","t":"Sabhiya, the Paribbâ<em>g</em>aka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Sabhiya became one of the saints."},{"ref":"39.38f","t":"<em>Sabhiyasutta is ended.</em>"},{"sp":"HDR","t":"7. SELASUTTA."},{"ref":"40.1","t":"KE<em>N</em>IYA, THE <em>G</em>A<em>T</em>ILA, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brâma<em>n</em>a, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word ‘Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers."},{"ref":"40.2","t":"So it was heard by me:"},{"ref":"40.3","t":"At one time Bhagavat wandering about in Anguttarâpa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Âpa<em>n</em>a, a town in Anguttarâpa."},{"ref":"40.4","t":"And Ke<em>n</em>iya, the ascetic, with matted hair (<em>g</em>a<em>t</em>ila) heard the following: ‘The Sama<em>n</em>a, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttarâpa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Âpa<em>n</em>a, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (vi<em>gg</em>â<em>k</em>ara<em>n</em>a), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of Mâras, of Brahmans, and beings comprising Sama<em>n</em>as and Brâma<em>n</em>as, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; he teaches a religious life, and good is the sight of such saints.”’"},{"ref":"40.5","t":"Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, went (to the place) where"},{"ref":"40.6","t":"Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation (with him) he sat down apart; and while Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat:"},{"ref":"40.7","t":"‘Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.’"},{"ref":"40.8","t":"This having been said, Bhagavat answered Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila: ‘Large, O Ke<em>n</em>iya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brâma<em>n</em>as.’"},{"ref":"40.9","t":"A second time Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brâma<em>n</em>as, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’"},{"ref":"40.10","t":"A second time Bhagavat said this to Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila: ‘Large, O Ke<em>n</em>iya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brâma<em>n</em>as.’"},{"ref":"40.11","t":"A third time Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brâhma<em>n</em>as, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ Bhagavat assented by being silent."},{"ref":"40.12","t":"Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): ‘Let my venerable friends and servants, relatives and kinsmen hear me; — the Sama<em>n</em>a Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.’"},{"ref":"40.13","t":"‘Surely, O venerable one,’ so saying the friends and servants, relatives and kinsmen of Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, on the other hand, himself provided a circular pavilion."},{"ref":"40.14","t":"At that time the Brâma<em>n</em>a Sela lived at Âpa<em>n</em>a, perfect in the three Vedas, vocabulary, Ke<em>t</em>ubha, etymology, Itihâsa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy and the signs of a great man, he taught three hundred young men the hymns. At that time Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, was intimate with the Brâhma<em>n</em>a Sela. Then the Brâma<em>n</em>a Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, was. And the Brâma<em>n</em>a Sela saw the <em>G</em>a<em>t</em>ilas in Ke<em>n</em>iya’s hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some preparing seats, and Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, on the other hand, himself providing a circular pavilion; seeing Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, he said this: ‘Is the venerable Ke<em>n</em>iya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisâra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army?’"},{"ref":"40.15","t":"‘I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisâra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army, yet a great sacrifice of mine is at hand. The Sama<em>n</em>a Gotama, the Sakya son, gone out from the Sakya family, wandering about in Anguttarâpa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Âpa<em>n</em>a, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (vi<em>gg</em>â<em>k</em>ara<em>n</em>a), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious, he has been invited by me for to-morrow, together with the assembly of Bhikkhus.”’"},{"ref":"40.16","t":"‘Didst thou say that he is a Buddha, O venerable Ke<em>n</em>iya?’"},{"ref":"40.17","t":"‘Yes, I say, O venerable Sela, that he is a Buddha.’"},{"ref":"40.18","t":"‘Didst thou say that he is a Buddha, O venerable Ke<em>n</em>iya?,"},{"ref":"40.19","t":"‘Yes, I say, O venerable Sela, that he is a Buddha.’"},{"ref":"40.20","t":"Then this occurred to the Brâhma<em>n</em>a Sela: ‘This sound “Buddha” is (indeed) rare, but in our hymns are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions, and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Ke<em>n</em>iya, dwells now that venerable Gotama, the saint and the perfectly enlightened?’"},{"ref":"40.21","t":"This having been said, Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, stretching out his right arm, spoke as follows to the Brâma<em>n</em>a Sela: ‘There, where yon blue forest line is, O venerable Sela.’"},{"ref":"40.22","t":"Then the Brâma<em>n</em>a Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brâma<em>n</em>a Sela addressed those young men: ‘Come ye, venerable ones, with but little noise, walking step by step, for Bhagavats are difficult of access, walking alone like lions, and when I speak to the venerable Sama<em>n</em>a Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech.’"},{"ref":"40.23","t":"Then the Brâma<em>n</em>a Sela went to the place where"},{"ref":"40.24","t":"Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brâhma<em>n</em>a, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brâma<em>n</em>a Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue."},{"ref":"40.25","t":"Then this occurred to Bhagavat: ‘This Brâma<em>n</em>a Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue.’ Then Bhagavat created such a miraculous creature that the Brâma<em>n</em>a Sela might see Bhagavat’s member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue."},{"ref":"40.26","t":"Then this occurred to the Brâhma<em>n</em>a Sela: ‘The Sama<em>n</em>a Gotama is endowed with the thirty-two signs of a great man, with them all, not with (only) some of them, and yet I do not know whether he is a Buddha or not; I have heard old and aged Brâhma<em>n</em>as, teachers and their previous teachers, say that those who are saints and perfectly enlightened manifest themselves when their praise is uttered. I think I shall praise the Sama<em>n</em>a Gotama face to face in suitable stanzas.’ Then the Brâma<em>n</em>a Sela praised Bhagavat face to face in suitable stanzas:"},{"ref":"40.1a","t":"‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548)"},{"ref":"40.2a","t":"‘All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549)"},{"ref":"40.3a","t":"‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Sama<em>n</em>as. (550)"},{"ref":"40.4a","t":"‘Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Sama<em>n</em>a to thee who art possessed of the highest beauty? (551)"},{"ref":"40.5a","t":"‘Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India). (552)"},{"ref":"40.6a","t":"‘Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.’ (553)"},{"ref":"40.7a","t":"‘I am a king, O Sela,’ — so said Bhagavat,— ‘an incomparable, religious king (dhammarâ<em>g</em>an), with justice (dhammena) I turn the wheel, a wheel that is irresistible.’ (554)"},{"ref":"40.8a","t":"‘Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),’ — so said Sela, the Brâhmana,— ‘an incomparable, religious king; “with justice I turn the wheel,” so thou sayest, O Gotama. (555)"},{"ref":"40.9a","t":"‘Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee)? ‘ (556)"},{"ref":"40.10a","t":"‘The wheel turned by me, O Sela,’ — so said Bhagavat,— ‘the incomparable wheel of religion, Sâriputta is to turn after (me), he taking after Tathâgata. (557)"},{"ref":"40.11a","t":"‘What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brâma<em>n</em>a. (558)"},{"ref":"40.12a","t":"‘Subdue thy doubt about me, have faith (in me), O Brâma<em>n</em>a, difficult (to obtain) is the sight of Buddhas repeatedly. (559)"},{"ref":"40.13a","t":"‘Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brâma<em>n</em>a, a perfectly enlightened, an incomparable physician, (560)"},{"ref":"40.14a","t":"‘Most eminent, matchless, a crusher of Mâra’s army; having subjected all enemies I rejoice secure on every side.’ (561)"},{"ref":"40.15a","t":"Sela: ‘O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest. (562)"},{"ref":"40.16a","t":"‘Who, having seen him, the most eminent, the matchless, the crusher of Mâra’s army, is not appeased, even if he be, of black origin (ka<em>n</em>hâbhi<em>g</em>âtika). (563)"},{"ref":"40.17a","t":"‘He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).’ (564)"},{"ref":"40.18a","t":"The followers of Sela: ‘If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.’ (565)"},{"ref":"40.19a","t":"These three hundred Brâma<em>n</em>as asked with clasped hands (to be admitted into the order): ‘We want to cultivate a religious life, O Bhagavat, in thy presence.’ (566)"},{"ref":"40.20a","t":"‘A religious life is well taught (by me), O Sela,’ — so said Bhagavat,— ‘an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest.’ (567)"},{"ref":"40.20aa","t":"Then the Brâma<em>n</em>a Sela together with his assembly took the robe and the orders in the presence of Bhagavat."},{"ref":"40.20b","t":"Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the <em>G</em>a<em>t</em>ila Ke<em>n</em>iya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and while Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, was sitting down apart, Bhagavat delighted him with these stanzas:"},{"ref":"40.21a","t":"‘The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the Sâvitti, the king is the principal amongst men, and the sea the principal amongst waters (nadîna<em>m</em>). (568)"},{"ref":"40.22a","t":"‘Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning (objects), amongst those that wish for good works and make offerings the assembly (sa<em>m</em>gha) indeed is the principal.’ (569)"},{"ref":"40.22aa","t":"Then Bhagavat, having delighted Ke<em>n</em>iya, the <em>G</em>a<em>t</em>ila, with these stanzas, rose from (his) seat and went away."},{"ref":"40.22b","t":"Then the venerable Sela together with his assembly leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state; ‘birth (had been) destroyed, a religious life (had been) led, what was to be done (had been) done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Sela together with his assembly became one of the saints."},{"ref":"40.22c","t":"Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas:"},{"ref":"40.23a","t":"‘Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine. (570)"},{"ref":"40.24a","t":"‘Thou art Buddha, thou art the Master, thou art the Muni that conquered Mâra, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (571)"},{"ref":"40.25a","t":"‘The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger. (572)"},{"ref":"40.26a","t":"‘These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nâgas worship the Master’s feet.’ (573)"},{"ref":"40.26aa","t":"<em>Selasutta is ended.</em>"},{"sp":"HDR","t":"8. SALLASUTTA."},{"ref":"41.1","t":"LIFE IS SHORT, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed. — Text in the Dasaratha-<em>G</em>âtaka,"},{"ref":"41.1a","t":"Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574)"},{"ref":"41.2","t":"For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings. (575)"},{"ref":"41.3","t":"As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576)"},{"ref":"41.4","t":"As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577)"},{"ref":"41.5","t":"Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578)"},{"ref":"41.6","t":"Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations. (579)"},{"ref":"41.7","t":"Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580)"},{"ref":"41.8","t":"So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581)"},{"ref":"41.9","t":"For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. (582)"},{"ref":"41.10","t":"If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583)"},{"ref":"41.11","t":"Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584)"},{"ref":"41.12","t":"He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)"},{"ref":"41.13","t":"He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586)"},{"ref":"41.14","t":"Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587)"},{"ref":"41.15","t":"In whatever manner people think (it will come to pass), different from that it becomes, so great is the disappointment (in this world); see, (such are) the terms of the world. (588)"},{"ref":"41.16","t":"Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589)"},{"ref":"41.17","t":"Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): ‘He will not be found by me (any more).’ (590)"},{"ref":"41.18","t":"As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591)"},{"ref":"41.19","t":"He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief. (592)"},{"ref":"41.20","t":"He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)"},{"ref":"41.20a","t":"<em>Sallasutta is ended.</em>"},{"sp":"HDR","t":"9. VÂSETTHASUTTA."},{"ref":"42.1","t":"A DISPUTE AROSE between two young men, Bhâradvâ<em>g</em>a and Vâse<em>tth</em>a, the former contending man to be a Brâma<em>n</em>a by birth, the latter by deeds. They agreed to go and ask Sama<em>n</em>a Gotama, and he answered that man is a Brâma<em>n</em>a by his work only. The two young men are converted. — Text (from Ma<em>ggh</em>imanikâya) and translation in Alwis’s Buddhist Nirvâna,"},{"ref":"42.2","t":"So it was heard by me:"},{"ref":"42.3","t":"At one time Bhagavat dwelt at I<em>kkh</em>âna<em>m</em>kala, in the I<em>kkh</em>âna<em>m</em>kala forest. At that time many distinguished, wealthy Brâma<em>n</em>as lived at I<em>kkh</em>âna<em>m</em>kala, as the Brâma<em>n</em>a <em>K</em>a<em>m</em>kin, the Brâma<em>n</em>a Târukkha, the Brâma<em>n</em>a Pokkharasâti, the Brâhmana <em>G</em>ânusso<em>n</em>i, the Brâma<em>n</em>a Todeyya, and other distinguished, wealthy Brâma<em>n</em>as."},{"ref":"42.4","t":"Then this dialogue arose between the young men Vâsettha and Bhâradvâ<em>g</em>a while walking about:"},{"ref":"42.5","t":"‘How does one become a Brâma<em>n</em>a?’"},{"ref":"42.6","t":"The young man Bhâradvâ<em>g</em>a said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brâma<em>n</em>a.’"},{"ref":"42.7","t":"The young man Vâse<em>tth</em>a said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brâma<em>n</em>a.’"},{"ref":"42.8","t":"Neither could the young man Bhâradvâ<em>g</em>a convince the young man Vâse<em>tth</em>a, nor could the young man Vâse<em>tth</em>a convince the young man Bhâradvâ<em>g</em>a. Then the young man Vâse<em>tth</em>a addressed the young man Bhâradvâ<em>g</em>a: ‘O Bhâradvâ<em>g</em>a, this Sama<em>n</em>a Gotama, the Sakya son, gone out from the Sakya family, dwells at I<em>kkh</em>âna<em>m</em>kala, in the forest of I<em>kkh</em>âna<em>m</em>kala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bhâradvâ<em>g</em>a, let us go (to the place) where the Sama<em>n</em>a Gotama is, and having gone there let us ask the Sama<em>n</em>a Gotama about this matter, and as the Sama<em>n</em>a Gotama replies so will we understand it.”’"},{"ref":"42.9","t":"‘Very well, O venerable one;’ so the young man Bhâradvâ<em>g</em>a answered the young man Vâse<em>tth</em>a."},{"ref":"42.10","t":"Then the young men Vâse<em>tth</em>a and Bhâradvâ<em>g</em>a went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vâse<em>tth</em>a addressed Bhagavat in stanzas:"},{"ref":"42.1a","t":"‘We are accepted and acknowledged masters of the three Vedas, I am (a pupil) of Pokkharasâti, and this young man is (the pupil) of Târukkha. (594)"},{"ref":"42.2a","t":"‘We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyâkara<em>n</em>as (grammarians?), and equal to our teachers in recitation (<em>g</em>appa). (595)"},{"ref":"42.3a","t":"‘We have a controversy regarding (the distinctions of) birth, O Gotama! Bhâradvâ<em>g</em>a says, one is a Brâma<em>n</em>a by birth, and I say, by deeds; know this, O thou clearly-seeing! (596)"},{"ref":"42.4a","t":"‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597)"},{"ref":"42.5a","t":"‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598)"},{"ref":"42.6a","t":"‘We ask Gotama who has come as an eye to the world: Is a man a Brâhma<em>n</em>a by birth, or is he so by deeds? Tell us who do not know, that we may know a Brâma<em>n</em>a.’ (599)"},{"ref":"42.7a","t":"‘I will explain to you, O Vâse<em>tth</em>a,’ — so said Bhagavat,— ‘in due order the exact distinction of living beings according to species, for their species are manifold. (600)"},{"ref":"42.8a","t":"‘Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601)"},{"ref":"42.9a","t":"‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602)"},{"ref":"42.10a","t":"‘Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603)"},{"ref":"42.11","t":"‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604)"},{"ref":"42.12","t":"‘Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605)"},{"ref":"42.13","t":"‘Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606)"},{"ref":"42.14","t":"‘As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607)"},{"ref":"42.15","t":"‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)"},{"ref":"42.16","t":"‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609)"},{"ref":"42.17","t":"‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610)"},{"ref":"42.18","t":"‘Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only). (611)"},{"ref":"42.19","t":"‘For whoever amongst men lives by cowkeeping, — know this, O Vâse<em>tth</em>a, — he is a husbandman, not a Brâma<em>n</em>a.’ (612)"},{"ref":"42.20","t":"‘And whoever amongst men lives by different mechanical arts, — know this, O Vâse<em>tth</em>a, — he is an artisan, not a Brâma<em>n</em>a. (613)"},{"ref":"42.21","t":"‘And whoever amongst men lives by trade, — know this, O Vâse<em>tth</em>a, — he is a merchant, not a Brâma<em>n</em>a. (614)"},{"ref":"42.22","t":"And whoever amongst men lives by serving others, — know this, O Vâse<em>tth</em>a, — he is a servant, not a Brâhma<em>n</em>a. (615)"},{"ref":"42.23","t":"‘And whoever amongst men lives by theft, — know this, O Vâse<em>tth</em>a, — he is a thief, not a Brâhma<em>n</em>a. (616)"},{"ref":"42.24","t":"‘And whoever amongst men lives by archery, — know this, O Vâse<em>tth</em>a, — he is a soldier, not a Brâma<em>n</em>a. (617)"},{"ref":"42.25","t":"‘And whoever amongst men lives by performing household ceremonials, — know this, O Vâse<em>tth</em>a, — he is a sacrificer, not a Brâma<em>n</em>a. (618)"},{"ref":"42.26","t":"‘And whoever amongst men possesses villages and countries, — know this, O Vâse<em>tth</em>a, — he is a king, not a Brâma<em>n</em>a. (619)"},{"ref":"42.27","t":"‘And I do not call one a Brâma<em>n</em>a on account of his birth or of his origin from (a particular) mother; he may be called bhovâdi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brâhma<em>n</em>a. (620)"},{"ref":"42.28","t":"‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brâma<em>n</em>a. (621)"},{"ref":"42.29","t":"‘The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brâma<em>n</em>a. (622)"},{"ref":"42.30","t":"‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brâma<em>n</em>a. (623)"},{"ref":"42.31","t":"‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brâhma<em>n</em>a. (624)"},{"ref":"42.32","t":"‘The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brâhma<em>n</em>a. (625)"},{"ref":"42.33","t":"‘The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brâma<em>n</em>a. (626)"},{"ref":"42.34","t":"‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brâma<em>n</em>a. (627)"},{"ref":"42.35","t":"‘The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brâhma<em>n</em>a. (628)"},{"ref":"42.36","t":"‘Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and those that are strong, does not kill or cause to be killed, him I call a Brâma<em>n</em>a. (629)"},{"ref":"42.37","t":"‘The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brâma<em>n</em>a. (630)"},{"ref":"42.38","t":"‘The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brâma<em>n</em>a. (631)"},{"ref":"42.39","t":"‘The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brâma<em>n</em>a. (632)"},{"ref":"42.40","t":"‘Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brâhma<em>n</em>a. (633)"},{"ref":"42.41","t":"‘The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brâma<em>n</em>a. (634)"},{"ref":"42.42","t":"‘The man who has no desire, who knowingly is free from doubt; and has attained the depth of immortality, him I call a Brâma<em>n</em>a. (635)"},{"ref":"42.43","t":"‘Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brâma<em>n</em>a. (636)"},{"ref":"42.44","t":"‘The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brâma<em>n</em>a. (637)"},{"ref":"42.45","t":"‘Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (sa<em>m</em>sâra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brâma<em>n</em>a. (638)"},{"ref":"42.46","t":"‘Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kâmabhava), him I call a Brâma<em>n</em>a. (639)"},{"ref":"42.47","t":"‘Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (ta<em>n</em>hâbhava), him I call a Brâma<em>n</em>a. (640)"},{"ref":"42.48","t":"‘Whosoever, after leaving human attachment (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brâhma<em>n</em>a. (641)"},{"ref":"42.49","t":"‘The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brâma<em>n</em>a. (642)"},{"ref":"42.50","t":"‘Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything); is happy (sugata), and enlightened, him I call a Brâma<em>n</em>a. (643)"},{"ref":"42.51","t":"‘The man whose way neither gods nor Gandhabbas nbr men know, and whose passions are destroyed, who is a saint, him I call a Brâma<em>n</em>a. (644)"},{"ref":"42.52","t":"‘The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brâma<em>n</em>a. (645)"},{"ref":"42.53","t":"‘The (man that is undaunted like a) bull, who is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brâma<em>n</em>a. (646)"},{"ref":"42.54","t":"‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brâma<em>n</em>a. (647)"},{"ref":"42.55","t":"‘For what has been designated as “name” and “family” in the world is only a term, what has been designated here and there is understood by common consent. (648)"},{"ref":"42.56","t":"‘Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brâma<em>n</em>a by birth. (649)"},{"ref":"42.57","t":"‘Not by birth is one a Brâma<em>n</em>a, nor is one by birth no Brâma<em>n</em>a; by work (kammanâ) one is a Brâma<em>n</em>a, by work one is no Brâma<em>n</em>a. (650)"},{"ref":"42.58","t":"‘By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651)"},{"ref":"42.59","t":"‘By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652)"},{"ref":"42.60","t":"‘So the wise, who see the cause of things and understand the result of work, know this work as it really is. (653)"},{"ref":"42.61","t":"‘By work the world exists, by work mankind exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on). (654)"},{"ref":"42.62","t":"‘By penance, by a religious life, by self-restraint, and by temperance, by this one is a Brâma<em>n</em>a, such a one (they call) the best Brâma<em>n</em>a. (655)"},{"ref":"42.63","t":"‘He who is endowed with the threefold knowledge, is calm, and has destroyed regeneration, — know this, O Vâse<em>tth</em>a, — he is to the wise Brahman and Sakka.’ (656)"},{"ref":"42.63a","t":"This having been said, the young men Vâse<em>tth</em>a and Bhâradvâ<em>g</em>a spoke to Bhagavat as follows:"},{"ref":"42.63b","t":"‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).’"},{"ref":"42.63c","t":"<em>Vâsetthasutta is ended.</em>"},{"sp":"HDR","t":"10. KOKÂLIYASUTTA."},{"ref":"43.1","t":"KOKÂLIYA ABUSES SÂRIPUTTA and Moggallâna to Buddha; therefore as soon as he has left Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell."},{"ref":"43.2","t":"So it was heard by me:"},{"ref":"43.3","t":"At one time Bhagavat dwelt at Sâvatthî, in <em>G</em>etavana, in the park of Anâthapi<em>nd</em>ika. Then the Bhikkhu Kokâliya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokâliya said this to Bhagavat: “O thou venerable one, Sâriputta and Moggallâna have evil desires, they have fallen into the power of evil desires.’"},{"ref":"43.4","t":"When this had been said, Bhagavat spoke to the Bhikkhu Kokâliya as follows: ‘(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable.’"},{"ref":"43.5","t":"A second time the Bhikkhu Kokâliya said this to Bhagavat: ‘Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sâriputta and Moggallâna have evil desires, they have fallen into the power of evil desires.’"},{"ref":"43.6","t":"A second time Bhagavat said this to the Bhikkhu Kokâliya: ‘(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable.’"},{"ref":"43.7","t":"A third time the Bhikkhu Kokâliya said this to Bhagavat: ‘Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sâriputta and Moggallâna have evil desires, Sâriputta and Moggallâna have fallen into the power of evil desires.’"},{"ref":"43.8","t":"A third time Bhagavat said this to the Bhikkhu Kokâliya: ‘(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable.’"},{"ref":"43.9","t":"Then the Bhikkhu Kokâliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kola<em>tth</em>i egg (?); after being only as large as a Kola<em>tth</em>i egg, they became as large as the jujube fruit; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokâliya died of that disease, and when he had died the Bhikkhu Kokâliya went to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all <em>G</em>etavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘O thou venerable one, Kokâliya, the Bhikkhu, is dead and after death, O thou venerable one, the Bhikkhu Kokâliya is gone to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna.’"},{"ref":"43.10","t":"This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there."},{"ref":"43.11","t":"Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all <em>G</em>etavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: “O thou venerable one, Kokâliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokâliya is gone to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna.” This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.’"},{"ref":"43.12","t":"When this had been said, a Bhikkhu asked Bhagavat: ‘How long is the rate of life, O venerable one, in the Paduma hell?’"},{"ref":"43.13","t":"‘Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.’"},{"ref":"43.14","t":"‘But it is possible, I suppose, to make a comparison, O thou venerable one?’"},{"ref":"43.15","t":"‘It is possible, O Bhikkhu;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty khâris, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty khâris, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one A<em>t</em>a<em>t</em>a hell; and even as are twenty A<em>t</em>a<em>t</em>a hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pu<em>nd</em>arîka hell; and even as are twenty Pu<em>nd</em>arîka hells, O Bhikkhu, so is one Paduma hell; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokâliya is gone, having shown a hostile mind against Sâriputta and Moggallâna.’ This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows:"},{"ref":"43.16","t":"1. ‘To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657)"},{"ref":"43.17","t":"2. ‘He who praises him who is to be blamed or blames him who as to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658)"},{"ref":"43.18","t":"3. ‘Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659)"},{"ref":"43.19","t":"4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)"},{"ref":"43.20","t":"5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed. (661)"},{"ref":"43.21","t":"6. ‘He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind. (662)"},{"ref":"43.22","t":"7. ‘He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663)"},{"ref":"43.23","t":"8. ‘O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell. (664)"},{"ref":"43.24","t":"9. ‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time. (665)"},{"ref":"43.25","t":"110. ‘For one’s deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world. (666)"},{"ref":"43.26","t":"11. ‘To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667)"},{"ref":"43.27","t":"12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)"},{"ref":"43.28","t":"13. ‘Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness, for that is spread out like the body of the earth. (669)"},{"ref":"43.29","t":"14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670)"},{"ref":"43.30","t":"15. ‘Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671)"},{"ref":"43.31","t":"16. ‘He who commits sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike. (?) (672)"},{"ref":"43.32","t":"17. ‘Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673)"},{"ref":"43.33","t":"18. ‘Then they enter Vetara<em>n</em>î, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674)"},{"ref":"43.34","t":"19. ‘There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675)"},{"ref":"43.35","t":"20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676)"},{"ref":"43.36","t":"21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five ko<em>t</em>is, and twelve hundred ko<em>t</em>is besides. (677)"},{"ref":"43.37","t":"22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678)"},{"ref":"43.38","t":"<em>Kokâliyasutta is ended.</em>"},{"sp":"HDR","t":"11. NÂLAKASUTTA."},{"ref":"44.1","t":"THE ISI ASITA, also called Ka<em>n</em>hasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfully and prophesied about it. Buddha explains to Nâlaka, the sister’s son of Asita, the highest state of wisdom. — Compare Lalita-vistara, Adhyâya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878."},{"ref":"44.2","t":"<em>Vatthugâthâ.</em>"},{"ref":"44.1a","t":"The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679)"},{"ref":"44.2a","t":"Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680)"},{"ref":"44.3","t":"‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted? (681)"},{"ref":"44.4","t":"‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682)"},{"ref":"44.5","t":"‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinî. Therefore we are glad and exceedingly pleased. (683)"},{"ref":"44.6","t":"‘He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.’ (684)"},{"ref":"44.7","t":"Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him).’ (685)"},{"ref":"44.8","t":"Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686)"},{"ref":"44.9","t":"Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)"},{"ref":"44.10","t":"The gods held in the sky a parasol with a thousand circles and numerous branches, yaks’ tails with golden sticks were fanned, but those who held the yaks’ tails and the parasol were not seen. (688)"},{"ref":"44.11","t":"The Isi with the matted hair, by name Ka<em>n</em>hasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. (689)"},{"ref":"44.12","t":"And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: ‘Without superior is this, the most excellent of men.’ (690)"},{"ref":"44.13","t":"Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince’s path. (691)"},{"ref":"44.14","t":"Seeing the Sakyas displeased the Isi said: ‘I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at all for him, for this is no inferior (person). Be without anxiety. (692)"},{"ref":"44.15","t":"‘ This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i.e. Nibbâna), this (prince) feels for the welfare of the multitude, and his religion will be widely spread. (693)"},{"ref":"44.16","t":"‘My life here will shortly be at an end, in the middle (of his life) there will be death for me; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.’ (694)"},{"ref":"44.17","t":"Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister’s son, he induced him to embrace the Dhamma of the incomparable one. (695)"},{"ref":"44.18","t":"‘When thou hearest from others the sound “Buddha,” (or) “he who has acquired perfect enlightenment walks the way of the Dhamma,” then going there and enquiring about the particulars, lead a religious life with that Bhagavat.’ (696)"},{"ref":"44.19","t":"Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbâna), he, Nâlaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to <em>G</em>ina (i.e. Buddha). (697)"},{"ref":"44.20","t":"Hearing the noise, while the excellent <em>G</em>ina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted, asked the eminent Muni about the best wisdom, when the time of Asita’s order had come. (698)"},{"ref":"44.20a","t":"<em>The Vatthugâthâs are ended.</em>"},{"ref":"44.21","t":"‘These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699)"},{"ref":"44.22","t":"‘O Muni, to me who am houseless, and who wish to embrace a Bhikkhu’s life, explain when asked the highest state, the state of wisdom (moneyya).’ (700)"},{"ref":"44.23","t":"‘I will declare to thee the state of wisdom,’ — so said Bhagavat,— ‘difficult to carry out, and difficult to obtain; come, I will explain it to thee, stand fast, be firm. (701)"},{"ref":"44.24","t":"‘Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (702)"},{"ref":"44.25","t":"‘Various (objects) disappear, like a flame of fire in the wood; women tempt the Muni, let them not tempt him. (703)"},{"ref":"44.26","t":"‘Let him be disgusted with sexual intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (704)"},{"ref":"44.27","t":"‘As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill. (705)"},{"ref":"44.28","t":"‘Having abdoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (706)"},{"ref":"44.29","t":"‘Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (707)"},{"ref":"44.30","t":"‘Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708)"},{"ref":"44.31","t":"‘Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (709)"},{"ref":"44.32","t":"‘Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710)"},{"ref":"44.33","t":"‘Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech. (711)"},{"ref":"44.34","t":"‘“What I have obtained that is good,” “I did not get (anything that is) good,” so thinking in both cases he returns to the tree unchanged. (712)"},{"ref":"44.35","t":"“Wandering about with his alms-bowl in his hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (713)"},{"ref":"44.36","t":"‘Various are the practices illustrated by the Sama<em>n</em>a, they do not go twice to the other shore, this (is) not once thought. (?) (714)"},{"ref":"44.37","t":"‘For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715)"},{"ref":"44.38","t":"‘I will declare to thee the state of wisdom,’ — so said Bhagavat,— ‘let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (716)"},{"ref":"44.39","t":"‘Let his mind be free from attachment, let him not think much (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (717)"},{"ref":"44.40","t":"‘For the sake of a solitary life and for the sake of the service that is to be carried out by Sama<em>n</em>as, let him learn, solitariness is called wisdom; alone indeed he will find pleasure. (718)"},{"ref":"44.41","t":"‘Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719)"},{"ref":"44.42","t":"‘Understand this from the waters in chasms and cracks: noisy go the small waters, silent goes the vast ocean. (720)"},{"ref":"44.43","t":"‘What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) water-pot, the wise is like a full pool. (721)"},{"ref":"44.44","t":"‘When the Sama<em>n</em>a speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much. (722)"},{"ref":"44.45","t":"‘But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona).’ (723)"},{"ref":"44.45a","t":"<em>Nâlakasutta is ended.</em>"},{"sp":"HDR","t":"12. DVAYATÂNUPASSANÂSUTTA."},{"ref":"45.1","t":"ALL PAIN IN the world arises from upadhi, avi<em>gg</em>â, sa<em>m</em>khârâ vi<em>ññ</em>â<em>n</em>a, phassa, vedanâ, ta<em>n</em>hâ, upâdâna, ârambha, âhâra, i<em>ñg</em>ita, nissaya, rûpa, mosadhamma, sukha."},{"ref":"45.2","t":"So it was heard by me:"},{"ref":"45.3","t":"At one time Bhagavat dwelt at Sâvatthî in Pubbârâma, Migâramâtar’s mansion. At that time Bhagavat on the Uposatha day, on the fifteenth, it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows):"},{"ref":"45.4","t":"‘Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment, — what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: “Yes, for the right understanding of the two Dhammas.” “Which two do you mean?” “(I mean), this is pain, this is the origin of pain,” this is one consideration, “this is the destruction of pain, this is the way leading to the destruction of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.1a","t":"‘Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724)"},{"ref":"45.2a","t":"‘They, deprived of the emancipation of thought and the emancipation of knowledge, are unable to put an end (to sa<em>m</em>sâra), they will verily continue to undergo birth and decay. (725)"},{"ref":"45.3a","t":"‘And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726)"},{"ref":"45.4a","t":"‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to sa<em>m</em>sâra), they will not undergo birth and decay. (727)"},{"ref":"45.4aa","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the upadhis (elements of existence),” this is one consideration, “but from the complete destruction of the upadhis, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.5","t":"‘Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728)"},{"ref":"45.5a","t":"‘“Should there be a perfect consideration of the"},{"ref":"45.5b","t":"Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of avi<em>gg</em>â (ignorance),” this is one consideration, “but from the complete destruction of avi<em>gg</em>â, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.6","t":"‘Those who again and again go to sa<em>m</em>sâra with birth and death, to existence in this way or in that way, — that is the state of avi<em>gg</em>â. (729)"},{"ref":"45.7","t":"‘For this avi<em>gg</em>â is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730)"},{"ref":"45.7a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the sa<em>m</em>khâras (matter),” this is one consideration, “but from the complete destruction of the sa<em>m</em>khâras, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat; (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.8","t":"‘Whatever pain arises is all in consequence of the sa<em>m</em>khâras, by the destruction of the sa<em>m</em>khâras there will be no origin of pain. (731)"},{"ref":"45.9","t":"‘Looking upon this pain that springs from the sa<em>m</em>khâras as misery, from the cessation of all the sa<em>m</em>khâras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732)"},{"ref":"45.10","t":"‘The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mâra, do not go to re-birth. (733)"},{"ref":"45.10a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of vi<em>ññ</em>â<em>n</em>a (consciousness),” this is one consideration, “but from the complete destruction of vi<em>ññ</em>â<em>n</em>ana, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.11","t":"‘Whatever pain arises is all in consequence of vi<em>ññ</em>â<em>n</em>a, by the destruction of vi<em>ññ</em>â<em>n</em>a there is no origin of pain. (734)"},{"ref":"45.12","t":"‘Looking upon this pain that springs from vi<em>ññ</em>â<em>n</em>a as misery, from the cessation of vi<em>ññ</em>â<em>n</em>a a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)"},{"ref":"45.12a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of phassa (touch),” this is one consideration, “but from the complete destruction of phassa, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.13","t":"‘For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736)"},{"ref":"45.14","t":"‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737)"},{"ref":"45.14a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the vedanâs (sensations),” this is one consideration, “but from the complete destruction of the vedanâs, through absence of passion, there no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.15","t":"‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738)"},{"ref":"45.16","t":"‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanâs become free from desire, and perfectly happy. (739)"},{"ref":"45.16a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of ta<em>n</em>hâ (desire),” this is one consideration, “but from the complete destruction of ta<em>n</em>hâ, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.17","t":"‘A man accompanied by ta<em>n</em>hâ, for a long time transmigrating into existence in this way or that way, does not overcome transmigration (sa<em>ms</em>âra). (740)"},{"ref":"45.18","t":"‘Looking upon this as misery, this origin of the pain of ta<em>n</em>hâ, let the Bhikkhu free from ta<em>n</em>hâ, not seizing (upon anything), thoughtful, wander about. (741)"},{"ref":"45.18a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the upâdânas (the seizures),” this is one consideration, “but from the complete destruction of the upâdânas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.19","t":"‘The existence is in consequence of the upâdânas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742)"},{"ref":"45.20","t":"‘Therefore from the destruction of the upâdânas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743)"},{"ref":"45.20a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the ârambhas (exertions),” this is one consideration, “but from the complete destruction of the ârambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.21","t":"‘Whatever pain arises is all in consequence of the ârambhas, by the destruction of the ârambhas there is no origin of pain. (744)"},{"ref":"45.21a","t":"22, 23. ‘Looking upon this pain that springs from the ârambhas as misery, having abandoned all the ârambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)"},{"ref":"45.21b","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the âhâras (food?),” this is one consideration, “but from the complete destruction of the âhâras, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.24","t":"‘Whatever pain arises is all in consequence of the âhâras, by the destruction of the âhâras there is no origin of pain. (747)"},{"ref":"45.25","t":"‘Looking upon this pain that springs from the âhâras as misery, having seen the result of all âhâras, not resorting to all âhâras, (748)"},{"ref":"45.26","t":"‘Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished. (749)"},{"ref":"45.26a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the i<em>ñg</em>itas (commotions),” this is one consideration, “but from the complete destruction of the i<em>ñg</em>itas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.27","t":"‘Whatever pain arises is all in consequence of the i<em>ñg</em>itas, by the destruction of the i<em>ñg</em>itas there is no origin of pain. (750)"},{"ref":"45.28","t":"‘Looking upon this pain that springs from the i<em>ñg</em>itas as misery, and therefore having abandoned the i<em>ñg</em>itas and having stopped the sa<em>m</em>khâras; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)"},{"ref":"45.28a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “For the nissita (dependent) there is vacillation,” this is one consideration, “the independent (man) does not vacillate,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.29","t":"‘The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome sa<em>m</em>sâra. (752)."},{"ref":"45.30","t":"‘Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753)"},{"ref":"45.30a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “The formless (beings), O Bhikkhus, are calmer than the rûpas (for ruppa, i.e. form-possessing),” this is one consideration, “cessation is calmer than the formless,” this is another consideration, “thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:"},{"ref":"45.31","t":"‘Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754)"},{"ref":"45.32","t":"‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)"},{"ref":"45.32a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “What has been considered true by the world of men, together with the gods, Mâra, Brahman, and amongst the Sama<em>n</em>as, Brâma<em>n</em>as, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false,” this is one consideration; “what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mâra, Brahman, and amongst the Sama<em>n</em>as, Brâma<em>n</em>as, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true,” this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).’ This said Bhagavat,"},{"ref":"45.32b","t":"(and) when Sugata had said this, the Master further spoke:"},{"ref":"45.33","t":"‘Seeing the real in the unreal, the world of men and gods dwelling in name and form, he thinks: “This is true.” (756)"},{"ref":"45.34","t":"‘Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable. (?) (757)"},{"ref":"45.35","t":"‘What is not false, the Nibbâna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy. (758)"},{"ref":"45.35a","t":"‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mâra, Brahman, and amongst the Sama<em>n</em>as, Brâma<em>n</em>as, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain,” this is one consideration; “what, O Bhikkhus, has been considered pain by the world of men, gods, Mâra, Brahman, and amongst the Sama<em>n</em>as, Brâhma<em>n</em>as, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure,” this is the second consideration. Thus, O"},{"ref":"45.35b","t":"Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one who does not return).’ This said Bhagavat, (and) when Sugata had said so, the Master further spoke:"},{"ref":"45.36","t":"‘Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759)"},{"ref":"45.37","t":"‘By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760)"},{"ref":"45.38","t":"‘By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold). (761)"},{"ref":"45.39","t":"‘What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure: — see here is a thing difficult to understand, here the ignorant are confounded. (762)"},{"ref":"45.40","t":"‘For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything). (763)"},{"ref":"45.41","t":"‘By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mâra, this Dhamma is not perfectly understood. (764)"},{"ref":"45.42","t":"‘Who except the noble deserve the well-understood state (of Nibbâna)? Having perfectly conceived this state, those free from passion are completely extinguished.’ (765)"},{"ref":"45.42a","t":"This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated."},{"ref":"45.42b","t":"<em>Dvayatânupassanâsutta is ended.</em>"},{"ref":"45.42c","t":"<em>Mahâvagga, the third.</em>"},{"sp":"HDR","t":"1. KÂMASUTTA."},{"ref":"47.1","t":"SENSUAL PLEASURES ARE to be avoided."},{"ref":"47.1a","t":"If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766)"},{"ref":"47.2","t":"But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767)"},{"ref":"47.3","t":"He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768)"},{"ref":"47.4","t":"He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769)"},{"ref":"47.5","t":"Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770)"},{"ref":"47.6","t":"Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771)"},{"ref":"47.6a","t":"<em>Kâmasutta is ended.</em>"},{"sp":"HDR","t":"2. GUHATTHAKASUTTA."},{"ref":"48.1","t":"LET NO ONE cling to existence and sensual pleasures."},{"ref":"48.1a","t":"A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772)"},{"ref":"48.2","t":"Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual pleasures. (773)"},{"ref":"48.3","t":"Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: ‘What will become of us, when we die away from here?’ (774)"},{"ref":"48.4","t":"Therefore let a man here learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked; for short is this life, say the wise. (775)"},{"ref":"48.5","t":"I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776)"},{"ref":"48.6","t":"Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777)"},{"ref":"48.7","t":"Having subdued his wish for both ends, having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard. (778)"},{"ref":"48.8","t":"Having understood name, let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the other. (779)"},{"ref":"48.8a","t":"<em>Guhatthakasutta is ended.</em>"},{"sp":"HDR","t":"3. DUTTHATTHAKASUTTA."},{"ref":"49.1","t":"THE MUNI UNDERGOES no censure, for he has shaken off all systems of philosophy, and is therefore independent."},{"ref":"49.1a","t":"Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere. (780)"},{"ref":"49.2","t":"How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view? Doing his own doings let him talk according to his understanding. (781)"},{"ref":"49.3","t":"The person who, without being asked, praises his own virtue and (holy) works to others, him the good call ignoble, one who praises himself. (782)"},{"ref":"49.4","t":"But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world. (783)"},{"ref":"49.5","t":"He whose Dhammas are (arbitrarily) formed and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore given to (the view which is called) kuppa-pa<em>t</em>i<em>kk</em>a-santi. (?) (784)"},{"ref":"49.6","t":"For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas. (785)"},{"ref":"49.7","t":"For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent. (786)"},{"ref":"49.8","t":"But he who is dependent undergoes censure amongst the Dhammas; with what (name) and how should one name him who is independent? For by him there is nothing grasped or rejected, he has in this world shaken off every (philosophical) view. (787)"},{"ref":"49.8a","t":"<em>Dutthatthakasutta is ended.</em>"},{"sp":"HDR","t":"4. SUDDHATTHAKASUTTA."},{"ref":"50.1","t":"NO ONE IS purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are not led by passion, and do not embrace anything in the world as the highest."},{"ref":"50.1a","t":"I see a pure, most excellent, sound man, by his views a man’s purification takes place, holding this opinion, and having seen this view to be the highest he goes back to knowledge, thinking to see what is pure. (788)"},{"ref":"50.2","t":"If a man’s purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, i.e. the noble way), together with his upadhis, on account of his views he tells him to say so. (789)"},{"ref":"50.3","t":"But the Brâhma<em>n</em>a who does not cling to what has been seen, or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification cornes from another. (790)"},{"ref":"50.4","t":"Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it). (791)"},{"ref":"50.5","t":"Having himself undertaken some (holy) works he goes to various (things) led by his senses, but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations). (792)"},{"ref":"50.6","t":"He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought — how should any one in this world be able to alter him, the seeing one, who wanders openly? (793)"},{"ref":"50.7","t":"They do not form (any view), they do not prefer (anything), they do not say, ‘I am infinitely pure;’ having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794)"},{"ref":"50.8","t":"He is a Brâhma<em>n</em>a that has conquered (sin); by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. (795)"},{"ref":"50.8a","t":"<em>Suddhatthakasutta is ended.</em>"},{"sp":"HDR","t":"5. PARAMATTHAKASUTTA."},{"ref":"51.1","t":"ONE SHOULD NOT give oneself to philosophical disputations; a Brâhma<em>n</em>a who does not adopt any system of philosophy, is unchangeable, has reached Nibbâna."},{"ref":"51.1a","t":"What one person, abiding by the (philosophical) views, saying, ‘This is the most excellent,’ considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute. (796)"},{"ref":"51.2","t":"Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad. (797)"},{"ref":"51.3","t":"The expert call just that a tie dependent upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon what is seen, heard, or thought, or upon virtue and (holy) works. (798)"},{"ref":"51.4","t":"Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or distinguished. (799)"},{"ref":"51.5","t":"Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view. (800)"},{"ref":"51.6","t":"For whom there is here no desire for both ends, for reiterated existence either here or in another world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu). (801)"},{"ref":"51.7","t":"ln him there is not the least prejudiced idea with regard to what has been seen, heard, or thought; how could any one in this world alter such a Brâhma<em>n</em>a who does not adopt any view? (802)"},{"ref":"51.8","t":"They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brâhma<em>n</em>a is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)"},{"ref":"51.8a","t":"<em>Paramatthakasutta is ended.</em>"},{"sp":"HDR","t":"6. GARÂSUTTA."},{"ref":"52.1","t":"FROM SELFISHNESS COME grief and avarice; The Bhikkhu who has turned away frorn the world and wanders about houseless, is independent, and does not wish for purification through another."},{"ref":"52.1a","t":"Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804)"},{"ref":"52.2","t":"People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. (805)"},{"ref":"52.3","t":"That even of which a man thinks ‘this is mine’ is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower. (806)"},{"ref":"52.4","t":"As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807)"},{"ref":"52.5","t":"Both seen and heard are the persons whose particular name is mentioned, but only the name remains undecayed of the person that has passed away. (808)"},{"ref":"52.6","t":"The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. Nibbâna). (809)"},{"ref":"52.7","t":"For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence. (810)"},{"ref":"52.8","t":"Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (811)"},{"ref":"52.9","t":"As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought. (812)"},{"ref":"52.10","t":"He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for purification through another, for he is not pleased nor displeased (with anything). (813)"},{"ref":"52.10a","t":"<em>Garâsutta is ended.</em>"},{"sp":"HDR","t":"7. TISSAMETTEYYASUTTA."},{"ref":"53.1","t":"SEXUAL INTERCOURSE SHOULD be avoided."},{"ref":"53.1a","t":"‘Tell me, O venerable one,’ — so said the venerable Tissa Metteyya,— ‘the defeat of him who is given to sexual intercourse; hearing thy precepts we will learn in seclusion.’ (814)"},{"ref":"53.2","t":"‘The precepts of him who is given to sexual intercourse, O Metteyya,’ — so said Bhagavat,— ‘are lost, and he employs himself wrongly, this is what is ignoble in him. (815)"},{"ref":"53.3","t":"‘He who, having formerly wandered alone, gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a rolling chariot. (816)"},{"ref":"53.4","t":"‘What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817)"},{"ref":"53.5","t":"‘He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818)"},{"ref":"53.6","t":"‘Then he makes weapons (i.e. commits evil deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood. (819)"},{"ref":"53.7","t":"‘Designated “wise” he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820)"},{"ref":"53.8","t":"‘Looking upon this as misery let the Muni from first to last in the world firmly keep to his solitary life, let him not give himself up to sexual intercourse. (821)"},{"ref":"53.9","t":"‘Let him learn seclusion, this is the highest for noble men, but let him not therefore think himself the best, although he is verily near Nibbâna. (822)"},{"ref":"53.10","t":"‘The Muni who wanders void (of desire), not coveting sensual pleasures, and who has crossed the stream, him the creatures that are tied in sensual pleasures envy.’ (823)"},{"ref":"53.10a","t":"<em>Tissametteyyasutta is ended.</em>"},{"sp":"HDR","t":"8. PASÛRASUTTA."},{"ref":"54.1","t":"DISPUTANTS BRAND EACH other as fools, they wish for praise, but being repulsed they become discontented; one is not purified by dispute, but by keeping to Buddha, who has shaken off all sin."},{"ref":"54.1a","t":"Here they maintain ‘purity,’ in other doctrines (dhamma) they do not allow purity; what they have devoted themselves to, that they call good, and they enter extensively upon the single truths. (824)"},{"ref":"54.2","t":"Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually, they go to others and pick a quarrel, wishing for praise and calling themselves (the only) expert. (825)"},{"ref":"54.3","t":"Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides; but when his dispute has been repulsed he becomes discontented, at the blame he gets angry he who sought for the faults (of others). (826)"},{"ref":"54.4","t":"Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves having lost his disputes; ‘he has conquered me,’ so saying he wails. (827)"},{"ref":"54.5","t":"These disputes have arisen amongst the Sama<em>n</em>as, in these (disputes) there is (dealt) blow (and) stroke; having seen this, let him leave off disputing, for there is no other advantage in trying to get praise. (828)"},{"ref":"54.6","t":"Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to. (829)"},{"ref":"54.7","t":"That which is his exaltation will also be the field of his defeat, still he talks proudly and arrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place) by that. (830)"},{"ref":"54.8","t":"As a hero nourished by kingly food goes about roaring, wishing for an adversary — where he (i.e. the philosopher, Di<em>tth</em>igatika) is, go thou there, O"},{"ref":"54.8a","t":"hero; formerly there was nothing like this to fight against. (831)"},{"ref":"54.9","t":"Those who, having embraced a (certain philosophical) view, dispute and maintain ‘this only (is) true,’ to them say thou when a dispute has arisen, ‘Here is no opponent for thee.’ (832)"},{"ref":"54.10","t":"Those who wander about after having secluded themselves, without opposing view to view — what (opposition) wilt thou meet with amongst those, O Pasûra, by whom nothing in this world is grasped as the best? (833)"},{"ref":"54.11","t":"Then thou wentest to reflection thinking in thy mind over the (different philosophical) views; thou hast gone into the yoke with him who has shaken off (al1 sin), but thou wilt not be able to proceed together (with him). (834)"},{"ref":"54.11a","t":"<em>Pasûrasutta is ended.</em>"},{"sp":"HDR","t":"9. MÂGANDIYASUTTA."},{"ref":"55.1","t":"A DIALOGUE BETWEEN Mâgandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. Mâgandiya says that purity cornes from philosophy, Buddha from ‘inward peace.’ The Muni is a confessor of peace, he does not dispute, he is free from marks."},{"ref":"55.1a","t":"Buddha: ‘Even seeing Ta<em>n</em>hâ, Arati, and Ragâ (the daughters of Mâra), there was not the least wish"},{"ref":"55.1aa","t":"(in me) for sexual intercourse. What is this (thy daughter’s body but a thing) full of water and excrement? I do not even want to touch it with my foot.’ (835)"},{"ref":"55.2","t":"Mâgandiya: ‘If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess?’ (836)"},{"ref":"55.3","t":"‘“This I say,” so (I do now declare), after investigation there is nothing amongst the doctrines which such a one (as I would) embrace, O Mâgandiya,’ — so said Bhagavat,— ‘and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw “inward peace.”’ (837)"},{"ref":"55.4","t":"‘All the (philosophical) resolutions that have been formed,’ — so said Mâgandiya,— ‘those indeed thou explainest without adopting (any of them); the notion “inward peace” which (thou mentionest), how is this explained by the wise?’ (838)"},{"ref":"55.5","t":"‘Not by (any philosophical) opinion, not by tradition, not by knowledge, O Mâgandiya,’ — so said Bhagavat,— ‘not by virtue and (holy) works can any one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence. (839)"},{"ref":"55.6","t":"‘If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,’ — so said Mâgandiya,— ‘or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.’ (840)"},{"ref":"55.7","t":"‘And asking on account of (thy philosophical) opinion, O Mâgandiya,’ — so said Bhagavat,— ‘thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea, therefore thou holdest it foolish. (841)"},{"ref":"55.8","t":"‘He who thinks himself equal (to others), or distinguished, or low, he for that very reason disputes; but he who is unmoved under those three conditions, for him (the notions) “equal” and “distinguished” do not exist. (842)"},{"ref":"55.9","t":"‘The Brâhma<em>n</em>a for whom (the notions) “equal” and “unequal” do not exist, would he say, “This is true?” Or with whom should he dispute, saying, “This is false?” With whom should he enter into dispute? (843)"},{"ref":"55.10","t":"‘Having left his house, wandering about houseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844)"},{"ref":"55.11","t":"‘Let not an eminent man (nâga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world; as the thorny lotus elambu<em>g</em>a is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845)"},{"ref":"55.12","t":"‘An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846)"},{"ref":"55.13","t":"‘For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people).’ (847)"},{"ref":"55.13a","t":"<em>Mâgandiyasutta is ended.</em>"},{"sp":"HDR","t":"10. PURÂBHEDASUTTA."},{"ref":"56.1","t":"DEFINITION OF A calm Muni."},{"ref":"56.1a","t":"‘With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?’ (848)"},{"ref":"56.2","t":"‘He whose desire is departed before the dissolution (of his body),’ — so said Bhagavat,— ‘who does not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred. (849)"},{"ref":"56.3","t":"‘He who is free from anger, free from trembling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850)"},{"ref":"56.4","t":"‘Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851)"},{"ref":"56.5","t":"‘He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852)"},{"ref":"56.6","t":"‘Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (853)"},{"ref":"56.7","t":"‘Not from love of gain does he learn, and he does not get angry on account of loss, and untroubled by desire he has no greed for sweet things. (854)"},{"ref":"56.8","t":"‘Equable (upekhaka), always thoughtful, he does not think himself equal (to others) in the world, nor distinguished, nor low: for him there are no desires (ussada). (855)"},{"ref":"56.9","t":"‘The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma, for whom there is no desire for coming into existence or leaving existence, (856)"},{"ref":"56.10","t":"‘Him I call calm, not looking for sensual pleasures; for him there are no ties, he has overcome desire. (857)"},{"ref":"56.11","t":"‘For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be found in him, (858)"},{"ref":"56.12","t":"‘That fault of which common people and Sama<em>n</em>as and Brâhma<em>n</em>as say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859)"},{"ref":"56.13","t":"‘Free from covetousness, without avarice, the Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the low, he does not enter time, being delivered from time. (860)"},{"ref":"56.14","t":"‘He for whom there is nothing in the world (which he may call) his own, who does not grieve over what is no more, and does not walk amongst the Dhammas (after his wish), he is called calm.’ (861)"},{"ref":"56.14a","t":"<em>Purâbhedasutta is ended.</em>"},{"sp":"HDR","t":"11. KALAHAVIVÂDASUTTA."},{"ref":"57.1","t":"THE ORIGIN OF contentions, disputes, &amp;c. &amp;c."},{"ref":"57.1a","t":"‘Whence (do spring up) contentions and disputes, lamentation and sorrow together with envy; and arrogance and conceit together with slander, whence do these spring up? pray, tell me this.’ (862)"},{"ref":"57.2","t":"‘From dear (objects) spring up contentions and disputes, lamentation and sorrow together with envy; arrogance and conceit together with slander; contentions and disputes are joined with envy, and there is slander in the disputes arisen.’ (863)"},{"ref":"57.3","t":"‘The dear (objects) in the world whence do they originate, and (whence) the covetousness that prevails in the world, and desire and fulfilment whence do they originate, which are (of consequence) for the future state of a man?’ (864)"},{"ref":"57.4","t":"‘From wish originate the dear (objects) in the world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man.’ (865)"},{"ref":"57.5","t":"‘From what has wish in the world its origin, and resolutions whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Sama<em>n</em>a (Gotama)?’ (866)"},{"ref":"57.6","t":"‘What they call pleasure and displeasure in the world, by that wish springs up; having seen decay and origin in (all) bodies, a person forms (his) resolutions in the world. (867)"},{"ref":"57.7","t":"‘Anger and falsehood and doubt, these Dhammas are a couple; let the doubtful learn in the way of knowledge, knowingly the Dhammas have been proclaimed by the Sama<em>n</em>a.’ (868)"},{"ref":"57.8","t":"‘Pleasure and displeasure, whence have they their origin, for want of what do these not arise? This notion which (thou mentionest), viz. “decay and origin,” tell me from what does this arise.’ (869)"},{"ref":"57.9","t":"‘Pleasure and displeasure have their origin from phassa (touch), when there is no touch they do not arise. This notion which (thou mentionest), viz. “decay and origin,” this I tell thee has its origin from this.’ (870)"},{"ref":"57.10","t":"‘From what has phassa its origin in the world and from what does grasping spring up? For want of what is there no egotism, by the cessation of what do the touches not touch? ‘ (871)"},{"ref":"57.11","t":"‘On account of name and form the touches (exist), grasping has its origin in wish; by the cessation of wishes there is no egotism, by the cessation of form the touches do not touch.’ (872)"},{"ref":"57.12","t":"‘How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind?’ (873)"},{"ref":"57.13","t":"‘Let one not be with a natural consciousness, nor with a mad consciousness, nor without consciousness, nor with (his) consciousness gone; for him who is thus constituted form ceases to exist, for what is called delusion has its origin in consciousness.’ (?) (874)"},{"ref":"57.14","t":"‘What we have asked thee thou hast explained unto us; we will ask thee another question, answer us that: Do not some (who are considered) wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they say something different from this?’ (875)"},{"ref":"57.15","t":"‘Thus some (who are considered) wise in this world say that the principal (thing) is the purification of the yakkha; but some of them say samaya (annihilation), the expert say (that the highest purity lies) in anupâdisesa (none of the five attributes remaining). (876)"},{"ref":"57.16","t":"‘And having known these to be dependent, the investigating Muni, having known the things we depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man) does not go to reiterated existence.’ (877)"},{"ref":"57.16a","t":"<em>Kalahavivâdasutta is ended.</em>"},{"sp":"HDR","t":"12. KÛLAVIYÛHASUTTA."},{"ref":"58.1","t":"A DESCRIPTION OF disputing philosophers. The different schools of philosophy contradict each other, they proclaim different truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in the world."},{"ref":"58.1a","t":"Abiding by their own views, some (people), having got into contest, assert themselves to be the (only) expert (saying), ‘(He) who understands this, he knows the Dhamma; he who reviles this, he is not perfect.’ (878)"},{"ref":"58.2","t":"So having got into contest they dispute: ‘The opponent (is) a fool, an ignorant (person),’ so they say. Which one of these, pray, is the true doctrine (vâda)? for all these assert themselves (to be the only) expert. (879)"},{"ref":"58.3","t":"He who does not acknowledge an opponent’s doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor understanding; all these abide by their (own) views. (880)"},{"ref":"58.4","t":"They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! (881)"},{"ref":"58.5","t":"I do not say, ‘This is the reality,’ which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools. (882)"},{"ref":"58.6","t":"What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Sama<em>n</em>as say one (and the same thing)? (883)"},{"ref":"58.7","t":"For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Sama<em>n</em>as do not say one and the same thing). (884)"},{"ref":"58.8","t":"Why do the disputants that assert themselves (to be the only) expert, proclaim different truths? Have many different truths been heard of, or do they (only) follow (their own) reasoning? (885)"},{"ref":"58.9","t":"There are not many different truths in the world, no eternal ones except consciousness; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood. (886)"},{"ref":"58.10","t":"In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person (?) (887)"},{"ref":"58.11","t":"Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said. (?) (888)"},{"ref":"58.12","t":"He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosopbical) view is quite complete. (889)"},{"ref":"58.13","t":"If he according to another’s report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and wise, there is not any fool amongst the Sama<em>n</em>as. (890)"},{"ref":"58.14","t":"‘Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,’ so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891)"},{"ref":"58.15","t":"Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892)"},{"ref":"58.16","t":"And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)"},{"ref":"58.17","t":"Standing in (his) resolution, having himself measured (teachers, &amp;c.), he still more enters into dispute in the world; but having left all resolutions nobody will excite strife in the world. (894)"},{"ref":"58.17a","t":"<em>Kûlaviyûhasutta is ended.</em>"},{"sp":"HDR","t":"13. MAHÂVIYÛHASUTTA."},{"ref":"59.1","t":"PHILOSOPHERS CANNOT LEAD to purity, they only praise themselves and stigmatise others. But a Brâhma<em>n</em>a has overcome all dispute, he is indifferent to learning, he is appeased."},{"ref":"59.1a","t":"Those who abiding in the (philosophical) views dispute, saying, ‘This is the truth,’ they all incur blame, and they also obtain praise in this matter. (895)"},{"ref":"59.2","t":"This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i.e. Nibbâna) to be the place where there is no dispute. (896)"},{"ref":"59.3","t":"The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency? (?) (897)"},{"ref":"59.4","t":"Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master’s) purity; wishing for existence they assert themselves to be the only expert. (898)"},{"ref":"59.5","t":"If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)"},{"ref":"59.6","t":"Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)"},{"ref":"59.7","t":"By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901)"},{"ref":"59.8","t":"For him who wishes (for something there always are) desires, and trembling in (the midst of his) plans; he for whom there is no death and no re-birth, how can he tremble or desire anything? (902)"},{"ref":"59.9","t":"What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vâda)? for all these assert themselves (to be the only) expert. (903)"},{"ref":"59.10","t":"Their own Dhamma they say is perfect, another’s Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. (904)"},{"ref":"59.11","t":"If one (becomes) low by another’s censure, then there will be no one distinguished amongst the Dhammas; for they all say another’s Dhamma (is) low, in their own they say there is something firm. (905)"},{"ref":"59.12","t":"The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is individual. (906)"},{"ref":"59.13","t":"There is nothing about a Brâhma<em>n</em>a dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (907)"},{"ref":"59.14","t":"‘I understand, I see likewise this,’ so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another’s view? Having conquered they say that purity exists by another. (?) (908)"},{"ref":"59.15","t":"A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)"},{"ref":"59.16","t":"A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so. (910)"},{"ref":"59.17","t":"A Brâhma<em>n</em>a does not enter time, (or) the number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (911)"},{"ref":"59.18","t":"The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912)"},{"ref":"59.19","t":"Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (913)"},{"ref":"59.20","t":"Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914)"},{"ref":"59.20a","t":"<em>Mahâviyûhasutta is ended.</em>"},{"sp":"HDR","t":"14. TUVATAKASUTTA."},{"ref":"60.1","t":"HOW A BHIKKHU attains bliss, what his duties are, and what he is to avoid."},{"ref":"60.1a","t":"‘I ask thee, who art a kinsman of the Âdi<em>kk</em>as and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world?’ (915)"},{"ref":"60.2","t":"‘Let him completely cut off the root of what is called papa<em>ñk</em>a (delusion), thinking “I am wisdom;”’ — so said Bhagavat,— ‘all the desires that arise inwardly, let him learn to subdue them, always being thoughtful. (916)"},{"ref":"60.3","t":"‘Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is not called bliss by the good. (917)"},{"ref":"60.4","t":"‘Let him not therefore think himself better (than others or) low or equal (to others); questioned by different people, let him not adorn himself. (918)"},{"ref":"60.5","t":"‘Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. (919)"},{"ref":"60.6","t":"‘As in the middle (i.e. depth) of the sea no wave is born, (but as it) remains still, so let the Bhikkhu be still, without desire, let him not desire anything whatever.’ (920)"},{"ref":"60.7","t":"He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) the religious practices; the precepts or contemplation. (921)"},{"ref":"60.8","t":"Bhagavat: ‘Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. (922)"},{"ref":"60.9","t":"‘When he is touched by the touch (of illness), let the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. (923)"},{"ref":"60.10","t":"‘Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. (924)"},{"ref":"60.11","t":"‘Let him be meditative, not prying, let him abstain from misbehaviour, let him not be indolent, let the Bhikkhu live in his quiet dwelling. (925)"},{"ref":"60.12","t":"‘Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adornment. (926)"},{"ref":"60.13","t":"‘Let him not apply himself to practising (the hymns of) the Âthabba<em>n</em>a(-veda), to (the interpretation of) sleep and signs, nor to astrology; let not (my) follower (mâmaka) devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927)"},{"ref":"60.14","t":"‘Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. (928)"},{"ref":"60.15","t":"‘Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929)"},{"ref":"60.16","t":"‘Let not the Bhikkhu be a boaster, and let him not speak coherent language; let him not learn pride, let him not speak quarrelsome language. (930)"},{"ref":"60.17","t":"‘Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931)"},{"ref":"60.18","t":"‘Having heard much talk from much-talking Sama<em>n</em>as let him not irritated answer them with harsh language; for the good do not thwart others. (932)"},{"ref":"60.19","t":"‘Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu learn; having conceived bliss to consist in peace, let him not be indolent in Gotama’s commandments. (933)"},{"ref":"60.20","t":"‘For he a conqueror unconquered saw the Dhamma visibly, without any traditional instruction; therefore let him learn, heedful in his, Bhagavat’s, commandments, and always worshipping.’ (934)"},{"ref":"60.20a","t":"<em>Tuvatakasutta is ended.</em>"},{"sp":"HDR","t":"15. ATTADANDASUTTA."},{"ref":"61.1","t":"DESCRIPTION OF AN accomplished Muni."},{"ref":"61.1a","t":"From him who has seized a stick fear arises. Look at people killing (each other); I will tell of grief as it is known to me. (935)"},{"ref":"61.2","t":"Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. (936)"},{"ref":"61.3","t":"The world is completely unsubstantial, all quarters are shaken; wishing for a house for myself I did not see (one) uninhabited. (937)"},{"ref":"61.4","t":"But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in this world an arrow, difficult to see, stuck in the heart. (938)"},{"ref":"61.5","t":"He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939)"},{"ref":"61.6","t":"There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibbâna). (940)"},{"ref":"61.7","t":"Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (941)"},{"ref":"61.8","t":"Let the man who has turned his mind to Nibbâna conquer sleepiness, drowsiness, and sloth; let him not live together with indolence, let him not indulge in conceit. (942)"},{"ref":"61.9","t":"Let him not be led into falsehood, let him not turn his affection to form; let him penetrate arrogance, let him wander abstaining from violence. (943)"},{"ref":"61.10","t":"Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire. (944)"},{"ref":"61.11","t":"(This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross. (945)"},{"ref":"61.12","t":"The Muni who without deviating from truth stands fast on the firm ground (of Nibbâna, being) a Brâhma<em>n</em>a, he, having forsaken everything, is indeed called calm. (946)"},{"ref":"61.13","t":"He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here. (947)"},{"ref":"61.14","t":"Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet, having cut off the stream, and being without bonds. (948)"},{"ref":"61.15","t":"What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm. (949)"},{"ref":"61.16","t":"The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world. (950)"},{"ref":"61.17","t":"He who does not think, ‘this is mine’ and ‘for others there is also something,’ he, not having egotism, does not grieve at having nothing. (951)"},{"ref":"61.18","t":"Not being harsh, not greedy, being without desire, and being the same under all circumstances (samo), — that I call a good result, when asked about an undaunted man. (952)"},{"ref":"61.19","t":"For him who is free from desire, for the discerning (man) there is no Sa<em>m</em>khâra; abstaining from every sort of effort he sees happiness everywhere. (953)"},{"ref":"61.20","t":"The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished; being calm and free from avarice, he does not grasp after nor reject anything. (954)"},{"ref":"61.20a","t":"<em>Attadandasutta is ended.</em>"},{"sp":"HDR","t":"16. SÂRIPUTTASUTTA."},{"ref":"62.1","t":"ON SÂRIPUTTA ASKING what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead."},{"ref":"62.1a","t":"‘Neither has before been seen by me,’ — so said the venerable Sâriputta,— ‘nor has any one heard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955)"},{"ref":"62.2","t":"‘As he, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so he wanders alone in the midst (of people). (956)"},{"ref":"62.3","t":"‘To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived (in the world), I have come supplicatingly with a question from many who are bound in this world. (957)"},{"ref":"62.4","t":"‘To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, (958)"},{"ref":"62.5","t":"‘How many dangers (are there not) in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959)"},{"ref":"62.6","t":"‘How many dangers (are there not) in the world for him who goes to the immortal region, (dangers) which the Bhikkhu overcomes in his distant dwelling! (960)"},{"ref":"62.7","t":"‘Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu? (961)"},{"ref":"62.8","t":"‘What study having devoted himself to, intent on one object, wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver?’ (962)"},{"ref":"62.9","t":"‘What is pleasant for him who is disgusted (with birth, &amp;c.), O Sâriputta,’ — so said Bhagavat,— ‘if he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I understand it. (963)"},{"ref":"62.10","t":"‘Let not the wise and thoughtful Bhikkhu wandering on the borders be afraid of the five dangers: gad-flies and (all other) flies, snakes, contact with (evil) men, and quadrupeds. (964)"},{"ref":"62.11","t":"‘Let him not be afraid of adversaries, even having seen many dangers from them; further he will overcome other dangers while seeking what is good. (965)"},{"ref":"62.12","t":"‘Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966)"},{"ref":"62.13","t":"‘Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Ka<em>n</em>ha (i.e. Mâra). (967)"},{"ref":"62.14","t":"‘Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968)"},{"ref":"62.15","t":"‘Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. (969)"},{"ref":"62.16","t":"‘What shall I eat, or where shall I eat? — he lay indeed uncomfortably (last night) — where shall I lie this night? let the Sekha who wanders about houseless subdue these lamentable doubts. (970)"},{"ref":"62.17","t":"‘Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village let him, even (if he be) irritated, not speak harsh words. (971)"},{"ref":"62.18","t":"‘Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity let him with a composed mind cut off the seat of doubt, and misbehaviour. (972)"},{"ref":"62.19","t":"‘Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973)"},{"ref":"62.20","t":"‘And then the five impurities in the world, the subjection of which he must learn thoughtfully, — let him overcome passion for form, sound and taste, smell and touch. (974)"},{"ref":"62.21","t":"‘Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.’ So said Bhagavat. (975)"},{"ref":"62.21a","t":"<em>Sâriputtasutta is ended.</em>"},{"ref":"62.21b","t":"<em>Atthakavagga, the fourth.</em>"},{"sp":"HDR","t":"1. VATTHUGÂTHÂ."},{"ref":"64.1","t":"TO THE BRÂHMA<em>N</em>A Bâvarî, living on the banks of the Godhâvarî, in Assaka’s territory, comes another Brâhma<em>n</em>a and asks for five hundred pieces of money, but not getting them he curses Bâvarî, saying, ‘May thy head on the seventh day hence cleave into seven.’ A deity comforts Bâvarî by referring him to Buddha. Then Bâvarî sends his sixteen disciples to Buddha, and each of thern asks Buddha a question."},{"ref":"64.1a","t":"From the beautiful city of the Kosalas (Sâvatthî) a Brâhma<em>n</em>a, well versed in the hymns, went to the South (Dakkhi<em>n</em>âpatha) wishing for nothingness. (976)"},{"ref":"64.2","t":"In Assaka’s territory, in the neighbourhood of A<em>l</em>aka, he dwelt on the banks of the Godhâvarî, (living) on gleanings and fruit. (977)"},{"ref":"64.3","t":"And close by the bank there was a large village, with the income of which he prepared a great sacrifice. (978)"},{"ref":"64.4","t":"Having offered the great sacrifice, he again entered the hermitage. Upon his re-entering, another Brâhma<em>n</em>a arrived, (979)"},{"ref":"64.5","t":"With swollen feet, trembling, covered with mud, with dust on his head. And he going up to him (i.e. the first Brâhma<em>n</em>a) demanded five hundred (pieces of money). (980)"},{"ref":"64.6","t":"Bâvarî, seeing him, bade him be seated, asked him whether he was happy and well, and spoke as follows: (981)"},{"ref":"64.7","t":"‘What gifts I had are all given away by me; pardon me, O Brâhma<em>n</em>a, I have no five hundred.’ (982)"},{"ref":"64.8","t":"‘If thou wilt not give to me who asks, may thy head on the seventh clay cleave into seven.’ (983)"},{"ref":"64.9","t":"So after the usual ceremonies this impostor made known his fearful (curse). On hearing these his words Bâvarî became sorrowful. (984)"},{"ref":"64.10","t":"He wasted away taking no food, transfixed by the arrow of grief, but yet his mind delighted in meditation. (985)"},{"ref":"64.11","t":"Seeing Bâvarî struck with horror and sorrowful, the benevolent deity (of that place) approached him and said as follows: (986)"},{"ref":"64.12","t":"‘He does not know (anything about) the head; he is a hypocrite coveting riches; knowledge of the head and head-splitting is not found in him.’ (987)"},{"ref":"64.13","t":"‘If the venerable (deity) knows it, then tell me, when asked, all about the head and head-splitting; let us hear thy words.’ (988)"},{"ref":"64.14","t":"‘I do not know this; knowledge of it is not found in me; as to the head and head-splitting, this is to be seen by Buddhas (only).’ (989)"},{"ref":"64.15","t":"‘Who then, say, in the circumference of the earth knows the head and head-splitting, tell me that, O deity?’ (990)"},{"ref":"64.16","t":"‘Formerly went out from Kapilavatthu a ruler of the world, an offspring of the Okkâka king, the Sakya son, the light-giving; (991)"},{"ref":"64.17","t":"‘He is, O Brâhma<em>n</em>a, the perfectly Enlightened (Sambuddha); perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the destruction of all things, and is liberated in the destruction of the upadhis. (992)"},{"ref":"64.18","t":"‘He is Buddha, he is Bhagavat in the world, he, the clearly-seeing, teaches the Dhamma; go thou to him and ask, he will explain it to thee.’ (993)"},{"ref":"64.19","t":"Having heard the word ‘Sambuddha,’ Bâvarî rejoiced, his grief became little, and he was filled with great delight. (994)"},{"ref":"64.20","t":"Bâvarî glad, rejoicing, and eager asked the deity: ‘In what village or in what town or in what province dwells the chief of the world, that going there we may adore the perfectly Enlightened, the first of men?’ (995)"},{"ref":"64.21","t":"‘In Sâvatthî, the town of the Kosalas, dwells <em>G</em>ina (the Victorious), of great understanding and excellent wide knowledge, he the Sakya son, unyoked, free from passion, skilled in head-splitting, the bull of men.’ (996)"},{"ref":"64.22","t":"Then (Bâvarî) addressed his disciples, Brâhma<em>n</em>as, perfect in the hymns: ‘Come, youths, I will tell (you something), listen to my words: (997)"},{"ref":"64.23","t":"‘He whose appearance in the world is difficult to be met with often, he is at the present time"},{"ref":"64.23a","t":"born in the world and widely renowned as Sambuddha (the perfectly Enlightened); go quickly to Sâvatthî and behold the best of men.’ (998)"},{"ref":"64.24","t":"‘How then can we know, on seeing him, that he is Buddha, O Brâhma<em>n</em>a? Tell us who do not know him, by what may we recognise him? (999)"},{"ref":"64.25","t":"‘For in the hymns are to be found the marks of a great man, and thirty-two are disclosed altogether, one by one.’ (1000)"},{"ref":"64.26","t":"‘For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001)"},{"ref":"64.27","t":"‘If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002)"},{"ref":"64.28","t":"‘And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world). (1003)"},{"ref":"64.29","t":"‘Ask in your mind about my birth and family, my marks, hymns, and my other disciples, the head and head-splitting. (1004)"},{"ref":"64.30","t":"‘If he is Buddha, the clear-sighted, then he will answer by word of mouth the questions you have asked in your mind.’ (1005)"},{"ref":"64.30a","t":"31, 32, 33. Having heard Bâvarî’s words his disciples, sixteen Brâhma<em>n</em>as, A<em>g</em>ita, Tissametteyya, Pu<em>nn</em>aka, further Mettagû, Dhotaka and Upasîva, and Nanda, further Hemaka, the two Todeyya and Kappa, and the wise <em>G</em>atuka<em>nn</em>î, Bhadrâvudha and Udaya, and also the Brâhma<em>n</em>a Posâla, and the wise Mogharâ<em>g</em>an, and the great Isi Pingiya, (1006-1008)"},{"ref":"64.34","t":"All of them, having each their host (of pupils), and being themselves widely renowned throughout the world, thinkers delighting in meditation, wise, scented with the perfume of former (good deeds), (1009)"},{"ref":"64.35","t":"Having saluted Bâvarî and gone round him towards the right, all with matted hair and bearing hides, departed with their faces turned to the north. (1010)"},{"ref":"64.36","t":"To Pati<em>tth</em>âna of A<em>l</em>aka first, then to Mâhissatî, and also to U<em>gg</em>enî, Gonaddha, Vedisâ, Vanasavhaya, (1011)"},{"ref":"64.37","t":"And also to Kosambî, Sâketa, and Sâvatthî, the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinâra, (1012)"},{"ref":"64.38","t":"And to Pâva, the city of wealth, to Vesâlî, the city of Magadha, to Pâsâ<em>n</em>aka <em>K</em>etiya (the Rock Temple), the lovely, the charming. (1013)"},{"ref":"64.39","t":"As he who is athirst (longs for) the cold water, as the merchant (longs for) gain, as he who is plagued by heat (longs for) shade, so in haste they ascended the mountain. (1014)"},{"ref":"64.40","t":"And Bhagavat at that time attended by the assembly of the Bhikkhus taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015)"},{"ref":"64.41","t":"A<em>g</em>ita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016)"},{"ref":"64.42","t":"Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind: — (1017)"},{"ref":"64.43","t":"‘Tell me about (my master’s) birth, tell me about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brâhma<em>n</em>a recite?’ (1018)"},{"ref":"64.44","t":"Bhagavat said: ‘One hundred and twenty years (is his) age, and by family he is a Bâvarî; three are his marks on the limbs, and in the three Vedas he is perfect. (1019)"},{"ref":"64.45","t":"‘In the marks and in the Itihâsa together with Nigha<em>nd</em>u and Ke<em>t</em>ubha — he recites five hundred — and in his own Dhamma he has reached perfection.’ (1020)"},{"ref":"64.46","t":"A<em>g</em>ita thought: ‘Explain fully the marks of Bâvarî, O thou best of men, who cuts off desire; let there be no doubt left for us.’ (1021)"},{"ref":"64.47","t":"Bhagavat said: ‘He covers his face with his tongue, he has a circle of hair between the eye-brows, (his) privy member (is) hidden in a sheath, know this, O young man.’ (1022)"},{"ref":"64.48","t":"Not hearing him ask anything, but hearing the questions answered, the multitude reflected overjoyed and with joined hands: — (1023)"},{"ref":"64.49","t":"‘Who, be he a god, or Brahman, or Inda, the husband of Su<em>g</em>â, asked in his mind those questions, and to whom did that (speech) reply?’ (1024)"},{"ref":"64.50","t":"A<em>g</em>ita said: ‘The head and head-splitting Bâvarî asked about; explain that, O Bhagavat, remove our doubt, O Isi.’ (1025)"},{"ref":"64.51","t":"Bhagavat said: ‘Ignorance is the head, know this; knowledge cleaves the head, together with belief, thoughtfulness, meditation, determination, and strength.’ (1026)"},{"ref":"64.52","t":"Then with great joy having composed himself the young man put his hide on one shoulder, fell at (Bhagavat’s) feet (and saluted him) with his head, (saying): (1027)"},{"ref":"64.53","t":"‘Bâvarî, the Brâhma<em>n</em>a, together with his disciples, O thou venerable man, delighted and glad, does homage to thy feet, O thou clearly-seeing.’ (1028)"},{"ref":"64.54","t":"Bhagavat said: ‘Let Bâvarî, the Brâhma<em>n</em>a, be glad together with his disciples! Be thou also glad, live long, O young man! (1029)"},{"ref":"64.55","t":"‘For Bâvarî and for thee, for all there are all (kinds of) doubt; having got an opportunity, ask ye whatever you wish.’ (1030)"},{"ref":"64.56","t":"After getting permission from Sambuddha, A<em>g</em>ita sitting there with folded hands asked Tathâgata the first question. (1031)"},{"ref":"64.56a","t":"<em>The Vatthugâthâs are ended.</em>"},{"sp":"HDR","t":"2. AGITAMÂNAVAPUKKHÂ."},{"ref":"65.1","t":"‘BY WHAT is the world shrouded,’ — so said the venerable A<em>g</em>ita,— ‘by what does it not shine? What callest thou its pollution, what is its great danger?’ (1032)"},{"ref":"65.2","t":"‘With ignorance is the world shrouded, O A<em>g</em>ita,’ — so said Bhagavat,— ‘by reason of avarice it does not shine; desire I call its pollution, pain is its great danger.’ (1033)"},{"ref":"65.3","t":"‘The streams of desire flow in every direction,’ — so said the venerable A<em>g</em>ita;— ‘what dams the streams, say what restrains the streams, by what may the streams be shut off?’ (1034)"},{"ref":"65.4","t":"‘Whatever streams there are in the world, O A<em>g</em>ita,’ — so said Bhagavat,— ‘thoughtfulness is their dam, thoughtfulness I call the restraint of the streams, by understanding they are shut off.’ (1035)"},{"ref":"65.5","t":"‘Both understanding and thoughtfulness,’ — so said the venerable A<em>g</em>ita,— ‘and name and shape, O venerable man, — asked about this by me, declare by what is this stopped? ‘ (1036)"},{"ref":"65.6","t":"Buddha: ‘This question which thou hast asked, O A<em>g</em>ita, that I will explain to thee; (I will explain to thee) by what name and shape are totally stopped; by the cessation of consciousness this is stopped here.’ (1037)"},{"ref":"65.7","t":"A<em>g</em>ita: ‘Those who have examined (all) Dhammas (i.e. the saints), and those who are disciples, (and those who are) common men here, — when thou art asked about their mode of life, declare it unto me, thou who art wise, O venerable man.’ (1038)"},{"ref":"65.8","t":"Buddha: ‘Let the Bhikkhu not crave for sensual pleasures, let him be calm in mind, let him wander about skilful in all Dhammas, and thoughtful.’ (1039)"},{"ref":"65.8a","t":"<em>Agitamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"3. TISSAMETTEYYAMÂNAVAPUKKHÂ."},{"ref":"66.1","t":"1. ‘WHO IS contented in the world,’ — so said the venerable Tissametteyya,— ‘who is without commotions? Who after knowing both ends does not stick in the middle, as far as his understanding is concerned? Whom dost thou call a great man? Who has overcome desire in this world?’ (1040)"},{"ref":"66.2","t":"2. ‘The Bhikkhu who abstains from sensual pleasures, O Metteyya,’ — so said Bhagavat,— ‘who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far as his understanding is concerned; him I call a great man; he has overcame desire in this world.’ (1041)"},{"ref":"66.3","t":"<em>Tissametteyyamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"4. PUNNAKAMÂNAVAPUKKHÂ."},{"ref":"67.1","t":"‘TO HIM who is without desire, who has seen the root (of sin),’ — so said the venerable Pu<em>nn</em>aka,— ‘I have come supplicatingly with a question: on account of what did the Isis and men, Khattiyas and Brâhma<em>n</em>as, offer sacrifices to the gods abundantly in this world? (about this) I ask thee, O Bhagavat, tell me this.’ (1042)"},{"ref":"67.2","t":"‘All these Isis and men, Khattiyas and Brâhma<em>n</em>as, O Pu<em>nn</em>aka,’ — so said Bhagavat,— ‘who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Pu<em>nn</em>aka, after reaching old age, wishing for their present condition.’ (1043)"},{"ref":"67.3","t":"‘All these Isis and men, Khattiyas and Brâhma<em>n</em>as,’ — so said the venerable Pu<em>nn</em>aka,— ‘who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1044)"},{"ref":"67.4","t":"‘They wished for, praised, desired, abandoned (sensual pleasures), O Pu<em>nn</em>aka,’ — so said Bhagavat,— ‘they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.’ (1045)"},{"ref":"67.5","t":"‘If they, devoted to offering,’ — so said the venerable Pu<em>nn</em>aka,— ‘did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this?’ (1046)"},{"ref":"67.6","t":"‘Having considered everything in the world, O Pu<em>nn</em>aka,’ — so said Bhagavat,— ‘he who is not defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say.’ (1041)"},{"ref":"67.6a","t":"<em>Punnakamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"5. METTAGÛMÂNAVAPUKKHÂ."},{"ref":"68.1","t":"‘I ASK thee, O Bhagavat, tell me this,’ — so said the venerable Mettagû,— ‘I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain? (1048)"},{"ref":"68.2","t":"‘Thou mayest well ask me concerning the origin of pain, O Mettagû,’ — so said Bhagavat, —"},{"ref":"68.2a","t":"‘I will explain that to thee in the way I myself know it: originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049)"},{"ref":"68.3","t":"‘He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.’ (1050)"},{"ref":"68.4","t":"Mettagû: ‘What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051)"},{"ref":"68.5","t":"‘I will explain the Dhamma to thee, O Mettagû,’ — so said Bhagavat,— ‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (1052)"},{"ref":"68.6","t":"Mettagû: ‘And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ (1053)"},{"ref":"68.7","t":"‘Whatsoever thou knowest, O Mettagû,’ — so said Bhagavat,—’(of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054)"},{"ref":"68.8","t":"‘Living so, thoughtful, strenuous, let the Bhikkhu wandering about, after abandoning selfishness, birth, and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.’ (1055)"},{"ref":"68.9","t":"Mettagû: ‘I delight in these words of the great Isi; well expounded, O Gotama, is (by thee) freedom from upadhi (i.e. Nibbâna). Bhagavat in truth has left pain, for this Dhamma is well known to thee. (1056)"},{"ref":"68.10","t":"‘And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish; therefore I bow down to thee, having come hither, O chief (nâga), may Bhagavat also admonish me constantly.’ (1057)"},{"ref":"68.11","t":"Buddha: ‘The Brâhma<em>n</em>a whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058)"},{"ref":"68.12","t":"‘And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059)"},{"ref":"68.12a","t":"<em>Mettagûmânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"6. DHOTAKAMÂNAVAPUKKHÂ."},{"ref":"69.1","t":"‘I ASK thee, O Bhagavat, tell me this,’ — so said the venerable Dhotaka,— ‘I long for thy word, O great Isi; let one, having listened to thy utterance, learn his own extinction.’ (1060)"},{"ref":"69.2","t":"‘Exert thyself then, O Dhotaka,’ — so said Bhagavat,— ‘being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.’ (1061)"},{"ref":"69.3","t":"Dhotaka: ‘I see in the world of gods and men a Brâhma<em>n</em>a wandering about, possessing nothing; therefore I bow down to thee, O thou all-seeing one, free me, O Sakka, from doubts.’ (1062)"},{"ref":"69.4","t":"Buddha: ‘I shall not go to free any one in the world who is doubtful, O Dhotaka; when thou hast learned the best Dhamma, then thou shalt cross this stream.’ (1063)"},{"ref":"69.5","t":"Dhotaka: ‘Teach (me), O Brâhma<em>n</em>a, having compassion (on me), the Dhamma of seclusion (i.e. Nibbâna), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world.’ (?) (1064)"},{"ref":"69.6","t":"‘I will explain to thee peace, O Dhotaka,’ — so said Bhagavat;— ‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (1065)"},{"ref":"69.7","t":"Dhotaka: ‘And I take delight in that, the highest peace, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ (1066)"},{"ref":"69.8","t":"‘Whatsoever thou knowest, O Dhotaka,’ — so said Bhagavat,—’(of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.’ (1067)"},{"ref":"69.8a","t":"<em>Dhotakamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"7. UPASÎVAMÂNAVAPUKKHÂ."},{"ref":"70.1","t":"‘ALONE, O Sakka; and without assistance I shall not be able to cross the great stream,’ — so said the venerable Upasîva;— ‘tell me an object, O thou all-seeing one, by means of which one may cross this stream.’ (1068)"},{"ref":"70.2","t":"‘Having in view nothingness, being thoughtful, O Upasiva,’ — so said Bhagavat,— ‘by the reflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbâna), both day and night.’ (1069)"},{"ref":"70.3","t":"Upasîva: ‘He whose passion for all sensual pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he remain there without proceeding further?’ (1070)"},{"ref":"70.4","t":"‘He whose passion for all sensual pleasures has departed, O Upasîva,’ — so said Bhagavat,— ‘having resorted to nothingness after leaving everything else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.’ (1071)"},{"ref":"70.5","t":"Upasîva: ‘If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one?’ (1072)"},{"ref":"70.6","t":"‘As a flame blown about by the violence of the wind, O Upasîva,’ — so said Bhagavat,— ‘goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing).’ (1073)"},{"ref":"70.7","t":"Upasîva: ‘Has he (only) disappeared, or does he not exist (any longer), or is he for ever free from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee.’ (1074)"},{"ref":"70.8","t":"‘For him who has disappeared there is no form, O Upasîva,’ — so said Bhagavat,— ‘that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off.’ (1075)"},{"ref":"70.8a","t":"<em>Upasîvamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"8. NANDAMÂNAVAPUKKHÂ."},{"ref":"71.1","t":"‘THERE ARE Munis in the world,’ — so said the venerable Nanda,— ‘so people say. How is this (understood) by thee? Do they call him a Muni who is possessed of knowledge or him who is possessed of life?’ (1076)"},{"ref":"71.2","t":"Buddha: ‘Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis.’ (1077)"},{"ref":"71.3","t":"‘All these Sama<em>n</em>as and Brâhma<em>n</em>as,’ — so said the venerable Nanda,— ‘say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1078)"},{"ref":"71.4","t":"‘All these Sama<em>n</em>as and Brâhma<em>n</em>as, O Nanda,’ — so said Bhagavat,— ‘say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.’ (1079)"},{"ref":"71.5","t":"‘All these Sama<em>n</em>as and Brâhma<em>n</em>as,’ — so said the venerable Nanda,— ‘say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; if thou, O Muni, sayest that such have not crossed the stream, who then in the world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1080)"},{"ref":"71.6","t":"‘I do not say that all Sama<em>n</em>as and Brâhma<em>n</em>as, O Nanda,’ — so said Bhagavat,— ‘are shrouded by birth and old age; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream.’ (1081)"},{"ref":"71.7","t":"Nanda: ‘I delight in these words of the great Isi; well expounded (by thee), O Gotama, is freedom from upadhi (i.e. Nibbâna); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.’ (1082)"},{"ref":"71.7a","t":"<em>Nandamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"9. HEMAKAMÂNAVAPUKKHA."},{"ref":"72.1","t":"‘THOSE WHO before in another world,’ — so said the venerable Hemaka,— ‘explained to me the doctrine of Gotama, saying, “So it was, so it will be,” all that (was only) oral tradition, all that (was only) something that increased (my) doubts. (1083)"},{"ref":"72.2","t":"‘I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thoughtful, he may cross desire in the world.’ (1084)"},{"ref":"72.3","t":"Buddha: ‘In this world (much) has been seen, heard, and thought; the destruction of passion and of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of Nibbâna. (1085)"},{"ref":"72.4","t":"‘Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world.’ (1086)"},{"ref":"72.4a","t":"<em>Hemakamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"10. TODEYYAMÂNAVAPUKKHÂ."},{"ref":"73.1","t":"‘HE IN whom there live no lusts,’ — so said the venerable Todeyya,— ‘to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him?’ (1087)"},{"ref":"73.2","t":"‘He in whom there live no lusts, O Todeyya,’ — so said Bhagavat,— ‘to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088)"},{"ref":"73.3","t":"Todeyya: ‘Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.’ (1089)"},{"ref":"73.4","t":"Buddha: ‘He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding; know, O Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.’ (1090)"},{"ref":"73.4a","t":"<em>Todeyyamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"11. KAPPAMÂNAVAPUKKHÂ."},{"ref":"74.1","t":"‘FOR THOSE who stand in the middle of the water,’ — so said the venerable Kappa,— ‘in the formidable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that this (pain) may not again come on.’ (1091)"},{"ref":"74.2","t":"‘For those who stand in the middle of the water, O Kappa,’ — so said Bhagavat,— ‘in the formidable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa.’ (1092)"},{"ref":"74.3","t":"‘This matchless island, possessing nothing (and) grasping after nothing, I call Nibbâna, the destruction of decay and death. (1093)"},{"ref":"74.4","t":"‘Those who, having understood this, are thoughtful (and) calm, because they have seen the Dhamma, do not fall into the power of Mâra, and are not the companions of Mâra.’ (1094)"},{"ref":"74.4a","t":"<em>Kappamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"12. GATUKANNIMÂNAVAPUKKHÂ."},{"ref":"75.1","t":"‘HAVING HEARD of a hero free from lust,’ — so said the venerable <em>G</em>atuka<em>nn</em>in,— ‘who has crossed the stream, I have come to ask him who is free from lust; tell me the seat of peace, O thou with the born eye (of wisdom), tell me this truly, O Bhagavat. (1095)"},{"ref":"75.2","t":"‘For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earth by its heat; tell the Dhamma to me who has (only) little understanding, O thou of great understanding, that I may ascertain how to leave in this world birth and decay.’ (1096)"},{"ref":"75.3","t":"‘Subdue thy greediness for sensual pleasures, O <em>G</em>atuka<em>nn</em>in,’ — so said Bhagavat,— ‘having considered the forsaking of the world as happiness, let there not be anything either grasped after or rejected by thee. (1097)"},{"ref":"75.4","t":"‘What is before thee, lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm. (1098)"},{"ref":"75.5","t":"‘For him whose greediness for name and form is wholly gone, O Brâhma<em>n</em>a, for him there are no passions by which he might fall into the power of death.’ (1099)"},{"ref":"75.5a","t":"<em>Gatukannimânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"13. BHADRÂVUDHAMÂNAVAPUKKHÂ."},{"ref":"76.1","t":"‘I ENTREAT the wise (Buddha), the houseless, who cuts off desire,’ — so (said) the venerable Bhadrâvudha,— ‘who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind; having heard the chief’s (word), they will go away from here. (1100)"},{"ref":"76.2","t":"‘Different people have come together from the provinces, longing (to hear) thy speech, O hero; do thou expound it thoroughly to them, for this Dhamma is well known to thee.’ (1101)"},{"ref":"76.3","t":"‘Let one wholly subdue the desire of grasping (after everything), O Bhadrâvudha,’ — so said Bhagavat,— ‘above, below, across, and in the middle; for whatever they grasp after in the world, just by that Mâra follows the man. (1102)"},{"ref":"76.4","t":"‘Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.’ (1103)"},{"ref":"76.4a","t":"<em>Bhadrâvudhamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"14. UDAYAMÂNAVAPUKKHÂ."},{"ref":"77.1","t":"‘TO BUDDHA who is sitting meditating, free from pollution,’ — so said the venerable Udaya,— ‘having performed his duty, who is without passion, accomplished in all things (dhamma), I have come with a question; tell me the deliverance by knowledge, the splitting up of ignorance.’ (1104)"},{"ref":"77.2","t":"‘(It consists in) leaving lust and desire, O Udaya,’ — so said Bhagavat,— ‘and both (kinds of) grief, and driving away sloth, and warding off misbehaviour. (1105)"},{"ref":"77.3","t":"‘The deliverance by knowledge which is purified by equanimity and thoughtfulness and preceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance.’ (1106)"},{"ref":"77.4","t":"Udaya: ‘What is the bond of the world, what is its practice? By the leaving of what is Nibbâna said to be?’ (1107)"},{"ref":"77.5","t":"Buddha: ‘The world is bound by pleasure, reasoning is its practice; by the leaving of desire Nibbâna is said to be.’ (1108)"},{"ref":"77.6","t":"Udaya: ‘How does consciousness cease in him that wanders thoughtful? Having come to ask thee, let us hear thy words.’ (1109)"},{"ref":"77.7","t":"Buddha: ‘For him who both inwardly and outwardly does not delight in sensation, for him who thus wanders thoughtful, consciousness ceases.’ (1110)"},{"ref":"77.7a","t":"<em>Udayamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"15. POSÂLAMÂNAVAPUKKHÂ."},{"ref":"78.1","t":"‘HE WHO shows the past (births, &amp;c.),’ — so said the venerable Posâla,— ‘who is without desire and has cut off doubt, to him who is accomplished in all things (dhamma), I have come supplicatingly with a question. (1111)"},{"ref":"78.2","t":"‘O Sakka, I ask about his knowledge who is aware of past shapes, who casts off every corporeal form, and who sees that there exists nothing either internally or externally; how can such a one be led (by anybody)? (1112)"},{"ref":"78.3","t":"‘Tathâgata, knowing all the faces of consciousness, O Posâla,’ — so said Bhagavat,— ‘knows (also) him who stands delivered, devoted to that (object). (1113)"},{"ref":"78.4","t":"‘Having understood that the bonds of pleasure do not originate in nothingness (?), he sees clearly in this (matter), this (is) the knowledge of a perfect, accomplished Brâhma<em>n</em>a.’ (1114)"},{"ref":"78.4a","t":"<em>Posâlamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"16. MOGHARÂGAMÂNAVAPUKKHÂ"},{"ref":"79.1","t":"‘TWICE HAVE I asked Sakka,’ — so said the venerable Mogharâ<em>g</em>an,— ‘but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard. (1115)"},{"ref":"79.2","t":"‘There is this world, the other world, Brahman’s world together with the world of the gods; I do not know thy view, the famous Gotama’s (view). (1116)"},{"ref":"79.3","t":"‘To this man who sees what is good I have come supplicatingly with a question: How is any one to look upon the world that the king of death may not see him?’ (1117)"},{"ref":"79.4","t":"‘Look upon the world as void, O Mogharâ<em>g</em>an, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world.’ (1118)"},{"ref":"79.4a","t":"<em>Mogharâgamânavapukkhâ is ended.</em>"},{"sp":"HDR","t":"17. PINGIYAMÂNAVAPUKKHÂ."},{"ref":"80.1","t":"1. ‘I AM old, feeble, colourless,’ — so said the venerable Pingiya,— ‘my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.’ (1119)"},{"ref":"80.2","t":"2. ‘Seeing others afflicted by the body, O Pingiya,’ — so said Bhagavat,—’(seeing) heedless people suffer in their bodies; — therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again.’ (1120)"},{"ref":"80.3","t":"3. Pingiya: ‘Four regions, four intermediate regions, above and below, these are the ten regions; there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in the world not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth and decay in this world’ (1121)"},{"ref":"80.4","t":"4. ‘Seeing men seized with desire, O Pingiya,’ — so said Bhagavat,— ‘tormented and overcome by decay, — therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayest never come to exist again.’ (1122)"},{"ref":"80.5","t":"<em>Pingiyamânavapukkhâ is ended.</em>"},{"ref":"80.6","t":"This said Bhagavat, living in Magadha at Pâsâ<em>n</em>aka <em>K</em>etiya (the Rock Temple). Sought by sixteen Brâhma<em>n</em>as, the followers (of Bâvarî, and) questioned by each of them in turn, he responded to the questions. If a man, having understood the meaning and tenor of each question, lives according to the Dhamma, then he will go to the further shore of decay and death, for these Dhammas lead to the further shore, and therefore this order of Dhamma was called ‘the way to the other shore.’"},{"ref":"80.7","t":"1, 2. A<em>g</em>ita, Tissametteyya, Pu<em>nn</em>aka and Mettagû, Dhotaka and Upasîva, Nanda and Hemaka, the two Todeyya and Kappa, and the wise <em>G</em>atuka<em>nn</em>in, Bhadrâvudha and Udaya, and also the Brâhma<em>n</em>a Posâla, and the wise Mogharâ<em>g</em>an, and Pingiya the great Isi, (1123, 1124)"},{"ref":"80.8","t":"3. These went up to Buddha, the Isi of exemplary conduct; asking subtle questions they went up to the supreme Buddha. (1125)"},{"ref":"80.9","t":"4. Buddha, being asked, responded to their questions truly, and in responding to the questions the Muni delighted the Brâhma<em>n</em>as.(1126)"},{"ref":"80.10","t":"5. They, having been delighted by the clearly-seeing Buddha, the kinsman of the Âdi<em>kk</em>as, devoted themselves to a religious life near the man of excellent understanding. (1127)"},{"ref":"80.11","t":"6. He who lived according to what had been taught by Buddha (in answer) to each single question, went from this shore to the other shore. (1128)"},{"ref":"80.12","t":"7. From this shore he went to the other shore entering upon the most excellent way; this way is to lead to the other shore, therefore it is called ‘the way to the other shore.’ (1129)"},{"ref":"80.13","t":"8. ‘I will proclaim accordingly the way to the further shore,’ — so said the venerable Pingiya;— ‘as he saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely? (1130)"},{"ref":"80.14","t":"9. ‘Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy. (1131)"},{"ref":"80.15","t":"10. ‘The darkness-dispelling Buddha, the all-seeing, who thoroughly understands the world, has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brâhma<em>n</em>a, has come to me. (1132)"},{"ref":"80.16","t":"11. ‘As the bird, having left the bush, takes up his abode in the fruitful forest, even so I, having left men of narrow views, have reached the great sea, like the ha<em>m</em>sa. (1133)"},{"ref":"80.17","t":"12. ‘Those who before in another world explained the doctrine of Gotama, saying, “So it was, so it will be,” all that was only oral tradition, all that was only something that increased my doubts. (1134)"},{"ref":"80.18","t":"13. ‘There is only one abiding dispelling darkness, that is the high-born, the luminous, Gotama of great understanding, Gotama of great wisdom, (1135)"},{"ref":"80.19","t":"14. ‘Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere.’ (1136)"},{"ref":"80.20","t":"15. Bâvarî: ‘Canst thou stay away from him even for a moment, O Pingiya, from Gotama of great understanding, from Gotama of great wisdom, (1137)"},{"ref":"80.21","t":"16. ‘Who taught thee the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere?’ (1138)"},{"ref":"80.22","t":"17. Pingiya: ‘I do not stay away from him even for a moment, O Brâhma<em>n</em>a, from Gotama of great understanding, from Gotama of great wisdom, (1139)"},{"ref":"80.23","t":"18. ‘Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere. (1140)"},{"ref":"80.24","t":"19. ‘I see him in my mind and with my eye, vigilant, O Brâhma<em>n</em>a, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141)"},{"ref":"80.25","t":"20. ‘Belief and joy, mind and thought incline me towards the doctrine of Gotama; whichever way the very wise man goes, the very same I am inclined to. (?) (1142)"},{"ref":"80.26","t":"21. ‘Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts I always go there, for my mind, O Brâhma<em>n</em>a, is joined to him. (1143)"},{"ref":"80.27","t":"22. ‘Lying in the mud (of lusts) wriggling, I jumped from island to island; then I saw the perfectly Enlightened, who has crossed the stream, and is free from passion.’ (1144)"},{"ref":"80.28","t":"23. Bhagavat: ‘As Vakkali was delivered by faith, (as well as) Bhadrâvudha and Â<em>l</em>avi-Gotama, so thou shalt let faith deliver thee, and thou shalt go, O Pingiya, to the further shore of the realm of death.’ (1145)"},{"ref":"80.29","t":"24. Pingiya: ‘I am highly pleased at hearing the Muni’s words; Sambuddha has removed the veil, he is free from harshness, and wise. (1146)"},{"ref":"80.30","t":"25. ‘Having penetrated (all things) concerning the gods, he knows everything of every description; the Master will put an end to all questions of the doubtful that (will) admit (him). (1147)"},{"ref":"80.31","t":"26. ‘To the insuperable, the unchangeable (Nibbâna), whose likeness is nowhere, I shall certainly go; in this (Nibbâna) there will be no doubt (left) for me, so know (me to be) of a dispossessed mind.’ (1148)"},{"ref":"80.32","t":"<em>Pârâyanavagga is ended.</em>"},{"ref":"80.33","t":"<em>Suttanipâta is ended.</em>"}],"footnotes":[]},{"meta":{"key":"buddhist-suttas","en":"Buddhist Suttas","gr":"","color":"#c08a2e","author":"The Buddha","kind":"prose"},"text":{"title":"Buddhist Suttas","greek":"","translator":"T. W. Rhys Davids, 1881","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"Buddhist Suttas"},{"ref":"1.1","t":"<em>Transalted by T. W. Rhys Davids, 1881</em>"},{"ref":"1.2","t":"<em>A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.</em>"},{"sp":"HDR","t":"CHAPTER I."},{"ref":"6.1","t":"THUS HAVE I heard. The Blessed One was once dwelling in Râ<em>g</em>agaha, on the hill called the Vulture’s Peak. Now at that time A<em>g</em>âtasattu, the son of the queen-consort of Videha origin, the king of Magadha, was desirous of attacking the Va<em>gg</em>ians; and he said to himself, ‘I will root out these Va<em>gg</em>ians, mighty and powerful though they be, I will destroy these Va<em>gg</em>ians, I will bring these Va<em>gg</em>ians to utter ruin!’"},{"ref":"6.2","t":"So he spake to the Brâhman Vassakâra, the prime-minister of Magadha, and said:"},{"ref":"6.2a","t":"‘Come now, O Brâhman, do you go to the Blessed One, and bow down in adoration at his feet on my behalf, and enquire in my name whether he is free from illness and suffering, and in the enjoyment of case and comfort, and vigorous health. Then tell him that A<em>g</em>âtasattu, son of the Vedehi, the king of Magadha, in his eagerness to attack the Va<em>gg</em>ians, has resolved, “I will root out these Va<em>gg</em>ians, mighty and powerful though they be, I will destroy these Va<em>gg</em>ians, I will bring these Va<em>gg</em>ians to utter ruin!” And bear carefully in mind whatever the Blessed One may predict, and repeat it to me. For the Buddhas speak nothing untrue!’"},{"ref":"6.3","t":"Then the Brâhman Vassakâra, hearkened to the words of the king, saying, ‘Be it as you say.’ And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Râ<em>g</em>agaha with his train, and went to the Vulture’s Peak, riding as far as the ground was passable for carriages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded]."},{"ref":"6.4","t":"Now at that time the venerable Ânanda was standing behind the Blessed One, and fanning him. And the Blessed One said to him: ‘Have you heard, Ânanda, that the Va<em>gg</em>ians hold full and frequent public assemblies?’"},{"ref":"6.4a","t":"‘Lord, so I have heard,’ replied he."},{"ref":"6.4b","t":"‘So long, Ânanda,’ rejoined the Blessed One, ‘as the Va<em>gg</em>ians hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.’"},{"ref":"6.4c","t":"[And in like manner questioning Ânanda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the Va<em>gg</em>ian confederacy.]"},{"ref":"6.4d","t":"‘So long, Ânanda, as the Va<em>gg</em>ians meet together in concord, and rise in concord, and carry out their undertakings in concord — so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Va<em>gg</em>ians as established in former days — so long as they honour and esteem and revere and support the Va<em>gg</em>ian elders, and hold it a point of duty to hearken to their words — so long as no women or girls belonging to their clans are detained among them by force or abduction — so long as they honour and esteem and revere and support the Va<em>gg</em>ian shrines in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude — so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at case — so long may the Va<em>gg</em>ians be expected not to decline, but to prosper.’"},{"ref":"6.5","t":"Then the Blessed One addressed Vassakâra the Brâhman, and said:"},{"ref":"6.5a","t":"‘When I was once staying, O Brâhman, at Vesâli at the Sârandada Temple, I taught the Va<em>gg</em>ians these conditions of welfare; and so long as those conditions shall continue to exist among the Va<em>gg</em>ians, so long as the Va<em>gg</em>ians shall be well instructed in those conditions, so long may we expect them not to decline, but to prosper.’"},{"ref":"6.5b","t":"‘We may expect then,’ answered the Brâhman, ‘the welfare and not the decline of the Vaggians when they are possessed of any one of these conditions of welfare, how much more so when they are possessed of all the seven. So, Gotama, the Va<em>gg</em>ians cannot be overcome by the king of Magadha; that is, not in battle, without diplomacy or breaking up their alliance. And now, Gotama, we must go; we are busy, and have much to do.’"},{"ref":"6.5c","t":"‘Whatever you think most fitting, O Brâhman,’ was the reply. And the Brâhman Vassakâra, delighted and pleased with the words of the Blessed One, rose from his seat, and went his way."},{"ref":"6.6","t":"Now soon after he had gone the Blessed One addressed the venerable Ânanda, and said: ‘Go now, Ânanda, and assemble in the Service Hall such of the Brethren as live in the neighbourhood of Râgagaha.’"},{"ref":"6.6a","t":"And he did so; and returned to the Blessed One, and informed him, saying:"},{"ref":"6.6b","t":"‘The company of the Brethren, Lord, is assembled, let the Blessed One do as seemeth to him fit.’"},{"ref":"6.6c","t":"And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said:"},{"ref":"6.6d","t":"‘I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.’"},{"ref":"6.6e","t":"‘Even so, Lord,’ said the Brethren, in assent, to the Blessed One; and he spake as follows:"},{"ref":"6.6f","t":"‘So long, O mendicants, as the brethren meet together in full and frequent assemblies — so long as they meet together in concord, and rise in concord, and carry out in concord the duties of the order — so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down — so long as the brethren honour and esteem and revere and support the elders of experience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words — so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed existence — so long as the brethren delight in a life of solitude — so long as the brethren so train their minds that good and holy men shall come to them, and those who have come shall dwell at case"},{"ref":"6.6g","t":"— so long may the brethren be expected, not to decline, but to prosper. So long as these seven conditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.7","t":"‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’"},{"ref":"6.7a","t":"And on their expressing their assent, he spake as follows:"},{"ref":"6.7b","t":"‘So long as the brethren shall not engage in, or be fond of, or be connected with business — so long as the brethren shall not be in the habit of or be fond of, or be partakers in idle talk — so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness — so long as the brethren shall not frequent, or be fond of, or indulge in society — so long as the brethren shall neither have, nor fall under the influence of, sinful desires — so long as the brethren shall not become the friends, companions, or intimates of sinners — so long as the brethren shall not come to a stop on their way [to Nirvâ<em>n</em>a] because they have attained to any lesser thing — so long may the brethren be expected not to decline, but to prosper."},{"ref":"6.7c","t":"‘So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.8","t":"‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’"},{"ref":"6.8a","t":"And on their expressing their assent, he spake as follows:"},{"ref":"6.8b","t":"‘So long as the brethren shall be full of faith, modest in heart, afraid of sin, full of learning, strong in energy, active in mind, and full of wisdom, so long may the brethren be expected not to decline, but to prosper."},{"ref":"6.8c","t":"‘So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.9","t":"‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’"},{"ref":"6.9a","t":"And on their expressing their assent, he spake as follows:"},{"ref":"6.9b","t":"‘So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind, so long may the brethren be expected not to decline, but to prosper."},{"ref":"6.9c","t":"‘So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.10","t":"‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’"},{"ref":"6.10a","t":"And on their expressing their assent, he spake as follows:"},{"ref":"6.10b","t":"‘So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individuality, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvâ<em>n</em>a, so long may the brethren be expected not to decline, but to prosper."},{"ref":"6.10c","t":"‘So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.11","t":"‘Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’"},{"ref":"6.11a","t":"And on their expressing their assent, he spake as follows:"},{"ref":"6.11b","t":"‘So long as the brethren shall persevere in kindness of action, speech, and thought amongst the saints, both in public and in private — so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl — so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (unbroken, intact, unspotted, unblemished) are productive of freedom, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts; and which are conducive to high and holy thoughts — so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it — so long may the brethren be expected not to decline, but to prosper."},{"ref":"6.11c","t":"‘So long as these six conditions shall continue to exist among the brethren so long as they are instructed in these six conditions, so long may the brethren be expected not to decline, but to prosper.’"},{"ref":"6.11d","t":"* * *"},{"ref":"6.12","t":"And whilst the Blessed One stayed there at Râ<em>g</em>agaha on the Vulture’s Peak he held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"6.13","t":"Now when the Blessed One had sojourned at Râ<em>g</em>agaha as long as he pleased, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go to Ambala<em>tth</em>ikâ.’"},{"ref":"6.13a","t":"‘So be it, Lord!’ said Ânanda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala<em>tth</em>ikâ."},{"ref":"6.14","t":"There the Blessed One stayed in the king’s house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"6.14a","t":"* * *"},{"ref":"6.15","t":"Now when the Blessed One had stayed as long as was convenient at Ambala<em>tth</em>ikâ, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Nâlandâ.’"},{"ref":"6.15a","t":"‘So be it, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"6.15b","t":"Then the Blessed One proceeded, with a great company of the brethren, to Nâlandâ; and there, at Nâlandâ, the Blessed One stayed in the Pâvârika mango grove."},{"ref":"6.16","t":"Now the venerable Sâriputta came to the"},{"ref":"6.16a","t":"where the preceding clauses are, in the text, repeated in full.]"},{"ref":"6.16b","t":"place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: ‘Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Sama<em>n</em>a or Brâhman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.’"},{"ref":"6.16c","t":"‘Grand and bold are the words of thy mouth, Sâriputta: verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to?’"},{"ref":"6.16d","t":"‘Not so, O Lord!’"},{"ref":"6.16e","t":"‘Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?’"},{"ref":"6.16f","t":"Not so, O Lord!’"},{"ref":"6.16g","t":"But at least then, O Sâriputta, thou knowest me as the Arahat Buddha now alive, and hast penetrated my mind [in the manner I have mentioned]!’"},{"ref":"6.16h","t":"‘Not even that, O Lord!’"},{"ref":"6.16i","t":"‘You see then, Sâriputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?’"},{"ref":"6.17","t":"‘O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage of the faith. just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora<em>n</em>as, and with one gate alone; and the king might have a watchman there, clever, expert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now.’"},{"ref":"6.17a","t":"* * *"},{"ref":"6.18","t":"There in the Pavârika mango grove the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"6.18a","t":"* * *"},{"ref":"6.19","t":"Now when the Blessed One had stayed as long as was convenient at Nâlandâ, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Pâ<em>t</em>aligâma.’"},{"ref":"6.19a","t":"‘So be it, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"6.19b","t":"Then the Blessed One proceeded, with a great company of the brethren, to Pâ<em>t</em>aligâma."},{"ref":"6.20","t":"Now the disciples at Pâ<em>t</em>aligâma heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent."},{"ref":"6.21","t":"Then the Pâ<em>t</em>aligâma disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him. On arriving there they made the rest house fit in every way for occupation, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they returned to the Blessed One, and bowing, stood beside him, and said: ‘All things are ready, Lord! It is time for you to do what you deem most fit.’"},{"ref":"6.22","t":"And the Blessed One robed himself, took his bowl and other things, went with the brethren to the rest house, washed his feet, entered the hall, and took his seat against the centre pillar, with his face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Blessed One, against the western wall, and facing the cast. And the Pâ<em>t</em>aligâma disciples too, after washing their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, and facing towards the west."},{"ref":"6.23","t":"Then the Blessed One addressed the Pâ<em>t</em>aligâma disciples, and said: ‘Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place the wrong-doer, devoid of rectitude, falls into great poverty through sloth; in the next place his evil repute gets noised abroad; thirdly, whatever society he enters — whether of Brâhmans, nobles, heads of houses, or Sama<em>n</em>as —"},{"ref":"6.23a","t":"he enters shyly and confused; fourthly, he is full of anxiety when he dies; and lastly, on the dissolution of the body, after death, he is reborn into some unhappy state of suffering or woe. This, O householders, is the fivefold loss of the evil-doer!’"},{"ref":"6.24","t":"‘Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer, strong in rectitude, acquires great wealth through his industry; in the next place, good reports of him are spread abroad; thirdly, whatever society he enters — whether of nobles, Brâhmans, heads of houses, or members of the order — he enters confident and self-possessed; fourthly, he dies without anxiety; and lastly, on the dissolution of the body, after death, he is reborn into some happy state in heaven. This, O householders, is the fivefold gain of the well-doer.’"},{"ref":"6.25","t":"When the Blessed One had thus taught the disciples, and incited them, and roused them, and gladdened them, far into the night with religious discourse, he dismissed them, saying, ‘The night is far spent, O householders. It is time for you to do what you deem most fit.’ ‘Even so, Lord!’ answered the disciples of Pâ<em>t</em>aligâma, and they rose from their seats, and bowing to the Blessed One, and keeping him on their right hand as they passed him, they departed thence."},{"ref":"6.25a","t":"And the Blessed One, not long after the disciples of Pâ<em>t</em>aligâma had departed thence, entered into his private chamber."},{"ref":"6.26","t":"At that time Sunîdha and Vassakâra, the chief ministers of Magadha, were building a fortress at Pâ<em>t</em>aligâma to repel the Va<em>gg</em>ians, and there were a number of fairies who haunted in thousands the plots of ground there. Now, wherever ground is so occupied by powerful fairies, they bend the hearts of the most powerful kings and ministers to build dwelling-places there, and fairies of middling and inferior power bend in a similar way the hearts of middling or inferior kings and ministers."},{"ref":"6.27","t":"And the Blessed One, with his great and clear vision, surpassing that of ordinary men, saw thousands of those fairies haunting Pâ<em>t</em>aligâma. And he rose up very early in the morning, and said to Ânanda: ‘Who is it then, Ânanda, who is building a fortress at Pâ<em>t</em>aligâma?"},{"ref":"6.27a","t":"‘Sunîdha and Vassakâra, Lord, the chief ministers of Magadha, are building a fortress there to keep back the Va<em>gg</em>ians.’"},{"ref":"6.28","t":"They act, Ânanda, as if they had consulted with the Tâvati<em>m</em>sa, angels. [And telling him of what he had seen, and of the influence such fairies had, he added]: ‘And among famous places of residence and haunts of busy men, this will become the chief, the city of Pâ<em>t</em>ali-putta, a centre for the interchange of all kinds of wares. But three dangers will hang over Pâ<em>t</em>ali-putta, that of fire, that of water, and that of dissension.’"},{"ref":"6.29","t":"Now Sunîdha and Vassakâra, the chief ministers of Magadha, proceeded to the place where the Blessed One was. And when they had come there they exchanged with the Blessed One the greetings and compliments of friendship and civility, and stood there respectfully on one side. And, so standing, Sunîdha and Vassakâra, the chief ministers of Magadha, spake thus to the Blessed One:"},{"ref":"6.29a","t":"‘May the venerable Gotama do us the honour of taking his meal, together with the company of the brethren, at our house to-day.’ And the Blessed One signified, by silence, his consent."},{"ref":"6.30","t":"Then when Sunîdha and Vassakâra, the chief ministers of Magadha, perceived that he had given his consent, they returned to the place where they dwelt. And on arriving there, they prepared sweet dishes of boiled rice, and cakes; and informed the Blessed One, saying:"},{"ref":"6.30a","t":"‘The hour of food has come, O Gotama, and all is ready.’"},{"ref":"6.30b","t":"And the Blessed One robed himself early, took his bowl with him, and repaired with the brethren to the dwelling-place of Sunîdha and Vassakâra, and sat down on the seat prepared for him. And with their own hands they set the sweet rice and the cakes before the brethren with the Buddha at their head, and waited on them till they had had enough. And when the Blessed One had finished eating his meal, the ministers brought a low seat, and sat down respectfully at his side."},{"ref":"6.31","t":"And when they were thus seated the Blessed One gave thanks in these verses: —"},{"ref":"6.31a","t":"‘Wheresoe’er the prudent man shall take up his abode<br>Let him support there good and upright men of self-control.<br>Let him give gifts to all such deities as may be there.<br>Revered, they will revere him: honoured, they honour him again;<br>Are gracious to him as a mother to her own, her only son.<br>And the man who has the grace of the gods, good fortune he beholds.’"},{"ref":"6.32","t":"And when he had thanked the ministers in these verses he rose from his seat and departed thence. And they followed him as he went, saying, ‘The gate the Sama<em>n</em>a Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river shall be called Gotama’s ferry.’ And the gate he went out at was called Gotama’s gate."},{"ref":"6.32a","t":"* * *"},{"ref":"6.33","t":"But the Blessed One went on to the river. And at that time the river Ganges was brimful and overflowing; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work. Then the Blessed One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren."},{"ref":"6.34","t":"And the Blessed One beheld the people looking for boats and rafts, and as he beheld them he brake forth at that time into this song: —"},{"ref":"6.34a","t":"‘They who cross the ocean drear<br>Making a solid path across the pools —"},{"ref":"6.34b","t":"Whilst the vain world ties its basket rafts-<br>These are the wise, these are the saved indeed!’"},{"ref":"6.34c","t":"* * *"},{"ref":"6.34d","t":"End of the First Portion for Recitation."},{"sp":"HDR","t":"CHAPTER II."},{"ref":"7.1","t":"NOW THE BLESSED One addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Ko<em>t</em>igâma.’"},{"ref":"7.2","t":"‘So be it, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"7.3","t":"The Blessed One proceeded with a great company of the brethren to Ko<em>t</em>igâma; and there he stayed in the village itself."},{"ref":"7.2a","t":"And at that place the Blessed One addressed the brethren, and said ‘It is through not understanding and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I!’"},{"ref":"7.2aa","t":"‘And what are these four?’"},{"ref":"7.2b","t":"‘The noble truth about sorrow; the noble truth about the cause of sorrow; the noble truth about the cessation of sorrow; and the noble truth about the path that leads to that cessation. But when these noble truths are grasped and known the craving for existence is rooted out, that which leads to renewed existence is destroyed, and then there is no more birth!’"},{"ref":"7.3a","t":"Thus spake the Blessed One; and when the Happy One had thus spoken, then again the Teacher said:"},{"ref":"7.3aa","t":"‘BY not seeing the four Noble Truths as they really are,<br>Long is the path that is traversed through many a birth;<br>When these are grasped, the cause of birth is then removed,<br>The root of sorrow rooted out, and there is no more birth.’"},{"ref":"7.3b","t":"* * *"},{"ref":"7.4","t":"There too, while staying at Ko<em>t</em>igâma, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, — that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"7.4a","t":"* * *"},{"ref":"7.5","t":"Now When the Blessed One had remained as long as was convenient at Ko<em>t</em>igâma, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to the villages of Nâdika.’"},{"ref":"7.5a","t":"‘So be it, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"7.5b","t":"And the Blessed proceeded to the villages of Nâdika with a great company of the brethren; and there, at Nâdika, the Blessed One stayed at the Brick Hall."},{"ref":"7.6","t":"And the venerable Ânanda went to the Blessed One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Blessed One, and said: ‘The brother named Sâ<em>lh</em>a has died at Nâdika, Lord. Where has he been reborn, and what is his destiny? The sister named Nandâ has died, Lord, at Nâdika. Where is she reborn, and what is her destiny?’ And in the same terms he enquired concerning the devout Sudatta, and the devout lady Su<em>g</em>âtâ, the devout Kakudha, and Kâlinga, and Nika<em>t</em>a, and Ka<em>t</em>issabha, and Tu<em>tth</em>a, and Santu<em>tth</em>a, and Bhadda, and Subhadda."},{"ref":"7.7","t":"‘The brother named Sâ<em>lh</em>a, Ânanda, by the destruction of the great evils has by himself, and in this world, known and realised and attained to Arahatship, and to emancipation of heart and to emancipation of mind. The sister named Nandâ, Ânanda, has, by the complete destruction of the five bonds that bind people to this world, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ânanda, by the complete destruction of the three bonds, and by the reduction to a minimum of lust, hatred, and delusion has become a Sakadâgâmin, who on his first return to this world will make an end of sorrow. The devout woman Su<em>g</em>âtâ, Ânanda, by the complete destruction of the three bonds, has become converted, is no longer liable to be reborn in a state of suffering, and is assured of final"},{"ref":"7.7a","t":"salvation. The devout Kakudha, Ânanda, by the complete destruction of the five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with Kâlinga, Nika<em>t</em>a, Ka<em>t</em>issabha, Tu<em>tth</em>a, Santu<em>tth</em>a, Bhadda, and Subhadda, and with more than fifty, devout men of Nâdika. More than ninety devout men of Nâdika, who have died, Ânanda, have by the complete destruction of the three bonds, and by the reduction of lust, hatred, and delusion, become Sakadâgâmins, who on their first return to this world will make an end of sorrow. More than five hundred devout men of Nâdika who have died. Ânanda, have by the complete destruction of the three bonds become converted, are no longer liable to be reborn in a state of suffering, and are assured of final salvation."},{"ref":"7.8","t":"‘Now there is nothing strange in this, Ânanda, that a human being should die, but that as each one does so you should come to the Buddha, and enquire about them in this manner, that is wearisome to the Buddha. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple possess he may himself predict of himself, “Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.”"},{"ref":"7.9","t":"‘What then, Ânanda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha —"},{"ref":"7.9a","t":"believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men’s wayward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth — believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, welcoming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Order — believing the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding — believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought.’"},{"ref":"7.10","t":"‘This, Ânanda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself: “Hell is destroyed for me; and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.”’"},{"ref":"7.11","t":"There, too, at the Brick Hall at Nâdika the"},{"ref":"7.11a","t":"Blessed One addressed to the brethren that comprehensive religious discourse on the nature of upright conduct, and of earnest contemplation, and of intelligence."},{"ref":"7.11b","t":"‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"7.11c","t":"* * *"},{"ref":"7.12","t":"Now when the Blessed One had remained as long as he wished at Nâdika, he addressed Ânanda, and said: ‘Come, Ânanda, let us go on to Vesâli.’"},{"ref":"7.12a","t":"‘So be it, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"7.12b","t":"Then the Blessed One proceeded, with a great company of the brethren, to Vesâli; and there at Vesâli the Blessed One stayed at Ambapâli’s grove."},{"ref":"7.13","t":"Now there the Blessed One addressed the brethren, and said: ‘Let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you.’"},{"ref":"7.14","t":"‘And how does a brother become mindful?’"},{"ref":"7.14a","t":"‘Herein, O mendicants, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving — while subject to sensations, let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief arising from the craving — which follows our sensation-and so also as he thinks or reasons or feels let him overcome the grief which arises from the craving due to ideas, or reasoning, or feeling.’"},{"ref":"7.15","t":"‘And how does a brother become thoughtful?’"},{"ref":"7.15a","t":"‘He acts, O mendicants, in full presence of mind whatever he may do, in coming out and coming in, in looking and watching, in bending in his arm or stretching it forth, in wearing his robes or carrying his bowl, in eating and drinking, in consuming or tasting, in walking or standing or sitting, in sleeping or waking, in talking and in being silent."},{"ref":"7.15b","t":"‘Thus let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you.’"},{"ref":"7.16","t":"Now the courtezan Ambapâli heard that the Blessed One had arrived at Vesâli, and was staying at her mango grove. And ordering a number of magnificent vehicles to be made ready, she mounted one of them, and proceeded with her train towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was, and took her seat respectfully on one side. And when she was thus seated the Blessed One instructed, aroused, incited, and gladdened her with religious discourse."},{"ref":"7.17","t":"Then she — instructed, aroused, incited, and gladdened with his words — addressed the Blessed One, and said:"},{"ref":"7.17a","t":"‘May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’"},{"ref":"7.17b","t":"And the Blessed One gave, by silence, his consent. Then when Ambapâli the courtezan saw that the Blessed One had consented, she rose from her seat and bowed down before him, and keeping him on her right hand as she past him, she departed thence."},{"ref":"7.18","t":"Now the Li<em>kkh</em>avis of Vesâli heard that the Blessed One had arrived at Vesâli, and was staying at Ambapâli’s grove. And ordering a number of magnificent carriages to be made ready, they mounted one of them and proceeded with their train to Vesâli. Some of them were dark, dark in colour, and wearing dark clothes and ornaments: some of them were fair, fair in colour, and wearing light clothes and ornaments: some of them were red, ruddy in colour, and wearing red clothes and ornaments: some of them were white, pale in colour, and wearing white clothes and ornaments."},{"ref":"7.19","t":"And Ambapâli drove up against the young Likkhavis, axle to axle, wheel to wheel, and yoke to yoke, and the Likkhavis said to Ambapâli the courtezan, ‘How is it, Ambapâli, that thou drivest up against us thus?’"},{"ref":"7.19a","t":"‘My Lords, I have just invited the Blessed One and his brethren for their morrow’s meal,’ said she."},{"ref":"7.19b","t":"‘Ambapâli! give up this meal to us for a hundred thousand,’ said they."},{"ref":"7.19c","t":"‘My Lords, were you to offer all Vesâli with its subject territory’, I would not give up so honourable a feast!’"},{"ref":"7.19d","t":"Then the Likkhavis cast up their hands, exclaiming, ‘We are outdone by this mango girl! we are out-reached by this mango girl!’ and they went on to Ambapâli’s grove."},{"ref":"7.20","t":"When the Blessed One saw the Likkhavis approaching in the distance, he addressed the brethren, and said:"},{"ref":"7.20a","t":"‘O brethren, let those of the brethren who have never seen the Tâvati<em>m</em>sa gods, gaze upon this company of the Li<em>kkh</em>avis, behold this company of the Li<em>kkh</em>avis, compare this company of the Li<em>kkh</em>avis — even as a company of Tâvati<em>m</em>sa gods.’"},{"ref":"7.21","t":"And when they had ridden as far as the ground was passable for carriages, the Li<em>kkh</em>avis alighted there, and then went on on foot to the place where the Blessed One was, and took their seats respectfully by his side. And when they were thus seated the Blessed One instructed and roused and incited and gladdened them with religious discourse."},{"ref":"7.22","t":"Then they instructed and roused and incited and gladdened with his words, addressed the Blessed One, and said, ‘May the Blessed One do us the honour of taking his meal, together with the brethren, at our house to-morrow?’"},{"ref":"7.22a","t":"‘O Li<em>kkh</em>avis, I have promised to dine to-morrow with Ambapâli the courtezan,’ was the reply."},{"ref":"7.22b","t":"Then the Li<em>kkh</em>avis cast up their hands, exclaiming, ‘We are outdone by this mango girl! we are outreached by this mango girl!’ And expressing their thanks and approval of the words of the Blessed One, they rose from their seats and bowed down before the Blessed One, and keeping him on their right hand as they past him, they departed thence."},{"ref":"7.23","t":"And at the end of the night Ambapâli the courtezan made ready in her mansion sweet rice and cakes, and announced the time to the Blessed One, saying, ‘The hour, Lord, has come, and the meal is ready!’"},{"ref":"7.23a","t":"And the Blessed One robed himself early in the morning, and took his bowl, and went with the brethren to the place where Ambapâli’s dwelling house was: and when he had come there he seated himself on the seat prepared for him. And Ambapâli the courtezan set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more."},{"ref":"7.24","t":"And when the Blessed One had quite finished his meal, the courtezan had a low stool brought, and sat down at his side, and addressed the Blessed One, and said: ‘Lord, I present this mansion to the order of mendicants, of which the Buddha is the chief.’ And the Blessed One accepted the gift; and after instructing, and rousing, and inciting, and gladdening her with religious discourse, he rose from his seat and departed thence."},{"ref":"7.25","t":"While at Ambapâli’s mango grove the Blessed One held that comprehensive religious discourse with the disciples on the nature of upright conduct, and of earnest contemplation, and of intelligence."},{"ref":"7.25a","t":"‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"7.25b","t":"* * *"},{"ref":"7.26","t":"Now when the Blessed One had remained as long as he wished at Ambapâli’s grove, he addressed Ânanda, and said: ‘Come, Ânanda, let us go on to Beluva.’"},{"ref":"7.26a","t":"‘So be it, Lord,’ said Ânanda, in assent, to the Blessed One."},{"ref":"7.26b","t":"Then the Blessed One proceeded, with a great company of the brethren, to Beluva, and there the Blessed One stayed in the village itself."},{"ref":"7.26c","t":"* * *"},{"ref":"7.27","t":"Now the Blessed One there addressed the brethren, and said: ‘O mendicants, do you take up your abode round about Vesâli, each according to the place where his friends, intimates, and close companions may live, for the rainy season of vassa. I shall enter upon the rainy season here at Beluva.’"},{"ref":"7.27a","t":"So be it, Lord!’ said those brethren, in assent, to the Blessed One. And they entered upon the rainy season round about Vesâli, each according to the place where his friends or intimates or close companions lived: whilst the Blessed One stayed even there at Beluva."},{"ref":"7.27b","t":"* * *"},{"ref":"7.28","t":"Now when the Blessed One had thus entered upon the rainy season, there fell upon him a dire sickness, and sharp pains came upon him, even unto death. But the Blessed One, mindful and self-possessed, bore them without complaint."},{"ref":"7.29","t":"Then this thought occurred to the Blessed One, ‘It would not be right for me to pass away from existence without addressing the disciples, without taking leave of the order. Let me now, by a strong effort of the will, bend this sickness down again, and keep my hold on life till the allotted time be come.’"},{"ref":"7.30","t":"And the Blessed One, by a strong effort of the will, bent that sickness down again, and kept his hold on life till the time he fixed upon should come. And the sickness abated upon him."},{"ref":"7.30a","t":"* * *"},{"ref":"7.31","t":"Now very soon after the Blessed One began to recover; when he had quite got rid of the sickness, he went out from the monastery, and sat down behind the monastery on a seat spread out there. And the venerable Ânanda went to the place where the Blessed One was, and saluted him, and took a seat respectfully on one side, and addressed the"},{"ref":"7.31a","t":"Blessed One, and said: ‘I have beheld, Lord, how the Blessed One was in health, and I have beheld how the Blessed One had to suffer. And though at the sight of the sickness of the Blessed One my body became weak as a creeper, and the horizon became dim to me, and my faculties were no longer clear, yet notwithstanding I took some little comfort from the thought that the Blessed One would not pass away from existence until at least he had left instructions as touching the order.’"},{"ref":"7.32","t":"‘What, then, Ânanda? Does the order expect that of me? I have preached the truth without making any distinction between exoteric and esoteric doctrine: for in respect of the truths, Ânanda, the Tathâgata has no such thing as the closed fist of a teacher, who keeps some things back. Surely, Ânanda, should there be any one who harbours the thought, “It is I who will lead the brotherhood,” or, “The order is dependent upon me,” it is he who should lay down instructions in any matter concerning the order. Now the Tathâgata, Ânanda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him. Why then should he leave instructions in any matter concerning the order? I too, O Ânanda, am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days, I am turning eighty years of age; and just as a worn-out cart, Ânanda, can only with much additional care be made to move along, so, methinks, the body of the Tathâgata can only be kept going with much additional care. It is only, Ânanda, when the Tathâgata, ceasing to attend to any outward thing, or to experience any sensation, becomes plunged in that devout meditation of heart which is concerned with no material object — it is only then that the body of the Tathâgata is at ease."},{"ref":"7.33","t":"‘Therefore, O Ânanda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves. And how, Ânanda, is a brother to be a lamp unto himself, a refuge to himself, betaking himself to no external refuge, holding fast to the truth as a lamp, holding fast as a refuge to the truth, looking not for refuge to any one besides himself?"},{"ref":"7.34","t":"‘Herein, O Ânanda, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving — while subject to sensations let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from the sensations — and so, also, as he thinks, or reasons, or feels, let him overcome the grief which arises from the craving due to ideas, or to reasoning, or to feeling."},{"ref":"7.35","t":"‘And whosoever, Ânanda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but holding fast to the truth as their lamp, and holding fast as their refuge to the truth, shall look not for refuge to any one besides themselves — it is they, Ânanda, among my bhikkhus, who shall reach the very topmost Height!-but they must be anxious to learn.’"},{"ref":"7.35a","t":"* * *"},{"ref":"7.35b","t":"End of the Second Portion for Recitation."},{"sp":"HDR","t":"CHAPTER III."},{"ref":"8.1","t":"NOW THE Blessed One robed himself early in the morning, and taking his bowl in the robe, went into Vesâli for alms, and when he returned he sat down on the seat prepared for him, and after he had finished eating the rice he addressed the venerable Ânanda, and said: ‘Take up the mat, Ânanda; I will go to spend the day at the <em>K</em>âpâla <em>K</em>etiya.’"},{"ref":"8.1a","t":"‘So be it, Lord!’ said the venerable Ânanda, in assent, to the Blessed One. And taking up the mat he followed step for step behind the Blessed One."},{"ref":"8.2","t":"So the Blessed One proceeded to the <em>K</em>âpâla <em>K</em>etiya, and when he had come there he sat down on the mat spread out for him, and the venerable Ânanda took his seat respectfully beside him. Then the Blessed One addressed the venerable Ânanda, and said: ‘How delightful a spot, Ânanda, is Vesâli, and the Udena <em>K</em>etiya, and the Gotamaka <em>K</em>etiya, and the Sattambaka <em>K</em>etiya, and the Bahuputta <em>K</em>etiya, and the Sârandada <em>K</em>etiya, and the <em>K</em>âpâla <em>K</em>etiya."},{"ref":"8.3","t":"‘Ânanda! whosoever has thought out, developed, practised, accumulated, and ascended to the very heights of the four paths to Iddhi, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification, he, should he desire it, could remain in the same birth for a kalpa, or for that portion of the kalpa which had yet to run. Now the Tathâgata has thought them out, and thoroughly practised and developed them [in all respects as just more fully described], and he could, therefore, should he desire it, live on yet for a kalpa, or for that portion of the kalpa which has yet to run.’"},{"ref":"8.4","t":"But even though a suggestion so evident and a hint so clear were thus given by the Blessed One, the venerable Ânanda was incapable of comprehending them; and he besought not the Blessed One, saying, ‘Vouchsafe, Lord, to remain during the kalpa! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!’ So far was his heart possessed by the Evil One."},{"ref":"8.5","t":"A second and a third time did the Blessed One [say the same thing, and a second and a third time was Ânanda’s heart thus hardened]."},{"ref":"8.6","t":"Now the Blessed One addressed the venerable Ânanda and said: ‘You may leave me, Ânanda, awhile, and do whatever seemeth to thee fit.’"},{"ref":"8.6a","t":"‘So be it, Lord!’ said the venerable Ânanda, in assent, to the Blessed, and rising from his seat he saluted the Blessed One, and passing him on the right, sat down at the foot of a certain tree not far off thence."},{"ref":"8.6b","t":"* * *"},{"ref":"8.7","t":"Now not long after the venerable Ânanda had been gone, Mâra, the Evil One, approached the Blessed One, and stood beside him. And so standing there, he addressed the Blessed One in these words:"},{"ref":"8.7a","t":"‘Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away — even according to the word which the Blessed One spoke: when he said: “I shall not die, O Evil One! until the brethren and sisters of the order, and until the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts — until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear — until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonderworking truth abroad!”’"},{"ref":"8.8","t":"‘And now, Lord, the brethren and sisters of the order and the lay-disciples of either sex have become [all this], are able to do [all this]. Pass away now therefore, Lord, from existence; let the Blessed One now die! The time has come for the Blessed One to pass away-even according to the word which he spake when he said, “I shall not die, O Evil One! until this pure religion of mine shall have become successful, prosperous, widespread, and popular in all its full extent — until, in a word, it shall have been well proclaimed to men,” And now, Lord, this pure religion of thine has become [all this]. Pass away now therefore, Lord, from existence; let the Blessed One now die! The time has come for the Blessed One to pass away!’"},{"ref":"8.9","t":"And when he had thus spoken, the Blessed One addressed Mâra, the Evil One, and said: ‘O Evil One! make thyself happy, the final extinction of the Tathâgata shall take place before long. At the end of three months from this time the Tathâgata will die!’"},{"ref":"8.9a","t":"* * *"},{"ref":"8.10","t":"Thus the Blessed One while at the <em>K</em>âpâla <em>K</em>etiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting, it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation:"},{"ref":"8.10a","t":"‘His sum of life the sage renounced,<br>The cause of life immeasurable or small;<br>With inward joy and calm, he broke,<br>Like coat of mail, his life’s own cause!’"},{"ref":"8.10b","t":"* * *"},{"ref":"8.11","t":"Now the following thought occurred to the venerable Ânanda: ‘Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?’"},{"ref":"8.12","t":"Then the venerable Ânanda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said: ‘Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?’"},{"ref":"8.13","t":"‘Eight are the proximate, eight the remote causes, Ânanda, for the appearance of a mighty earthquake. What are the eight? This great earth, Ânanda, is established on water, the water on wind, and the wind rests upon space. And at such a time, Ânanda, as the mighty winds blow, the waters are shaken by the mighty winds as they blow, and by the moving water the earth is shaken. These are the first causes, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.14","t":"‘Again, Ânanda, a Sama<em>n</em>a or a Brâhman of great (intellectual) power, arid who has the feelings of his heart well under his control; or a god or fairy (devatâ) of great might and power, — when such a one by intense meditation of the finite idea of earth or the infinite idea of water (has succeeded in realising the comparative value of things) he can make this earth move and tremble and be shaken violently. These are the second causes, proximate or remote, of the appearance of a mighty earthquake."},{"ref":"8.15","t":"‘Again, Ânanda, when a Bodhisatta consciously and deliberately leaves his temporary form in the heaven of delight and descends into his mother’s womb, then is this earth made to quake and tremble and is shaken violently. These are the third causes, proximate or remote, of the appearance of a mighty earthquake."},{"ref":"8.16","t":"‘Again, Ânanda, when a Bodhisatta deliberately and consciously quits his mother’s womb, then the earth quakes and trembles and is shaken violently. This is the fourth cause, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.17","t":"‘Again, Ânanda,’ when a Tathâgata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.18","t":"‘Again, Ânanda, when a Tathâgata founds the sublime kingdom of righteousness, then this earth quakes and trembles and is shaken violently. This is the sixth cause, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.19","t":"‘Again, Ânanda, when a Tathâgata consciously and deliberately rejects the remainder of his life, then this earth quakes and trembles and is shaken violently. This is the seventh cause, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.20","t":"‘Again, Ânanda, when a Tathâgata passes entirely away with that utter passing away in which nothing whatever is left behind, then this earth quakes and trembles and is shaken violently. This is the eighth cause, proximate and remote, of the appearance of a mighty earthquake."},{"ref":"8.20a","t":"* * *"},{"ref":"8.21","t":"‘Now of eight kinds, Ânanda, are these assemblies. Which are the eight? Assemblies of nobles, Brâhma<em>n</em>as, householders, and Sama<em>n</em>as, and the angel hosts of the Guardian Angels, the Great Thirty-Three, Mâra, and Brahma."},{"ref":"8.22","t":"‘Now I call to mind, Ânanda, how when I used to enter into an assembly of many hundred nobles, before I had seated myself there or talked to them or started a conversation with them, I used to become in colour like unto their colour, and in voice like unto their voice. Then with religious discourse"},{"ref":"8.22a","t":"I used to instruct, incite, and quicken them, and fill them with gladness. But they knew me not when I spoke, and would say, “Who may this be who thus speaks? a man or a god?” Then having instructed, incited, quickened, and gladdened them with religious discourse, I would vanish away. But they knew me not even when I vanished away; and would say, “Who may this be who has thus vanished away? a man or a god?”’"},{"ref":"8.23","t":"[And in the same words the Blessed One spake of how he had been used to enter into assemblies of each of the other of the eight kinds, and of how he had not been made known to them either in speaking or in vanishing away.] ‘Now these, Ânanda, are the eight assemblies.’"},{"ref":"8.23a","t":"* * *"},{"ref":"8.24","t":"‘Now these, Ânanda, are the eight positions of mastery [over the delusion arising from the apparent permanence of external things]. What are the eight?"},{"ref":"8.25","t":"‘When a man having subjectively the idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees — this is the first position of mastery."},{"ref":"8.26","t":"‘When a man having subjectively the idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them is conscious that he knows and sees — this is the second position of mastery."},{"ref":"8.27","t":"‘When a man without the subjective idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees — this is the third position of mastery."},{"ref":"8.28","t":"‘When a man without the subjective idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees — this is the fourth position of mastery."},{"ref":"8.29","t":"‘When a man without the subjective idea of form sees externally forms that are blue in colour, blue in appearance, and reflecting blue, — just, for instance, as the Ummâ flower is blue in colour, blue in appearance, and reflecting blue; or, again, as that fine muslin of Benares which, on whichever side you look at it, is blue in colour, blue in appearance, and reflecting blue, — when a man without the subjective idea of form sees externally forms which, just in that way, are blue, blue in colour, blue in appearance, and reflecting blue, and having mastered them, is conscious that he knows and sees-that is the fifth position of mastery.’"},{"ref":"8.29a","t":".32. [The sixth, seventh, and eighth positions of mastery are explained in words identical with those used to explain the fifth; save that yellow, red, and white are respectively substituted throughout for blue; and the Ka<em>n</em>ikâra flower, the Bandhu-<em>g</em>îvaka flower, and the morning star are respectively substituted for the Ummâ flower, as the first of the two objects given as examples.]"},{"ref":"8.33","t":"‘Now these stages of deliverance, Ânanda [from the hindrance to thought arising from the sensations and ideas due to external forms], are eight in number. Which are the eight?"},{"ref":"8.34","t":"‘A man possessed with the idea of form sees forms — this is the first stage of deliverance."},{"ref":"8.35","t":"‘Without the subjective idea of form, he sees forms externally-this is the second stage of deliverance."},{"ref":"8.36","t":"‘With the thought “it is well,” he becomes intent (upon what he sees) — this is the third stage of deliverance."},{"ref":"8.37","t":"‘By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking “it is all infinite space,” reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is present — this is the fourth stage of deliverance."},{"ref":"8.38","t":"‘By passing quite beyond all idea of space being the infinite basis, he, thinking “it is all infinite reason,” reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present — this is the fifth stage of deliverance."},{"ref":"8.39","t":"‘By passing quite beyond the mere consciousness of the infinity of reason, he, thinking “nothing at all exists,” reaches (mentally) and remains in the state of mind to which nothing at all is specially present — this is the sixth stage of deliverance."},{"ref":"8.40","t":"‘By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present — this is the seventh stage of deliverance."},{"ref":"8.41","t":"‘By passing quite beyond the state of “neither ideas nor the absence of ideas” he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be-this is the eighth stage of deliverance."},{"ref":"8.42","t":"‘Now these, Ânanda, are the eight stages of deliverance."},{"ref":"8.42a","t":"* * *"},{"ref":"8.43","t":"‘On one occasion, Ânanda, I was resting under the shepherd’s Nigrodha tree on the bank of the river Nera<em>ñ</em>garâ immediately after having reached the great enlightenment. Then Mâra, the Evil One, came, Ânanda, to the place where I was, and standing beside me he addressed me in the words: “Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away!”"},{"ref":"8.44","t":"‘And when he had thus spoken, Ânanda, I addressed Mâra, the Evil One, and said: “I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts — until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear — until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad!"},{"ref":"8.45","t":"‘“I shall not die until this pure religion of mine shall have become successful, prosperous, wide-spread, and popular in all its full extent — until, in a word, it shall have been well proclaimed among men!”"},{"ref":"8.46","t":"‘And now again to-day, Ânanda, at the <em>K</em>âpâla <em>K</em>etiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words]."},{"ref":"8.47","t":"‘And when he had thus spoken, Ânanda, I answered him and said: “Make thyself happy, the final extinction of the Tathâgata shall take place before long. At the end of three months from this time the Tathâgata will die!”"},{"ref":"8.48","t":"‘Thus, Ânanda, the Tathâgata has now to-day at the <em>K</em>âpâla <em>K</em>etiya consciously and deliberately rejected the rest of his allotted term of life.’"},{"ref":"8.49","t":"And when he had thus spoken the venerable Ânanda addressed the Blessed One, and said: ‘Vouchsafe, Lord, to remain during the kalpa! live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!’"},{"ref":"8.50","t":"‘Enough now, Ânanda, beseech not the Tathâgata!’ was the reply. ‘The time for making such request is past.’"},{"ref":"8.51","t":"And again, the second time, the venerable Ânanda besought the Blessed One [in the same words. And he received from the Blessed One the same reply]."},{"ref":"8.52","t":"And again, the third time, the venerable Ânanda besought the Blessed One [in the same words]."},{"ref":"8.53","t":"‘Hast thou faith, Ânanda, in the wisdom of the Tathâgata?’"},{"ref":"8.53a","t":"‘Even so, Lord!’"},{"ref":"8.53b","t":"‘Now why, then, Ânanda, dost thou trouble the Tathâgata even until the third time?’"},{"ref":"8.54","t":"‘From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying, “Whosoever has thought out, Ânanda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification — he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathâgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’"},{"ref":"8.55","t":"‘Hast thou faith, Ânanda?’"},{"ref":"8.55a","t":"‘Even so, Lord!’"},{"ref":"8.55b","t":"‘Then, O Ânanda, thine is the fault, thine is the offence-in that when a suggestion so evident and a hint so clear were thus given thee by the Tathâgata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathâgata, saying, “Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathâgata, the Tathâgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ânanda, is the fault, thine is the offence!’"},{"ref":"8.56","t":"‘On one occasion, Ânanda, I was dwelling at Râ<em>g</em>agaha, on the hill called the Vulture’s Peak. Now there, Ânanda, I spoke to thee, and said: “How pleasant a spot, Ânanda, is Râ<em>g</em>agaha; how pleasant is this Vulture’s Peak. Whosoever has thought out, Ânanda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification — he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathâgata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathâgata, saying, ‘Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.’ If thou shouldst then have so besought the Tathâgata, the Tathâgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ânanda, is the fault, thine is the offence!”"},{"ref":"8.57","t":"‘On one occasion, Ânanda, I was dwelling at that same Râ<em>g</em>agaha in the Banyan Grove — on one occasion at that same Râ<em>g</em>agaha at the Robbers’ Cliff — on one occasion at that same Râ<em>g</em>agaha in the Sattapa<em>nn</em>i cave on the slope of Mount Vebhâra — on one occasion at that same Râ<em>g</em>agaha at the Black Rock on the slope of Mount Isigili — on one occasion at that same Râ<em>g</em>agaha in the Sîtavana Grove in the mountain cave Sappaso<em>nd</em>ika — on one occasion at that same Râ<em>g</em>agaha in the Tapoda Grove — on one occasion at that same Râ<em>g</em>agaha in the Bambu Grove in the Squirrels’ Feeding Ground — on one occasion at that same Râ<em>g</em>agaha in <em>G</em>îvaka’s Mango Grove — on one occasion at that same Râ<em>g</em>agaha in the Deer Forest at Maddaku<em>kkh</em>i.’"},{"ref":"8.58","t":"‘Now there too, Ânanda, I spoke to thee, and said: “How pleasant, Ânanda, is Râ<em>g</em>agaha; how pleasant the Vulture’s Peak; how pleasant the"},{"ref":"8.58a","t":"Banyan tree of Gotama; how pleasant the Robbers’ Cliff; how pleasant the Sattapa<em>nn</em>i cave on the slope of Mount Vebhâra; how pleasant the Black Rock on the slope of Mount Isigili; how pleasant the mountain cave Sappaso<em>nd</em>ika in the Sîtavana Grove; how pleasant the Tapoda Grove; how pleasant the Squirrels’ Feeding Ground in the Bambu Grove; how pleasant <em>G</em>îvaka’s Mango Grove; how pleasant the Deer Forest at Maddaku<em>kkh</em>i!"},{"ref":"8.59","t":"‘“Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification — he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathâgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’"},{"ref":"8.60","t":"‘On one occasion, Ânanda, I was residing here at Vesâli at the Udena <em>K</em>etiya. And there too, Ânanda, I spoke to thee, and said: “How pleasant, Ânanda, is Vesâli; how pleasant the Udena <em>K</em>etiya. Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification — he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathâgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’"},{"ref":"8.61","t":"‘On one occasion, Ânanda, I was dwelling here at Vesâli at the Gotamaka <em>K</em>etiya — on one occasion here at Vesâli at the Sattamba <em>K</em>etiya — on one occasion here at Vesâli at the Bahuputta <em>K</em>etiya — on one occasion here at Vesâli at the Sârandada <em>K</em>etiya [and on each occasion I spoke to thee, Ânanda, in the same words]."},{"ref":"8.62","t":"‘And now to-day, Ânanda, at the <em>K</em>âpâla <em>K</em>etiya, I spoke to thee, and said: “How pleasant, Ânanda, is Vesâli; how pleasant the Udena <em>K</em>etiya; how pleasant the Gotamaka <em>K</em>etiya; how pleasant the Sattamba <em>K</em>etiya; how pleasant the Bahuputta <em>K</em>etiya; how pleasant the Sârandada <em>K</em>etiya. Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification — he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. Now the Tathâgata has thought and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.”"},{"ref":"8.63","t":"‘But now, Ânanda, have I not formerly declared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ânanda, can this be possible — whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution — how then can this be possible that such a being should not be dissolved? No such condition can exist! And this mortal being, Ânanda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathâgata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the Tathâgata, saying, “The final extinction of the Tathâgata shall take place before long. At the end of three months from this time the Tathâgata will die!” That the Tathâgata for the sake of living should repent him again of that saying — this can no wise be!’"},{"ref":"8.63a","t":"* * *"},{"ref":"8.64","t":"‘Come, Ânanda, let us go to the Kû<em>t</em>âgâra Hall, to the Mahâvana.’"},{"ref":"8.64a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"8.64b","t":"Then the Blessed One proceeded, with Ânanda with him, to the Mahâvana to the Kû<em>t</em>âgâra Hall: and when he had arrived there he addressed the venerable Ânanda, and said:"},{"ref":"8.64c","t":"‘Go now, Ânanda, and assemble in the Service Hall such of the brethren as reside in the neighbourhood of Vesâli.’"},{"ref":"8.64d","t":"‘Even so, Lord,’ said the venerable Ânanda, in assent, to the Blessed One. And when he had assembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesâli, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said:"},{"ref":"8.64e","t":"‘Lord! the assembly of the brethren has met together. Let the Blessed One do even as seemeth to him fit.’"},{"ref":"8.65","t":"Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said:"},{"ref":"8.65a","t":"‘Therefore, O brethren — ye to whom the truths I have perceived have been made known by me — having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!"},{"ref":"8.65b","t":"‘Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?’"},{"ref":"8.65c","t":"They are these:"},{"ref":"8.65d","t":"The four earnest meditations.<br>The fourfold great struggle against sin.<br>The four roads to saintship.<br>The five moral powers.<br>The five organs of spiritual sense.<br>The seven kinds of wisdom, and<br>The noble eightfold path."},{"ref":"8.65e","t":"These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!"},{"ref":"8.65f","t":"* * *"},{"ref":"8.66","t":"And the Blessed One exhorted the brethren, and said:"},{"ref":"8.66a","t":"‘Behold now, O brethren, I exhort you, saying, “All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathâgata will take place before long. At the end of three months from this time the Tathâgata will die!”"},{"ref":"8.66b","t":"‘My age is now full ripe, my life draws to its close:<br>I leave you, I depart, relying on myself alone!<br>Be earnest then, O brethren! holy, full of thought! <br>Be steadfast in resolve! Keep watch o’er your own hearts!<br>Who wearies not, but holds fast to this truth and law,<br>Shall cross this sea of life, shall make an end of grief.’"},{"ref":"8.66c","t":"* * *"},{"ref":"8.66d","t":"End of the Third Portion for Recitation"},{"sp":"HDR","t":"CHAPTER IV."},{"ref":"9.1","t":"NOW THE Blessed One early in the morning robed himself, and taking his bowl, entered Vesâli for alms: and when he had passed through Vesâli, and had eaten his meal and was returning from his alms-seeking he gazed at Vesâli with an elephant look and addressed the venerable Ânanda, and said: ‘This will be the last time, Ânanda, that the Tathâgata will behold Vesâli. Come, Ânanda, let us go on to Bha<em>nd</em>a-gâma.’"},{"ref":"9.1a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"9.1b","t":"And the Blessed One proceeded with a great company of the brethren to Bha<em>nd</em>a-gâma; and there the Blessed One stayed in the village itself."},{"ref":"9.2","t":"There the Blessed One addressed the brethren, and said: ‘It is through not understanding and grasping four truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration — both you and I.’"},{"ref":"9.2a","t":"‘And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble freedom is realised and known — then is the craving for existence rooted out, that which leads to renewed existence is destroyed, and there is no more birth.’"},{"ref":"9.3","t":"Thus spake the Blessed One; and when the Happy One had thus spoken, then again the teacher said:"},{"ref":"9.3a","t":"‘Righteousness, earnest thought, wisdom, and freedom sublime — <br>These are the truths realised by Gotama, far-renowned.<br>Knowing them, he, the knower, proclaimed the truth to the brethren.<br>The master with eye divine, the quencher of griefs, must die!’"},{"ref":"9.3b","t":"* * *"},{"ref":"9.4","t":"There too, while staying at Bha<em>nd</em>a-gâma, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation."},{"ref":"9.4a","t":"The mind set round with intelligence is freed from the great evils — that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"9.5","t":"Now when the Blessed One had remained at Bha<em>nd</em>a-gâma as long as he desired, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Hatthi-gâma.’"},{"ref":"9.5a","t":"Even so, Lord!’ said Ânanda, in assent, to the Blessed One."},{"ref":"9.5b","t":"Then the Blessed One proceeded with a great company of the brethren to Hatthi-gâma."},{"ref":"9.6","t":"[And in similar words it is then related how the Blessed One went on to Amba-gâma, to <em>G</em>ambu-gâma, and to Bhoga-nagara.]"},{"ref":"9.7","t":"Now there at Bhoga-nagara the Blessed One stayed at the Ânanda <em>K</em>etiya."},{"ref":"9.7a","t":"There the Blessed One addressed the brethren, and said: ‘I will teach you, O brethren, these four Great References. Listen thereto, and give good heed, and I will speak.’"},{"ref":"9.7b","t":"‘Even so, Lord!’ said the brethren, in assent, to the Blessed One, and the Blessed One spoke as follows:"},{"ref":"9.8","t":"‘In the first place, brethren, a brother may say thus: “From the mouth of the Blessed One himself have I heard, from his own mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother?” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the first Great Reference."},{"ref":"9.9","t":"‘Again, brethren, a brother may say thus: “In such and such a dwelling-place there is a company of the brethren with their elders and leaders. From the mouth of that company have I heard, face to face have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that company of the brethren.” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that company of the brethren.” This, brethren, you should receive as the second Great Reference."},{"ref":"9.10","t":"‘Again, brethren, a brother may say thus: “In such and such a dwelling-place there are dwelling many elders of the order, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of those elders have I heard, from their mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by those elders.” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by those elders.” This, brethren, you should receive as the third Great Reference."},{"ref":"9.11","t":"‘Again, brethren, a brother may say, “In such and such a dwelling-place there is there living a brother, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of that elder have I heard, from his mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother.” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the fourth Great Reference.’"},{"ref":"9.11a","t":"‘These, brethren, are the Four Great References.’"},{"ref":"9.11b","t":"* * *"},{"ref":"9.12","t":"There, too, the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils — that is to say, from sensuality, from individuality, from delusion, and from ignorance.’"},{"ref":"9.12a","t":"* * *"},{"ref":"9.13","t":"Now when the Blessed One had remained as long as he desired at Bhoga-gâma, he addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Pâvâ.’"},{"ref":"9.13a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Pâvâ."},{"ref":"9.13b","t":"And there at Pâvâ the Blessed One stayed at the Mango Grove of <em>K</em>unda, who was by family a smith."},{"ref":"9.13c","t":"* * *"},{"ref":"9.14","t":"Now <em>K</em>unda, the worker in metals, heard that the Blessed One had come to Pâvâ, and was staying there in his Mango Grove."},{"ref":"9.14a","t":"And <em>K</em>unda, the worker in metals, went to the place where the Blessed One was, and saluting him took his seat respectfully on one side. And when he was thus seated, the Blessed One instructed, aroused, incited, and gladdened him with religious discourse."},{"ref":"9.15","t":"Then he, instructed, aroused, incited, and gladdened by the religious discourse, addressed the Blessed One, and said: ‘May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’"},{"ref":"9.15a","t":"And the Blessed One signified, by silence, his consent."},{"ref":"9.16","t":"Then seeing that the Blessed One had consented, <em>K</em>unda, the worker in metals, rose from his seat and bowed down before the Blessed One, and keeping him on his right hand as he past him, departed thence."},{"ref":"9.17","t":"Now at the end of the night, <em>K</em>unda, the worker in metals, made ready in his dwelling-place sweet rice and cakes, and a quantity of dried boar’s flesh. And he announced the hour to the Blessed One, saying, ‘The hour, Lord, has come, and the meal is ready.’"},{"ref":"9.18","t":"And the Blessed One robed himself early in the morning, and taking his bowl, went with the brethren to the dwelling-place of <em>K</em>unda, the worker in metals. When he had come thither he seated himself on the seat prepared for him. And when he was seated he addressed <em>K</em>unda, the worker in metals, and said: ‘As to the dried boar’s flesh you have made ready, serve me with it, <em>K</em>unda; and as to the other food, the sweet rice and cakes, serve the brethren with it.’"},{"ref":"9.18a","t":"‘Even so, Lord!’ said <em>K</em>unda, the worker in metals, in assent, to the Blessed One. And the dried boar’s flesh he had made ready he served to the Blessed One; whilst the other food, the sweet rice and cakes, he served to the members of the order."},{"ref":"9.19","t":"Now the Blessed One addressed Kunda, the worker in metals, and said: ‘Whatever dried boar’s flesh, <em>K</em>unda, is left over to thee, that bury in a hole. I see no one, <em>K</em>unda, on earth nor in Mâra’s heaven, nor in Brahma’s heaven, no one among Sama<em>n</em>as and Brâhma<em>n</em>as, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathâgata.’"},{"ref":"9.19a","t":"‘Even so, Lord!’ said <em>K</em>unda, the worker in metals, in assent, to the Blessed One. And whatever dried boar’s flesh remained over, that he buried in a hole."},{"ref":"9.20","t":"And he went to the place where the Blessed One was; and when he had come there, took his seat respectfully on one side. And when he was seated, the Blessed One instructed and aroused and incited and gladdened <em>K</em>unda, the worker in metals, with religious discourse. And the Blessed One then rose from his seat and departed thence."},{"ref":"9.21","t":"Now when the Blessed One had eaten the food prepared by <em>K</em>unda, the worker in metal, there fell upon him a dire sickness, the disease of dysentery, and sharp pain came upon him, even unto death. But the Blessed One, mindful and self-possessed, bore it without complaint."},{"ref":"9.22","t":"And the Blessed One addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to Kusinârâ.’"},{"ref":"9.22a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"9.22b","t":"* * *"},{"ref":"9.23","t":"When he had eaten <em>K</em>unda’s food,<br>The copper-smith’s — thus have I heard — <br>He bore with fortitude the pain,<br>The sharp pain even unto death!"},{"ref":"9.23a","t":"And from the dried flesh of the boar, as soon as he had eaten it,<br> There fell upon the teacher sickness dire,<br>Then after nature was relieved the Blessed One announced and said:<br> I now am going on to Kusinârâ.’"},{"ref":"9.24","t":"Now the Blessed One went aside from the path to the foot of a certain tree; and when he had come there he addressed the venerable Ânanda, and said: ‘Fold, I pray you, Ânanda, the robe; and spread it out for me. I am weary, Ânanda, and must rest awhile!’"},{"ref":"9.24a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One, and spread out the robe folded fourfold."},{"ref":"9.25","t":"And the Blessed One seated himself on the seat prepared for him; and when he was seated, he addressed the venerable Ânanda, and said: ‘Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.’"},{"ref":"9.26","t":"When he had thus spoken, the venerable Ânanda said to the Blessed One: ‘But just now,"},{"ref":"9.26a","t":"Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthâ, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.’"},{"ref":"9.27","t":"Again the second time the Blessed One addressed the venerable Ânanda, and said: ‘Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.’"},{"ref":"9.28","t":"And again the second time the venerable Ânanda said to the Blessed One: ‘But just now, Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthâ, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.’"},{"ref":"9.29","t":"Again the third time the Blessed One addressed the venerable Ânanda, and said: ‘Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.’"},{"ref":"9.30","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ânanda came up to it, to flow clear and bright and free from all turbidity."},{"ref":"9.31","t":"Then Ânanda thought: ‘How wonderful, how marvellous is the great might and power of the Tathâgata! For this Streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity.’"},{"ref":"9.32","t":"And taking water in the bowl he returned towards the Blessed One; and when he had come where the Blessed One was he said to him: ‘How wonderful, how marvellous is the great might and power of the Tathâgata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity. Let the Blessed One drink the water! Let the Happy One drink the water!’"},{"ref":"9.32a","t":"Then the Blessed One drank of the water."},{"ref":"9.32b","t":"* * *"},{"ref":"9.33","t":"Now at that time a man named Pukkusa a young Mallian, a disciple of Â<em>l</em>âra Kâlâma’s, was passing along the high road from Kusinârâ to Pâvâ."},{"ref":"9.34","t":"And Pukkusa, the young Mallian, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there he saluted the Blessed One, and took his rest respectfully on one side. And when he was seated"},{"ref":"9.34a","t":"Pukkusa, the young Mallian, said to the Blessed One: ‘How wonderful a thing is it, Lord! and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!’"},{"ref":"9.35","t":"‘Formerly, Lord, Â<em>l</em>âra Kâlâma a was once walking along the high road; and leaving the road he sat himself down under a certain tree to rest during the heat of the day. Now, Lord, five hundred carts passed by one after the other, each close to Â<em>l</em>âra Kâlâma. And a certain man, who was following close behind that caravan of carts, went up to the place where Â<em>l</em>âra Kâlâma, was, and when he was come there he spake as follows to Â<em>l</em>âra Kâlâma:"},{"ref":"9.35a","t":"‘“But, Lord, did you see those five hundred carts go by?”"},{"ref":"9.35b","t":"‘“No, indeed, sir, I saw them not.”"},{"ref":"9.35c","t":"‘“But, Lord, did you hear the sound of them?”"},{"ref":"9.35d","t":"‘“No, indeed, sir, I heard not their sound.”"},{"ref":"9.35e","t":"‘“But, Lord, were you then asleep?”"},{"ref":"9.35f","t":"‘“No, sir, I was not asleep.”"},{"ref":"9.35g","t":"‘“But, Lord, were you then conscious?”"},{"ref":"9.35h","t":"‘“Yes, I was conscious, sir.”"},{"ref":"9.35i","t":"‘“So that you, Lord, though you were both conscious and awake, neither saw, nor heard the sound of five hundred carts passing by, one after the other, and each close to you. Why, Lord, even your robe was sprinkled over with the dust of them!”"},{"ref":"9.35j","t":"‘“It is even so, sir.”"},{"ref":"9.36","t":"‘Then thought that man: “How wonderful a thing is it, and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! So much so that a man though being both conscious and awake, neither sees, nor hears the sound of five hundred carts passing by, one after the other, and each close to him.”"},{"ref":"9.36a","t":"‘And after giving utterance to his deep faith in Â<em>l</em>âra Kâlâma, he departed thence.’"},{"ref":"9.37","t":"‘Now what think you, Pukkusa, which is the more difficult thing either to do or to meet with — that a man being conscious and awake should neither see, nor hear the sound of five hundred carts passing by, one after the other, close to him, — or that a man, being conscious and awake, should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing?’"},{"ref":"9.38","t":"‘What in comparison, Lord, can these five hundred carts do, or six or seven or eight or nine or ten hundred, yea, even hundreds and thousands of carts. That certainly is more difficult, both to do and to meet with, that a man being conscious and awake should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.’"},{"ref":"9.39","t":"‘Now on one occasion, Pukkusa, I was dwelling at Âtumâ, and was at the Threshing-floor. And at that time the falling rain begun to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, and four oxen were killed. Then, Pukkusa, a great multitude of people went forth from Âtumâ, and went up to the place where the two peasants, brothers, and the four oxen, lay killed."},{"ref":"9.40","t":"‘Now at that time, Pukkusa, I had gone forth from the Threshing-floor, and was walking up and down thinking at the entrance to the Threshing-floor. And a certain man came, Pukkusa, out of that great multitude of people, up to the place where I was; and when he came up he saluted me, and took his place respectfully on one side."},{"ref":"9.41","t":"‘And as he stood there, Pukkusa, I said to the man:"},{"ref":"9.41a","t":"‘“Why then, sir, is this great multitude of people assembled together?”"},{"ref":"9.41b","t":"‘“But just now, the falling rain began to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, were killed, and four oxen. Therefore is this great multitude of people gathered together. But where, Lord, were you?”"},{"ref":"9.41c","t":"‘“I, sir, have been here all the while.”"},{"ref":"9.41d","t":"‘“But, Lord, did you see it?”"},{"ref":"9.41e","t":"‘“I, sir, saw nothing.”"},{"ref":"9.41f","t":"‘“But, Lord, did you hear it?”"},{"ref":"9.41g","t":"‘“I, sir, heard nothing.”"},{"ref":"9.41h","t":"‘“Were you then, Lord, asleep?”"},{"ref":"9.41i","t":"‘“I, sir, was not asleep.”"},{"ref":"9.41j","t":"‘“Were you then conscious, Lord?”"},{"ref":"9.41k","t":"‘“Even so, sir.”"},{"ref":"9.41l","t":"‘“So that you, Lord, being conscious and awake, neither saw, nor heard the sound thereof when the falling rain went on beating and splashing, and the lightnings were flashing forth, and the thunderbolts were crashing.”"},{"ref":"9.41m","t":"‘“That is so, sir.”"},{"ref":"9.42","t":"‘Then, Pukkusa, the thought occurred to that man:"},{"ref":"9.42a","t":"‘“How wonderful a thing is it, and marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! — so that a man being conscious and awake neither sees nor hears the sound thereof when the falling rain is beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.” And after giving utterance to his deep faith in me, he departed from me with the customary demonstrations of respect.’"},{"ref":"9.43","t":"And when he had thus spoken Pukkusa, the young Mallian, addressed the Blessed One in these words: ‘Now I, Lord, as to the faith that I had in Â<em>l</em>âra Kâlâma, that I winnow away as in a mighty wind, and wash it away as in a swiftly running stream. Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms-just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Brotherhood. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures!’"},{"ref":"9.44","t":"Now Pukkusa, the young Mallian, addressed a certain man, and said: ‘Fetch me, I pray you, my good man, a pair of robes of cloth of gold, burnished and ready for wear.’"},{"ref":"9.44a","t":"‘So be it, sir!’ said that man, in assent, to Pukkusa, the young Mallian; and he brought a pair of robes of cloth of gold, burnished and ready for wear."},{"ref":"9.45","t":"And the Mallian Pukkusa presented the pair of robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying, ‘Lord, this pair of robes of burnished cloth of gold is ready for wear. May the Blessed One show me favour and accept it at my hands!’"},{"ref":"9.45a","t":"‘In that case, Pukkusa, robe me in one, and Ânanda in one.’"},{"ref":"9.45b","t":"‘Even so, Lord!’ said Pukkusa, in assent, to the Blessed One; and in one he robed the Blessed One, and in one, Ânanda."},{"ref":"9.46","t":"Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mallian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keeping him on his right hand as he past him, departed thence."},{"ref":"9.46a","t":"* * *"},{"ref":"9.47","t":"Now not long after the Mallian Pukkusa had Ânanda placed that pair of robes of cloth of gold, burnished and ready for wear, on the body of the Blessed One, and when it was so placed on the body of the Blessed One it appeared to have lost its splendour!"},{"ref":"9.48","t":"And the venerable Ânanda said to the Blessed One: ‘How wonderful a thing is it, Lord, and how marvellous, that the colour of the skin of the Blessed One should be so clear, so exceeding bright! For when I placed even this pair of robes of burnished cloth of gold and ready for wear on the body of the Blessed One, lo! it seemed as if it had lost its splendour!’"},{"ref":"9.49","t":"‘It is even so, Ânanda. Ânanda, there: are two occasions on which the colour of the skin of a Tathâgata becomes clear and exceeding bright. What are the two?’"},{"ref":"9.50","t":"‘On the night, Ânanda, on which a Tathâgata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain — on these two occasions the colour of the skin of the Tathâgata becomes clear and exceeding bright."},{"ref":"9.51","t":"‘And now this day, Ânanda, at the third watch of the night, in the Upavattana of Kusinârâ, in the Sâla Grove of the Mallians, between the twin Sâla trees, the utter passing away of the Tathâgata will take place. Come, Ânanda! let us go on to the river Kakutthâ.’"},{"ref":"9.51a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"9.52","t":"The pair of robes of cloth of gold,<br>All burnished, Pukkusa had brought,<br>Clad on with them the Master then<br>Shone forth in colour like to gold!"},{"ref":"9.52a","t":"* * *"},{"ref":"9.53","t":"Now the Blessed One with a great company of the brethren went on to the river Kakutthâ; and when he had come there, he went down into the water, and bathed, and drank. And coming up out again on the other side he went on to the Mango Grove."},{"ref":"9.54","t":"And when he was come there he addressed the venerable <em>K</em>undaka, and said: ‘Fold, I pray you, <em>K</em>undaka, a robe in four and spread it out. I am weary, <em>K</em>undaka, and would lie down.’"},{"ref":"9.54a","t":"‘Even so, Lord!’ said the venerable <em>K</em>undaka, in assent, to the Blessed One. And he folded a robe in four, and spread it out."},{"ref":"9.54b","t":". The shining light emanating from my body is a certain forerunner of this great event [his Parinibbâna].”]"},{"ref":"9.55","t":"And the Blessed One laid himself down on his right side, with one foot resting on the other; and calm and self-possessed, he meditated on the idea of rising up again in due time. And the venerable Kundaka seated himself there in front of the Blessed One."},{"ref":"9.56","t":"The Buddha to Kakutthâ’s river came,<br>Whose clear and pleasant waters limpid flow,<br>He plunged beneath the stream wearied and worn,<br>The Buddha without equal in the world!<br>When he had bathed and drunk, the teacher then<br>Crossed o’er, the brethren thronging round his steps;<br>The Blessed Master, preaching the while the truth,<br>The Mighty Sage came to the Mango Grove.<br>There spake he to the brother <em>K</em>undaka:<br>‘Spread me the fourfold robe out as a couch.’<br>Cheered by the Holy One, he quickly spread<br>The fourfold robe in order on the ground.<br>The Master laid him down, wearied and worn;<br>And there, before him, <em>K</em>unda took his seat."},{"ref":"9.56a","t":"* * *"},{"ref":"9.57","t":"And the Blessed One addressed the venerable Ânanda, and said: ‘Now it may happen, Ânanda, that some one should stir up remorse in <em>K</em>unda the smith, by saying, “This is evil to thee, <em>K</em>unda, and loss to thee in that when the Tathâgata had eaten his last meal from thy provision, then he died.” Any such remorse, Ânanda, in <em>K</em>unda the smith should be checked by saying, “This is good to thee, <em>K</em>unda, and gain to thee, in that when the Tathâgata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, <em>K</em>unda, have I heard, from his own mouth have I received this saying, ‘These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other — and which are the two? The offering of food which, when a Tathâgata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathâgata has eaten, he passes away by that utter passing away in which nothing whatever remains behind — these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by <em>K</em>unda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven, and of sovereign power.’” In this way, Ânanda, should be checked any remorse in <em>K</em>unda the smith.’"},{"ref":"9.58","t":"Then the Blessed One perceiving how the matter stood, uttered, even at that time, this hymn of exultation:"},{"ref":"9.58a","t":"To him who gives shall virtue be increased;<br>In him who curbs himself, no anger can arise;<br>The righteous man casts off all sinfulness,<br>And by the rooting out of lust, and bitterness,<br>And all delusion, doth to Nirvâ<em>n</em>a reach!’"},{"ref":"9.58b","t":"* * *"},{"ref":"9.58c","t":"End of the Fourth Portion for Recitation, containing the Episode of Â<em>l</em>âra."},{"sp":"HDR","t":"CHAPTER V."},{"ref":"10.1","t":"NOW THE Blessed One addressed the venerable Ânanda, and said: ‘Come, Ânanda, let us go on to the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, on the further side of the river Hiranyavatî.’"},{"ref":"10.1a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"10.2","t":"And the Blessed One proceeded with a great company of the brethren to the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, on the further side of the river Hiranyavatî: and when he had come there he addressed the venerable Ânanda, and said:"},{"ref":"10.2a","t":"“Spread over for me, I pray you, Ânanda, the couch with its head to the north, between the twin Sâla trees. I am weary, Ânanda, and would lie down.’"},{"ref":"10.2b","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One. And he spread a covering over the couch with its head to the north, between the twin Sâla trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed."},{"ref":"10.4","t":"Now at that time the twin Sâla trees were all one mass of bloom with flowers out of season; and all over the body of the Tathâgata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandârava flowers, too, and heavenly sandal-wood powder came falling from the sky, and all over the body of the Tathâgata they descended and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old!"},{"ref":"10.5","t":"Then the Blessed One addressed the venerable Ânanda, and said: ‘The twin Sâla trees are all one mass of bloom with flowers out of season; all over the body of the Tathâgata these drop and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandârava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathâgata they descend and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs come wafted from the skies, out of reverence for the successor of the Buddhas of old!’"},{"ref":"10.6","t":"‘Now it is not thus, Ânanda, that the Tathâgata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts — it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathâgata with the worthiest homage. Therefore, O Ânanda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus, Ânanda, should it be taught.’"},{"ref":"10.6a","t":"* * *"},{"ref":"10.7","t":"Now at that time the venerable Upâva<em>n</em>a was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Upâva<em>n</em>a, and he said to him: ‘Stand aside, O brother, stand not in front of me!’"},{"ref":"10.8","t":"Then this thought sprung up in the mind of the venerable Ânanda: ‘The venerable Upâva<em>n</em>a has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upâva<em>n</em>a, and has said to him, “Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upâva<em>n</em>a, and speaks thus with him?’"},{"ref":"10.9","t":"And the venerable Ânanda said to the Blessed One: ‘The venerable Upâva<em>n</em>a has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upâva<em>n</em>a, and has said to him, “Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upâva<em>n</em>a, and speaks thus with him?’"},{"ref":"10.10","t":"‘In great numbers, Ânanda, are the gods of the ten world-systems assembled together to behold the Tathâgata. For twelve leagues, Ânanda, around the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits. And the spirits, Ânanda, are murmuring, and say, “From afar have we come to behold the Tathâgata. Few and far between are the Tathâgatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathâgata will take place; and this eminent brother stands in front of the Tathâgata, concealing him, and in his last hour we are prevented from beholding the Tathâgata;” thus, Ânanda, do the spirits murmur.’"},{"ref":"10.11","t":"‘But of what kind of spirits is the Blessed One thinking?’"},{"ref":"10.12","t":"‘There are spirits, Ânanda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!”"},{"ref":"10.13","t":"‘There are spirits, too, Ânanda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!”"},{"ref":"10.14","t":"‘But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, “Impermanent indeed are all component things. How then is it possible [whereas anything whatever, when born, brought into being, and organised, contains within itself the inherent necessity of dissolution — how then is it possible that such a being should not be dissolved? No such condition can exist!”]"},{"ref":"10.15","t":"‘In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathâgata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One.’"},{"ref":"10.15a","t":"* * *"},{"ref":"10.16","t":"‘There are these four places, Ânanda, which the believing man should visit with feelings of reverence and awe. Which are the four?"},{"ref":"10.17","t":"‘The place, Ânanda, at which the believing man can say, “Here the Tathâgata was born!” is a spot to be visited with feelings of reverence and awe."},{"ref":"10.18","t":"‘The place, Ânanda, at which the believing man can say, “Here the Tathâgata, attained to the supreme and perfect insight!” is a spot to be visited with feelings of reverence and awe."},{"ref":"10.19","t":"‘The place, Ânanda, at which the believing man can say, “Here was the kingdom of righteousness set on foot by the Tathâgata!” is a spot to be visited with feelings of reverence and awe."},{"ref":"10.20","t":"‘The place, Ânanda, at which the believing man can say, “Here the Tathâgata passed finally away in that utter passing away which leaves nothing whatever to remain behind!” is a spot to be visited with feelings of reverence and awe."},{"ref":"10.21","t":"‘And there will come, Ânanda, to such spots, believers, brethren and sisters of the order. or devout men and devout women, and will say, “Here was the Tathâgata born!” or, “Here did the Tathâgata attain to the supreme and perfect insight!” or, “Here was the kingdom of righteousness set on foot by the Tathâgata!” or, “Here the Tathâgata passed away in that utter passing away which leaves nothing whatever to remain behind!”"},{"ref":"10.22","t":"‘And they, Ânanda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.’"},{"ref":"10.22a","t":"* * *"},{"ref":"10.23","t":"‘How are we to conduct ourselves, Lord, with regard to womankind?’"},{"ref":"10.23a","t":"‘Don’t see them, Ânanda.’"},{"ref":"10.23b","t":"‘But if we should see them, what are we to do?’"},{"ref":"10.23c","t":"‘Abstain from speech, Ânanda.’"},{"ref":"10.23d","t":"‘But if they should speak to us, Lord, what are we to do?’"},{"ref":"10.23e","t":"‘Keep wide awake, Ânanda.’"},{"ref":"10.23f","t":"* * *"},{"ref":"10.24","t":"‘What are we to do, Lord, with the remains of the Tathâgata?’"},{"ref":"10.24a","t":"‘Hinder not yourselves, Ânanda, by honouring the remains of the Tathâgata. Be zealous, I beseech you, Ânanda, in your own behalf! Devote yourselves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ânanda, among the nobles, among the Brâhmans, among the heads of houses, who are firm believers in the Tathâgata; and they will do due honour to the remains of the Tathâgata.’"},{"ref":"10.25","t":"‘What should be done, Lord, with the remains of the Tathâgata?’"},{"ref":"10.25a","t":"‘As men treat the remains of a king of kings, so, Ânanda, should they treat the remains of a Tathâgata.’"},{"ref":"10.25b","t":"‘And how, Lord, do they treat the remains of a king of kings?’"},{"ref":"10.26","t":"‘They wrap the body of a king of kings, Ânanda, in a new cloth. When that is done they wrap it in carded cotton wool. When that is done they wrap it in a new cloth, — and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dâgaba to the king of kings. This, Ânanda, is the way in which they treat the remains of a king of kings."},{"ref":"10.26a","t":"‘And as they treat the remains of a king of kings, so, Ânanda, should they treat the remains of the Tathâgata. At the four cross roads a dâgaba should be erected to the Tathâgata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart — that shall long be to them for a profit and a joy.’"},{"ref":"10.26b","t":"* * *"},{"ref":"10.27","t":"‘These men, Ânanda, worthy of a dâgaba, are four in number. Which are the four?"},{"ref":"10.27a","t":"‘A Tathâgata, or Arahat-Buddha, is worthy of a dâgaba. A Pa<em>kk</em>eka-Buddha is worthy of a dâgaba."},{"ref":"10.27b","t":"A true hearer of the Tathâgata is worthy of a dâgaba. A king of kings is worthy of a dâgaba."},{"ref":"10.28","t":"‘And on account of what circumstance, Ânanda, is a Tathâgata, an Arahat-Buddha, worthy of a dâgaba?"},{"ref":"10.28a","t":"‘At the thought, Ânanda, “This is the dâgaba of that Blessed One, of that Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a Tathâgata, an Arahat-Buddha, is worthy of a dâgaba."},{"ref":"10.29","t":"‘And on account of what circumstance, Ânanda, is a Pa<em>kk</em>eka-Buddha worthy of a dâgaba?"},{"ref":"10.29a","t":"‘At the thought, Ânanda, “This is the dâgaba of that Blessed One, of that Pa<em>kk</em>eka-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a Pa<em>kk</em>eka-Buddha is worthy of a dâgaba."},{"ref":"10.30","t":"‘And on account of what circumstance, Ânanda, is a true hearer of the Blessed One, the Arahat-Buddha, worthy of a dâgaba?"},{"ref":"10.30a","t":"‘At the thought, Ânanda, “This is the dâgaba of that true hearer of the Blessed Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a true hearer of the Blessed One, the Arahat-Buddha, is worthy of a dâgaba."},{"ref":"10.31","t":"‘And on account of what circumstance, Ânanda, is a king of kings worthy of a dâgaba?"},{"ref":"10.31a","t":"‘At the thought, Ânanda, “This is the dâgaba of that righteous king who ruled in righteousness,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a king of kings is worthy of a dâgaba."},{"ref":"10.31b","t":"‘These four, Ânanda, are the persons worthy of a dâgaba.’"},{"ref":"10.31c","t":"* * *"},{"ref":"10.32","t":"‘Now the venerable Ânanda went into the Vihâra, and stood leaning against the lintel of the door, and weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me — he who is so kind!”’"},{"ref":"10.33","t":"Now the Blessed One called the brethren, and said: ‘Where, then, brethren, is Ânanda?’"},{"ref":"10.33a","t":"The venerable Ânanda, Lord, has gone into the"},{"ref":"10.33b","t":"Vihâra, and stands leaning against the lintel of the door, and weeping at the thought: ‘Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me — he who is so kind!’"},{"ref":"10.34","t":"And the Blessed One called a certain brother, and said: ‘Go now, brother, and call Ânanda in my name, and say, “Brother Ânanda, the Master calls for thee.”’"},{"ref":"10.34a","t":"‘Even so, Lord!’ said that brother, in assent, to the Blessed One. And he went up to the place where the Blessed One was; and when he had come there, he said to the venerable Ânanda Brother Ânanda, the Master calls for thee.’"},{"ref":"10.34b","t":"‘Very well, brother,’ said the venerable Ânanda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side."},{"ref":"10.35","t":"Then the Blessed One said to the venerable Ânanda, as he sat there by his side: ‘Enough, Ânanda! Do not let yourself be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How, then, Ânanda, can this be possible — whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution — how, then, can this be possible, that such a being should not be dissolved? No such condition can exist! For a long time, Ânanda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all measure. For a long time, Ânanda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ânanda, have you been very near to me by thoughts of love, kind and good, that never varies, and is beyond all measure. You have done well, Ânanda! Be earnest in effort, and you too shall soon be free from the great evils-from sensuality, from individuality, from delusion, and from ignorance!’"},{"ref":"10.35a","t":"* * *"},{"ref":"10.36","t":"Then the Blessed One addressed the brethren, and said: ‘Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ânanda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ânanda has been to me."},{"ref":"10.37","t":"‘He is a wise man, brethren, — is Ânanda."},{"ref":"10.37a","t":"He knows when it is the right time for him to come and visit the Tathâgata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king’s ministers, for other teachers or their disciples, to come and visit the Tathâgata."},{"ref":"10.38","t":"‘Brethren, there are these four wonderful and marvellous qualities in Ânanda. Which are the four?"},{"ref":"10.38a","t":"‘If, brethren, a number of the brethren of the order should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ânanda is silent."},{"ref":"10.38b","t":"‘If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of sisters is ill at ease, brethren, when Ânanda is silent."},{"ref":"10.39","t":"‘Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four?"},{"ref":"10.39a","t":"‘If, brethren, a number of nobles, or Brâhman, or heads of houses, or Samanas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at case, brethren, when the king of kings is silent."},{"ref":"10.40","t":"‘Just so, brethren, are the four wonderful and marvellous qualities in Ânanda."},{"ref":"10.40a","t":"‘If, brethren, a number of the brethren of the order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at case, brethren, when Ânanda is silent."},{"ref":"10.40b","t":"‘Now these, brethren, are the four wonderful and marvellous qualities that are in Ânanda.’"},{"ref":"10.40c","t":"* * *"},{"ref":"10.41","t":"When he had thus spoken, the venerable Ânanda said to the Blessed One:"},{"ref":"10.41a","t":"‘Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as <em>K</em>ampâ, Râ<em>g</em>agaha, Sâvatthi, Sâketa, Kosambi, and Benâres. Let the Blessed One die in one of them. There there are many wealthy nobles and Brâhmans and heads of houses, believers in the Tathâgata, who will pay due honour to the remains of the Tathâgata.’"},{"ref":"10.42","t":"‘Say not so, Ânanda! Say not so, Ânanda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ânanda, there was a king, by name Mahâ-Sudassana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinârâ, Ânanda, was the royal city of king Mahâ-Sudassana, under the name of Kusâvatî, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth."},{"ref":"10.43","t":"‘That royal city Kusâvatî, Ânanda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. Just, Ânanda, as the royal city of the gods, Â<em>l</em>akamandâ by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ânanda, was the royal city Kusâvatî mighty and prosperous, full of people, crowded with men, and provided with all kinds of food."},{"ref":"10.44","t":"‘Both by day and by night, Ânanda, the royal city Kusâvatî resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, “Eat, drink, and be merry!”"},{"ref":"10.44a","t":"* * *"},{"ref":"10.45","t":"‘Go now, Ânanda, and enter into Kusinârâ, and inform the Mallas of Kusinârâ, saying, “This day, O Vâse<em>tth</em>as, in the last watch of the night, the final passing away of the Tathâgata will take place. Be favourable herein, O Vâse<em>tth</em>as, be favourable. Give no occasion to reproach yourselves hereafter, saying, ‘In our own village did the death of our Tathâgata take place, and we took not the opportunity of visiting the Tathâgata in his last hours.’”’"},{"ref":"10.45a","t":"‘Even so, Lord,’ said the venerable Ânanda, in assent, to the Blessed One; and he robed himself, and taking his bowl, entered into Kusinârâ attended by another member of the order."},{"ref":"10.46","t":"Now at that time the Mallas of Kusinârâ were assembled in the council hall on some public affair."},{"ref":"10.46a","t":"And the venerable Ânanda went to the council hall of the Mallas of Kusinârâ; and when he had arrived there, he informed them, saying, ‘This day, O Vâse<em>tth</em>as, in the last watch of the night, the final passing away of the Tathâgata will take place. Be favourable herein, O Vâse<em>tth</em>as, be favourable. Give no occasion to reproach yourselves hereafter, saying, “In our own village did the death of our Tathâgata take place, and we took not the opportunity of visiting the Tathâgata in his last hours.”’"},{"ref":"10.47","t":"And when they had heard this saying of the venerable Ânanda, the Mallas with their young men and maidens and their wives were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and stretched forth their arms and wept, fell prostrate on the ground, and rolled to and fro in anguish at the thought: ‘Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!’"},{"ref":"10.47a","t":"* * *"},{"ref":"10.48","t":"Then the Mallas, with their young men and maidens and their wives, being grieved and sad and afflicted at heart, went to the Sâla Grove of the Mallas, to the Upavattana, and to the place where the venerable Ânanda was."},{"ref":"10.49","t":"Then the venerable Ânanda thought: ‘If I allow the Mallas of Kusinârâ, one by one, to pay their respects to the Blessed One, the whole of the Mallas of Kusinârâ will not have been presented to the Blessed One until this night brightens up into the dawn. Let me, now, cause the Mallas of Kusinârâ to stand in groups, each family in a group, and so present them to the Blessed One, saying, “Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.”’"},{"ref":"10.50","t":"And the venerable Ânanda caused the Mallas of Kusinârâ to stand in groups, each family in a group, and so presented them to the Blessed One, and said: ‘Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.’"},{"ref":"10.51","t":"And after this manner the venerable Ânanda presented all the Mallas of Kusinârâ to the Blessed One in the first watch of the night."},{"ref":"10.51a","t":"* * *"},{"ref":"10.52","t":"Now at that time a mendicant named Subhadda, who was not a believer, was dwelling at Kusinârâ. And the mendicant Subhadda heard the news: ‘This very day, they say, in the third watch of the night, will take place the final passing away of the Sama<em>n</em>a Gotama.’"},{"ref":"10.53","t":"Then thought the mendicant Subhadda: ‘This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathâgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Sama<em>n</em>a Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Sama<em>n</em>a Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.’"},{"ref":"10.54","t":"Then the mendicant Subhadda went to the Sâla Grove of the Mallas, to the Upavattana of Kusinârâ, to the place where the venerable Ânanda was."},{"ref":"10.55","t":"And when he had come there he said to the venerable Ânanda: ‘Thus have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathâgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Sama<em>n</em>a Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Sama<em>n</em>a Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ânanda, might be allowed to see the Sama<em>n</em>a Gotama!’"},{"ref":"10.56","t":"And when he had thus spoken the venerable Ânanda said to the mendicant Subhadda: ‘Enough! friend Subhadda. Trouble not the Tathâgata. The Blessed One is weary.’"},{"ref":"10.57","t":"And again the mendicant Subhadda [made the same request in the same words, and received the same reply]; and the third time the mendicant Subhadda [made the same request in the same words, and received the same reply]"},{"ref":"10.58","t":"Now the Blessed One overheard this conversation of the venerable Ânanda with the mendicant Subhadda. And the Blessed One called the venerable Ânanda, and said: ‘It is enough, Ânanda! Do not keep out Subhadda. Subhadda, Ânanda, may be allowed to see the Tathâgata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand.’"},{"ref":"10.59","t":"Then the venerable Ânanda said to Subhadda, the mendicant: ‘Enter in, friend Subhadda; for the Blessed One gives you leave.’"},{"ref":"10.60","t":"Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One: ‘The Brâhmans by saintliness of life, Gotama, who are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude — to wit, Pûra<em>n</em>a Kassapa, Makkhali of the cattle-pen, A<em>g</em>ita of the garment of hair, Ka<em>kk</em>âyana of the Pakudha tree, Sa<em>ñg</em>aya the son of the Bela<em>tth</em>i slave-girl, and Niga<em>nth</em>a of the Nâtha clan — have they all, according to their own assertion, thoroughly understood things? or have they not? or are there some of them who have understood, and some who have not?’"},{"ref":"10.61","t":"‘Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not! The truth, Ânanda, will I teach you. Listen well to that, and give ear attentively, and I will speak.’"},{"ref":"10.61a","t":"‘Even so, Lord!’ said the mendicant Subhadda, in assent, to the Blessed One."},{"ref":"10.62","t":"And the Blessed One spake: ‘In whatsoever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree."},{"ref":"10.62a","t":"And in whatsoever doctrine and discipline, Subhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the systems of other teachers — void of true saints. And in this one, Subhadda, may the brethren live the Life that’s Right, so that the world be not bereft of Arahats."},{"ref":"10.62b","t":"‘But twenty-nine was I when I renounced<br>The world, Subhadda, seeking after good.<br>For fifty years and one year more, Subhadda,<br>Since I went out, a pilgrim have I been<br>Through the wide realms of virtue and of truth,<br>And outside these no really “saint” can be!”"},{"ref":"10.62c","t":"Yea, not of the first, nor of the second, nor of the third, nor of the fourth degree. Void are the systems of other teachers — void of true saints. But in this one, Subhadda, may the brethren live the perfect life, that the world be not bereft of those who have reached the highest fruit.’"},{"ref":"10.63","t":"And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One: ‘Most excellent, Lord, are the words of thy mouth, most excellent! just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms; — just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the truth, and to the order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures!’"},{"ref":"10.64","t":"‘Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons.’"},{"ref":"10.65","t":"‘If, Lord, whosoever that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, — if, in that case, such a person remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order — I too, then, will remain on probation for the space of four months; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the order!’"},{"ref":"10.66","t":"But the Blessed One called the venerable Ânanda, and said: ‘As it is, Ânanda, receive Subhadda into the order!’"},{"ref":"10.66a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the Blessed One."},{"ref":"10.67","t":"And Subhadda, the mendicant, said to the venerable Ânanda: ‘Great is your gain, friend Ânanda, great is your good fortune, friend Ânanda, that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!’"},{"ref":"10.68","t":"So Subhadda, the mendicant, was received into the higher grade of the order under the Blessed One; and from immediately after his ordination the venerable Subhadda remained alone and separate, earnest, zealous, and resolved. And e’er long he attained to that supreme goal of the higher life for the sake of which men go out from all and every household gain and comfort to become houseless wanderers — yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond!"},{"ref":"10.69","t":"So the venerable Subbadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted."},{"ref":"10.69a","t":"* * *"},{"ref":"10.69b","t":"End of the Hira<em>ññ</em>avatiya portion, being the Fifth Portion for Recitation."},{"sp":"HDR","t":"CHAPTER VI."},{"ref":"11.1","t":"NOW THE Blessed One addressed the venerable Ânanda, and said: ‘It may be, Ânanda, that in some of you the thought may arise, “The word of the Master is ended, we have no teacher more!” But it is not thus, Ânanda, that you should regard it. The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.’"},{"ref":"11.1a","t":"* * *"},{"ref":"11.2","t":"‘Ânanda! when I am gone address not one another in the way in which the brethren have heretofore addressed each other — with the epithet, that is, of “Âvuso” (Friend). A younger brother may be addressed by an elder with his name, or his family name, or the title “Friend.” But an elder should be addressed by a younger brother as “Lord” or as “Venerable Sir.”"},{"ref":"11.2a","t":"* * *"},{"ref":"11.3","t":"‘When I am gone, Ânanda, let the order, if it should so wish, abolish all the lesser and minor precepts.’"},{"ref":"11.3a","t":"* * *"},{"ref":"11.4","t":"‘When I am gone, Ânanda, let the higher penalty be imposed on brother <em>Kh</em>anna.’"},{"ref":"11.4a","t":"‘But what, Lord, is the higher penalty?’"},{"ref":"11.4b","t":"‘Let <em>Kh</em>anna say whatever he may like, Ânanda, the brethren should neither speak to him, nor exhort him, nor admonish him.’"},{"ref":"11.4c","t":"* * *"},{"ref":"11.5","t":"Then the Blessed One addressed the brethren, and said: ‘It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, “Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him.”’"},{"ref":"11.5a","t":"And when he had thus spoken the brethren were silent."},{"ref":"11.6","t":"And again the second and the third time the Blessed One addressed the brethren, and said: ‘It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, “Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him.”’"},{"ref":"11.6a","t":"And even the third time the brethren were silent."},{"ref":"11.7","t":"Then the Blessed One addressed the brethren, and said: ‘It may be, brethren, that you put no questions out of reverence for the teacher. Let one friend communicate to another.’"},{"ref":"11.7a","t":"And when he had thus spoken the brethren were silent."},{"ref":"11.8","t":"And the venerable Ânanda said to the Blessed One: ‘How wonderful a thing is it, Lord, and how marvellous! Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way!’"},{"ref":"11.9","t":"‘It is out of the fulness of faith that thou hast spoken, Ânanda! But, Ânanda, the Tathâgata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way! For even the most backward, Ânanda, of all these five hundred brethren has become converted, and is no longer liable to be born in a state of suffering, and is assured of final salvation.’"},{"ref":"11.9a","t":"* * *"},{"ref":"11.10","t":"Then the Blessed One addressed the brethren, and said, ‘Behold now, brethren, I exhort you, saying, “Decay is inherent in all component things! Work out your salvation with diligence!”’"},{"ref":"11.10a","t":"This was the last word of the Tathâgata!"},{"ref":"11.10b","t":"* * *"},{"ref":"11.11","t":"Then the Blessed One entered into the first stage of deep meditation. And rising out of the first stage he passed into the second. And rising out of the second he passed into the third. And rising out of the third stage he passed into the fourth. And rising out of the fourth stage of deep meditation he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into a state of mind to which nothing at all was specially present. And passing out of the consciousness of no special object he fell into a state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he fell into a state in which the consciousness both of sensations and of ideas had wholly passed away."},{"ref":"11.12","t":"Then the venerable Ânanda said to the venerable Anuruddha: ‘O my Lord, O Anuruddha, the Blessed One is dead!’"},{"ref":"11.12a","t":"‘Nay! brother Ânanda, the Blessed One is not dead. He has entered into that state in which both sensations and ideas have ceased to be!’"},{"ref":"11.13","t":"Then the Blessed One passing out of the state in which both sensations and ideas have ceased to be, entered into the state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he entered into the state of mind to which nothing at all Is specially present. And passing out of the consciousness of no special object he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the fourth stage of deep meditation. And passing out of the fourth stage he entered into the third. And passing out of the third stage he entered into the second. And passing out of the second he entered into the first. And passing out of the first stage of deep meditation he entered into the second. And passing out of the second stage he entered into the third. And passing out of the third stage he entered into the fourth stage of deep meditation. And passing out of the last stage of deep meditation he immediately expired."},{"ref":"11.13a","t":"* * *"},{"ref":"11.14","t":"When the Blessed One died there arose, at the moment of his passing out of existence, a mighty earthquake, terrible and awe-inspiring and the thunders of heaven burst forth."},{"ref":"11.15","t":"When the Blessed One died, Brahmâ Sahampati, at the moment of his passing away from existence, uttered this stanza:"},{"ref":"11.15a","t":"‘They all, all beings that have life, shall lay<br>Aside their complex form — that aggregation<br>Of mental and material qualities,<br>That gives them, or in heaven or on earth,<br>Their fleeting individuality!<br>E’en as the teacher — being such a one, <br>Unequalled among all the men that are,<br>Successor of the prophets of old time,<br>Mighty by wisdom, and in insight clear — <br> Hath died!’"},{"ref":"11.16","t":"When the Blessed One died, Sakka, the king of the gods, at the moment of his passing away from existence, uttered this stanza:"},{"ref":"11.16a","t":"‘They’re transient all, each being’s parts and powers,<br>Growth is their nature, and decay.<br>They are produced, they are dissolved again:<br>And then is best, when they have sunk to rest!’"},{"ref":"11.17","t":"When the Blessed One died, the venerable Anuruddha, at the moment of his passing away from existence, uttered these stanzas:"},{"ref":"11.17a","t":"‘When he who from all craving want was free,<br>Who to Nirvâ<em>n</em>a’s tranquil state had reached,<br>When the great sage finished his span of life,<br>No gasping struggle vexed that steadfast heart!"},{"ref":"11.17b","t":"All resolute, and with unshaken mind,<br>He calmly triumphed o’er the pain of death.<br>E’en as a bright flame dies away, so was<br>His last deliverance from the bonds of life!’"},{"ref":"11.18","t":"When the Blessed One died, the venerable Ânanda, at the moment of his passing away from existence, uttered this stanza:"},{"ref":"11.18a","t":"‘Then was there terror!<br>Then stood the hair on end!<br>When he endowed with every grace — <br>The supreme Buddha — died!’"},{"ref":"11.19","t":"When the Blessed One died, of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, rolling to and fro in anguish at the thought ‘Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world!’"},{"ref":"11.19a","t":"But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought ‘Impermanent are all component things! How is it possible that [they should not be dissolved]?’"},{"ref":"11.20","t":"Then the venerable Anuruddha exhorted the brethren, and said: ‘Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, brethren, can this be possible — that whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution — how then can this be possible that such a being should not be dissolved? No such condition can exist! Even the spirits, brethren, will reproach us.’"},{"ref":"11.20a","t":"‘But of what kind of spirits is the Lord, the venerable Anuruddha, thinking?’"},{"ref":"11.21","t":"‘There are spirits, brother Ânanda, in the sky, but of worldly mind, who dishevel their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon has the"},{"ref":"11.21a","t":"Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world! “‘"},{"ref":"11.21b","t":"‘There are spirits, too, Ânanda, on the earth, and of worldly mind, who tear their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon has the Blessed one died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!”"},{"ref":"11.21c","t":"‘But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, “Impermanent indeed are all component things. How then is it possible [that such a being should not be dissolved]?”’"},{"ref":"11.21d","t":"* * *"},{"ref":"11.22","t":"Now the venerable Anuruddha and the venerable Ânanda spent the rest of that night in religious discourse. Then the venerable Anuruddha said to the venerable Ânanda: ‘Go now, brother Ânanda, into Kusinârâ and inform the Mallas of Kusinârâ, saying, ‘The Blessed One, O Vâse<em>tth</em>as, is dead: do, then, whatever seemeth to you fit!’"},{"ref":"11.22a","t":"‘Even so, Lord!’ said the venerable Ânanda, in assent, to the venerable Anuruddha. And having robed himself early in the morning, he took his bowl, and went into Kusinârâ with one of the brethren as an attendant."},{"ref":"11.23","t":"Now at that time the Mallas of Kusinârâ were assembled in the council hall concerning that very matter."},{"ref":"11.23a","t":"And the venerable Ânanda went to the council hall of the Mallas of Kusinârâ; and when he had arrived there, he informed them, saying, ‘The"},{"ref":"11.23b","t":"Blessed One, O Vâse<em>tth</em>as, is dead; do, then, whatever seemeth to you fit!’"},{"ref":"11.24","t":"And when they had heard this saying of the venerable Ânanda, the Mallas, with their young men and their maidens and their wives, were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and some stretched forth their arms and wept, and some fell prostrate on the ground, and some reeled to and fro in anguish at the thought: ‘Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!’"},{"ref":"11.24a","t":"* * *"},{"ref":"11.25","t":"Then the Mallas of Kusinârâ gave orders to their attendants, saying, ‘Gather together perfumes and garlands, and all the music in Kusinârâ!’"},{"ref":"11.26","t":"And the Mallas of Kusinârâ took the perfumes and garlands, and all the musical instruments, and five hundred suits of apparel, and went to the Upavattana, to the Sâla Grove of the Mallas, where the body of the Blessed One lay. There they past the day in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon."},{"ref":"11.27","t":"Then the Mallas of Kusinârâ thought:"},{"ref":"11.27a","t":"‘It is much too late to burn the body of the Blessed One to-day. Let us now perform the cremation to-morrow.’ And in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they past the second day too, and then the third day, and the fourth, and the fifth, and the sixth day also."},{"ref":"11.27b","t":"* * *"},{"ref":"11.28","t":"Then on the seventh day the Mallas of Kusinârâ thought:"},{"ref":"11.28a","t":"‘Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city, — paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes, — and there, to the south of the city, let us perform the cremation ceremony!’"},{"ref":"11.29","t":"And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One. But, behold, they could not lift it up!"},{"ref":"11.30","t":"Then the Mallas of Kusinârâ said to the venerable Anuruddha: ‘What, Lord, can be the reason, what can be the cause that eight chieftains of the Mallas who have bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One, are unable to lift it up?’"},{"ref":"11.30a","t":"‘It is because you, O Vâse<em>tth</em>as, have one purpose, and the spirits have another purpose.’"},{"ref":"11.30b","t":"3 1. ‘But what, Lord, is the purpose of the spirits?’"},{"ref":"11.30c","t":"‘Your purpose, O Vâsetthas, is this, Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city, — paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes, — and there, to the south of the city, let us perform the cremation ceremony. But the purpose of the spirits, Vâse<em>tth</em>as, is this, Let us carry the body of the Blessed One by the north to the north of the city, and entering the city by the north gate, let us bring it through the midst of the city into the midst thereof. And going out again by the eastern gate, — paying honour, and reverence, and respect, and homage to the body of the Blessed One, with heavenly dance, and song, and music, and garlands, and perfumes, — let us carry it to the shrine of the Mallas called Maku<em>t</em>a-bandhana, to the east of the city, and there let us perform the cremation ceremony.’"},{"ref":"11.30d","t":"‘Even according to the purpose of the spirits, so, Lord, let it be!’"},{"ref":"11.32","t":"Then immediately all Kusinârâ down even to the dust bins and rubbish heaps became strewn knee-deep with Mandârava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinârâ upon earth, paid honour, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the body by the north to the north of the city; and entering the city by the north gate they carried it through the midst of the city into the midst thereof; and going out again by the eastern gate they carried it to the shrine of the Mallas, called Maku<em>t</em>a-bandhana; and there, to the cast of the city, they laid down the body of the Blessed One."},{"ref":"11.33","t":"Then the Mallas of Kusinârâ said to the venerable Ânanda: ‘What should be done, Lord, with the remains of the Tathâgata?’"},{"ref":"11.33a","t":"‘As men treat the remains of a king of kings, so, Vâse<em>tth</em>as, should they treat the remains of a Tathâgata.’"},{"ref":"11.33b","t":"‘And how, Lord, do they treat the remains of a king of kings?’"},{"ref":"11.33c","t":"‘They wrap the body of a king of kings, Vâse<em>tth</em>as, in a new cloth. When that is done they wrap it in cotton wool. When that is done they wrap it in a new cloth, — and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dâgaba to the king of kings. This, Vâse<em>tth</em>as, is the way in which they treat the remains of a king of kings."},{"ref":"11.33d","t":"‘And as they treat the remains of a king of kings, so, Vâse<em>tth</em>as, should they treat the remains of the"},{"ref":"11.33e","t":"Tathâgata. At the four cross roads a dâgaba should be erected to the Tathâgata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart-that shall long be to them for a profit and a joy.’"},{"ref":"11.34","t":"Therefore the Mallas gave orders to their attendants, saying, ‘Gather together all the carded cotton wool of the Mallas!’"},{"ref":"11.35","t":"Then the Mallas of Kusinârâ wrapped the body of the Blessed One in a new cloth. And when that was done, they wrapped it in cotton wool. And when that was done, they wrapped it in a new cloth, — and so on till they had wrapped the body of the Blessed One in five hundred layers of both kinds. And then they placed the body in an oil vessel of iron, and covered that close up with another oil vessel of iron. And then they built a funeral pile of all kinds of perfumes, and upon it they placed the body of the Blessed One."},{"ref":"11.36","t":"Now at that time the venerable Mahâ Kassapa was journeying along the high road from Pâvâ to Kusinârâ with a great company of the brethren, with about five hundred of the brethren. And the venerable Mahâ Kassapa left the high road, and sat himself down at the foot of a certain tree."},{"ref":"11.37","t":"Just at that time a certain naked ascetic who had picked up a Mandârava flower in Kusinârâ was coming along the high road to Pâvâ."},{"ref":"11.38","t":"And the venerable Mahâ Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic:"},{"ref":"11.38a","t":"‘O friend! surely thou knowest our Master?’"},{"ref":"11.38b","t":"‘Yea, friend! I know him. This day the Sama<em>n</em>a Gotama has been dead a week That is how I obtained this Mandârava flower.’"},{"ref":"11.39","t":"And immediately of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, and some reeled to and fro in anguish at the thought: ‘Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world!’"},{"ref":"11.39a","t":"But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought: ‘Impermanent are all component things! How is it possible that they should not be dissolved?’"},{"ref":"11.39b","t":"* * *"},{"ref":"11.40","t":"Now at that time a brother named Subhadda, who had been received into the order in his old age, was seated there in their company."},{"ref":"11.40a","t":"And Subhadda the old addressed the brethren, and said: ‘Enough, brethren! Weep not, neither lament! We are well rid of the great Sama<em>n</em>a. We used to be annoyed by being told, “This beseems you, this beseems you not.” But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do!’"},{"ref":"11.41","t":"But the venerable Mahâ Kassapa addressed the brethren, and said: ‘Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, brethren, can this be possible — that whereas anything whatever born, brought into being, and organised contains within itself the inherent necessity of dissolution — how then can this be possible that such a being should not be dissolved? No such condition can exist!’"},{"ref":"11.41a","t":"* * *"},{"ref":"11.42","t":"Now just at that time four chieftains of the Mallas had bathed their heads and clad themselves in new garments with the intention of setting on fire the funeral pile of the Blessed One. But, behold, they were unable to set it alight!"},{"ref":"11.43","t":"Then the Mallas of Kusinârâ said to the venerable Anuruddha: ‘What, Lord, can be the reason, and what the cause, that four chieftains of the Mallas who have bathed their heads, and clad themselves in new garments, with the intention of setting on fire the funeral pile of the Blessed One, are unable to set it on fire?’"},{"ref":"11.43a","t":"‘It is because you, O Vâse<em>tth</em>as, have one purpose, and the spirits have another purpose.’"},{"ref":"11.44","t":"‘But what, Lord, is the purpose of the spirits?’"},{"ref":"11.44a","t":"‘The purpose of the spirits, O Vâse<em>tth</em>as, is this: That venerable brother Mahâ Kassapa is now journeying along the high road from Pâvâ to Kusinârâ with a great company of the brethren, with five hundred of the brethren. The funeral pile of the Blessed One shall not catch fire, until the venerable Mahâ Kassapa shall have been able reverently to salute the sacred feet of the Blessed One.’"},{"ref":"11.44b","t":"‘Even according to the purpose of the spirits, so, Lord, let it be!’"},{"ref":"11.44c","t":"* * *"},{"ref":"11.45","t":"Then the venerable Mahâ Kassapa went on to Maku<em>t</em>a-bandhana of Kusinârâ, to the shrine of the Mallas, to the place where the funeral pile of the Blessed One was. And when he had come up to it, he arranged his robe on one shoulder; and bowing down with clasped hands he thrice walked reverently round the pile; and then, uncovering the feet, he bowed down in reverence at the feet of the Blessed One."},{"ref":"11.46","t":"And those five hundred brethren arranged their robes on one shoulder; and bowing down with clasped hands, they thrice walked reverently round the pile, and then bowed down in reverence at the feet of the Blessed One."},{"ref":"11.47","t":"And when the homage of the venerable Mahâ Kassapa and of those five hundred brethren was ended, the funeral pile of the Blessed One caught fire of itself."},{"ref":"11.48","t":"Now as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen: and only the bones remained behind."},{"ref":"11.48a","t":"Just as one sees no soot or ash when glue or oil is burned; so, as the body of the Blessed One burned itself away, from the skin and the integument, and the flesh, and the nerves, and the fluid of the joints, neither soot nor ash was seen: and only the bones remained behind. And of those five hundred pieces of raiment the very innermost and outermost were both consumed."},{"ref":"11.49","t":"And when the body of the Blessed One had been burnt up, there came down streams of water from the sky and extinguished the funeral pile of the Blessed One; and there burst forth streams of water from the storehouse of the waters (beneath the earth), and extinguished the funeral pile of the Blessed One. The Mallas of Kusinârâ also brought water scented with all kinds of perfumes, and extinguished the funeral pile of the Blessed One."},{"ref":"11.50","t":"Then the Mallas of Kusinârâ surrounded the bones of the Blessed One in their council hall with a lattice work of spears, and with a rampart of bows; and there for seven days they paid honour and reverence and respect and homage to them with dance and song and music, and with garlands and perfumes."},{"ref":"11.50a","t":"* * *"},{"ref":"11.51","t":"Now the king of Magadha, A<em>g</em>âtasattu, the son of the queen of the Videha clan, heard the news that the Blessed One had died at Kusinârâ."},{"ref":"11.51a","t":"Then the king of Magadha, A<em>g</em>âtasattu, the son of the queen of the Videha clan, sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and I too am of the soldier caste. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in their honour will I celebrate a feast!’"},{"ref":"11.52","t":"And the Li<em>kkh</em>avis of Vesâli heard the news that the Blessed One had died at Kusinârâ. And the Li<em>kkh</em>avis of Vesâli sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.53","t":"And the Sâkiyas of Kapila-vatthu heard the news that the Blessed One had died at Kusinârâ. And the Sâkiyas of Kapila-vatthu sent a messenger to the Mallas, saying, ‘The Blessed One was the pride of our race. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.54","t":"And the Bulis of Allakappa heard the news that the Blessed One had died at Kusinârâ. And the Bulis of Allakappa sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.55","t":"And the Koliyas of Râmagâma heard the news that the Blessed One had died at Kusinârâ. And the Koliyas of Râmagâma sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.56","t":"And the Brâhman of Ve<em>th</em>adîpa heard the news that the Blessed One had died at Kusinârâ. And the Brâhman of Ve<em>th</em>adîpa sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and I am a Brâhman. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in their honour will I celebrate a feast!’"},{"ref":"11.57","t":"And the Mallas of Pâvâ heard the news that the Blessed One had died at Kusinârâ."},{"ref":"11.57a","t":"Then the Mallas of Pâvâ sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.57b","t":"* * *"},{"ref":"11.58","t":"When they heard these things the Mallas of Kusinârâ spoke to the assembled brethren, saying, ‘The Blessed One died in our village domain. We will not give away any part of the remains of the Blessed One!’"},{"ref":"11.59","t":"When they had thus spoken, Do<em>n</em>a the Brâhman addressed the assembled brethren, and said:"},{"ref":"11.59a","t":"‘Hear, reverend sirs, one single word from me.<br>Forbearance was our Buddha wont to teach.<br>Unseemly is it that over the division<br>Of the remains of him who was the best of beings<br>Strife should arise, and wounds, and war!<br>Let us all, sirs, with one accord unite<br>In friendly harmony to make eight portions.<br>Wide spread let Thûpas rise in every land<br>That in the Enlightened One mankind may trust!"},{"ref":"11.60","t":"‘Do thou then, O Brâhman, thyself divide the remains of the Blessed One equally into eight parts, with fair division.’"},{"ref":"11.60a","t":"Be it so, sir!’ said Do<em>n</em>a, in assent, to the assembled brethren. And he divided the remains of the Blessed One equally into eight parts, with fair division. And he said to them: ‘Give me, sirs, this vessel, and I will set up over it a sacred cairn, and in its honour will I establish a feast.’"},{"ref":"11.60b","t":"And they gave the vessel to Do<em>n</em>a the Brâhman."},{"ref":"11.60c","t":"* * *"},{"ref":"11.61","t":"And the Moriyas of Pipphalivana heard the news that the Blessed One had died at Kusinârâ."},{"ref":"11.61a","t":"Then the Moriyas of Pipphalivana sent a messenger to the Mallas, saying, ‘The Blessed One belonged to the soldier caste, and we too are of the soldier caste. We are worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will we put up a sacred cairn, and in their honour will we celebrate a feast!’"},{"ref":"11.61b","t":"And when they heard the answer, saying, ‘There is no portion of the remains of the Blessed One left over. The remains of the Blessed One are all distributed,’ then they took away the embers."},{"ref":"11.61c","t":"* * *"},{"ref":"11.62","t":"Then the king of Magadha, A<em>g</em>âtasattu, the son of the queen of the Videha clan, made a mound in Râ<em>g</em>agaha over the remains of the Blessed One, and held a feast."},{"ref":"11.62a","t":"And the Li<em>kkh</em>avis of Vesâli made a mound in Vesâli over the remains of the Blessed One, and held a feast."},{"ref":"11.62b","t":"And the Bulis of Allakappa made a mound in Allakappa over the remains of the Blessed One, and held a feast."},{"ref":"11.62c","t":"And the Koliyas of Râmagâma made a mound in Râmagâma over the remains of the Blessed One, and held a feast."},{"ref":"11.62d","t":"And Ve<em>th</em>adîpaka the Brâhman made a mound in Ve<em>th</em>adîpa over the remains of the Blessed One, and held a feast."},{"ref":"11.62e","t":"And the Mallas of Pâvâ made a mound in Pâvâ over the remains of the Blessed One, and held a feast."},{"ref":"11.62f","t":"And the Mallas of Kusinârâ made a mound in Kusinârâ over the remains of the Blessed One, and held a feast."},{"ref":"11.62g","t":"And Do<em>n</em>a the Brâhman made a mound over the vessel in which the body had been burnt, and held a feast."},{"ref":"11.62h","t":"And the Moriyas of Pipphalivana made a mound over the embers, and held a feast."},{"ref":"11.62i","t":"Thus were there eight mounds [Thûpas] for the remains, and one for the vessel, and one for the embers. This was how it used to be."},{"ref":"11.62j","t":"[63. Eight measures of relics there were of him of the far-seeing eye,<br>Of the best of the best of men. In India seven are worshipped,<br>And one measure in Râmagâma, by the kings of the serpent race.<br>One tooth, too, is honoured in heaven, and one in Gandhâra’s city,<br>One in the Kâlinga realm, and one more by the Nâga race."},{"ref":"11.62k","t":"Through their glory the bountiful earth is made bright with offerings painless — <br>For with such are the Great Teacher’s relics best honoured by those who are honoured,<br>By gods and by Nâgas and kings, yea, thus by the noblest of Monarchs — <br>Bow down with clasped hands!<br>Hard, hard is a Buddha to meet with through hundreds of ages!]"},{"ref":"11.62l","t":"End of the Book of the Great Decease."},{"sp":"HDR","t":"DHAMMA-KAKKA-PPAVATTANA-SUTTA."},{"ref":"17.1","t":"REVERENCE TO THE Blessed One, the Holy One, the Fully-Enlightened One."},{"ref":"17.1a","t":"Thus have I heard. The Blessed One was once staying at Benares, at the hermitage called Migadâya. And there the Blessed One addressed the company of the five Bhikkhus, and said:"},{"ref":"17.2","t":"‘There are two extremes, O Bhikkhus, which the man who has given up the world ought not to follow — the habitual practice, on the one hand of those things whose attraction depends upon the passions, and especially of sensuality — a low and pagan way (of seeking satisfaction) unworthy, unprofitable, and fit only for the worldly-minded —"},{"ref":"17.2a","t":"and the habitual practice, on the other hand, of asceticism (or self-mortification), which is painful, unworthy, and unprofitable."},{"ref":"17.3","t":"‘There is a middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathâgata — a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâ<em>n</em>a!"},{"ref":"17.4","t":"‘What is that middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathâgata — that path which opens the eyes, and bestows understanding, which ‘leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâ<em>n</em>a? Verily! it is this noble eightfold path that is to say"},{"ref":"17.4a","t":"‘Right views;<br>Right aspirations;<br>Right speech;<br>Right conduct;<br>Right livelihood;<br>Right effort;<br>Right mindfulness;<br>and Right contemplation."},{"ref":"17.4b","t":"‘This, O Bhikkhus, is that middle path, avoiding these two extremes, discovered by the Tathâgata — that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâ<em>n</em>a!"},{"ref":"17.4c","t":"* * *"},{"ref":"17.5","t":"‘Now this, O Bhikkhus, is the noble truth concerning suffering."},{"ref":"17.5a","t":"‘Birth is attended with pain, decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, the five aggregates which spring from attachment (the conditions of individuality and their cause) are painful."},{"ref":"17.5b","t":"‘This then, O Bhikkhus, is the noble truth concerning suffering."},{"ref":"17.6","t":"‘Now this, O Bhikkhus, is the noble truth concerning the origin of suffering."},{"ref":"17.6a","t":"‘Verily, it is that thirst (or craving), causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there — that is to say, the craving for the gratification of the passions, or the craving for (a future) life, or the craving for success (in this present life)."},{"ref":"17.6b","t":"‘This then, O Bhikkhus, is the noble truth concerning the origin of suffering."},{"ref":"17.7","t":"Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering."},{"ref":"17.7a","t":"‘Verily, it is the destruction, in which no passion remains, of this very thirst; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst."},{"ref":"17.7b","t":"‘This then, O Bhikkhus, is the noble truth concerning the destruction of suffering."},{"ref":"17.8","t":"‘Now this, O Bhikkhus, is the noble truth concerning the way which leads to the destruction of sorrow. Verily! it is this noble eightfold path; that is to say:"},{"ref":"17.8a","t":"Right views;<br>Right aspirations;<br>Right speech;<br>Right conduct;<br>Right livelihood;<br>Right effort;<br>Right mindfulness;<br>and Right contemplation."},{"ref":"17.8b","t":"This then, O Bhikkhus, is the noble truth concerning the destruction of sorrow."},{"ref":"17.8c","t":"* * *"},{"ref":"17.9","t":"‘That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it)."},{"ref":"17.10","t":"‘And again, O Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines banded down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.11","t":"‘And again, O Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.12","t":"‘That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.13","t":"‘And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.14","t":"‘And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.15","t":"‘That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.16","t":"‘And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.17","t":"‘And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.18","t":"‘That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.19","t":"‘And again, O Bhikkhus, that I should become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.20","t":"‘And again, O Bhikkhus, that I had become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light."},{"ref":"17.20a","t":"* * *"},{"ref":"17.21","t":"‘So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelvefold manner — so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Sama<em>n</em>as and Brâhmans, or of gods or men."},{"ref":"17.22","t":"‘But as soon, O Bhikkhus, as my knowledge and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner — then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Sama<em>n</em>as and Brâhmans, or of gods or men."},{"ref":"17.23","t":"‘And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!’"},{"ref":"17.23a","t":"* * *"},{"ref":"17.24","t":"Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Konda<em>ññ</em>a the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end."},{"ref":"17.24a","t":"* * *"},{"ref":"17.25","t":"And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying:"},{"ref":"17.25a","t":"‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Sama<em>n</em>a or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’"},{"ref":"17.26","t":"And when they heard the shout of the gods of the earth, the attendant gods of the four great kings (the guardian angels of the four quarters of the globe) gave forth a shout, saying:"},{"ref":"17.26a","t":"‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Sama<em>n</em>a or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’"},{"ref":"17.27","t":"[And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens] gave forth the shout, saying:"},{"ref":"17.27a","t":"‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Sama<em>n</em>a or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’"},{"ref":"17.28","t":"And thus, in an instant, a second, a moment, the sound went up even to the world of Brahmâ: and this great ten-thousand-world-system quaked and trembled and was shaken violently, and an immeasurable bright light appeared in the universe, beyond even the power of the gods!"},{"ref":"17.29","t":"Then did the Blessed One give utterance to this exclamation of joy: ‘Konda<em>ññ</em>a hath realised it. ‘Konda<em>ññ</em>a hath realised it!’ And so the venerable ‘Konda<em>ññ</em>a acquired the name of A<em>ññ</em>âta-Konda<em>ññ</em>a (‘the ‘Konda<em>ññ</em>a who realised’)’."},{"ref":"17.29a","t":"* * *"},{"ref":"17.29b","t":"End of the Dhamma-<em>k</em>akka-ppavattana-sutta."},{"sp":"HDR","t":"CHAPTER I."},{"ref":"21.1","t":"THIS HAVE I heard. At one time when the Blessed One was journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brâhman village in Kosala which is called Manasâka<em>t</em>a. And there at Manasâka<em>t</em>a the Blessed One stayed in the mango grove, on the bank of the river A<em>k</em>iravatî, to the south of Manasâka<em>t</em>a."},{"ref":"21.2","t":"Now at that time many very distinguished and wealthy Brâhmans were staying at Manasâka<em>t</em>a — to wit, <em>K</em>ankî the Brâhman, Târukkha the Brâhman, Pokkharasâti the Brâhman, Gâ<em>n</em>usso<em>n</em>i the Brâhman, Todeyya the Brâhman, and other very distinguished and wealthy Brâhmans."},{"ref":"21.3","t":"Now a conversation sprung up between Vâse<em>tth</em>a and Bhâradvâ<em>g</em>a, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false."},{"ref":"21.4","t":"The young Brâhman Vâse<em>tth</em>a spake thus:"},{"ref":"21.4a","t":"‘This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Pokkarasâti.’"},{"ref":"21.5","t":"The young Brâhman Bhâradvâ<em>g</em>a spake thus:"},{"ref":"21.5a","t":"‘This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Târukkha.’"},{"ref":"21.6","t":"But neither was the young Brâhman Vâse<em>tth</em>a able to convince the young Brâhman Bhâradvâ<em>g</em>a, nor was the young Brâhman Bhâradvâga able to convince the young Brâhman Vâse<em>tth</em>a."},{"ref":"21.7","t":"Then the young Brâhman Vâse<em>tth</em>a said to the young Brâhman Bhâradvâ<em>g</em>a:"},{"ref":"21.7a","t":"‘That Sama<em>n</em>a Gotama, Bhâradvâ<em>g</em>a, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now staying at Manasâka<em>t</em>a, in the mango grove, on the bank of the river A<em>k</em>iravatî, to the south of Manasâka<em>t</em>a. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad, that he is said to be “a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha.” Come, then, Bhâradvâga, let us go to the place where the Sama<em>n</em>a Gotama is; and when we have come there, let us ask the Sama<em>n</em>a Gotama touching this matter. What the Sama<em>n</em>a Gotama shall declare unto us, that let us bear in mind.’"},{"ref":"21.7b","t":"‘Very well, my friend!’ said the young Brâhman Bhâradvâ<em>g</em>a, in assent, to the young Brâhman Vâse<em>tth</em>a."},{"ref":"21.7c","t":"* * *"},{"ref":"21.8","t":"Then the young Brâhman Vâse<em>tth</em>a and the young Brâhman Bhâradvâ<em>g</em>a went on to the place where the Blessed One was."},{"ref":"21.8a","t":"And when they had come there, they exchanged with the Blessed One the greetings and compliments of friendship and civility, and sat down beside him."},{"ref":"21.8b","t":"And while they were thus seated the young Brâhman Vâse<em>tth</em>a said to the Blessed One:"},{"ref":"21.8c","t":"‘As we, Gotama, were taking exercise and walking up and down, there sprung up a conversation between us on which was the true path and which the false. I said thus:"},{"ref":"21.8d","t":"‘“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Pokkarasâti.”"},{"ref":"21.8e","t":"‘Bhâradvâga said thus:"},{"ref":"21.8f","t":"‘“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Târukkha.”"},{"ref":"21.8g","t":"‘Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.’"},{"ref":"21.8h","t":"* * *"},{"ref":"21.9","t":"‘So you say, Vâse<em>tth</em>a, that you said thus:"},{"ref":"21.9a","t":"‘“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Pokkarasâti.”"},{"ref":"21.9b","t":"‘While Bhâradvâ<em>g</em>a said thus:"},{"ref":"21.9c","t":"‘“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ — I mean that which has been announced by the Brâhman Târukkha.”"},{"ref":"21.9d","t":"‘Wherein, then, O Vâse<em>tth</em>a, is there a strife, a dispute, a difference of opinion between you?’"},{"ref":"21.10","t":"‘Concerning the true path and the false, Gotama. Various Brâhmans, Gotama, teach various paths — the Addhariya Brâhmans, the Tittiriya Brâhmans, the <em>Kh</em>andoka Brâhmans, the <em>Kh</em>andava Brâhmans, the Brahma<em>k</em>ariya Brâhmans. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahmâ?"},{"ref":"21.10a","t":"‘Just, Gotama, as near a village or a town there are many and various paths, yet they all meet together in the village — just in that way are all the various paths taught by various Brâhmans-the Addhariya Brâhmans, the Tittiriya Brâhmans, the <em>Kh</em>andoka Brâhmans, the <em>Kh</em>andava Brâhmans, the Brahma<em>k</em>ariya Brâhmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahmâ?’"},{"ref":"21.11","t":"‘Do you say that they all lead aright, Vâse<em>tth</em>a"},{"ref":"21.11a","t":"‘I say so, Gotama.’"},{"ref":"21.11b","t":"‘Do you really say that they all lead aright, Vâse<em>tth</em>a?’"},{"ref":"21.11c","t":"‘So I say, Gotama.’"},{"ref":"21.12","t":"‘But then, Vâse<em>tth</em>a, is there a single one of the Brâhmans versed in the Three Vedas who has ever seen Brahmâ face to face?’"},{"ref":"21.12a","t":"‘No, indeed, Gotama!’"},{"ref":"21.12b","t":"‘But is there then, Vâse<em>tth</em>a, a single one of the teachers of the Brâhmans versed in the Three Vedas who has seen Brahmâ face to face?’"},{"ref":"21.12c","t":"‘No, indeed, Gotama!’"},{"ref":"21.12d","t":"‘But is there then, Vâse<em>tth</em>a, a single one of the pupils of the teachers of the Brâhmans versed in the Three Vedas who has seen Brahmâ face to face?’"},{"ref":"21.12e","t":"‘No, indeed, Gotama!’"},{"ref":"21.12f","t":"‘But is there then, Vâse<em>tth</em>a, a single one of the Brâhmans up to the seventh generation who has seen Brahmâ face to face?’"},{"ref":"21.12g","t":"‘No, indeed, Gotama!’"},{"ref":"21.13","t":"‘Well then, Vâse<em>tth</em>a, those ancient <em>Ri</em>shis of the Brâhmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chaunted, uttered, or composed, the Brâhmans of to-day chaunt over again or repeat; intoning or reciting exactly as has been intoned or recited — to wit, A<em>tth</em>aka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi, Angirasa, Bhâradvâ<em>g</em>a, Vâse<em>tth</em>a, Kassapa, and Bhagu — did even they speak thus, saying: “We know it, we have seen it, where Brahmâ is, whence Brahmâ is, whither Brahmâ is?”’"},{"ref":"21.13a","t":"‘Not so, Gotama!’"},{"ref":"21.14","t":"‘Then you say, Vâse<em>tth</em>a [that not one of the Brâhmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahmâ face to face. And that even the <em>Ri</em>shis of old, the authors and utterers of the verses, of the ancient form of words which the Brâhmans of to-day so carefully intone and recite precisely as they have been handed down — even they did not pretend to know or to have seen where or whence or whither Brahmâ is]. So that the Brâhmans versed in the Three Vedas have forsooth said thus: “What we know not, what we have not seen, to a state of union with that we can show the way, and can say: ‘This is the straight path, this is the direct way which leads him, who acts according to it, into a state of union with Brahmâ!’”"},{"ref":"21.14a","t":"‘Now what think you, Vâse<em>tth</em>a? Does it not follow, this being so, that the talk of the Brâhmans, versed though they be in the Three Vedas, is foolish talk?’"},{"ref":"21.14b","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brâhmans versed in the Three Vedas is foolish talk!’"},{"ref":"21.15","t":"‘Verily, Vâse<em>tth</em>a, that Brâhmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things has no existence!"},{"ref":"21.15a","t":"‘Just, Vâse<em>tth</em>a, as when a string of blind men are clinging one to the other, neither can the foremost see, nor can the middle one see, nor can the hindmost see — just even so, methinks, Vâse<em>tth</em>a, is the talk of the Brâhmans versed in the Three Vedas but blind talk: the first sees not, the middle one sees not, nor can the latest see. The talk then of these Brâhmans versed in the Three Vedas turns out to be ridiculous, mere words, a vain and empty thing!’"},{"ref":"21.15b","t":"* * *"},{"ref":"21.16","t":"‘Now what think you, Vâse<em>tth</em>a? Can the Brâhmans versed in the Three Vedas — like other, ordinary, folk — see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?’"},{"ref":"21.16a","t":"‘Certainly, Gotama, they [can].’"},{"ref":"21.17","t":"‘Now what think you, Vâse<em>tth</em>a? The Brâhmans versed in the Three Vedas, who can very well — like other, ordinary, folk — see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set — are those Brâhmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: “This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon?”’"},{"ref":"21.17a","t":"‘Certainly not, Gotama!’"},{"ref":"21.18","t":"‘So you say, Vâse<em>tth</em>a, that the Brâhmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ]. And you further say that even the <em>Ri</em>shis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brâhmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!]’ Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brâhmans, versed though they be in the Three Vedas, is foolish talk?’"},{"ref":"21.18a","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brâhmans versed in the Three Vedas is foolish talk!’"},{"ref":"21.19","t":"‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brâhmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things has no existence."},{"ref":"21.19a","t":"* * *"},{"ref":"21.19b","t":"‘Just, Vâse<em>tth</em>a, as if a man should say, “How I long for, how I love the most beautiful woman in this land!”"},{"ref":"21.19c","t":"‘And people should ask him, “Well! good friend! this most beautiful woman in the land whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brâhman woman, or of the trader class, or a <em>S</em>ûdra?”"},{"ref":"21.19d","t":"‘But when so asked he should answer “No.”"},{"ref":"21.19e","t":"‘And when people should ask him, “Well! good friend! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short, dark or of medium complexion, black or fair, or in what village or town or city she dwells?”"},{"ref":"21.19f","t":"‘But when so asked he should answer “No.”"},{"ref":"21.19g","t":"‘And then people should say to him, “So then, good friend, whom you know not, neither have seen, her do you love and long for?”"},{"ref":"21.19h","t":"‘And then when so asked he should answer “Yes.”’"},{"ref":"21.19i","t":"‘Now what think you, Vâse<em>tth</em>a? Would it not turn out, that being so, that the talk of that man was foolish talk?’"},{"ref":"21.19j","t":"‘In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!’"},{"ref":"21.20","t":"‘And just even so, Vâse<em>tth</em>a, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ]. And you further say that even the <em>Ri</em>shis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brâhmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brâhmans, versed though they be in the Three Vedas, is foolish talk?’"},{"ref":"21.20a","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brâhmans versed in the Three Vedas is foolish talk!’"},{"ref":"21.20b","t":"‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brâhmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things has no existence.’"},{"ref":"21.20c","t":"* * *"},{"ref":"21.21","t":"‘Just, Vâse<em>tth</em>a, as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should say to him, “Well, good friend, this mansion, to mount up into which you are making this staircase, do you know whether it is in the east, or in the south, or in the west, or in the north? whether it is high or low or of medium size?’"},{"ref":"21.21a","t":"‘And when so asked he should answer “No.”’"},{"ref":"21.21b","t":"‘And people should say to him, “But then, good friend, you are making a staircase to mount up into something — taking it for a mansion — which, all the while, you know not, neither have seen!”"},{"ref":"21.21c","t":"‘And when so asked he should answer “Yes.”’"},{"ref":"21.21d","t":"‘Now what think you, Vâse<em>tth</em>a? Would it not turn out, that being so, that the talk of that man was foolish talk?’"},{"ref":"21.21e","t":"‘In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!’"},{"ref":"21.22","t":"‘And just even so, Vâse<em>tth</em>a, though you say that the Brâhmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ]. And you further say that even the <em>Ri</em>shis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brâhmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brahmans versed in the Three Vedas is foolish talk?’"},{"ref":"21.22a","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brâhmans versed in the Three Vedas is foolish talk!’"},{"ref":"21.23","t":"‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brâhmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such condition of things has no existence.’"},{"ref":"21.24","t":"‘Again, Vâse<em>tth</em>a, if this river A<em>k</em>iravatî were full of water even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, “Come hither, O further bank! come over to this side!”"},{"ref":"21.24a","t":"‘Now what think you, Vâse<em>tth</em>a? Would the further bank of the river A<em>k</em>iravatî, by reason of that man’s invoking and praying and hoping and praising, come over to this side?’"},{"ref":"21.24b","t":"‘Certainly not, Gotama!’"},{"ref":"21.25","t":"‘In just the same way, Vâse<em>tth</em>a, do the Brahmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brâhman, and adopting the practice of those qualities which really make men not Brâhmans — say thus: “Indra we call upon, Soma we call upon, Varu<em>n</em>a we call upon, Îsâna we call upon, Pa<em>g</em>âpati we call upon, Brahma we call upon, Mahiddhi we call upon, Yama we call upon!” Verily, Vâse<em>tth</em>a, that those Brâhmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brâhman, and adopting the practice of those qualities which really make men not Brâhmans — that they, by reason of their invoking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahmâ — verily such a condition of things has no existence!’"},{"ref":"21.25a","t":"* * *"},{"ref":"21.26","t":"‘Just, Vâse<em>tth</em>a, as if this river A<em>k</em>iravatî were full, even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong chain. Now what think you, Vâse<em>tth</em>a, would that man be able to get over from this bank of the river A<em>k</em>iravatî to the further bank?’"},{"ref":"21.26a","t":"‘Certainly not, Gotama!’"},{"ref":"21.27","t":"‘In the same way, Vâse<em>tth</em>a, there are five things leading to lust, which are called in the Discipline of the Noble One a “chain” and a “bond.”’"},{"ref":"21.27a","t":"‘What are the five?’"},{"ref":"21.27b","t":"‘Forms perceptible to the eye; desirable, agreeable, pleasant, attractive forms, that are accompanied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called in the Discipline of the Noble One a “chain” and a “bond.” And these five things predisposing to lust, Vâse<em>tth</em>a, do the Brâhmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them."},{"ref":"21.28","t":"‘And verily, Vâse<em>tth</em>a, that Brâhmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brâhman, and adopting the practice of those qualities which really make men non-Brâhmans — clinging to these five things predisposing to passion, Infatuated by them, guilty of them, seeing not their danger, knowing not their unreliability, and so enjoying them-that these Brâhmans should after death, on the dissolution of the body, become united to Brahmâ — such a condition of things has no existence.’"},{"ref":"21.29","t":"‘Again, Vâse<em>tth</em>a, if this river A<em>k</em>iravatl were full of water even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep."},{"ref":"21.29a","t":"‘Now what think you, Vâse<em>tth</em>a? Would that man be able to get over from this bank of the river Akiravatl to the further bank?’"},{"ref":"21.29b","t":"‘Certainly not, Gotama!’"},{"ref":"21.30","t":"‘And in the same way, Vâse<em>tth</em>a, there are these five hindrances, in the Discipline of the Noble One, which are called “veils,” and are called “hindrances,” and are called “obstacles,” and are called entanglements.”"},{"ref":"21.30a","t":"‘Which are the five?’"},{"ref":"21.30b","t":"‘The hindrance of lustful desire,"},{"ref":"21.30c","t":"The hindrance of malice,"},{"ref":"21.30d","t":"The hindrance of sloth and idleness,"},{"ref":"21.30e","t":"The hindrance of pride and self-righteousness,"},{"ref":"21.30f","t":"The hindrance of doubt."},{"ref":"21.30g","t":"These are the five hindrances, Vâse<em>tth</em>a, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements."},{"ref":"21.31","t":"‘Now with these five hindrances, Vâse<em>tth</em>a, the Brâhmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled."},{"ref":"21.32","t":"‘And verily, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brâhman, and adopting the practice of those qualities which really make men non-Brâhmans — veiled, hindered, obstructed, and entangled by these Five Hindrances — that these Brahmans should after death, on the dissolution of the body, become united to Brahmâ — such a condition of things has no existence.’"},{"ref":"21.32a","t":"* * *"},{"ref":"21.33","t":"‘Now what think you, Vâse<em>tth</em>a, and what have you heard from the Brâhmans aged and well-stricken in years, when the learners and teachers are talking together? Is Brahmâ in possession of wives and wealth, or is he not?’"},{"ref":"21.33a","t":"‘He is not, Gotama.’"},{"ref":"21.33b","t":"‘Is his mind full of anger, or free from anger?’"},{"ref":"21.33c","t":"‘Free from anger, Gotama.’"},{"ref":"21.33d","t":"‘Is his mind full of malice, or free from malice?’"},{"ref":"21.33e","t":"‘Free from malice, Gotama.’"},{"ref":"21.33f","t":"‘Is his mind depraved, or pure?’"},{"ref":"21.33g","t":"‘It is pure, Gotama.’"},{"ref":"21.33h","t":"‘Has he self-mastery, or has he not?’"},{"ref":"21.33i","t":"‘He has, Gotama.’"},{"ref":"21.34","t":"‘Now what think you, Vâse<em>tth</em>a, are the"},{"ref":"21.34a","t":"Brahmans versed in the Vedas in the possession of wives and wealth, or are they not?’"},{"ref":"21.34b","t":"‘They are, Gotama.’"},{"ref":"21.34c","t":"‘Have they anger in their hearts, or have they not?’"},{"ref":"21.34d","t":"‘They have, Gotama.’"},{"ref":"21.34e","t":"‘Do they bear malice, or do they not?’"},{"ref":"21.34f","t":"‘They do, Gotama.’"},{"ref":"21.34g","t":"‘Are they pure in heart, or are they not?’"},{"ref":"21.34h","t":"‘They are not, Gotama.’"},{"ref":"21.34i","t":"‘Have they self-mastery, or have they not?’"},{"ref":"21.34j","t":"‘They have not, Gotama.’"},{"ref":"21.35","t":"‘Then you say, Vâse<em>tth</em>a, that the Brahmans are in possession of wives and wealth, and that Brahmâ is not. Can there, then, be agreement and likeness between the Brâhmans with their wives and property, and Brahmâ, who has none of these things?’"},{"ref":"21.35a","t":"‘Certainly not, Gotama!’"},{"ref":"21.36","t":"‘Very good, Vâse<em>tth</em>a. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy should after death, when the body is dissolved, become united with Brahmâ, who has none of these things — such a condition of things has no existence.’"},{"ref":"21.36a","t":"* * *"},{"ref":"21.37","t":"‘Then you say, too, Vâse<em>tth</em>a, that the Brâhmans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahmâ is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahmâ?’"},{"ref":"21.37a","t":"‘Certainly not, Gotama!’"},{"ref":"21.38","t":"‘Very good, Vâse<em>tth</em>a. That these Brâhmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, should after death, when the body is dissolved, become united to Brahmâ, who is free from anger and malice, sinless, and has self-mastery — such a condition of things has no existence.’"},{"ref":"21.39","t":"‘So that thus then, Vâse<em>tth</em>a, the Brâhmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire); and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land."},{"ref":"21.39a","t":"‘Therefore is it that the threefold wisdom of the Brâhmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called destruction!’"},{"ref":"21.40","t":"When he had thus spoken, the young Brâhman Vâse<em>tth</em>a said to the Blessed One:"},{"ref":"21.40a","t":"‘It has been told me, Gotama, that the Sama<em>n</em>a Gotama knows the way to the state of union with Brahmâ."},{"ref":"21.41","t":"‘What do you think, Vâse<em>tth</em>a, is not Manasâka<em>t</em>a near to this spot, not distant from this spot?’"},{"ref":"21.41a","t":"‘Just so, Gotama. Manasâka<em>t</em>a is near to, is not far from here.’"},{"ref":"21.42","t":"‘Now what think you, Vâse<em>tth</em>a, suppose there were a man born in Manasâka<em>t</em>a, and people should ask him, who never till that time had left Manasâka<em>t</em>a, which was the way to Manasâka<em>t</em>a. Would that man, born and brought up in Manasâka<em>t</em>a, be in any doubt or difficulty?’"},{"ref":"21.42a","t":"‘Certainly not, Gotama! And why? If the man had been born and brought up in Manasâka<em>t</em>a, every road that leads to Manasâka<em>t</em>a would be perfectly familiar to him.’"},{"ref":"21.43","t":"‘That man, Vâse<em>tth</em>a, born and brought up at Manasâka<em>t</em>a might, if he were asked the way to Manasâka<em>t</em>a, fall into doubt and difficulty, but to the Tathâgata, when asked touching the path which leads to the world of Brahmâ, there can be neither doubt nor difficulty. For Brahmâ, I know, Vâse<em>tth</em>a, and the world of Brahmâ, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahma world, and has been born within it!’"},{"ref":"21.43a","t":"* * *"},{"ref":"21.44","t":"When he had thus spoken, Vâse<em>tth</em>a the young Brâhman said to the Blessed One:"},{"ref":"21.44a","t":"‘So has it been told me, Gotama, even that the Sama<em>n</em>a Gotama knows the way to a state of union with Brahmâ. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brâhman race!’"},{"ref":"21.45","t":"‘Listen then, Vâse<em>tth</em>a, and give ear attentively, and I will speak!’"},{"ref":"21.45a","t":"‘So be it, Lord!’ said the young Brâhman Vâse<em>tth</em>a, in assent, to the Blessed One."},{"ref":"21.46","t":"Then the Blessed One spake, and said:"},{"ref":"21.46a","t":"Know, Vâse<em>tth</em>a, that (from time to time) a"},{"ref":"21.46b","t":"Tathâgata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe — the world below with all its spirits, and the worlds above, of Mara and of Brahma — and all creatures, Sama<em>n</em>as and Brâhmans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness."},{"ref":"21.47","t":"‘A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth. On hearing the truth he has faith in the Tathâgata, and when he has acquired that faith he thus considers with himself:"},{"ref":"21.47a","t":"‘“Full of hindrances is household life, a path defiled by passion: free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from a household life into the homeless state!”"},{"ref":"21.48","t":"‘Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state."},{"ref":"21.49","t":"‘When he has thus become a recluse he passes a life self-restrained according to the rules of the Pâtimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy!’"},{"sp":"HDR","t":"CHAPTER II. THE SHORT PARAGRAPHS ON CONDUCT."},{"ref":"22.1","t":"THE <em>K</em>ÛLA SÎLA<em>M</em>."},{"ref":"22.1a","t":"‘NOW WHEREIN, Vâse<em>tth</em>a, is his conduct good?’"},{"ref":"22.1aa","t":"‘Herein, O Vâse<em>tth</em>a, that putting away the murder of that which lives, he abstains from destroying life. The cudgel and the sword he lays aside; and, full of modesty and pity, he is compassionate and kind to all creatures that have life!"},{"ref":"22.1b","t":"‘This is the kind of goodness that he has."},{"ref":"22.2","t":"‘Putting away the theft of that which is not his, he abstains from taking anything not given. He takes only what is given, therewith is he content, and he passes his life in honesty and in purity of heart!"},{"ref":"22.2a","t":"‘This, too, is the kind of goodness that he has."},{"ref":"22.3","t":"‘Putting away inchastity, he lives a life of chastity and purity, averse to the low habit of sexual intercourse."},{"ref":"22.3a","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"22.4","t":"‘Putting away lying, he abstains from speaking falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he injures not his fellow man by deceit."},{"ref":"22.4a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.5","t":"‘Putting away slander, he abstains from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here: what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus he lives as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace."},{"ref":"22.5a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.6","t":"‘Putting away bitterness of speech, he abstains from harsh language. Whatever word is humane, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people — such are the words he speaks."},{"ref":"22.6a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.7","t":"‘Putting away foolish talk, he abstains from vain conversation. In season he speaks; he speaks that which is; he speaks fact; he utters good doctrine; he utters good discipline; he speaks, and at the right time, that which redounds to profit, is well-grounded, is well-defined, and is full of wisdom."},{"ref":"22.7a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.8","t":"‘He refrains from injuring any herb or any creature. He takes but one meal a day; abstaining from food at night time, or at the wrong time. He abstains from dancing, singing, music, and theatrical shows. He abstains from wearing, using, or adorning himself with garlands, and scents, and unguents, and he abstains from lofty couches and large beds."},{"ref":"22.8a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.9","t":"‘He abstains from the getting of silver or gold. He abstains from the getting of grain uncooked. He abstains from the getting of flesh that is raw. He abstains from the getting of any woman or girl. He abstains from the getting of bondmen or bondwomen. He abstains from the getting of sheep or goats. He abstains from the getting of fowls or swine. He abstains from the getting of elephants, cattle, horses, and mares. He abstains from the getting of fields or lands."},{"ref":"22.9a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.10","t":"‘He refrains from carrying out those commissions on which messengers can be sent. He refrains from buying and selling. He abstains from tricks with false weights, alloyed metals, or false measures. He abstains from bribery, cheating, fraud, and crooked ways."},{"ref":"22.10a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"22.11","t":"‘He refrains from maiming, killing, imprisoning, highway robbery, plundering villages, or obtaining money by threats of violence."},{"ref":"22.11a","t":"‘This, too, (&amp;c. see § II, 2)’"},{"ref":"22.11b","t":"* * *"},{"ref":"22.11c","t":"End of the Short Paragraphs on Conduct."},{"sp":"HDR","t":"THE MIDDLE PARAGRAPHS ON CONDUCT."},{"ref":"23.1","t":"THE MA<em>GGH</em>IMA SÎLA<em>M</em>."},{"ref":"23.1a","t":"‘OR WHEREAS some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to injuring plants or vegetables: that is to say, the germs arising from roots, the germs arising from trunks of trees, the germs arising from joints, the germs arising from buds, or the germs arising, from seeds. He, on the other hand, refrains from injuring such plants or animals."},{"ref":"23.1aa","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"23.2","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to storing up property: that is to say, meat, drink, clothes, equipages, beds, perfumes, and grain. He, on the other hand, refrains from storing up such property."},{"ref":"23.2a","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"23.3","t":"‘Or whereas some Sama<em>n</em>a-Brahmans, who live on the food provided by the faithful, continue addicted to witnessing public spectacles: that is to say, dancing, singing, concerts, theatrical representations, recitations, instrumental music, funeral ceremonies, drummings, balls, gymnastics, tumblings, feasts in honour of the dead, combats between elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails, cudgel playing, boxing, wrestling, fencing, musters, marching, and reviews of troops. He, on the other hand, refrains from such public spectacles."},{"ref":"23.3a","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"23.4","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to occupying their time with games detrimental to their progress in virtue: that is to say, with a board of sixty-four squares, or of one hundred squares; tossing up; hopping over diagrams formed on the ground; removing substances from a heap without shaking the remainder; dicing; trap-ball; sketching rude figures; tossing balls; blowing trumpets; ploughing matches; tumbling; forming mimic windmills; guessing at measures; chariot races; archery; shooting marbles from the fingers; guessing other people’s thoughts; and mimicking other people’s acts. He, on the other hand, refrains from such games detrimental to virtue."},{"ref":"23.4a","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"23.5","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to the use of elevated and ornamented couches or things to recline upon: that is to say, of large couches; ornamented beds; coverlets with long fleece; embroidered counterpanes; woollen coverlets, plain or worked with thick flowers; cotton coverlets, worked with knots, or dyed with figures of animals; fleecy carpets; carpets inwrought with gold or with silk; far-spreading carpets; rich elephant housings, trappings, or harness; rugs for chariots; skins of the tiger or antelope; and pillows or cushions ornamented with gold lace or embroidery. He, on the other hand, refrains from the use of such elevated or ornamented couches or things to recline upon."},{"ref":"23.5a","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"23.6","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to the use of articles for the adornment of their persons: that is to say, unguents; fragrant oils; perfumed baths; shampooings; mirrors; antimony for the eyebrows and eyelashes; flowers; cosmetics; dentifrices; bracelets; diadems; handsome walking-sticks; tiaras; swords; umbrellas; embroidered slippers; fillets; jewelry; fans of the buffalo tail; and long white garments. He, on the other hand, refrains from the use of such articles for the adornment of the person."},{"ref":"23.6a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"23.7","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to mean talk: that is to say, tales of kings, of robbers, or of ministers of state; tales of arms, of war, of terror; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, streets, villages, towns, cities, provinces, women, warriors, demigods; fortune-telling; hidden treasures in jars; ghost stories; empty tales; disasters by sea; accidents on shore; things which are, and things which are not. He, on the other hand, refrains from such mean conversation."},{"ref":"23.7a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"23.8","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to wrangling: that is to say, to saying, “You are ignorant of this doctrine and discipline, but I understand them!” “What do you know of doctrine or discipline?” “You are heterodox, but I am orthodox!” “My discourse is profitable, but yours is worthless!” “That which you should speak first you speak last, and that which you should speak last you speak first!” “What you have long studied I have completely overturned!” “Your errors are made quite plain!” “You are disgraced!” “Go away and escape from this disputation; or if not, extricate yourself from your difficulties!” He, on the other hand, refrains from such wrangling."},{"ref":"23.8a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"23.9","t":"‘Or whereas some Sama<em>n</em>a-Brahmans, who live on the food provided by the faithful, continue addicted to performing the servile duties of a go-between: that is to say, between kings, ministers of state, soldiers, Brahmans, people of property, or young men, who say, “Come here!” “Go there!” “Take this to such a place!” “Bring that here!” But he refrains from such servile duties of a messenger."},{"ref":"23.9a","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"23.10","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue addicted to hypocrisy: that is to say, they speak much; they make high professions; they disparage others; and they are continually thirsting after gain. But he refrains from such hypocritical craft."},{"ref":"23.10a","t":"‘This, too, (&amp;c. see § II, 2.)’"},{"ref":"23.10b","t":"* * *"},{"ref":"23.10c","t":"End of the Middle Paragraphs on Conduct."},{"sp":"HDR","t":"THE LONG PARAGRAPHS ON CONDUCT."},{"ref":"24.1","t":"THE MAHÂ SÎLA<em>M</em>."},{"ref":"24.1a","t":"‘OR WHEREAS some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying practices as these: that is to say, by divination from marks on the body; by auguries; by the interpretation of prognostics, of dreams, and of omens, good or bad; by divinations from the manner in which cloth and other such things have been bitten by rats; by sacrifices to the god of fire, offerings of Dabba grass, offerings with a ladle, offerings of husks, of bran, of rice, of clarified butter, of oil, and of liquids ejected from the mouth; and by bloody sacrifices; by teaching spells for preserving the body, for determining lucky sites, for protecting fields, for luck in war, against ghosts and goblins, to secure good harvests, to cure snake bites, to serve as antidotes for poison, and to cure bites of scorpions or rats; by divination, by the flight of hawks, or by the croaking of ravens; by guessing at length of life; by teaching spells to ward off wounds; and by pretended knowledge of the language of beasts. —"},{"ref":"24.1aa","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.1b","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"24.2","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying practices as these: that is to say, by explaining the good and bad points in jewels, sticks, garments, swords, arrows, bows, weapons of war, women, men, youths, maidens, male and female slaves, elephants, horses, bulls, oxen, goats, sheep, fowl, snipe, iguanas, long-eared creatures, turtle, and deer. —"},{"ref":"24.2a","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.2b","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"24.3","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by foretelling future events, as these:"},{"ref":"24.3a","t":"‘“There will be a sortie by the king.” “There will not be a sortie by the king.” “The king within the city will attack.” “The king outside the city will retreat.” “The king within the city will gain the victory.” “The king outside the city will be defeated.” “The king outside the city will be the conqueror.” “The king inside the city will be vanquished.” Thus prophesying to this one victory and to that one defeat. —"},{"ref":"24.3b","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.3c","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"24.4","t":"‘Or whereas some Sama<em>n</em>a-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting —"},{"ref":"24.4a","t":"‘“There will be an eclipse of the moon.” “There will be an eclipse of the sun.” “There will be an eclipse of a planet.” “The sun and the moon will be in conjunction.” “The sun and the moon will be in opposition.” “The planets will be in conjunction.” “The planets will be in opposition.” “There will be falling meteors, and fiery coruscations in the atmosphere.” “There will be earthquakes, thunderbolts, and forked lightnings.” “The rising and setting of the sun, moon, or planets will be cloudy or clear.” And then: “The eclipse of the moon will have such and such a result.” “The eclipse of the sun will have such and such a result.” “The eclipse of the moon will have such and such a result.” “The sun and the moon being in conjunction will have such and such a result.” “The sun and the moon being in opposition will have such and such a result.” “The planets being in conjunction will have such and such a result.” “The planets being in opposition will have such and such a result.” “The falling meteors and fiery coruscations in the atmosphere will have such and such a result.” “The earthquakes, thunderbolts, and forked lightnings will have such and such a result.” “The rising and setting of the sun, moon, or planets, cloudy or clear, will have such and such a result.”"},{"ref":"24.4b","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.4c","t":"‘This, too, (&amp;c. see § II, 2.)"},{"ref":"24.5","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting —"},{"ref":"24.5a","t":"‘“There will be an abundant rainfall.” “There will be a deficient rainfall.” “There will be an abundant harvest.” “There will be famine.” “There will be tranquillity.” “There will be disturbances.” “The season will be sickly.” “The season will be healthy.” Or by drawing deeds, making up accounts, giving pills, making verses, or arguing points of casuistry. —"},{"ref":"24.5b","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.5c","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"24.6","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by giving advice touching the taking in marriage, or the giving in marriage; the forming of alliances, or the dissolution of connections; the calling in property, or the laying of it out. By teaching spells to procure prosperity, or to cause adversity to others; to remove sterility; to produce dumbness, locked-jaw, deformity, or deafness. By obtaining oracular responses by the aid of a mirror, or from a young girl, or from a god. By worshipping the sun, or by worshipping Brahmâ; by spitting fire out of their mouths, or by laying hands on people’s heads. —"},{"ref":"24.6a","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.6b","t":"‘This, too, (&amp;c. see § II, 2)"},{"ref":"24.7","t":"‘Or whereas some Sama<em>n</em>a-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by teaching the ritual for making vows and performing them; for blessing fields; for imparting virility and rendering impotent; for choosing the site of a house; for performing a house-warming. By teaching forms of words to be used when cleansing the mouth, when bathing, and when making offerings to the god of fire. By prescribing medicines to produce vomiting or purging, or to remove obstructions in the higher or lower intestines, or to relieve head-ache. By preparing oils for the ear, collyriums, catholicons, antimony, and cooling drinks. By practising cautery, midwifery, or the use of root decoctions or salves. —"},{"ref":"24.7a","t":"‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices."},{"ref":"24.7b","t":"‘This, too, (&amp;c. see § II, 2.)’"},{"ref":"24.7c","t":"* * *"},{"ref":"24.7d","t":"End of the Long Paragraphs on Conduct."},{"sp":"HDR","t":"CHAPTER III."},{"ref":"25.1","t":"‘And he lets his mind pervade one quarter of the world with thoughts of Love, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure."},{"ref":"25.2","t":"‘Just, Vâse<em>tth</em>a, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt love."},{"ref":"25.2a","t":"‘Verily this, Vâse<em>tth</em>a, is the way to a state of union with Brahmâ."},{"ref":"25.3","t":"‘And he lets his mind pervade one quarter of the world with thoughts of pity, sympathy, and equanimity, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of pity, sympathy, and equanimity, far-reaching, grown great, and beyond measure."},{"ref":"25.4","t":"‘Just, Vâse<em>tth</em>a, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt pity, sympathy, and equanimity."},{"ref":"25.4a","t":"‘Verily this, Vâse<em>tth</em>a, is the way to a state of union with Brahmâ.’"},{"ref":"25.5","t":"‘Now what think you, Vâse<em>tth</em>a, will the Bhikkhu who lives thus be in possession of women and of wealth, or will he not?’"},{"ref":"25.5a","t":"‘He will not, Gotama!’"},{"ref":"25.5b","t":"‘Will he be full of anger, or free from anger?’"},{"ref":"25.5c","t":"‘He will be free from anger, Gotama!’"},{"ref":"25.5d","t":"‘Will his mind be full of malice, or free from malice?’"},{"ref":"25.5e","t":"‘Free from malice, Gotama!’"},{"ref":"25.5f","t":"‘Will his mind be sinful, or pure?’"},{"ref":"25.5g","t":"‘It will be pure, Gotama!’"},{"ref":"25.5h","t":"‘Will he have self-mastery, or will he not?’"},{"ref":"25.5i","t":"‘Surely he will, Gotama!’"},{"ref":"25.6","t":"‘Then you say, Vâse<em>tth</em>a, that the Bhikkhu is free from household cares, and that Brahmâ is free from household cares. Is there then agreement and likeness between the Bhikkhu and Brahmâ?’"},{"ref":"25.6a","t":"‘There is, Gotama!’"},{"ref":"25.7","t":"‘Very good, Vâse<em>tth</em>a. Then in sooth, Vâse<em>tth</em>a, that the Bhikkhu who is free from household cares should after death, when the body is dissolved, become united with Brahmâ, who is the same — such a condition of things is every way possible!"},{"ref":"25.8","t":"‘And so you say, Vâse<em>tth</em>a, that the Bhikkhu is free from anger, and free from malice, pure in mind, and master of himself; and that Brahmâ is free from anger, and free from malice, pure in mind, and master of himself. Then in sooth, Vâse<em>tth</em>a, that the Bhikkhu who is free from anger, free from malice, pure in mind, and master of himself should after death, when the body is dissolved, become united with Brahmâ, who is the same-such a condition of things is every way possible!’"},{"ref":"25.8a","t":"* * *"},{"ref":"25.9","t":"When he had thus spoken, the young Brahmans Vâse<em>tth</em>a and Bhâradvâga addressed the Blessed One, and said:"},{"ref":"25.9a","t":"‘Most excellent, Lord, are the words of thy mouth, most excellent! just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms; — just even so, Lord, has the truth been made known to us, in many a figure, by the Blessed One. And we, even we, betake ourselves, Lord, to the Blessed One as our refuge, to the Truth, and to the Brotherhood. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures!’"},{"ref":"25.9b","t":"End of the Tevi<em>gg</em>a Suttanta."},{"sp":"HDR","t":"IF HE SHOULD DESIRE. ÂKANKHEYYA-SUTTA"},{"ref":"28.1","t":"THUS HAVE I heard. The Blessed One was once staying at Sâvatthi in Anâtha Pi<em>nd</em>ika’s park."},{"ref":"28.1a","t":"There the Blessed One addressed the Brethren, and said, ‘Bhikkhus.’ ‘Yea, Lord!’ said the Brethren, in assent, to the Blessed One."},{"ref":"28.1b","t":"Then spake the Blessed One:"},{"ref":"28.2","t":"‘Continue, Brethren, in the practice of Right Conduct, adhering to the Rules of the Order; continue enclosed by the restraint of the Rules of the Order, devoted to uprightness in life; train yourselves according to the Precepts, taking them upon you in the sense of the danger in the least offence."},{"ref":"28.3","t":"‘If a Bhikkhu should desire, Brethren, to become beloved, popular, respected among his fellow-disciples, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.4","t":"‘If a Bhikkhu should desire, Brethren, to receive the requisites — clothing, food, lodging, and medicine, and other necessaries for the sick — let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.5","t":"‘If a Bhikkhu should desire, Brethren, that to those people among whom he receives the requisites — clothing, food, lodging, and medicine, and other necessaries for the sick — that charity of theirs should redound to great fruit and great advantage, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.6","t":"‘If a Bhikkhu should desire, Brethren, that those relatives of his, of one blood with him, dead and gone, who think of him with believing heart should find therein great fruit and great advantage, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.7","t":"‘If a Bhikkhu should desire, Brethren, that he should be victorious over discontent and lust, that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.8","t":"‘If a Bhikkhu should desire, Brethren, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.9","t":"‘If a Bhikkhu should desire, Brethren, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four <em>Gh</em>ânas, should he desire not to fall into the pains and difficulties (which they avoid), let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.10","t":"‘If a Bhikkhu should desire, Brethren, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond phenomena, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.11","t":"‘If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salvation, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.12","t":"‘If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakadâgâmin, and (thus) on his first return to this world to make an end of sorrow, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.13","t":"‘If a Bhikkhu should desire, Brethren, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens, there to pass entirely away, thence never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.14","t":"‘If a Bhikkhu should desire, Brethren, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become invisible; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air; to penetrate up and down through solid ground, as if through water; to walk on the water without dividing it, as if on solid ground; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be; and to reach in the body even up to the heaven of Brahmâ; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.15","t":"‘If a Bhikkhu should desire, Brethren, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.16","t":"‘If a Bhikkhu should desire, Brethren, to comprehend by his own heart the hearts of other beings and of other men; to discern the passionate mind to be passionate, and the calm mind calm; the angry mind to be angry, and the peaceable peaceable; the deluded mind to be deluded, and the wise mind wise; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow; the sublime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering; the free mind to be free, and the enslaved mind to be enslaved; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.17","t":"‘If a Bhikkhu should desire, Brethren, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred or a thousand, or a hundred thousand births; his births in many an æon of destruction, in many an æon of renovation, in many an æon of both destruction and renovation; (so as to be able to say), “In that place such was my name, such my family, such my caste, such my subsistence, such my experience of comfort or of pain, and such the limit of my life; and when I passed from thence, I took form again in that other place where my name was so and so, such my family, such my caste, such my subsistence, such my experience of comfort or of joy, and such my term of life; and when I fell from thence, I took form in such and such a place;” — should he desire thus to call to mind his temporary states in days gone by in all their modes and all their details let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.18","t":"‘If a Bhikkhu should desire, Brethren, to see with pure and heavenly vision, surpassing that of men, beings as they pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit — (if he should desire to be able to say), “These beings, reverend sirs, by their bad conduct in action, by their bad conduct in word, by their bad conduct in thought, by their speaking evil of the Noble Ones, by their adhesion to false doctrine, or by their acquiring the karma of false doctrine, have been reborn, on the dissolution of the body after death, in some unhappy state of suffering or woe.” “These beings, reverend sirs, by their good conduct in action, by their good conduct in word, by their good conduct in thought, by their not speaking evil of the Noble Ones, by their adhesion to right doctrine, by their acquiring the karma of right doctrine, have been reborn, on the dissolution of the body after death, into some happy state in heaven;” — should he desire thus to see with pure and heavenly vision, surpassing that of men, beings as they thus pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.19","t":"‘If a Bhikkhu should desire, Brethren, by the destruction of the great evils (Âsavas), by himself, and even in this very world, to know and realise and attain to Arahatship, to emancipation of heart, and emancipation of mind, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’"},{"ref":"28.20","t":"‘Continue therefore, Brethren, in the practice of Right Conduct, adhering to the Rules of the Order; continue enclosed by the restraint of the Rules of the Order, devoted to uprightness in life; train yourselves according to the Precepts, taking them upon you in the sense of the danger in the least offence. For to this end alone has all, that has been said, been said!’"},{"ref":"28.21","t":"Thus spake the Blessed One. And those Brethren, delighted in heart, exalted the word of the Blessed One."},{"ref":"28.21a","t":"* * *"},{"ref":"28.21b","t":"End of the Âkankheyya Sutta."},{"sp":"HDR","t":"BARRENNESS AND BONDAGE. KETOKHILA-SUTTA."},{"ref":"31.1","t":"THUS HAVE I heard. The Blessed One was once dwelling at Sâvatthi, in the park of Anâtha Pi<em>nd</em>ika."},{"ref":"31.1a","t":"There the Blessed One addressed the brethren, saying, ‘Brethren!’"},{"ref":"31.1b","t":"‘Yea, Lord!’ said those brethren, in assent, to the Blessed One."},{"ref":"31.1c","t":"Then the Blessed One spake:"},{"ref":"31.2","t":"‘Whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness, has not altogether broken through the five kinds of mental bondage — that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline — that can in no wise be!’"},{"ref":"31.2a","t":"* * *"},{"ref":"31.3","t":"‘And who has not become free from the five kinds of spiritual barrenness?’"},{"ref":"31.3a","t":"‘In the first place, O Bhikkhus, when a brother doubts in the Teacher (Satthâ), is uncertain regarding him, has not confidence in him, and has not faith in him; then is his mind not inclined towards zeal, exertion, perseverance, and struggle."},{"ref":"31.3b","t":"‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this first spiritual barrenness."},{"ref":"31.4","t":"‘And further, O Bhikkhus, when a brother doubts in the System of Belief (Dhamma), is uncertain regarding it, has not confidence in it, has not faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle."},{"ref":"31.4a","t":"‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this second spiritual barrenness."},{"ref":"31.5","t":"‘And further, O Bhikkhus, when a brother has doubt in the Brotherhood (Sangha), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle."},{"ref":"31.5a","t":"‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this third spiritual barrenness."},{"ref":"31.6","t":"‘And further, O Bhikkhus, when a brother has doubt in the System of Self-culture (Sikkhâ), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle."},{"ref":"31.6a","t":"‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fourth spiritual barrenness."},{"ref":"31.7","t":"‘And further, O Bhikkhus, when a brother is angry with his fellow-disciples, discontented with them, excited against them, barren towards them, the mind of the brother, O Bhikkhus, thus angry with his fellow-disciples, discontented with them, excited against them, barren towards them does not incline towards zeal, exertion, perseverance, and struggle."},{"ref":"31.7a","t":"‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fifth spiritual barrenness."},{"ref":"31.7b","t":"‘It is such a one, O Bhikkhus, who is not free from the five kinds of spiritual barrenness.’"},{"ref":"31.7c","t":"* * *"},{"ref":"31.8","t":"‘And who has not broken through the five kinds of spiritual bondage?’"},{"ref":"31.8a","t":"‘In the first place, O Bhikkhus, when a brother has not got rid of the passion for lusts (kâme), has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts. —"},{"ref":"31.8b","t":"‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for lusts, has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts, his mind does not incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.8c","t":"‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this first spiritual bondage."},{"ref":"31.9","t":"‘And further, O Bhikkhus, when a brother has not got rid of the passion for a body (kâye), has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body. —"},{"ref":"31.9a","t":"‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a body, has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body, his mind does not incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.9b","t":"‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this second spiritual bondage."},{"ref":"31.10","t":"‘And further, O Bhikkhus, when a brother has not got rid of the passion for a form (rûpe), has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form. —"},{"ref":"31.10a","t":"‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a form, has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form, his mind does not incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.10b","t":"‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this third spiritual bondage."},{"ref":"31.11","t":"‘And further, O Bhikkhus, a brother may have eaten enough and to satiety, and begins to follow after the case of sleep, the ease of softness, the ease of sloth."},{"ref":"31.11a","t":"‘Whatsoever brother, O Bhikkhus, when he has eaten enough and to satiety, begins to follow after the ease of sleep, the ease of softness, the ease of sloth, his mind does not incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.11b","t":"‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fourth spiritual bondage."},{"ref":"31.12","t":"‘And further, O Bhikkhus, a brother may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts’, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!”"},{"ref":"31.12a","t":"‘Whatsoever brother, O Bhikkhus, may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!” his mind does not incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.12b","t":"‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fifth spiritual bondage."},{"ref":"31.12c","t":"‘It is such a one, O Bhikkhus, who has not broken through the five kinds of mental bondage."},{"ref":"31.13","t":"‘And whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness, has not altogether broken through the five kinds of mental bondage — that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline — that can in no wise be!"},{"ref":"31.13a","t":"* * *"},{"ref":"31.14","t":"‘But whatsoever brother, O Bhikkhus, has become quite free from the five kinds of mental barrenness, has altogether broken through the five kinds of spiritual bondage — that such a one should reach up to the full advantage of, should attain to full growth in, to full breadth in, this doctrine and discipline — that can well be!’"},{"ref":"31.15","t":"‘And who has become free from the five kinds of spiritual barrenness?’"},{"ref":"31.15a","t":"‘In the first place, O Bhikkhus, when a brother does not doubt in the Teacher (Satthâ), is not uncertain regarding him, has confidence in him, and has faith in him; then his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.15b","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this first spiritual barrenness."},{"ref":"31.16","t":"‘And further, O Bhikkhus, when a brother does not doubt in the System of Belief (Dhamma), is not uncertain regarding it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.16a","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this second spiritual barrenness."},{"ref":"31.17","t":"‘And further, O Bhikkhus, when a brother does not doubt in the Brotherhood (Sangha), is not uncertain about it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.17a","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this third spiritual barrenness."},{"ref":"31.18","t":"‘And further, O Bhikkhus, when a brother does not doubt in the System of Self-culture (Sikkhâ), is not uncertain about it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.18a","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this fourth spiritual barrenness."},{"ref":"31.19","t":"‘And further, O Bhikkhus, when a brother is not angry with his fellow-disciples, is not discontented with them, is not excited against them, is not barren towards them, the mind of the brother, O Bhikkhus, who is thus not angry with his fellow-disciples, not discontented with them, not excited against them, not barren towards them, does incline toward zeal, exertion, perseverance, and struggle."},{"ref":"31.19a","t":"But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this fifth spiritual barrenness.’"},{"ref":"31.19b","t":"* * *"},{"ref":"31.20","t":"‘And who has broken through the five kinds of spiritual bondage?’"},{"ref":"31.20a","t":"‘In the first place, O Bhikkhus, when a brother has got rid of the passion after lusts (kâme), has got rid of the desire after lusts, has got rid of the attraction to lusts, has got rid of the thirst for lusts, has got rid of the fever of lust, has got rid of the craving after lusts. —"},{"ref":"31.20b","t":"‘Whatsoever brother, O Bhikkhus, has got rid of the passion after lusts, has got rid of the desire after lusts, has got rid of the attraction to lusts, has got rid of the thirst for lusts, has got rid of the fever of lust, has got rid of the craving after lusts, his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.20c","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this first spiritual bondage."},{"ref":"31.21","t":"‘And further, O Bhikkhus, when a brother has got rid of the passion after a body (kâye), has got rid of the desire after a body, has got rid of the attraction to a body, has got rid of the thirst for a body, has got rid of the fever of a body, has got rid of the craving after a body. —"},{"ref":"31.21a","t":"‘Whatsoever brother, O Bhikkhus, has got rid of the passion after a body, has got rid of the desire after a body, has got rid of the attraction to a body, has got rid of the thirst for a body, has got rid of the fever of a body, has got rid of the craving after a body, his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.21b","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this second spiritual bondage."},{"ref":"31.22","t":"‘And further, O Bhikkhus, when a brother has got rid of the passion for a form (rûpe), has got rid of the desire after a form, has got rid of the attraction to a form, has got rid of the thirst for a form, has got rid of the fever of a form, has got rid of the craving after a form. —"},{"ref":"31.22a","t":"‘Whatsoever brother, O Bhikkhus, has got rid of the passion for a form, has got rid of the desire after a form, has got rid of the attraction to a form, has got rid of the thirst for a form, has got rid of the fever of a form, has got rid of the craving after a form, his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.22b","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this third spiritual bondage."},{"ref":"31.23","t":"‘And further, O Bhikkhus, when a brother does not, having eaten enough and to satiety, begin to follow after the ease of sleep, the ease of softness, the ease of sloth."},{"ref":"31.23a","t":"‘Whatsoever brother, O Bhikkhus, does not, having eaten enough and to satiety, begin to follow after the ease of sleep, the ease of softness, the ease of sloth, his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.23b","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this fourth spiritual bondage."},{"ref":"31.24","t":"‘And further, O Bhikkhus, when a brother has not adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!”"},{"ref":"31.24a","t":"‘Whatsoever brother, O Bhikkhus, has not adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!” his mind does incline to zeal, exertion, perseverance, and struggle."},{"ref":"31.24b","t":"‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this fifth spiritual bondage."},{"ref":"31.24c","t":"‘It is such a one, O Bhikkhus, who has broken through the five kinds of spiritual bondage."},{"ref":"31.25","t":"‘Whatsoever brother, O Bhikkhus, has become quite free from the five kinds of mental barrenness, has altogether broken through the five kinds of spiritual bondage — that such a one should reach up to the full advantage of, should attain to full growth in, to full breadth in, this doctrine and discipline — that can well be!"},{"ref":"31.25a","t":"* * *"},{"ref":"31.26","t":"‘He practises the (first) road to saintship’, which is accompanied by the union of the will to acquire it with earnest contemplation, and with the struggle against sin. He practises the (second) road to saintship, which is accompanied by the union of exertion with earnest contemplation, and with the struggle against sin. He practises the (third) road to saintship, which is accompanied by the union of thought with earnest contemplation, and with the struggle against sin. He practises the (fourth) road to saintship, which is accompanied by the union of investigation with earnest contemplation and the struggle against sin, — and strong determination too as a fifth."},{"ref":"31.27","t":"‘The brother, O Bhikkhus, thus endowed with fifteenfold determination becomes destined to come forth into the light, capable of the higher wisdom, sure of attaining to the supreme security."},{"ref":"31.28","t":"‘Just, O Bhikkhus, as when a hen has eight or ten or twelve eggs, and the hen has properly brooded over them, properly sat upon them, properly sat herself round them, however much such a wish may arise on her heart as this, “O would that my little chickens should break open the eggshell with the points of their claws, or with their beaks, and come forth into the light in safety!” yet all the while those little chickens are sure to break the egg-shell with the points of their claws, or with their beaks, and to come forth into the light in safety."},{"ref":"31.29","t":"‘Just even so, a brother thus endowed with fifteenfold determination is sure to come forth into the light, sure to reach up to the higher wisdom, sure to attain to the supreme security!’"},{"ref":"31.30","t":"Thus spake the Blessed One. And those Brethren, delighted in heart, exalted the word of the Blessed One."},{"ref":"31.30a","t":"* * *"},{"ref":"31.30b","t":"End of the Sutta, the sixth, on barrenness and bondage."},{"sp":"HDR","t":"MAHÂ-SUDASSANA GÂTAKA. THE GREAT KING OF GLORY"},{"ref":"34.1","t":"[‘HOW TRANSIENT ARE all component things.’ This the Master told when lying on his death-couch, concerning that word of Ânanda the Thera, when he said, ‘Do not, O Blessed One, die in this little town,’ and so on."},{"ref":"34.2","t":"When the Tathâgata was at the <em>G</em>etavana he thought ‘the Thera Sâriputta, who was born at Nâlagâma, has died, on the day of the full moon in the month of Kattika, in that very village; and Mahâ Moggallâna in the latter, the dark half of that same month. As my two chief disciples are thus dead; I too will pass away at Kusinârâ.’ Thereupon he proceeded straight on to that place, and lay down on the Uttara-sîsaka couch, between the twin Sâla trees, never to rise again."},{"ref":"34.3","t":"Then the venerable Ânanda besought him, saying, ‘Let not the Blessed One die in this little township, in this little town in the jungle, in this branch township. Let the Blessed One die in one of the other great cities, such as Râ<em>g</em>agaha, and the rest!’"},{"ref":"34.4","t":"But the Master answered, ‘Say not, Ânanda, that this is a little township, a little town in the jungle, a branch township. I was dwelling formerly in this town at the time when I was Sudassana, the king of kings; and then it was a great city, surrounded by a jewelled rampart, twelve leagues in length!’"},{"ref":"34.5","t":"And at the request of the Thera, he, telling the tale, uttered the Mahâ-Sudassana Sutta.]"},{"ref":"34.6","t":"Now on that occasion when Queen Subhaddâ saw Mahâ Sudassana, when he had come down out of the Palace of Righteousness, and was lying down, not far off, on the appropriate couch, spread out in the grove of the seven kinds of gems, and when she said: ‘Thine, O king, are these four and eighty thousand cities, of which the chief is the royal city of Kusavâtî. Quicken thy desire after these!’"},{"ref":"34.7","t":"Then replied Mahâ Sudassana, ‘Speak not thus, O queen! but exhort me rather, saying, “Cast away desire for these, long not after them!”"},{"ref":"34.8","t":"And when she asked, ‘Why so, O king?’ ‘To-day my time is come, and I shall die!’ was his reply."},{"ref":"34.9","t":"Then the weeping queen, wiping her eyes, brought herself with difficulty and distress to address him accordingly. And having spoken, she wept, and lamented; and the other four and eighty thousand women wept too, and lamented; and of the attendant courtiers not one could restrain himself, but all also wept."},{"ref":"34.10","t":"But the Bodisat stopped them all, saying, ‘Enough my friends! Be still!’ And he exhorted the queen, saying, ‘Neither do thou, O queen, weep: neither do thou lament. For even unto a grain of sesamum fruit there is no such thing as a compound which is permanent! All are transient, all have the inherent quality of dissolution!’"},{"ref":"34.11","t":"And when he had so said, he further uttered this stanza:"},{"ref":"34.12","t":"‘How transient are all component things!<br>Growth is their nature and decay:<br>They are produced, they are dissolved again:<br>And then is best, — when they have sunk to rest!’"},{"ref":"34.13","t":"[In these verses the words ‘How transient are all component things!’ mean ‘Dear lady, Subhaddâ, wheresoever and by whatsoever causes made or come together, compounds, — that is, all those things which possess the essential constituents (whether material or mental) of existing things, — all these compounds are impermanence itself. For of these form is impermanent, reason is impermanent, the (mental) eye is impermanent, and qualities are impermanent. And whatever treasure there be, whether conscious or unconscious, that is transitory. Understand therefore “How transient are all component things!”"},{"ref":"34.14","t":"‘And why? “Growth is their nature and decay.” These, all, have the inherent quality of coming into (individual) existence, and have also the inherent quality of growing old; or (in other words) their very nature is to come into existence and to be broken up. Therefore should it be understood that they are impermanent."},{"ref":"34.15","t":"‘And since they are impermanent, when “they are produced, they are dissolved again.” Having come into existence, having reached a state, they are surely dissolved. For all these things come into existence, taking an individual form; and are dissolved, being broken up. To them as soon as there is birth, there is what is called a state; as soon as there is a state, there is what is called disintegration. For to the unborn there is no such thing as state, and there is no such thing as a state which is without disintegration. Thus are all compounds, having attained to the three characteristic marks (of impermanency, pain, and want of any abiding principle), subject, in this way and in that way, to dissolution. All these component things therefore, without exception, are impermanent, momentary, despicable, unstable, disintegrating, trembling, quaking, unlasting, sure to depart, only for a time, and without substance; — as temporary as a phantom, as the mirage, or as foam!"},{"ref":"34.16","t":"‘How then in these, dear lady Subhaddâ, is there any sign of ease? Understand rather that “then is best, when they have sunk to rest;” but their sinking to rest, their cessation, comes from the cessation of the whole round (of life), and is the same as Nirvâ<em>n</em>a. That and this are one. And hence there is no such thing as ease.’]"},{"ref":"34.17","t":"* * *"},{"ref":"34.18","t":"And when Mahâ Sudassana had thus brought his discourse to a point with the ambrosial great Nirvâ<em>n</em>a, he made exhortation also to the rest of the great multitude, saying, ‘Give gifts! Observe the precepts! Keep the sacred days!’ and became an inheritor of the world of the gods."},{"ref":"34.19","t":"[When the Master had concluded this lesson in the truth, he summed up the <em>G</em>âtaka, saying, ‘She who was then Subhaddâ the queen was the mother of Râhula, the great adviser was Râhula, the rest of the retinue the Buddha’s retinue, and Mahâ Sudassana I myself.’]"},{"sp":"HDR","t":"CHAPTER I."},{"ref":"37.1","t":"THUS HAVE I heard. The Blessed One was once staying at Kusinârâ in the Upavattana, the Sâla grove of the Mallas, between the twin Sâla trees, at the time of his death."},{"ref":"37.2","t":"Now the venerable Ânanda went up to the place where the Blessed One was, and bowed down before him, and took his seat respectfully on one side. And when he was so seated, the venerable Ânanda said to the Blessed One:"},{"ref":"37.2a","t":"2 ‘Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as <em>K</em>ampâ, Râ<em>g</em>agaha, Sâvatthi, Sâketa, Kosambi, and Benâres. Let the Blessed One die in one of them. There there are many wealthy nobles and Brâhmans and heads of houses, believers in the Tathâgata, who will pay due honour to the remains of the Tathâgata.’"},{"ref":"37.3","t":"‘Say not so, Ânanda! Say not so, Ânanda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ânanda, there was a king, by name Mahâ-Sudassana, a king of kings, a righteous man who ruled in righteousness, an anointed Kshatriya, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinârâ, Ânanda, was the royal city of king Mahâ-Sudassana, under the name of Kusâvatî, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. That royal city Kusâvatî, Ânanda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. just, Ânanda, as the royal city of the gods, Â<em>l</em>akamandâ by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so. Ânanda, was the royal city Kusâvatî mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. Both by day and by night, Ânanda, the royal city Kusâvatî resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, “Eat, drink, and be merry!”"},{"ref":"37.3a","t":"* * *"},{"ref":"37.4","t":"‘The royal city Kusâvatî, Ânanda, was surrounded by Seven Ramparts. Of these, one rampart was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems!’"},{"ref":"37.5","t":"‘To the royal city Kusâvatî, Ânanda, there were Four Gates. One gate was of gold, and one of silver, and one of jade, and one of crystal. At each gate seven pillars were fixed; in height as three times or as four times the height of a man. And one pillar was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems."},{"ref":"37.6","t":"‘The royal city Kusâvatî, Ânanda, was surrounded by Seven Rows of Palm Trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems."},{"ref":"37.7","t":"‘And the Golden Palms had trunks of gold, and leaves and fruits of silver. And the Silver Palms had trunks of silver, and leaves and fruits of gold. And the Palms of Beryl had trunks of beryl, and leaves and fruits of crystal. And the Crystal Palms had trunks of crystal, and leaves and fruits of beryl. And the Agate Palms had trunks of agate, and leaves and fruits of coral. And the Coral Palms had trunks of coral, and leaves and fruits of agate. And the Palms of every kind of Gem had trunks and leaves and fruits of every kind of gem."},{"ref":"37.8","t":"‘And when those rows of palm trees, Ânanda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.8a","t":"‘Just, Ânanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating-just even so, Ânanda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.9","t":"‘And whoever, Ânanda, in the royal city Kusâvatî were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those palms when shaken by the wind."},{"ref":"37.9a","t":"* * *"},{"ref":"37.10","t":"‘The Great King of Glory, Ânanda, was the possessor of Seven Precious Things, and was gifted with Four Marvellous Powers.’"},{"ref":"37.10a","t":"‘What are those seven?’"},{"ref":"37.11","t":"‘In the first place, Ânanda, when the Great King of Glory, on the Sabbath day, on the day of the full moon, had purified himself, and had gone up into the upper story of his palace to keep the sacred day, there then appeared to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete."},{"ref":"37.12","t":"‘When he beheld it the Great King of Glory thought:"},{"ref":"37.12a","t":"‘“This saying have I heard, ‘When a king of the warrior race, an anointed king, has purified himself on the Sabbath day, on the day of the full moon, and has gone up into the upper story of his palace to keep the sacred day; if there appear to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete-that king becomes a king of kings invincible.’ May I, then, become a king of kings invincible.”"},{"ref":"37.13","t":"‘Then, Ânanda, the Great King of Glory rose from his seat, and reverently uncovering from one shoulder his robe, he held in his left hand a pitcher, and with his right hand he sprinkled water up over the Wheel, as he said:"},{"ref":"37.13a","t":"‘“Roll onward, O my Lord, the Wheel! O my Lord, go forth and overcome!”"},{"ref":"37.14","t":"‘Then the wondrous Wheel, Ânanda, rolled onwards towards the region of the East, and after it went the Great King of Glory, and with him his army, horses, and chariots, and elephants, and men. And in whatever place, Ânanda, the Wheel stopped, there the Great King of Glory took up his abode, and with him his army, horses, and chariots, and elephants, and men."},{"ref":"37.15","t":"‘Then, Ânanda, all the rival kings in the region of the East came to the Great King of Glory and said:"},{"ref":"37.15a","t":"‘“Come, O mighty king! Welcome, O mighty king! All is thine, O mighty king! Do thou, O mighty king, be a Teacher to us!”"},{"ref":"37.16","t":"‘Thus spake the Great King of Glory:"},{"ref":"37.16a","t":"‘“Ye shall slay no living thing."},{"ref":"37.16b","t":"‘“Ye shall not take that which has not been given."},{"ref":"37.16c","t":"‘“Ye shall not act wrongly touching the bodily desires."},{"ref":"37.16d","t":"‘“Ye shall speak no lie."},{"ref":"37.16e","t":"‘“Ye shall drink no maddening drink."},{"ref":"37.16f","t":"‘“Ye shall eat as ye have eaten.”"},{"ref":"37.17","t":"‘Then, Ânanda, all the rival kings in the region of the East became subject unto the Great King of Glory."},{"ref":"37.18","t":"‘But the wondrous Wheel, Ânanda, having plunged down into the great waters in the East, rose up out again, and rolled onward to the region of the South [and there all happened as had happened in the region of the East. And in like manner the wondrous Wheel rolled onward to the extremest boundary of the West and of the North; and there, too, all happened as had happened in the region of the East]."},{"ref":"37.19","t":"‘Now when the wondrous Wheel, Ânanda, had gone forth conquering and to conquer o’er the whole earth to its very ocean boundary, it returned back again to the royal city of Kusâvatî and remained fixed on the open terrace in front of the entrance to the inner apartments of the Great King of Glory, as a glorious adornment to the inner apartments of the Great King of Glory."},{"ref":"37.20","t":"‘Such, Ânanda, was the wondrous Wheel which appeared to the Great King of Glory."},{"ref":"37.20a","t":"* * *"},{"ref":"37.21","t":"‘Now further, Ânanda, there appeared to the Great King of Glory the Elephant Treasure, all white, sevenfold firm, wonderful in power, flying through the sky — the Elephant-King, whose name was “The Changes of the Moon.”"},{"ref":"37.22","t":"‘When he beheld it the Great King of Glory was pleased at heart at the thought"},{"ref":"37.22a","t":"‘“Auspicious were it to ride upon that Elephant, if only it would submit to be controlled!”"},{"ref":"37.23","t":"‘Then, Ânanda, the wondrous Elephant — like a fine elephant of noble blood long since well trained — submitted to control."},{"ref":"37.24","t":"‘When as before, Ânanda, the Great King of Glory, to test that wondrous Elephant, mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the morning meal, to the royal city of Kusâvatî."},{"ref":"37.25","t":"‘Such, Ânanda, was the wondrous Elephant that appeared to the Great King of Glory."},{"ref":"37.26","t":"‘Now further, Ânanda, there appeared to the Great King of Glory the Horse Treasure, all white with a black head, and a dark mane, wonderful in power, flying through the sky-the Charger-King, whose name was “Thunder-cloud.”"},{"ref":"37.27","t":"‘When he beheld it, the Great King of Glory was pleased at heart at the thought:"},{"ref":"37.27a","t":"‘“Auspicious were it to ride upon that Horse if only it would submit to be controlled!”"},{"ref":"37.28","t":"‘Then, Ânanda. the wondrous Horse — like a fine horse of the best blood long since well trained — submitted to control."},{"ref":"37.29","t":"‘When as before, Ânanda, the Great King of Glory, to test that wondrous Horse, mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the morning meal, to the royal city of Kusâvatî."},{"ref":"37.30","t":"‘Such, Ânanda, was the wondrous Horse that appeared to the Great King of Glory."},{"ref":"37.30a","t":"* * *"},{"ref":"37.31","t":"‘Now further, Ânanda, there appeared to the Great King of Glory the Gem-Treasure. That Gem was the Ve<em>l</em>uriya, bright, of the finest species, with eight facets, excellently wrought, clear, transparent, perfect in every way."},{"ref":"37.32","t":"‘The splendour, Ânanda, of that wondrous Gem spread round about a league on every side."},{"ref":"37.33","t":"‘When as before, Ânanda, the Great King of Glory, to test that wondrous Gem, set all his fourfold army in array and raised aloft the Gem upon his standard top, he was able to march out in the gloom and darkness of the night."},{"ref":"37.34","t":"‘And then too, Ânanda, all the dwellers in the villages, round about, set about their daily work, thinking, “The daylight hath appeared.”"},{"ref":"37.35","t":"‘Such, Ânanda, was the wondrous Gem that appeared to the Great King of Glory."},{"ref":"37.35a","t":"* * *"},{"ref":"37.36","t":"‘Now further, Ânanda, there appeared to the Great King of Glory the Woman-Treasure, graceful in figure, beautiful in appearance, charming in manner, and of the most fine complexion; neither very tall, nor very short; neither very stout, nor very slim; neither very dark, nor very fair; surpassing human beauty, she had attained unto the beauty of the gods."},{"ref":"37.37","t":"‘The touch too, Ânanda, of the skin of that wondrous Woman was as the touch of cotton or of cotton wool: in the cold her limbs were warm, in the heat her limbs were cool; while from her body was wafted the perfume of sandal wood and from her mouth the perfume of the lotus."},{"ref":"37.38","t":"‘That Pearl among Women too, Ânanda, used to rise up before the Great King of Glory, and after him retire to rest; pleasant was she in speech, and ever on the watch to hear what she might do in order so to act as to give him pleasure."},{"ref":"37.39","t":"‘That Pearl among Women too, Ânanda, was never, even in thought, unfaithful to the Great King of Glory — how much less then could she be so with the body!"},{"ref":"37.40","t":"‘Such, Ânanda, was the Pearl among Women who appeared to the Great King of Glory."},{"ref":"37.40a","t":"* * *"},{"ref":"37.41","t":"‘Now further, Ânanda, there appeared unto the Great King of Glory a Wonderful Treasurer, possessed, through good deeds done in a former birth, of a marvellous power of vision by which he could discover treasure, whether it had an owner or whether it had not."},{"ref":"37.42","t":"‘He went up to the Great King of Glory, and said:"},{"ref":"37.42a","t":"‘“Do thou, O king, take thine case! I will deal with thy wealth even as wealth should be dealt with.”"},{"ref":"37.43","t":"‘Then, as before, Ânanda, the Great King of Glory, to test that wonderful Treasurer, went on board a boat, and had it pushed out into the current in the midst of the river Ganges. Then he said to the wonderful steward:"},{"ref":"37.43a","t":"‘“I have need, O Treasurer, of yellow gold!”"},{"ref":"37.43b","t":"‘“Let the ship then, O Great King, go alongside either of the banks.”"},{"ref":"37.43c","t":"‘“It is here, O Treasurer, that I have need of yellow gold.”"},{"ref":"37.44","t":"‘Then the wonderful Treasurer reached down to the water with both his hands, and drew up a jar full of yellow gold, and said to the Great King of Glory —"},{"ref":"37.44a","t":"‘“Is that enough, O Great King? Have I done enough, O Great King?”"},{"ref":"37.44b","t":"‘And the Great King of Glory replied:"},{"ref":"37.44c","t":"‘“It is enough, O Treasurer. You have done enough, O Treasurer. You have offered me enough, O Treasurer!”"},{"ref":"37.45","t":"‘Such was the wonderful Treasurer, Ânanda, who appeared to the Great King of Glory."},{"ref":"37.45a","t":"* * *"},{"ref":"37.46","t":"‘Now further, Ânanda, there appeared to the Great King of Glory a Wonderful Adviser, learned, clever, and wise; and qualified to lead the Great King of Glory to undertake what he ought to undertake, and to leave undone what he ought to leave undone."},{"ref":"37.47","t":"‘He went up to the Great King of Glory, and said:"},{"ref":"37.47a","t":"‘“Do thou, O King, take thine ease! I will be thy guide.”"},{"ref":"37.48","t":"‘Such, Ânanda, was the wonderful Adviser who appeared to the Great King of Glory."},{"ref":"37.48a","t":"‘The Great King of Glory was possessed of these Seven Precious Things."},{"ref":"37.48b","t":"* * *"},{"ref":"37.49","t":"‘Now further, Ânanda, the Great King of Glory was gifted with Four Marvellous Gifts.’"},{"ref":"37.49a","t":"‘What are the Four Marvellous Gifts?’"},{"ref":"37.50","t":"‘In the first place, Ânanda, the Great King of Glory was graceful in figure, handsome in appearance, pleasing in manner, and of most beautiful complexion, beyond what other men are."},{"ref":"37.50a","t":"‘The Great King of Glory, Ânanda, was endowed with this First Marvellous Gift."},{"ref":"37.51","t":"‘And besides that, Ânanda, the Great King of Glory was of long life, and of many years, beyond those of other men."},{"ref":"37.51a","t":"‘The Great King of Glory, Ânanda, was endowed with this Second Marvellous Gift."},{"ref":"37.52","t":"‘And besides that, Ânanda, the Great King of Glory was free from disease, and free from bodily suffering; and his internal fire was neither too hot nor too cold, but such as to promote good digestion, beyond that of other men."},{"ref":"37.52a","t":"‘The Great King of Glory, Ânanda, was endowed with this Third Marvellous Gift."},{"ref":"37.53","t":"‘And besides that, Ânanda, the Great King of Glory was beloved and popular with Brâhmans and with laymen alike. Just, Ânanda, as a father is near and dear to his own sons, just so, Ânanda, was the Great King of Glory beloved and popular with Brâhmans and with laymen alike. And just, Ânanda, as his sons are near and dear to a father, just so, Ânanda, were Brâhmans and laymen alike near and dear to the Great King of Glory."},{"ref":"37.54","t":"‘Once, Ânanda, the Great King of Glory marched out with all his fourfold army to the pleasure ground. There, Ânanda, the Brâhmans and laymen went up to the Great King of Glory, and said:"},{"ref":"37.54a","t":"‘“O King, pass slowly by, that we may look upon thee for a longer time!”"},{"ref":"37.54b","t":"‘But the Great King of Glory, Ânanda, addressed his charioteer, and said:"},{"ref":"37.54c","t":"‘“Drive on the chariot slowly, charioteer, that I may look upon my people (Brâhmans and laymen) for a longer time!”"},{"ref":"37.55","t":"‘This was the Fourth Marvellous Gift, Ânanda, with which the Great King of Glory was endowed."},{"ref":"37.56","t":"‘These are the Four Marvellous Gifts, Ânanda, with which the Great King of Glory was endowed."},{"ref":"37.56a","t":"* * *"},{"ref":"37.57","t":"‘Now to the Great King of Glory, Ânanda, there occurred the thought:"},{"ref":"37.57a","t":"‘“Suppose, now, I were to make Lotus-ponds in the spaces between these palms, at every hundred bow lengths.”"},{"ref":"37.57b","t":"‘Then, Ânanda, the Great King of Glory, in the spaces between those palms, at distances of a hundred bow lengths, made Lotus-ponds."},{"ref":"37.58","t":"‘And those Lotus-ponds, Ânanda, were faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.59","t":"‘And to each of those Lotus-ponds, Ânanda, there were four flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. The flight of golden steps had balustrades of gold, with the cross bars and the figure head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figure head of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figure head of crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure head of beryl."},{"ref":"37.60","t":"‘And round those Lotus-ponds there ran, Ânanda, a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold."},{"ref":"37.61","t":"‘Now, to the Great King of Glory, Ânanda, there occurred the thought:"},{"ref":"37.61a","t":"‘“Suppose, now, I were to have flowers of every season planted in those Lotus-ponds for the use of all the people-to wit, blue water lilies and blue lotuses, white lotuses and white water lilies.”"},{"ref":"37.61b","t":"‘Then, Ânanda, the Great King of Glory had flowers of every season planted in those Lotus-ponds for the use of all the people-to wit, blue water lilies and blue lotuses, white lotuses and white water lilies."},{"ref":"37.62","t":"‘Now, to the Great King of Glory, Ânanda, occurred the thought:"},{"ref":"37.62a","t":"‘“Suppose, now, I were to place bathing-men on the banks of those Lotus-ponds, to bathe such of the people as come there from time to time.”"},{"ref":"37.62b","t":"‘Then, Ânanda, the Great King of Glory placed bathing-men on the banks of those Lotus-ponds, to bathe such of the people as come there from time to time."},{"ref":"37.63","t":"‘Now, to the Great King of Glory, Ânanda, occurred the thought:"},{"ref":"37.63a","t":"‘“Suppose, now, I were to establish a perpetual grant by the banks of those Lotus-ponds — to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who have need of it, couches for the tired, wives for those who want wives, gold for the poor, and money for those who are in want.”"},{"ref":"37.63b","t":"‘Then, Ânanda, the Great King of Glory established a perpetual grant by the banks of those Lotus-ponds — to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who needed it, couches for the tired, wives for those who wanted wives, gold for the poor, and money for those who were in want."},{"ref":"37.63c","t":"* * *"},{"ref":"37.64","t":"‘Now, Ânanda, the people (Brâhmans and laymen) went to the Great King of Glory, taking with them much wealth. And they said:"},{"ref":"37.64a","t":"‘“This abundant wealth, O King, have we brought here for the use of the King of Kings. Let the King accept it of us!”"},{"ref":"37.64b","t":"‘“I have enough wealth, my friends, laid up for myself, the produce of righteous taxation. Do you keep this, and take away more with you!”"},{"ref":"37.65","t":"‘When those men were thus refused by the King they went aside and considered together, saying:"},{"ref":"37.65a","t":"‘“It would not beseem us now, were we to take back this wealth to our own houses. Suppose, now, we were to build a mansion for the Great King of Glory.”"},{"ref":"37.66","t":"‘Then they went to the Great King of Glory, and said:"},{"ref":"37.66a","t":"‘“A mansion would we build for thee, O King!”’"},{"ref":"37.66b","t":"‘“Then, Ânanda, the Great King of Glory signified, by silence, his consent."},{"ref":"37.66c","t":"* * *"},{"ref":"37.67","t":"‘Now, Ânanda, when Sakka, the king of the gods, became aware in his mind of the thoughts that were in the heart of the Great King of Glory, he addressed Vissakamma the god, and said:"},{"ref":"37.67a","t":"‘“Come now, Vissakamma, create me a mansion for the Great King of Glory — a palace which shall be called ‘Righteousness.’”"},{"ref":"37.68","t":"‘“Even so, Lord!” said Vissakamma, in assent, Ânanda, to Sakka, the king of the gods. And as instantaneously as a strong man might stretch forth his folded arm, or draw in his arm again when it was stretched forth, so quickly did he vanish from the heaven of the Great Thirty-Three, and appeared before the Great King of Glory."},{"ref":"37.69","t":"‘Then, Ânanda, Vissakamma the god said to the Great King of Glory:"},{"ref":"37.69a","t":"‘“I would create for thee, O King, a mansion — a palace which shall be called ‘Righteousness!’”"},{"ref":"37.69b","t":"‘Then, Ânanda, the Great King of Glory signified, by silence, his consent."},{"ref":"37.69c","t":"* * *"},{"ref":"37.70","t":"‘So Vissakamma the god, Ânanda, created for the Great King of Glory a mansion — a palace to be called “Righteousness.”"},{"ref":"37.71","t":"‘The Palace of Righteousness, Ânanda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth."},{"ref":"37.72","t":"‘The ground-floor, Ânanda, of the Palace of Righteousness, in height as three times the height to which a man can reach, was built of bricks, of four kinds. One kind of brick was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.73","t":"‘To the Palace of Righteousness, Ânanda, there were eighty-four thousand pillars of four kinds. One kind of pillar was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.74","t":"‘The Palace of Righteousness, Ânanda, was fitted up with seats of four kinds. One kind of seat was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.75","t":"‘In the Palace of Righteousness, Ânanda, there were twenty-four staircases of four kinds. One staircase was of gold, and one of silver, and one of beryl, and one of crystal. The staircase of gold had balustrades of gold, with the cross bars and the figure head of silver. The staircase of silver had balustrades of silver, with the cross bars and the figure head of gold. The staircase of beryl had balustrades of beryl, with the cross bars and the figure head of crystal. The staircase of crystal had balustrades of crystal, with cross bars and figure head of beryl."},{"ref":"37.76","t":"‘In the Palace of Righteousness, Ânanda, there were eighty-four thousand chambers of four kinds. One kind of chamber was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.76a","t":"‘In the golden chamber a silver couch was spread; in the silver chamber a golden couch; in the beryl chamber a couch of ivory; and in the crystal chamber a couch of coral."},{"ref":"37.76b","t":"‘At the door of the golden chamber there stood a palm tree of silver; and its trunk was of silver, and its leaves and fruits of gold."},{"ref":"37.76c","t":"‘At the door of the silver chamber there stood a palm tree of gold; and its trunk was of gold, and its leaves and fruits of silver."},{"ref":"37.76d","t":"‘At the door of the beryl chamber there stood a palm tree of crystal; and its trunk was of crystal, and its leaves and fruits of beryl."},{"ref":"37.76e","t":"‘At the door of the crystal chamber there stood a palm tree of beryl; and its trunk was of beryl, and its leaves and fruits of crystal."},{"ref":"37.76f","t":"* * *"},{"ref":"37.77","t":"‘Now there occurred, Ânanda, to the Great King of Glory this thought:"},{"ref":"37.77a","t":"‘“Suppose, now, I were to make a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex, under the shade of which I may pass the heat of the day.”"},{"ref":"37.77b","t":"‘Then, Ânanda, the Great King of Glory made a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex, under the shade of which he might pass the heat of the day."},{"ref":"37.78","t":"‘The Palace of Righteousness, Ânanda, was surrounded by a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its figure head of silver. The silver railing had its posts of silver, and its cross bars and its figure head of gold."},{"ref":"37.79","t":"‘The Palace of Righteousness, Ânanda, was hung round with two networks of bells. One network of bells was of gold, and one was of silver."},{"ref":"37.79a","t":"The golden network had bells of silver, and the silver network had bells of gold."},{"ref":"37.80","t":"‘And when those networks of bells, Ânanda, were shaken by the wind there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.80a","t":"‘Just, Ânanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating — just even so, Ânanda, when those networks of bells were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.81","t":"‘And whoever, Ânanda, in the royal city Kusâvatî were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those networks of bells when shaken by the wind."},{"ref":"37.81a","t":"* * *"},{"ref":"37.82","t":"‘When the Palace of Righteousness, Ânanda, was finished it was hard to look at, destructive to the eyes. just, Ânanda, as in the last month of the rains in the autumn time, when the sky has become clear and the clouds have vanished away, the sun, springing up along the heavens, is hard to look at, and destructive to the eyes, — just so, Ânanda, when the Palace of Righteousness was finished was it hard to look at, and destructive to the eyes."},{"ref":"37.82a","t":"* * *"},{"ref":"37.83","t":"‘Now there occurred, Ânanda, to the Great King of Glory this thought:"},{"ref":"37.83a","t":"‘“Suppose, now, in front of the Palace of Righteousness, I were to make a Lotus-lake to bear the name of ‘Righteousness.’”"},{"ref":"37.83b","t":"‘Then, Ânanda, the Great King of Glory made a Lotus-lake to bear the name of “Righteousness.”"},{"ref":"37.84","t":"‘The Lake of Righteousness, Ânanda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth."},{"ref":"37.85","t":"‘The Lake of Righteousness, Ânanda, was faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal."},{"ref":"37.86","t":"‘The Lake of Righteousness, Ânanda, had four and twenty flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. The flight of golden steps had balustrades of gold, with the cross bars and the figure head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figure head of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figure head of crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure head of beryl."},{"ref":"37.87","t":"‘Round the Lake of Righteousness, Ânanda, there ran a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold."},{"ref":"37.88","t":"‘The Lake of Righteousness, Ânanda, was surrounded by seven rows of palm trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems."},{"ref":"37.89","t":"‘And the golden palms had trunks of gold, and leaves and fruits of silver. And the silver palms had trunks of silver, and leaves and fruits of gold. And the palms of beryl had trunks of beryl, and leaves and fruits of crystal. And the crystal palms had trunks of crystal, and leaves and fruits of beryl. And the agate palms had trunks of agate, and leaves and fruits of coral. And the coral palms had trunks of coral, and leaves and fruits of agate. And the palms of every kind of gem had trunks and leaves and fruits of every kind of gem."},{"ref":"37.90","t":"‘And when those rows of palm trees, Ânanda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.90a","t":"‘Just, Ânanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating, — just even so, Ânanda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating."},{"ref":"37.91","t":"‘And whoever, Ânanda, in the royal city Kusâvatî were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those palms when shaken by the wind."},{"ref":"37.91a","t":"* * *"},{"ref":"37.92","t":"‘When the Palace of Righteousness, Ânanda, was finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Sama<em>n</em>as who, at that time, were held in high esteem, and those of the Brâhmans who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness.’"},{"ref":"37.92a","t":"* * *"},{"ref":"37.92b","t":"End of the First Portion for Recitation."},{"sp":"HDR","t":"CHAPTER II."},{"ref":"38.1","t":"‘NOW THERE occurred, Ânanda, this thought to the Great King of Glory:"},{"ref":"38.1a","t":"‘“Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great?”"},{"ref":"38.2","t":"‘And then occurred, Ânanda, to the Great King of Glory this thought:"},{"ref":"38.2a","t":"‘“Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great, — that is to say, of giving, of self-conquest, and of self-control.”"},{"ref":"38.2b","t":"* * *"},{"ref":"38.3","t":"‘Now the Great King of Glory, Ânanda, ascended up into the chamber of the Great Complex; and when he had come there he stood at the door, and there he broke out into a cry of intense emotion:"},{"ref":"38.3a","t":"‘“Stay here, O thoughts of lust!"},{"ref":"38.3b","t":"‘“Stay here, O thoughts of ill-will!"},{"ref":"38.3c","t":"‘“Stay here, O thoughts of hatred!"},{"ref":"38.3d","t":"‘“Thus far only, O thoughts of lust!"},{"ref":"38.3e","t":"‘“Thus far only, O thoughts of ill-will"},{"ref":"38.3f","t":"‘“Thus far only, O thoughts of hatred!”"},{"ref":"38.4","t":"‘And when, Ânanda, the Great King of Glory had entered the chamber of the Great Complex, and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First <em>Gh</em>âna, — a state of joy and ease, born of seclusion, full of reflection, full of investigation."},{"ref":"38.5","t":"‘By suppressing reflection and investigation, he entered into, and remained in, the Second <em>Gh</em>âna, — a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm."},{"ref":"38.6","t":"‘By absence of the longing after joy, he remained indifferent, conscious, self-possessed, experiencing in his body that ease which the noble ones announce, saying, “The man indifferent and self-possessed is well at ease,” and thus he entered into, and remained in, the Third <em>Gh</em>âna."},{"ref":"38.7","t":"‘By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he entered into, and remained in, the Fourth <em>Gh</em>âna, — a state of purified self-possession and equanimity, without ease, and without pain."},{"ref":"38.7a","t":"* * *"},{"ref":"38.8","t":"‘Then, Ânanda, the Great King of Glory went out from the chamber of the Great Complex, and entered the golden chamber and sat himself down on the silver couch. And he let his mind pervade one quarter of the world with thoughts of Love; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will."},{"ref":"38.9","t":"‘And he let his mind pervade one quarter of the world with thoughts of Pity; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Pity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will."},{"ref":"38.10","t":"‘And he let his mind pervade one quarter of the world with thoughts of Sympathy; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Sympathy, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will."},{"ref":"38.11","t":"‘And he let his mind pervade one quarter of the world with thoughts of Equanimity; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Equanimity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will."},{"ref":"38.12","t":"‘The Great King of Glory, Ânanda, had four and eighty thousand cities, the chief of which was the royal city of Kusâvatî:"},{"ref":"38.12a","t":"‘Four and eighty thousand palaces, the chief of which was the Palace of Righteousness:"},{"ref":"38.12b","t":"‘Four and eighty thousand chambers, the chief of which was the chamber of the Great Complex:"},{"ref":"38.12c","t":"‘Four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions:"},{"ref":"38.12d","t":"‘Four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called “the Changes of the Moon,” was chief:"},{"ref":"38.12e","t":"‘Four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which “Thunder-cloud,” the king of horses, was the chief:"},{"ref":"38.12f","t":"‘Four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called “the Flag of Victory” was the chief:"},{"ref":"38.12g","t":"‘Four and eighty thousand gems, of which the Wondrous Gem was the chief:"},{"ref":"38.12h","t":"‘Four and eighty thousand wives, of whom the Queen of Glory was the chief:"},{"ref":"38.12i","t":"‘Four and eighty thousand yeomen, of whom the Wonderful Steward was the chief:"},{"ref":"38.12j","t":"‘Four and eighty thousand nobles, of whom the Wonderful Adviser was the chief:"},{"ref":"38.12k","t":"‘Four and eighty thousand cows, with jute trappings, and horns tipped with bronze:"},{"ref":"38.12l","t":"‘Four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool:"},{"ref":"38.12m","t":"‘Four and eighty thousand dishes, in which, in the evening and in the morning, rice was served."},{"ref":"38.12n","t":"* * *"},{"ref":"38.13","t":"‘Now at that time, Ânanda, the four and eighty thousand state elephants used to come every evening and every morning to be of service to the Great King of Glory."},{"ref":"38.14","t":"‘And this thought occurred to the Great King of Glory:"},{"ref":"38.14a","t":"‘“These eighty thousand elephants come every evening and every morning to be of service to me. Suppose, now, I were to let the elephants come in alternate forty thousands, once each, every alternate hundred years!”"},{"ref":"38.15","t":"‘Then, Ânanda, the Great King of Glory said to the Great Adviser:"},{"ref":"38.15a","t":"‘“O, my friend, the Great Adviser! these eighty thousand elephants come every evening and every morning to be of service to me. Now, let the elephants come, O my friend, the Great Adviser, in alternate forty thousands, once each, every alternate hundred years!”"},{"ref":"38.15b","t":"‘“Even so, Lord!” said the Wonderful Adviser, in assent, to the Great King of Glory."},{"ref":"38.16","t":"‘From that time forth, Ânanda, the elephants came in alternate forty thousands, once each, every alternate hundred years."},{"ref":"38.16a","t":"* * *"},{"ref":"38.17","t":"‘Now, Ânanda, after the lapse of many years, of many hundred years, of many thousand years, there occurred to the Queen of Glory this thought:"},{"ref":"38.17a","t":"‘“’Tis long since I have beheld the Great King of Glory. Suppose, now, I were to go and visit the Great King of Glory.”"},{"ref":"38.18","t":"‘Then, Ânanda, the Queen of Glory said to the women of the harem:"},{"ref":"38.18a","t":"‘“Arise now, dress your hair, and clad yourselves in fresh raiment. ’Tis long since we have beheld the Great King of Glory. Let us go and visit the Great King of Glory!”"},{"ref":"38.19","t":"“‘Even so, Lady!” said the women of the harem, Ânanda, in assent, to the Queen of Glory. And they dressed their hair, and clad themselves in fresh raiment, and came near to the Queen of Glory."},{"ref":"38.20","t":"‘Then, Ânanda, the Queen of Glory said to the Great Adviser:"},{"ref":"38.20a","t":"‘“Arrange, O Great Adviser, the fourfold army in array. ’Tis long since I have beheld the Great King of Glory. I am about to go to visit the Great King of Glory.”"},{"ref":"38.21","t":"‘“Even so, O Queen!” said the Great Adviser, Ânanda, in assent, to the Queen of Glory. And he set the fourfold army in array, and had the fact announced to the Queen of Glory in the words:"},{"ref":"38.21a","t":"‘“The fourfold army, O Queen, is set for thee in array. Do now whatever seemeth to thee fit.”"},{"ref":"38.22","t":"‘Then, Ânanda, the Queen of Glory, with the fourfold army, repaired, with the women of the harem, to the Palace of Righteousness. And when she had arrived there she mounted up into the Palace of Righteousness, and went on to the chamber of the Great Complex. And when she had reached it, she stopped and leant against the side of the door."},{"ref":"38.23","t":"‘When, Ânanda, the Great King of Glory heard the noise he thought:"},{"ref":"38.23a","t":"‘“What, now, may this noise, as of a great multitude of people, mean?”"},{"ref":"38.24","t":"And going out from the chamber of the Great Complex, he beheld the Queen of Glory standing leaning up against the side of the door. And when he beheld her, he said to the Queen of Glory:"},{"ref":"38.24a","t":"‘“Stop there, O Queen! Enter not!”"},{"ref":"38.24b","t":"* * *"},{"ref":"38.25","t":"‘Then the Great King of Glory, Ânanda, said to one of his attendants:"},{"ref":"38.25a","t":"‘“Arise, good man! take the golden couch out of the chamber of the Great Complex, and make it ready under that grove of palm trees which is all of gold.”"},{"ref":"38.26","t":"‘“Even so, Lord!” said the man, in assent, to the Great King of Glory. And he took the golden couch out of the chamber of the Great Complex, and made it ready under that grove of palm trees which was all of gold."},{"ref":"38.27","t":"‘Then, Ânanda, the Great King of Glory laid himself down in the dignified way a lion does; and lay with one leg resting on the other, calm and self-possessed."},{"ref":"38.27a","t":"* * *"},{"ref":"38.28","t":"‘Then, Ânanda, there occurred to the Queen of Glory this thought:"},{"ref":"38.28a","t":"‘“How calm are all the limbs of the Great King of Glory! How clear and bright is his appearance! O may it not be that the Great King of Glory is dead!”"},{"ref":"38.29","t":"‘And she said to the Great King of Glory:"},{"ref":"38.29a","t":"‘“Thine, O King, are those four and eighty thousand cities, the chief of which is the royal city of Kusâvatî. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29b","t":"‘“Thine, O King, are those four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29c","t":"‘“Thine, O King, are those four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29d","t":"‘“Thine, O King, are those four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Arise,"},{"ref":"38.29e","t":"O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29f","t":"‘“Thine, O King, are those four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network,-of which the king of elephants, called ‘the Changes of the Moon,’ is chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29g","t":"‘“Thine, O King, are those four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, of which ‘Thunder-cloud,’ the king of horses, is the chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29h","t":"‘“Thine, O King, are those four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers,-of which the chariot called ‘the Flag of Victory’ is the chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29i","t":"‘“Thine, O King, are those four and eighty thousand gems, of which the Wondrous Gem is the chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29j","t":"‘“Thine, O King, are those four and eighty thousand wives, of whom the Queen of Glory is the chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29k","t":"‘“Thine, O King, are those four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29l","t":"‘“Thine, O King, are those four and eighty thousand nobles, of whom the Wonderful Adviser is the chief Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29m","t":"‘“Thine, O King, are those four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29n","t":"‘“Thine, O King, are those four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!"},{"ref":"38.29o","t":"‘“Thine, O King, are those four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Arise, O King, re-awaken thy desire for these! quicken thy longing after life!”"},{"ref":"38.29p","t":"* * *"},{"ref":"38.30","t":"‘When she had thus spoken, Ânanda, the Great King of Glory said to the Queen of Glory:"},{"ref":"38.30a","t":"‘“Long hast thou addressed me, O Queen, in pleasant words, much to be desired, and sweet. Yet now in this last time you speak in words unpleasant, disagreeable, not to be desired.”"},{"ref":"38.31","t":"‘“How then, O King, shall I address thee?”"},{"ref":"38.31a","t":"‘“Thus, O Queen, shouldst thou address me: — The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusâvatî. Cast away desire for these! long not after life!"},{"ref":"38.31b","t":"‘“Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these! long not after life!"},{"ref":"38.31c","t":"‘“Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Cast away desire for these! long not after life!"},{"ref":"38.31d","t":"‘“Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Cast away desire for these! long not after life!"},{"ref":"38.31e","t":"‘“Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called ‘the Changes of the Moon,’ is chief. Cast away desire for these! long not after life!"},{"ref":"38.31f","t":"‘“Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which ‘Thunder-cloud,’ the king of horses, is the chief Cast away desire for these! long not after life!"},{"ref":"38.31g","t":"‘“Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called ‘the Flag of Victory’ is the chief. Cast away desire for these! long not after life!"},{"ref":"38.31h","t":"‘“Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these! long not after life!"},{"ref":"38.31i","t":"‘“Thine, O King, are these four and eighty thousand wives, of whom the Queen of Glory is the chief. Cast away desire for these! long not after life!"},{"ref":"38.31j","t":"‘“Thine, O King, are these four and eighty thousand yeomen, of whom the Wonderful Steward is the chief Cast away desire for these! long not after life!"},{"ref":"38.31k","t":"‘“Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these! long not after life!"},{"ref":"38.31l","t":"‘“Thine, O King, are these four and. eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these! long not after life!"},{"ref":"38.31m","t":"‘“Thine, O King, are these four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these! long not after life!"},{"ref":"38.31n","t":"‘“Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! long not after life!”"},{"ref":"38.31o","t":"* * *"},{"ref":"38.32","t":"‘When he thus spake, Ânanda, the Queen of Glory wept and poured forth tears."},{"ref":"38.33","t":"‘Then, Ânanda, the Queen of Glory wiped away her tears, and addressed the Great King of Glory, and said:"},{"ref":"38.33a","t":"‘“The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusâvatî. Cast away desire for these! long not after life!"},{"ref":"38.33b","t":"‘“Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these! long not after life!"},{"ref":"38.33c","t":"‘“Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Cast away desire for these! long not after life!"},{"ref":"38.33d","t":"‘“Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Cast away desire for these! long not after life!"},{"ref":"38.33e","t":"‘“Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called ‘the Changes of the Moon,’ is chief Cast away desire for these! long not after life!"},{"ref":"38.33f","t":"‘“Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which ‘Thunder-cloud,’ the king of horses, is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33g","t":"‘“Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called ‘the Flag of Victory’ is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33h","t":"‘“Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33i","t":"‘“Thine, O King, are these four and eighty thousand wives, of whom the Queen of Glory is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33j","t":"‘“Thine, O King, are these four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33k","t":"‘“Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these! long not after life!"},{"ref":"38.33l","t":"‘“Thine, O King, are these four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these! long not after life!"},{"ref":"38.33m","t":"‘“Thine, O King, are these four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these! long not after life!"},{"ref":"38.33n","t":"‘“Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! long not after life!"},{"ref":"38.33o","t":"* * *"},{"ref":"38.34","t":"‘Then immediately, Ânanda, the Great King of Glory died. Just, Ânanda, as when a yeoman has eaten a hearty meal he becomes all drowsy, just so were the feelings he experienced, Ânanda, as death came upon the Great King of Glory."},{"ref":"38.35","t":"‘When the Great King of Glory, Ânanda, had died, he came to life again in the happy world of Brahmâ."},{"ref":"38.36","t":"‘For eight and forty thousand years, Ânanda, the Great King of Glory lived the happy life of a prince; for eight and forty thousand years he was viceroy and heir-apparent; for eight and forty thousand years he ruled the kingdom; and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts, he died; he entered, after the dissolution of the body, the noble world of Brahma."},{"ref":"38.36a","t":"* * *"},{"ref":"38.37","t":"‘Now it may be, Ânanda, that you may think “The Great King of Glory of that time was another person.” But, Ânanda, you should not view the matter thus. I at that time was the Great King of Glory."},{"ref":"38.37a","t":"‘Mine at that time were the four and eighty thousand cities, of which the chief was the royal city of Kusâvatî."},{"ref":"38.37b","t":"‘Mine were the four and eighty thousand palaces, of which the chief was the Palace of Righteousness."},{"ref":"38.37c","t":"‘Mine were the four and eighty thousand chambers, of which the chief was the chamber of the Great Complex."},{"ref":"38.37d","t":"‘Mine were the four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions."},{"ref":"38.37e","t":"‘Mine were the four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called “the Changes of the Moon,” was chief."},{"ref":"38.37f","t":"‘Mine were the four and eighty thousand state horses, with trappings, of gold, and gilded flags, and golden coverings of network, — of which “Thunder-cloud,” the king of horses, was the chief."},{"ref":"38.37g","t":"‘Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called “the Flag of Victory” was the chief."},{"ref":"38.37h","t":"‘Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief."},{"ref":"38.37i","t":"‘Mine were the four and eighty thousand wives, of whom the Queen of Glory was the chief."},{"ref":"38.37j","t":"‘Mine were the four and eighty thousand yeomen, of whom the Wonderful Steward was the chief."},{"ref":"38.37k","t":"‘Mine were the four and eighty thousand nobles, of whom the Wonderful Adviser was the chief,"},{"ref":"38.37l","t":"‘Mine were the four and eighty thousand cows, with jute trappings, and horns tipped with bronze."},{"ref":"38.37m","t":"‘Mine were the four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool."},{"ref":"38.37n","t":"‘Mine were the four and eighty thousand dishes, in which, in the evening and in the morning, rice was served."},{"ref":"38.37o","t":"* * *"},{"ref":"38.38","t":"‘Of those four and eighty thousand cities, Ânanda, one was that city in which, at that time, I used to dwell — to wit, the royal city of Kusâvatî."},{"ref":"38.38a","t":"‘Of those four and eighty thousand palaces too, Ânanda, one was that palace in which, at that time, I used to dwell — to wit, the Palace of Righteousness."},{"ref":"38.38b","t":"‘Of those four and eighty thousand chambers too, Ânanda, one was that chamber in which, at that time, I used to dwell — to wit, the chamber of the Great Complex."},{"ref":"38.38c","t":"Of those four and eighty thousand divans too, Ânanda, one was that divan which, at that time, I used to occupy — to wit, one of gold, or one of silver, or one of ivory, or one of sandal wood."},{"ref":"38.38d","t":"‘Of those four and eighty thousand state elephants too, Ânanda, one was that elephant which, at that time, I used to ride — to wit, the king of elephants, “the Changes of the Moon.”"},{"ref":"38.38e","t":"‘Of those four and eighty thousand horses too, Ânanda, one was that horse which, at that time, I used to ride — to wit, the king of horses, “the Thunder-cloud.”"},{"ref":"38.38f","t":"‘Of those four and eighty thousand chariots too, Ânanda, one was that chariot in which, at that time, I used to ride — to wit, the chariot called “the Flag of Victory.”"},{"ref":"38.38g","t":"‘Of those four and eighty thousand wives too, Ânanda, one was that wife who, at that time, used to wait upon me — to wit, either a lady of noble birth, or a Velâmikânî."},{"ref":"38.38h","t":"‘Of those four and eighty thousand myriads of suits of apparel too, Ânanda, one was the suit of apparel which, at that time, I wore — to wit, one of delicate texture, of linen, or cotton, or silk, or wool."},{"ref":"38.38i","t":"‘Of those four and eighty thousand dishes too, Ânanda, one was that dish from which, at that time, I ate a measure of rice and the curry suitable thereto."},{"ref":"38.38j","t":"* * *"},{"ref":"38.39","t":"‘See, Ânanda, how all these things are now past, are ended, have vanished away. Thus impermanent, Ânanda, are component things; thus transitory, Ânanda, are component things; thus untrustworthy, Ânanda, are component things. Insomuch, Ânanda, is it meet to be weary of, is it meet to be estranged from, is it meet to be set quite free from the bondage of all component things!"},{"ref":"38.39a","t":"* * *"},{"ref":"38.40","t":"‘Now I call to mind, Ânanda, how in this spot my body had been six times buried. And when I was dwelling here as the righteous king who ruled in righteousness, the lord of the four regions of the earth, the conqueror, the protector of his people, the possessor of the seven royal treasures — that was the seventh time."},{"ref":"38.41","t":"‘But I behold not any spot, Ânanda, in the world of men and gods, nor in the world of Mâra, nor in the world of Brahma, — no, not among the race of Sama<em>n</em>as or Brâhmans, of gods or men, — where the Tathâgata for the eighth time will lay aside his body.’"},{"ref":"38.42","t":"Thus spake the Blessed One; and when the Happy One had thus spoken, once again the Teacher said:"},{"ref":"38.42a","t":"How transient are all component things!<br>Growth is their nature and decay:<br>They are produced, they are dissolved again:<br>And then is best, when they have sunk to rest!’"},{"ref":"38.42b","t":"-* * *"},{"ref":"38.42c","t":"End of the Mahâ-Sudassana Sutta."},{"sp":"HDR","t":"ALL THE ASAVAS. SABBÂSAVA-SUTTA."},{"ref":"41.1","t":"THUS HAVE I heard. The Blessed One was once staying at Sâvatthi, at the Getavana, in Anâtha Pi<em>nd</em>ika’s park."},{"ref":"41.1a","t":"There the Blessed One addressed the brethren, and said, ‘Bhikkhus.’"},{"ref":"41.1b","t":"‘Yea, Lord!’ said those brethren, in assent, to the Blessed One."},{"ref":"41.1c","t":"Then the Blessed One spake:"},{"ref":"41.2","t":"‘I will teach you, O brethren, the lesson of the subjugation of all the Âsavas. Listen well, and attend, and I will speak!’"},{"ref":"41.2a","t":"‘Even so, Lord!’ said the brethren, in assent, to the Blessed One."},{"ref":"41.2b","t":"Then the Blessed One spake:"},{"ref":"41.2c","t":"‘I say that there is destruction of the Âsavas, brethren, to him who knows, to him who sees; not to him who knows not, to him who sees not. And what do I say, brethren, is the destruction of the Âsavas to him who knows, to him who sees? It is (a matter of) wise consideration, and of foolish consideration."},{"ref":"41.3","t":"‘In him, brethren, who considers unwisely, Âsavas which have not arisen spring up, and Âsavas which have arisen are increased. In him, brethren, who considers wisely, Âsavas which have not arisen spring not up, and Âsavas which have arisen do not increase."},{"ref":"41.3a","t":"* * *"},{"ref":"41.4","t":"‘There are Âsavas which should be abandoned, brethren, by insight, there are Âsavas which should be abandoned by subjugation, there are Âsavas which should be abandoned by right use, there are Âsavas which should be abandoned by endurance, there are Âsavas which should be abandoned by avoidance, there are Âsavas which should be abandoned by removal, there are Âsavas which should be abandoned by cultivation."},{"ref":"41.4a","t":"* * *"},{"ref":"41.5","t":"‘And which, brethren, are the Âsavas which should be abandoned by insight?’"},{"ref":"41.5a","t":"‘In the first place, brethren, the ignorant unconverted man, who perceives not the Noble Ones, who comprehends not, nor is trained according to the doctrine of the noble ones; who perceives not good men, who comprehends not, nor is trained according to the doctrine of good men; he neither understands what things ought to be considered, nor what things ought not to be considered; the things that ought not to be considered, those he considers; and the things that ought to be considered, those he does not consider."},{"ref":"41.6","t":"‘And which, brethren, are those things which he should not consider, which he nevertheless considers?"},{"ref":"41.6a","t":"‘There are things which, when a man considers them, the Âsava of Lust springs up within him, which had not sprung up before; and the Âsava of Lust, which had sprung up, grows great; the Âsava of"},{"ref":"41.6b","t":"Life springs up within him, which had not sprung up before; and the Âsava of Life, which had sprung up, grows great; the Âsava of Ignorance springs up within him, which had not sprung up before; and the Âsava of Ignorance, which had sprung up grows great."},{"ref":"41.6c","t":"‘These are the things which ought not to be considered, things which he considers."},{"ref":"41.7","t":"‘And which, brethren, are those things which should be considered, which he nevertheless does not consider?"},{"ref":"41.7a","t":"‘There are things, brethren, which, when a man considers them, the Âsava of Lust, if it had not sprung up before, springs not up within him; and the Âsava of Lust, which had sprung up, is put away; the Âsava of Life, if it had not sprung up before, springs not up within him; and the Âsava of Life, which had sprung up, is put away; the Âsava of Ignorance, if it had not sprung up before, springs not up within him; and the Âsava of Ignorance, which had sprung up, is put away."},{"ref":"41.7b","t":"‘These are the things which ought to be considered, things which he does not consider."},{"ref":"41.8","t":"‘It is by his consideration of those things, which ought not to be considered; and by his non-consideration of those things, which ought to be considered, that Âsavas arise within him which had not sprung up; and Âsavas which had sprung up, grow great.’"},{"ref":"41.8a","t":"* * *"},{"ref":"41.9","t":"‘Unwisely doth he consider thus:"},{"ref":"41.9a","t":"‘“Have I existed during the ages that are past, or have I not? What was I during the ages that are past? How was I during the ages that are past? Having been what, what did I become in the ages that are past? Shall I exist during the ages of the future, or shall I not? What shall I be during the ages of the future? How shall I be during the ages of the future? Having been what, what shall I become during the ages of the future?”"},{"ref":"41.9b","t":"‘Or he debates within himself as to the present:"},{"ref":"41.9c","t":"Do I after all exist, or am I not? How am I? This is a being; whence now did it come, and whither will it go?"},{"ref":"41.10","t":"‘In him, thus unwisely considering, there springs up one or other of the six (absurd) notions."},{"ref":"41.10a","t":"‘As something true and real he gets the notion, “I have a self!”"},{"ref":"41.10b","t":"‘As something true and real he gets the notion, “I have not a self!”"},{"ref":"41.10c","t":"‘As something true and real he gets the notion, “By my self, I am conscious of my self!”"},{"ref":"41.10d","t":"‘As something true and real he gets the notion, “By myself I am conscious of my non-self!”"},{"ref":"41.10e","t":"‘Or, again, he gets the notion, “This soul of mine can be perceived, it has experienced the result of good and evil actions committed here and there: now this soul of mine is permanent, lasting, eternal, has the inherent quality of never changing, and will continue for ever and ever!”"},{"ref":"41.11","t":"‘This, brethren, is called the walking in delusion, the jungle of delusion, the wilderness of delusion, the puppet show of delusion, the writhing of delusion, the fetter of delusion."},{"ref":"41.12","t":"‘Bound, brethren, with this fetter of delusion, the ignorant unconverted man becomes not freed from birth, decay, and death, from sorrows, lamentations, pains, and griefs, and from expedients — he does not become free, I say, from pain."},{"ref":"41.12a","t":"* * *"},{"ref":"41.13","t":"‘But the wise man, brethren, the disciple walking in the Noble Path, who perceives the noble ones; who comprehends, and is trained according to, the doctrine of the Noble Ones; who perceives good men, who comprehends, and is trained according to, the doctrine of good men; he understands both what things ought to be considered, and what things ought not to be considered — and thus understanding, the things that ought to be considered those he considers; and the things that ought not to be considered, those he does not consider."},{"ref":"41.13a","t":"14, ‘And which, brethren, are those things which ought not to be considered, and which he does not consider?"},{"ref":"41.13b","t":"‘There are things which, when a man considers them, the Âsava of Lust springs up within him, which had not sprung up before; and the Âsava of Lust, which had sprung up, grows great; the Âsava of Life springs up within him, which had not sprung up before; and the Âsava of Life, which had sprung up, grows great; the Âsava of Ignorance springs up within him, which had not sprung up before; and the Âsava of Ignorance, which had sprung up, grows great."},{"ref":"41.13c","t":"‘These are the things which ought not to be considered, things which he considers."},{"ref":"41.15","t":"‘And which, brethren, are those things which should be considered, and which he does consider?"},{"ref":"41.15a","t":"‘There are things, brethren, which, when a man considers them, the Âsava of Lust, if it had not sprung up before, springs not up within him; and the Âsava of Lust, which had sprung up, is put away; the Âsava of Life, if it had not sprung up before, springs not up within him; and the Âsava of Life, which had sprung up, is put away; the Âsava of Ignorance, if it had not sprung up before, springs not up within him; and the Âsava of Ignorance, which had sprung up, is put away."},{"ref":"41.15b","t":"‘These are the things which ought to be considered, things which he does not consider."},{"ref":"41.16","t":"‘It is by his not considering those things which ought to be considered, and by his considering those things which ought not to be considered, that Âsavas which had not sprung up within him spring not up, and Âsavas which had sprung up are put away."},{"ref":"41.17","t":"‘He considers, “This is suffering.” He considers, “This is the origin of suffering.” He considers, “This is the cessation of suffering.” He considers, “This is the way which leads to the cessation of suffering.” And from him, thus considering, the three fetters fall away — the delusion of self, hesitation, and the dependence on rites and ceremonies."},{"ref":"41.17a","t":"These are the Âsavas, brethren, which are to be abandoned by insight."},{"ref":"41.17b","t":"* * *"},{"ref":"41.18","t":"‘And which are the Âsavas to be abandoned by subjugation (samvarâ)?"},{"ref":"41.18a","t":"‘Herein, brethren, a Bhikkhu, wisely reflecting, remains shut in by the subjugation of the organ of Sight. For whereas to the man not shut in by the subjugation of the organ of sight Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of sight the Âsavas, full of vexation and distress, are not."},{"ref":"41.19","t":"‘Wisely reflecting, he remains shut in by the subjugation of the organ of Hearing. For whereas to the man not shut in by the subjugation of the organ of hearing Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of hearing the Âsavas, full of vexation and distress, are not."},{"ref":"41.20","t":"‘Wisely reflecting, he remains shut in by the subjugation of the organ of Smell. For whereas to the man not shut in by the subjugation of the organ of smell Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of smell the Âsavas, full of vexation and distress, are not."},{"ref":"41.21","t":"‘Wisely reflecting, he remains shut in by the subjugation of the organ of Taste. For whereas to the man not shut in by the subjugation of the organ of taste Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of taste the Âsavas, full of vexation and distress, are not."},{"ref":"41.22","t":"‘Wisely reflecting, he remains shut in by the subjugation of the organ of Touch. For whereas to the man not shut in by the subjugation of the organ of touch Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of touch the Âsavas, full of vexation and distress, are not."},{"ref":"41.23","t":"‘Wisely reflecting, he remains shut in by the subjugation of the organ of Mind. For whereas to the man not shut in by the subjugation of the organ of mind Âsavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of mind the Âsavas, full of vexation and distress, are not."},{"ref":"41.23a","t":"‘These, brethren, are called the Âsavas to be abandoned by subjugation."},{"ref":"41.23b","t":"* * *"},{"ref":"41.24","t":"‘And which are the Âsavas to be abandoned by right use?"},{"ref":"41.24a","t":"‘Herein, brethren, a Bhikkhu, wisely reflecting, makes use of his robes for the purpose only of warding off the cold, of warding off the heat, of warding off the contact of gad-flies and mosquitoes, of wind and sun, and snakes; and of covering his nakedness."},{"ref":"41.25","t":"‘Wisely reflecting, he makes use of alms, not for sport or sensual enjoyment, not for adorning or beautifying himself, but solely to sustain the body in life, to prevent its being injured, to aid himself in the practice of a holy life — thinking the while, “Thus shall I overcome the old pain, and shall incur no new; and everywhere shall I be at ease, and free from blame.”"},{"ref":"41.26","t":"‘Wisely reflecting, he makes use of an abode; only to ward off cold, to ward off heat, to ward off the contact of gad-flies and mosquitoes, of wind and sun, and snakes; only to avoid the dangers of the climate, and to secure the delight of privacy."},{"ref":"41.27","t":"‘Wisely reflecting, he makes use of medicine and other necessaries for the sick; only to ward off the pain that causes injury, and to preserve his health."},{"ref":"41.28","t":"‘For whereas, brethren, to the man not making such right use, Âsavas may arise, full of vexation and distress; to the man making such right use, the Âsavas, full of vexation and distress, are not."},{"ref":"41.28a","t":"‘These, brethren, are called the Âsavas to be abandoned by right use."},{"ref":"41.28b","t":"* * *"},{"ref":"41.29","t":"‘And which, brethren, are the Âsavas to be abandoned by endurance?"},{"ref":"41.29a","t":"‘Herein, brethren, a Bhikkhu, wisely reflecting, is patient under cold and heat, under hunger and thirst, under the contact of gad-flies and mosquitoes, of wind and sun, and snakes; he is enduring under abusive words, under bodily suffering, under pains however sharp, rough, severe, unpleasant, disagreeable, and destructive even to life."},{"ref":"41.30","t":"‘For whereas, brethren, to the man who endureth not, Âsavas may arise, full of vexation and distress; to him who endures, the Âsavas, full of vexation and distress, are not."},{"ref":"41.30a","t":"‘These, brethren, are called the Âsavas to be abandoned by endurance."},{"ref":"41.30b","t":"* * *"},{"ref":"41.31","t":"‘And which, brethren, are the Âsavas to be abandoned by avoidance?"},{"ref":"41.31a","t":"‘Herein, brethren, a Bhikkhu wisely reflecting, avoids a rogue elephant, he avoids a furious horse, be avoids a wild bull, he avoids a mad dog, a snake, a stump in the path, a thorny bramble, a pit, a precipice, a dirty tank or pool. When tempted to sit in a place where one should not sit, or to walk where one should not walk, or to cultivate the acquaintance of bad companions, he is skilled to shun the evil: and wisely reflecting he avoids that, as a place whereon one should not sit, that, as a place wherein one should not walk, those men, as companions that are bad."},{"ref":"41.32","t":"‘For whereas, brethren, to the man who avoideth not, Âsavas may arise, full of vexation and distress; to him who avoids, the Âsavas, full of vexation and distress, are not."},{"ref":"41.32a","t":"‘These, brethren, are called the Âsavas to be abandoned by avoidance."},{"ref":"41.32b","t":"* * *"},{"ref":"41.33","t":"‘And which, brethren, are the Âsavas to be abandoned by removal?"},{"ref":"41.33a","t":"‘Herein, brethren, a Bhikkhu, wisely reflecting, when there has sprung up within him a lustful thought, that he endureth not, he puts it away, he removes it, he destroys it, he makes it not to be; when there has sprung up within him an angry thought, a malicious thought, some sinful, wrong disposition, that he endureth not, he puts it away, he removes it, he destroys it, he makes it not to be."},{"ref":"41.34","t":"‘For whereas, brethren, to the man who removeth not, Âsavas may arise, full of vexation and distress; to him who removes, the Âsavas, full of vexation and distress, are not."},{"ref":"41.34a","t":"‘These, brethren, are called the Âsavas to be abandoned by removal."},{"ref":"41.34b","t":"* * *"},{"ref":"41.35","t":"‘And which, brethren, are the Âsavas to be abandoned by cultivation?"},{"ref":"41.35a","t":"‘Herein, brethren, a Bhikkhu, wisely reflecting, cultivates that part of the higher wisdom called Mindfulness, dependent on seclusion, dependent on passionlessness, dependent on the utter ecstasy of contemplation, resulting in the passing off of thoughtlessness."},{"ref":"41.36","t":"‘He cultivates that part of the higher wisdom called Search after Truth, he cultivates that part of the higher wisdom called Energy, he cultivates that part of the higher wisdom called joy, he cultivates that part of the higher wisdom called Peace, he cultivates that part of the higher wisdom called Earnest Contemplation, he cultivates that part of the higher wisdom called Equanimity — each dependent on seclusion, dependent on passionlessness, dependent on the utter ecstasy of contemplation, resulting in the passing off of thoughtlessness."},{"ref":"41.37","t":"‘For whereas, brethren, to the man who cultivateth not, Âsavas may arise, full of vexation and distress; to him who cultivates, the Âsavas, full of vexation and distress, are not."},{"ref":"41.37a","t":"‘These, brethren, are called the Âsavas to be abandoned by cultivation."},{"ref":"41.37b","t":"* * *"},{"ref":"41.38","t":"‘And then when a Bhikkhu has by insight put away the Âsavas to be abandoned by insight, and by subjugation has put away the Âsavas to be abandoned by subjugation, and by right use has put away the Âsavas to be abandoned by right use, and by endurance has put away the Âsavas to be abandoned by endurance, and by avoidance has put away the Âsavas to be abandoned by avoidance, and by removal has put away the Âsavas to be abandoned by removal, and by cultivation has put away the Âsavas to be abandoned by cultivation — that Bhikkhu, brethren, remains shut in by the subjugation of the Âsavas, he has destroyed that Craving Thirst, by thorough penetration of mind he has rolled away every Fetter, and he has made an end of Pain.’"},{"ref":"41.38a","t":"* * *"},{"ref":"41.39","t":"Thus spake the Blessed One; and those Bhikkhus, glad at heart, exalted the word of the Blessed One."},{"ref":"41.39a","t":"* * *"},{"ref":"41.39b","t":"End of the Sabbâsava Sutta."}],"footnotes":[]},{"meta":{"key":"milindapanha","en":"The Milindapanha","gr":"","color":"#c08a2e","author":"The Buddha","kind":"dialogue"},"text":{"title":"The Milindapanha","greek":"","translator":"T. W. Rhys Davids, 1894","kind":"dialogue","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"The Milindapanha"},{"ref":"1.1","t":"<em>Translated by T. W. Rhys Davids, 1894</em>"},{"ref":"1.2","t":"The <em>Milindapañha</em> (Questions of Milinda) is believed to have been composed between 100 BC and 200 AD. It presents a dialogue between the Indian Buddhist sage Nāgasena, and the second century BC Indo-Greek king Menander I (Pali: Milinda). Regarded as canonical in Burmese Buddhism, the <em>Milindapañha</em> is included as part of the book of <em>Khuddaka Nikāya</em>. The text may have initially been written in Sanskrit. In spite of its ambiguous status, it is heavily cited and revered across all Theravada traditions, being often treated as a commentary or authoritative manual. The <em>Milindapañha</em> is not considered a direct word of the Buddha, but rather an elaboration on the doctrine. Though not generally considered canonical in the Sri Lankan traditions, it is still regarded as a highly authoritative, “quasi-canonical” text rather than part of the core <em>Tipitaka</em>. The translator Thomas Rhys Davids described it as “the greatest work of classical Indian prose”."},{"ref":"1.3","t":"The protagonist Nāgasena was a semi-legendary Sarvastivadan Buddhist sage, who lived in c. 150 BC. His answers to questions about Buddhism posed by Menander I, the Indo-Greek king of northwestern India, are recorded in the text. According to Pali accounts, Nāgasena was born into a Brahmin family in the Himalayas and was well-versed in the Vedas at an early age, though he later converted to Buddhism. There is almost universal agreement that a core text was later expanded by numerous other authors, following a question and answer pattern established in the early books. The version extant today is very long and reveals signs of inconsistent authorship in the later volumes. There is no agreed-upon point at which Nagasena’s authorship may be said to end."},{"ref":"1.4","t":"In the text, Menander is introduced as the “king of the city of Sāgala in India, Milinda by name, learned, eloquent, wise, and able”. Buddhist tradition relates that, following his discussions with Nāgasena, Menander adopted the Buddhist faith “as long as life shall last” and then handed over his kingdom to his son to retire from the world. It is claimed that he attained enlightenment afterwards."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"A painting of the sage Nāgasena by Guanxiu, ninth century 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"},{"ref":"1.5","t":"<em>Portrait of Menander I Soter, from his coinage — this Indo-Greek king reigned from c. 165 to 130 BC, administering a large territory in the northwestern regions of the Indian subcontinent and Central Asia. He is noted for becoming a patron of Greco-Buddhism.</em>"},{"sp":"HDR","t":"BOOK I. THE SECULAR NARRATIVE."},{"ref":"4.1","t":"1. King Milinda, at Sâgala the famous town of yore,<br>To Nâgasena, the world famous sage, repaired.<br>(So the deep Ganges to the deeper ocean flows.)<br>To him, the eloquent, the bearer of the torch<br>Of Truth, dispeller of the darkness of men’s minds,<br>Subtle and knotty questions did he put, many,<br>Turning on many points. Then were solutions given<br>Profound in meaning, gaining access to the heart,<br>Sweet to the ear, and passing wonderful and strange.<br>For Nâgasena’s talk plunged to the hidden depths<br>Of Vinaya and of Abhidhamma (Law and Thought)"},{"ref":"4.2","t":"Unravelling all the meshes of the Suttas’ net,<br>Glittering the while with metaphors and reasoning high.<br>Come then! Apply your minds, and let your hearts rejoice,<br>And hearken to these subtle questionings, all grounds<br>Of doubt well fitted to resolve."},{"ref":"4.3","t":"2. Thus hath it been handed down by tradition — There is in the country of the Yonakas a great centre of trade, a city that is called Sâgala, situate in a delightful country well watered and hilly, abounding in parks and gardens and groves and lakes and tanks, a paradise of rivers and mountains and woods. Wise architects have laid it out, and its people know of no oppression, since all their enemies and adversaries have been put down. Brave is its defence, with many and various strong towers and ramparts, with superb gates and entrance archways; and with the royal citadel in its midst, white walled and deeply moated. Well laid out are its streets, squares, cross roads, and market places. Well displayed are the innumerable sorts of costly merchandise with which its shops are filled. It is richly adorned with hundreds of alms-halls of various kinds; and splendid with hundreds of thousands of magnificent mansions, which rise aloft like the mountain peaks of the Himalayas. Its streets are filled with elephants, horses, carriages, and foot-passengers, frequented by groups of handsome men and beautiful women, and crowded by men of all sorts and conditions, Brahmans, nobles, artificers, and servants. They resound with cries of welcome to the teachers of every creed, and the city is the resort of the leading men of each of the differing sects. Shops are there for the sale of Benares muslin, of Ko<em>t</em>umbara stuffs, and of other cloths of various kinds; and sweet odours are exhaled from the bazaars, where all sorts of flowers and perfumes are tastefully set out. jewels are there in plenty, such as men’s hearts desire, and guilds of traders in all sorts of finery display their goods in the bazaars that face all quarters of the sky. So full is the city of money, and of gold and silver ware, of copper and stone ware, that it is a very mine of dazzling treasures. And there is laid up there much store of property and corn and things of value in warehouses-foods and drinks of every sort, syrups and sweetmeats of every kind. In wealth it rivals Uttara-kuru, and in glory it is as Â<em>l</em>akamandâ, the city of the gods."},{"ref":"4.4","t":"3. Having said thus much we must now relate the previous birth history of these two persons (Milinda and Nâgasena) and the various sorts of puzzles. This we shall do under six heads: —"},{"ref":"4.5","t":"1. Their previous history (Pubba-yoga)."},{"ref":"4.6","t":"2. The Milinda problems."},{"ref":"4.7","t":"3. Questions as to distinguishing characteristics."},{"ref":"4.8","t":"4. Puzzles arising out of contradictory statements."},{"ref":"4.9","t":"5. Puzzles arising out of ambiguity."},{"ref":"4.10","t":"6. Discussions turning on metaphor."},{"ref":"4.11","t":"And of these the Milinda problems are in two divisions-questions as to distinctive characteristics, and questions aiming at the dispelling of doubt; and the puzzles arising out of contradictory statements are in two divisions — the long chapter, and the problems in the life of the recluse."},{"ref":"4.12","t":"* * * *"},{"sp":"HDR","t":"THEIR PREVIOUS HISTORY (PUBBA-YOGA)."},{"ref":"5.4","t":"BY PUBBA-YOGA is meant their past Karma (their doings in this or previous lives). Long ago, they say, when Kassapa the Buddha was promulgating the faith, there dwelt in one community near the Ganges a great company of members of the Order. There the brethren, true to established rules and duties, rose early in the morning, and taking the long-handled brooms, would sweep out the courtyard and collect the rubbish into a heap, meditating the while on the virtues of the Buddha."},{"ref":"5.5","t":"One day a brother told a novice to remove the heap of dust. But he, as if he heard not, went about his business; and on being called a second time, and a third, still went his way as if he had not heard. Then the brother, angry with so intractable a novice, dealt him a blow with the broom stick."},{"ref":"5.5a","t":"This time, not daring to refuse, he set about the task crying; and as he did so he muttered to himself this first aspiration: ‘May I, by reason of this meritorious act of throwing out the rubbish, in each successive condition in which I may be born up to the time when I attain Nirvâ<em>n</em>a, be powerful and glorious as the midday sun!’"},{"ref":"5.6","t":"When he had finished his work he went to the river side to bathe, and on beholding the mighty billows of the Ganges seething and surging, he uttered this second aspiration: ‘May I, in each successive condition in which I may be born till I attain Nirvâ<em>n</em>a, possess the power of saying the right thing, and saying it instantly, under any circumstance that may arise, carrying all before me like this mighty surge!’"},{"ref":"5.7","t":"Now that brother, after he had put the broom away in the broom closet, had likewise wandered down to the river side to bathe, and as he walked he happened to overhear what the novice had said. Then thinking: ‘If this fellow, on the ground of such an act of merit, which after all was instigated by me, can harbour hopes like this, what may not I attain to?’ he too made his wish, and it was thus: ‘In each successive condition in which I may be born till I attain Nirvâ<em>n</em>a, may I too be ready in saying the right thing at once, and more especially may 1 have the power of unravelling and of solving each problem and each puzzling question this young man may put-carrying all before me like this mighty surge!’"},{"ref":"5.8","t":"Then for the whole period between one Buddha and the next these two people wandered from existence to existence among gods and men. And our Buddha saw them too, and just as he did to the son of Moggalî and to Tissa the Elder, so to them also did he foretell their future fate, saying: ‘Five hundred years after I have passed away will these two reappear, and the subtle Law and Doctrine taught by me will they two explain, unravelling and disentangling its difficulties by questions put and metaphors adduced.’"},{"ref":"5.8a","t":"* * * *"},{"ref":"5.9","t":"Of the two the novice became the king of the city of Sâgala in India, Milinda by name, learned, eloquent, wise, and able; and a faithful observer, and that at the right time, of all the various acts of devotion and ceremony enjoined by his own sacred hymns concerning things past, present, and to come. Many were the arts and sciences he knew — holy tradition and secular law; the Sânkhya, Yoga, Nyâya, and Vai<em>s</em>eshika systems of philosophy; arithmetic; music; medicine; the four Vedas, the Purâ<em>n</em>as, and the Itihâsas; astronomy, magic, causation, and spells; the art of war; poetry; conveyancing — in a word, the whole nineteen."},{"ref":"5.9a","t":"As a disputant he was hard to equal, harder still to overcome; the acknowledged superior of all the founders of the various schools of thought. And as in wisdom so in strength of body, swiftness, and valour there was found none equal to Milinda in all India. He was rich too, mighty in wealth and prosperity, and the number of his armed hosts knew no end."},{"ref":"5.10","t":"Now one day Milinda the king proceeded forth out of the city to pass in review the innumerable host of his mighty army in its fourfold array (of elephants, cavalry, bowmen, and soldiers on foot). And when the numbering of the forces was over, the king, who was fond of wordy disputation, and eager for discussion with casuists, sophists, and gentry of that sort, looked at the sun (to ascertain the time), and then said to his ministers: ‘The day is yet young. What would be the use of getting back to town so early? Is there no learned person, whether wandering teacher or Brahman, the head of some school or order, or the master of some band of pupils (even though he profess faith in the Arahat, the Supreme Buddha), who would be able to talk with me, and resolve my doubts?’"},{"ref":"5.11","t":"Thereupon the five hundred Yonakas said to Milinda the king: ‘There are the six Masters, O king! — Pûra<em>n</em>a Kassapa, Makkhali of the cowshed, the Niga<em>nth</em>a of the Nâta clan, Sa<em>ñg</em>aya the son of the Bela<em>tth</em>a woman, A<em>g</em>ita of the garment of hair, and Pakudha Ka<em>kk</em>âyana. These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved.’"},{"ref":"5.12","t":"So king Milinda, attended by the five hundred Yonakas, mounted the royal car with its splendid equipage, and went out to the dwelling-place of Pûra<em>n</em>a Kassapa, exchanged with him the compliments of friendly greeting, and took his seat courteously apart. And thus sitting he said to him: ‘Who is it, venerable Kassapa, who rules the world?’"},{"ref":"5.12a","t":"‘The Earth, great king, rules the world!’"},{"ref":"5.12b","t":"‘But, venerable Kassapa, if it be the Earth that rules the world, how comes it that some men go to the Avî<em>k</em>i hell, thus getting outside the sphere of the Earth?’"},{"ref":"5.12c","t":"When he had thus spoken, neither could Pûra<em>n</em>a Kassapa swallow the puzzle, nor could he bring it up; crestfallen, driven to silence, and moody, there he sat."},{"ref":"5.13","t":"Then Milinda the king said to Makkhali of the cowshed: ‘Are there, venerable Gosâla, good and evil acts? Is there such a thing as fruit, ultimate result, of good and evil acts?’"},{"ref":"5.13a","t":"‘There are no such acts, O king; and no such fruit, or ultimate result. Those who here in the world are nobles, they, O king, when they go to the other world, will become nobles once more. And those who are Brahmans, or of the middle class, or workpeople, or outcasts here, will in the next world become the same. What then is the use of good or evil acts?’"},{"ref":"5.13b","t":"‘If, venerable Gosâla, it be as you say then, by parity of reasoning, those who, here in this world, have a hand cut off, must in the next world become persons with a hand cut off, and in like manner those who have had a foot cut off or an ear or their nose!’"},{"ref":"5.13c","t":"And at this saying Makkhali was silenced."},{"ref":"5.14","t":"Then thought Milinda the king within himself: ‘All India is an empty thing, it is verily like chaff! There is no one, either recluse or Brahman, capable of discussing things with me, and dispelling my doubts.’ And he said to his ministers: ‘Beautiful is the night and pleasant! Who is the recluse or Brahman we can visit to-night to question him, who will be able to converse with us and dispel our doubts?’ And at that saying the counsellors remained silent, and stood there gazing upon the face of the king."},{"ref":"5.15","t":"Now at that time the city of Sâgala had for twelve years been devoid of learned men, whether Brahmans, Samanas, or laymen. But wherever the king heard that such persons dwelt, thither he would go and put his questions to them. But they all alike, being unable to satisfy the king by their solution of his problems, departed hither and thither, or if they did not leave for some other place, were at all events reduced to silence. And the brethren of the Order went, for the most part, to the Himâlaya mountains."},{"ref":"5.16","t":"Now at that time there dwelt, in the mountain region of the Himâlayas, on the Guarded Slope, an innumerable company of Arahats (brethren who, while yet alive, had attained Nirvâ<em>n</em>a). And the venerable Assagutta, by means of his divine power of hearing, heard those words of king Milinda. And he convened an assembly of the Order on the summit of the Yugandhara mountain, and asked the brethren: ‘Is there any member of the Order able to hold converse with Milinda the king, and resolve his doubts?’"},{"ref":"5.16a","t":"Then were they all silent. And a second and a third time he put the same question to them, and still none of all the number spake. Then he said to the assembled Order: ‘There is, reverend Sirs, in the heaven of the Thirty-three, and east of the Ve<em>g</em>ayanta palace, a mansion called Ketumatî, wherein dwells the god Mahâsena. He is able to hold converse with Milinda the king, and to resolve his doubts.’ And the innumerable company of"},{"ref":"5.16b","t":"Arahats vanished from the summit of the Yugandhara mountain, and appeared in the heaven of the Thirty-three."},{"ref":"5.17","t":"And Sakka, the king of the gods, beheld those brethren of the Order as they were coming from afar. And at the sight of them he went up to the venerable Assagutta, and bowed down before him, and stood reverently aside. And so standing he said to him: ‘Great, reverend Sir, is the company of the brethren that has come. What is it that they want? I am at the service of the Order. What can I do for you?’"},{"ref":"5.17a","t":"And the venerable Assagutta replied: ‘There is, O king, in India, in the city of Sâgala, a king named Milinda. As a disputant he is hard to equal, harder still to overcome, he is the acknowledged superior of all the founders of the various schools of thought. He is in the habit of visiting the members of the Order and harassing them by questions of speculative import.’"},{"ref":"5.17b","t":"Then said Sakka, the king of the gods, to him: ‘That same king Milinda, venerable one, left this condition to be born as a man. And there dwells in the mansion Ketumatî a god, Mahâsena by name, who is able to hold converse with him and to resolve his doubts. That god we will beseech to suffer himself to be reborn into the world of men.’"},{"ref":"5.18","t":"So Sakka, the king of the gods, preceded by the Order, entered the Ketumatî mansion; and when he had embraced Mahâsena the god, he said to him: ‘The Order of the brethren, Lord, makes this request of you-to be reborn into the world of men.’"},{"ref":"5.18a","t":"‘I have no desire, Sir, for the world of men, so overladen with action (Karma). Hard is life as a man. It is here, Sir, in the world of the gods that, being reborn in ever higher and higher spheres, I hope to pass away!’"},{"ref":"5.18b","t":"And a second and a third time did Sakka, the king of the gods, make the same request, and the reply was still the same. Then the venerable Assagutta addressed Mahâsena the god, and said: ‘On passing in review, Lord, the worlds of gods and men, there is none but thee that we find able to succour the faith by refuting the heretical views of Milinda the king. The whole Order beseeches thee, Lord, saying: “Condescend, O worthy one, to be reborn among men, in order to lend to the religion of the Blessed One thy powerful aid.”’"},{"ref":"5.18c","t":"Then was Mahâsena the god overjoyed and delighted in heart at the thought that he would be able to help the faith by refuting the heresy of Milinda; and he gave them his word, and said: ‘Very well then, venerable ones, I consent to be reborn in the world of men,’"},{"ref":"5.19","t":"Then the brethren, having thus accomplished the task they had taken in hand, vanished from the heaven of the Thirty-three, and reappeared on the Guarded Slope in the Himâlaya mountains. And the venerable Assagutta addressed the Order, and said: ‘Is there, venerable ones, any brother belonging to this company of the Order, who has not appeared in the assembly?’"},{"ref":"5.19a","t":"Thereupon a certain brother said there was, that Rohana had a week previously gone into the mountains, and become buried in meditation, and suggested that a messenger should be sent to him. And at that very moment the venerable Rohana aroused himself from his meditation, and was aware that the Order was expecting him. And vanishing from the mountain top, he appeared in the presence of the innumerable company of the brethren."},{"ref":"5.19b","t":"And the venerable Assagutta said to him: ‘How now, venerable Rohana! When the religion of the Buddha is in danger of crumbling away, have you no eyes for the work of the Order?’"},{"ref":"5.19c","t":"‘It was through inadvertence, Sir,’ said he."},{"ref":"5.19d","t":"‘Then, venerable Rohana, atone for it.’"},{"ref":"5.19e","t":"‘What, Sir, should I do?’"},{"ref":"5.19f","t":"‘There is a Brahman village, venerable Rohana, called Ka<em>g</em>angala, at the foot of the Himâlaya mountains, and there dwells there a Brahman called Sonuttara. He will have a son called Nâgasena. Go to that house for alms during seven years and ten months. After the lapse of that time thou shalt draw away the boy from a worldly life, and cause him to enter the Order. When he shall have abandoned the world, then shalt thou be free of the atonement for thy fault.’"},{"ref":"5.19g","t":"‘Let it be even as thou sayest,’ said the venerable Rohana in assent."},{"ref":"5.20","t":"Now Mahâsena the god passed away from the world of the gods, and was reborn in the womb of the wife of the Brahman Sonuttara. And at the moment of his conception three strange, wonderful things took place: — arms and weapons became all ablaze, the tender grain became ripe in a moment, and there was a great rain (in the time of drought). And the venerable Rohana went to that house for alms for seven years and ten months from the day of Mahâsena’s re-incarnation, but never once did he receive so much as a spoonful of boiled rice, or a ladleful of sour gruel, or a greeting, or a stretching forth of the joined hands, or any sort of salutation. Nay rather it was insults and taunts that fell to his share: and there was no one who so much as said, Be so good, ‘Sir, as to go on to the next house.’"},{"ref":"5.20a","t":"But when all that period had gone by he one day happened to have those very words addressed to him. And on that day the Brahman, on his way back from his work in the fields, saw the Elder as he met him on his return, and said: ‘Well, hermit, have you been to our place"},{"ref":"5.20b","t":"‘Yes, Brahman, I have.’"},{"ref":"5.20c","t":"‘But did you get anything there?’"},{"ref":"5.20d","t":"‘Yes, Brahman, I did.’"},{"ref":"5.20e","t":"And he was displeased at this, and went on home, and asked them: ‘Did you give anything to that hermit?’"},{"ref":"5.20f","t":"‘We gave him nothing,’ was the reply."},{"ref":"5.21","t":"Thereupon the Brahman, the next day, seated himself right in the doorway, thinking to himself: ‘To-day I’ll put that hermit to shame for having told a lie.’ And the moment that the Elder in due course came up to the house again, he said: ‘Yesterday you said you had got something at my house, having all the while got nothing! Is lying allowed to you fellows?’"},{"ref":"5.21a","t":"And the Elder replied: ‘Brahman, for seven years and ten months no one even went so far as to suggest politely that I should pass on. Yesterday this courtesy was extended to me. It was to that that I referred.’"},{"ref":"5.21b","t":"The Brahman thought to himself: ‘If these men, at the mere experience of a little courtesy, acknowledge in a public place, and with thanks, that they have received an alms, what will they not do if they really receive a gift!’ And he was much struck by this, and had an alms bestowed upon the Elder from the rice and curry prepared for his own use, and added furthermore: ‘Every day you shall receive here food of the same kind.’ And having watched the Elder as he visited the place from that day onwards, and noticed how subdued was his demeanour, he became more and more pleased with him, and invited him to take there regularly his midday meal. And the Elder gave, by silence, his consent; and daily from that time forth, when he had finished his meal, and was about to depart, he would pronounce some short passage or other from the words of the Buddha."},{"ref":"5.22","t":"Now the Brahman’s wife had, after her ten months, brought forth her son; and they called his name Nâgasena. He grew up in due course till he became seven years old, and his father said to the child: ‘Do you want, dear Nâgasena, to study the learning traditional in this Brahmanical house of ours?’"},{"ref":"5.22a","t":"‘What is it called, father?’ said he."},{"ref":"5.22b","t":"‘The three Vedas are called learning (Sikkhâ), other kinds of knowledge are only arts, my dear.’"},{"ref":"5.22c","t":"‘Yes, I should like to learn them, father,’ said the boy."},{"ref":"5.22d","t":"Then Sonuttara the Brahman gave to a Brahman teacher a thousand pieces as his teaching fee, and had a divan spread for him aside in an inner chamber, and said to him: ‘Do thou, Brahman, teach this boy the sacred hymns by heart.’"},{"ref":"5.22e","t":"So the teacher made the boy repeat the hymns, urging him to get them by heart. And young Nâgasena, after one repetition of them, had learnt the three Vedas by heart, could intone them correctly, had understood their meaning, could fix the right place of each particular verse, and had grasped the mysteries they contained. All at once there arose in him an intuitive insight into the Vedas, with a knowledge of their lexicography, of their prosody, of their grammar, and of the legends attaching to the characters in them. He became a philologist and grammarian, and skilled alike in casuistry and in the knowledge of the bodily marks that foreshadow the greatness of a man."},{"ref":"5.23","t":"Then young Nâgasena said to his father: ‘Is there anything more to be learned in this Brahmanical family of ours, or is this all?’"},{"ref":"5.23a","t":"‘There is no more, Nâgasena, my dear. This is all,’ was the reply."},{"ref":"5.23b","t":"And young Nâgasena repeated his lesson to his teacher for the last time, and went out of the house, and in obedience to an impulse arising in his heart as the result of previous Karma, sought a place of solitude, where he gave himself up to meditation. And he reviewed what he had learnt throughout from beginning to end, and found no value in it anywhere at all. And he exclaimed in bitterness of soul: ‘Empty forsooth are these Vedas, and as chaff. There is in them neither reality, nor worth, nor essential truth!’"},{"ref":"5.23c","t":"That moment the venerable Rohana, seated at his hermitage at Vattaniya, felt in his mind what was passing in the heart of Nâgasena. And he robed himself, and taking his alms-bowl in his hand, he vanished from Vattaniya and appeared near the Brahman village Ka<em>g</em>angala. And young Nâgasena, as he stood again in the doorway, saw him coming in the distance. At the sight of him he became happy and glad, and a sweet hope sprang up in his heart that from him he might learn the essential truth. And he went to him, and said: ‘Who art thou, Sir, that thou art thus bald-headed, and wearest yellow robes?’"},{"ref":"5.23d","t":"‘They call me a recluse, my child’ (Pabba<em>g</em>ita: literally, ‘one who has abandoned;’ that is, the worldly life)."},{"ref":"5.23e","t":"‘And why do they call thee “one who has abandoned?”’"},{"ref":"5.23f","t":"‘Because a recluse is one who has receded from the world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.’"},{"ref":"5.23g","t":"‘Why, Sir, dost thou not wear hair as others do?’"},{"ref":"5.23h","t":"‘A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life. And what are those sixteen? The impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and beat their breasts, or fall headlong in a swoon — and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subtle.’"},{"ref":"5.23i","t":"‘And why, Sir, are not thy garments, too, as those of other men?’"},{"ref":"5.23j","t":"‘Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men’s.’"},{"ref":"5.23k","t":"‘Dost thou know, Lord, what is real knowledge?’"},{"ref":"5.23l","t":"‘Yes, lad, the real knowledge I know; and what is the best hymn (mantra) in the world, that too I know.’"},{"ref":"5.23m","t":"‘Couldst thou teach it, Lord, to me too?’"},{"ref":"5.23n","t":"‘Yes, I could.’"},{"ref":"5.23o","t":"‘Teach me, then.’"},{"ref":"5.23p","t":"‘Just now is not the right time for that; we, have come down to the village for alms.’"},{"ref":"5.24","t":"Then young Nâgasena took the alms-bowl the venerable Rohana was carrying, and led him into the house, and with his own hand supplied him with food, hard and soft, as much as he required. And when he saw that he had finished his meal, and withdrawn his hand from the bowl, he said to him: ‘Now, Sir, will you teach me that hymn?’"},{"ref":"5.24a","t":"‘When thou hast become free from impediments, my lad, by taking upon thee, and with thy parents’ consent, the hermit’s dress I wear, then I can teach it thee.’"},{"ref":"5.25","t":"So young Nâgasena went to his father and mother, and said: ‘This recluse says he knows the best hymn in the world, but that he cannot teach it to any one who has not entered the Order as his pupil. I should like to enter the Order and learn that hymn.’"},{"ref":"5.25a","t":"And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world; and they thought that when he had learned it he would come back again."},{"ref":"5.25b","t":"Then the venerable Rohana took Nâgasena to the Vattaniya hermitage, to the Vi<em>g</em>amba Vatthu, and having spent the night there, took him on to the Guarded Slope, and there, in the midst of the innumerable company of the Arahats, young Nâgasena was admitted, as a novice, into the Order."},{"ref":"5.26","t":"And then, when he had been admitted to the Order, the venerable Nâgasena said to the venerable Rohana: ‘I have adopted your dress; now teach me that hymn.’"},{"ref":"5.26a","t":"Then the venerable Rohana thought thus to himself: ‘In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma)?’ and inasmuch as he saw that Nâgasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that."},{"ref":"5.26b","t":"And the venerable Nâgasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma — that is to say, the Dhamma Sanga<em>n</em>i, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets — the Vibhanga, with its eighteen chapters, beginning with the book on the constituent elements of beings — the Dhâtu Kathâ, with its fourteen books, beginning with that on compensation and non-compensation — the Puggala. Pa<em>ññ</em>atti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on — the Kathâ Vatthu, with its thousand sections, five hundred on as many points of our own views, and five hundred on as many points of our opponents’ views — the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on — and the Pa<em>tth</em>âna, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said: ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’"},{"ref":"5.27","t":"Then Nâgasena went to the innumerable company of the Arahats, and said: ‘I should like to propound the whole of the Abhidhamma Pi<em>t</em>aka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities.’ And they gave him leave. And in seven months the venerable Nâgasena recited the seven books of the Abhidhamma in full. And the earth thundered, the gods shouted their applause, the Brahma gods clapped their hands, and there came down a shower from heaven of sweet-scented sandal-wood dust, and of Mandârava flowers! And the innumerable company of the Arahats, then and there at the Guarded Slope, admitted the venerable Nâgasena, then twenty years of age, to full membership in the higher grade of the Order."},{"ref":"5.28","t":"Now the next day after he had thus been admitted into full membership in the Order, the venerable Nâgasena robed himself at dawn, and taking his bowl, accompanied his teacher on his round for alms to the village below. And as he went this thought arose within him: ‘It was, after all, empty-headed and foolish of my teacher to leave the rest of the Buddha’s word aside, and teach me the Abhidhamma first!’"},{"ref":"5.28a","t":"And the venerable Rohana became aware in his own mind of what was passing in the mind of Nâgasena, and he said to him: ‘That is an unworthy reflection that thou art making, Nâgasena; it is not worthy of thee so to think.’"},{"ref":"5.28b","t":"‘How strange and wonderful,’ thought Nâgasena, ‘that my teacher should be able to tell in his own mind what I am thinking of! I must ask his pardon.’ And he said: ‘Forgive me, Sir; I will never make such a reflection again.’"},{"ref":"5.28c","t":"‘I cannot forgive you, Nâgasena, simply on that promise,’ was the reply. ‘But there is a city called Sâgala, where a king rules whose name is Milinda, and he harasses the brethren by putting puzzles to them of heretical tendency. You will have earned your pardon, Nâgasena, when you shall have gone there, and overcome that king in argument, and brought him to take delight in the truth.’"},{"ref":"5.28d","t":"‘Not only let king Milinda, holy one, but let all the kings of India come and propound questions to me, and I will break all those puzzles up and solve them, if only you will pardon me!’ exclaimed Nâgasena. But when he found it was of no avail, he said: ‘Where, Sir, do you advise me to spend the three months of the rains now coming on?’"},{"ref":"5.29","t":"‘There is a brother named Assagutta dwelling at the Vattaniya hermitage. Go, Nâgasena, to him; and in my name bow down to his feet, and say: “My teacher, holy one, salutes you reverently, and asks whether you are in health and ease, in full vigour and comfort. He has sent me here to pass the three months of the rains under your charge.” When he asks you your teacher’s name, tell it him. But when he asks you his own name, say: “My teacher, Sir, knows your name.”’"},{"ref":"5.29a","t":"And Nâgasena bowed down before the venerable Rohana, and passing him on his right hand as he left him, took his bowl and robe, and went on from place to place till he came to the Vattaniya hermitage, begging for his food on the way. And on his arrival he saluted the venerable Assagutta, and said exactly what he had been told to say, and to the last reply Assagutta said: ‘Very well then, Nâgasena, put by your bowl and robe.’ And the next day Nâgasena swept out the teacher’s cell, and put the drinking water and tooth-cleansers ready for him to use. The Elder swept out the cell again, threw away the water and the tooth-cleansers, and fetched others, and said not a word of any kind. So it went on for seven days. On the seventh the Elder again asked him the same questions as before. And on Nâgasena again making the same replies, he gave him leave to pass the rainy season there."},{"ref":"5.30","t":"Now a certain woman, a distinguished follower of the faith, had for thirty years and more administered to the wants of the venerable Assagutta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And when she was told that there was one, named Nâgasena, she invited the Elder, and Nâgasena, with him, to take their midday meal the next day at her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went down, accompanied by Nâgasena as his attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nâgasena: ‘Do thou, Nâgasena, give the thanks to this distinguished lady.’ And, so saying, he rose from his seat, and went away."},{"ref":"5.31","t":"And the lady said to Nâgasena: ‘I am old, friend Nâgasena. Let the thanksgiving be from the deeper things of the faith.’"},{"ref":"5.31a","t":"And Nâgasena, in pronouncing the thanksgiving discourse, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship. And as the lady sat there listening, there arose in her heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And Nâgasena also, when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight — he too entered, as he sat there, upon the stream (that is to say, upon the first stage of the Excellent Way to Arahatship)."},{"ref":"5.32","t":"Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed: ‘Well done! well done, Nâgasena! by one arrow shot you have hit two noble quarries!’ And at the same time thousands of the gods shouted their approval."},{"ref":"5.32a","t":"Now the venerable Nâgasena arose and returned to Assagutta, and saluting him, took a seat reverently apart. And Assagutta said to him: ‘Do thou now go, Nâgasena, to Pâ<em>t</em>aliputta. There, in the Asoka Park, dwells the venerable Dhamma-rakkhita. Under him you should learn the words of the Buddha.’"},{"ref":"5.32b","t":"‘How far is it, Sir, from here to Pâ<em>t</em>aliputta.’"},{"ref":"5.32c","t":"‘A hundred leagues, Nâgasena.’"},{"ref":"5.32d","t":"‘Great, Sir, is the distance. It will be difficult to get food on the way. How shall I get there?’"},{"ref":"5.32e","t":"‘Only go straight on, Nâgasena. You shall get food on the way, rice from which the black grains have been picked out, with curries and gravies of various sorts.’"},{"ref":"5.32f","t":"‘Very well, Sir!’ said Nâgasena, and bowing down before his teacher, and passing him on the right side as he went, he took his bowl and his robe and departed for Pâ<em>t</em>aliputta."},{"ref":"5.33","t":"At that time a merchant of Pâ<em>t</em>aliputta, was on his way back to that city with five hundred waggons. And when he saw the venerable Nâgasena coming in the distance, he stopped the waggons, and saluted Nâgasena, and asked him: ‘Whither art thou going, father?’"},{"ref":"5.33a","t":"‘To Pâ<em>t</em>aliputta, householder.’"},{"ref":"5.33b","t":"‘That is well, father. We too are going thither. It will be more convenient for thee to go with us.’"},{"ref":"5.33c","t":"And the merchant, pleased with Nâgasena’s manners, provided him with food, hard and soft, as much as he required, waiting upon him with his own hands. And when the meal was over, he took a low seat, and sat down reverently apart. So seated, he said to the venerable Nâgasena: ‘What, father, is your name?’"},{"ref":"5.33d","t":"‘I am called Nâgasena, householder.’"},{"ref":"5.33e","t":"‘Dost thou know, father, what are the words of Buddha?’"},{"ref":"5.33f","t":"‘I know the Abhidhamma.’"},{"ref":"5.33g","t":"‘We are most fortunate, father; this is indeed an advantage. I am a student of the Abhidhamma, and so art thou. Repeat to me, father, some passages from it.’"},{"ref":"5.33h","t":"Then the venerable Nâgasena preached to him from the Abhidhamma, and by degrees as he did so there arose in Nâgasena’s heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has in itself the necessity of beginning, that too has also the inherent quality of passing away."},{"ref":"5.34","t":"And the Pâ<em>t</em>aliputta merchant sent on his waggons in advance, and followed himself after them. And at a place where the road divided, not far from Pâ<em>t</em>aliputta, he stopped, and said to Nâgasena: ‘This is the turning to the Asoka Park. Now I have here a rare piece of woollen stuff, sixteen cubits by eight. Do me the favour of accepting it.’ And Nâgasena did so. And the merchant, pleased and glad, with joyful heart, and full of content and happiness, saluted the venerable Nâgasena, and keeping him on his right hand as he passed round him, went on his way."},{"ref":"5.35","t":"But Nâgasena went on to the Asoka Park to Dhamma-rakkhita. And after saluting him, and telling him on what errand he had come, he learnt by heart, from the mouth of the venerable Dhamma-rakkhita, the whole of the three baskets of the Buddha’s word in three months, and after a single recital, so far as the letter (that is, knowing the words by heart) was concerned.. And in three months more he mastered the spirit (that is, the deeper meaning of the sense of the words)."},{"ref":"5.35a","t":"But at the end of that time the venerable Dhamma-rakkhita addressed him, and said: ‘Nâgasena, as a herdsman tends the cows, but others enjoy their produce, so thou too carriest in thy head the whole three baskets of the Buddha’s word, and still art not yet a partaker of the fruit of Sama<em>n</em>aship.’"},{"ref":"5.35b","t":"‘Though that be so, holy one, say no more,’ was the reply. And on that very day, at night, he attained to Arahatship and with it to the fourfold power of that Wisdom possessed by all Arahats (that is to say: the realisation of the sense, and the appreciation of the deep religious teaching contained in the word, the power of intuitive judgment, and the power of correct and ready exposition). And at the moment of his penetrating the truth all the gods shouted their approval, and the earth thundered, and the Brahma gods clapped their hands, and there fell from heaven a shower of sweet-scented sandal dust and of Mandârava flowers."},{"ref":"5.36","t":"Now at that time the innumerable company of the Arahats at the Guarded Slope in the Himâlaya mountains sent a message to him to come, for they were anxious to see him. And when he heard the message the venerable Nâgasena vanished from the Asoka Park and appeared before them. And they said: ‘Nâgasena, that king Milinda is in the habit of harassing the brethren by knotty questions and by argumentations this way and that. Do thou, Nâgasena, go and master him.’"},{"ref":"5.36a","t":"‘Not only let king Milinda, holy ones, but let all the kings of India, come and propound questions to me. I will break all those puzzles up and solve them. You may go fearlessly to Sâgala.’"},{"ref":"5.36b","t":"Then all the Elders went to the city of Sâgala, lighting it up with their yellow robes like lamps, and bringing down upon it the breezes from the heights where the sages dwell."},{"ref":"5.36c","t":"* * * *"},{"ref":"5.37","t":"At that time the venerable Âyupâla was living at the Sankheyya hermitage. And king Milinda said to his counsellors: ‘Beautiful is the night and pleasant! Who is the wandering teacher or Brahman we can visit to night to question him who will be able to converse with us and to resolve our doubts?’"},{"ref":"5.37a","t":"And the five hundred Yonakas replied: ‘There is the Elder, Lord, named Âyupâla, versed in the three baskets, and in all the traditional lore. He is living now at the Sankheyya hermitage. To him you might go, O king, and put your questions to him.’"},{"ref":"5.37b","t":"‘Very well, then. Let the venerable one be informed that we are coming.’"},{"ref":"5.37c","t":"Then the royal astrologer sent a message to Âyupâla to the effect that king Milinda desired to call upon him. And the venerable one said: ‘Let him come.’"},{"ref":"5.37d","t":"So Milinda the king, attended by the five hundred Yonakas, mounted his royal chariot and proceeded to the Sankheyya hermitage, to the place where Âyupâla dwelt, and exchanged with him the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And then he said to him:"},{"ref":"5.38","t":"‘Of what use, venerable Âyupâla, is the renunciation of the world carried out by the members of your Order, and in what do you place the summum bonum?’"},{"ref":"5.38a","t":"‘Our renunciation, O king,’ replied the Elder, ’is for the sake of being able to live in righteousness, and in spiritual calm.’"},{"ref":"5.38b","t":"‘Is there, Sir, any layman who lives so?’"},{"ref":"5.38c","t":"‘Yes, great king, there are such laymen. At the time when the Blessed One set rolling the royal chariot wheel of the kingdom of righteousness at Benares, at the Deer Park, eighteen ko<em>t</em>is of the Brahma gods, and an innumerable company of other gods, attained to comprehension of the truth. And not one of those beings, all of whom were laymen, had renounced the world. And again when the Blessed One delivered the Mahâ Samaya discourse, and the discourse on the ‘Greatest Blessing,’ and the Exposition of Quietism, and the Exhortation to Râhula, the multitude of gods who attained to comprehension of the truth cannot be numbered. And not one of those beings, all of whom were laymen, had renounced the world.’"},{"ref":"5.38d","t":"‘Then, most venerable Âyupâla, your renunciation is of no use. It must be in consequence of sins committed in some former birth, that the Buddhist Samanas renounce the world, and even subject themselves to the restraints of one or other of the thirteen aids to purity! Those who remain on one seat till they have finished their repast were, forsooth, in some former birth, thieves who robbed other men of their food. It is in consequence of the Karma of having so deprived others of food that they have now only such food as they can get at one sitting; and are not allowed to eat from time to time as they want. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And they who live in the open air were, forsooth, in some former birth, dacoits who plundered whole villages. It is in consequence of the Karma of having destroyed other people’s homes, that they live now without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in consequence of the Karma of that habit that they have become Nesa<em>gg</em>ikâ in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteousness of life!’"},{"ref":"5.39","t":"And when he had thus spoken the venerable Âyupâla was silenced, and had not a word to say in reply. Then the five hundred Yonakas said to the king: ‘The Elder, O king, is learned, but is also diffident. It is for that reason that he makes no rejoinder. But the king on seeing how silent Âyupâla had become, clapped his hands and cried out: ‘All India is an empty thing, it is verily like chaff! There is no one, either Samana or Brahman, capable of discussing things with me and dispelling my doubts!’"},{"ref":"5.39a","t":"As he looked, however, at the assembly and saw how fearless and self-possessed the Yonakas appeared, he thought within himself: ‘For a certainty there must be, methinks, some other learned brother capable of disputing with me, or those Yonakas would not be thus confident.’ And he said to them:"},{"ref":"5.39b","t":"‘Is there, my good men, any other learned brother to discuss things with me and dispel my doubts?’"},{"ref":"5.40","t":"Now at that time the venerable Nâgasena, after making his alms-tour through the villages, towns, and cities, had in due course arrived at Sâgala, attended by a band of Sama<em>n</em>as, as the leader of a company of the Order; the head of a body of disciples; the teacher of a school; famous and renowned, and highly esteemed by the people. And he was learned, clever, wise, sagacious, and able; a skilful expounder, of subdued manners, but full of courage; well versed in tradition, master of the three Baskets (Pi<em>t</em>akas), and erudite in Vedic lore. He was in possession of the highest (Buddhist) insight, a master of all that had been handed down in the schools, and of the various discriminations by which the most abstruse points can be explained. He knew by heart the ninefold divisions of the doctrine of the Buddha to perfection, and was equally skilled in discerning both the spirit and the letter of the Word. Endowed with instantaneous and varied power of repartee, and wealth of language, and beauty of eloquence, he was difficult to equal, and still more difficult to excel, difficult to answer, to repel, or to refute. He was imperturbable as the depths of the sea, immovable as the king of mountains; victorious in the struggle with evil, a dispeller of darkness and diffuser of light; mighty in eloquence, a confounder of the followers of other masters, and a crusher-out of the adherents of rival doctrines (malleus hereticorum). Honoured and revered by the brethren and sisters of the Order, and its lay adherents of either sex, and by kings and their high officials, he was in the abundant receipt of all the requisites of a member of the Order — robes and bowl and lodging, and whatever is needful for the sick — receiving the highest veneration no less than material gifts. To the wise and discerning who came to him with listening ear he displayed the ninefold jewel of the Conqueror’s word, he pointed out to them the path of righteousness, bore aloft for them the torch of truth, set up for them the sacred pillar of the truth, and celebrated for their benefit the sacrifice of the truth. For them he waved the banner, raised the standard, blew the trumpet, and beat the drum of truth. And with his mighty lion’s voice, like Indra’s thunder but sweet the while, he poured out upon them a plenteous shower, heavy with drops of mercy, and brilliant with the coruscations of the lightning flashes of his knowledge, of the nectar waters of the teaching of the Nirvâ<em>n</em>a of the truth — thus satisfying to the full a thirsty world."},{"ref":"5.41","t":"There then, at the Sankheyya hermitage, did the venerable Nâgasena, with a numerous company of the brethren, dwell. Therefore is it said:"},{"ref":"5.41a","t":"‘Learned, with varied eloquence, sagacious, bold,<br>Master of views, in exposition sound,<br>The brethren — wise themselves in holy writ,<br>Repeaters of the fivefold sacred word — <br>Put Nâgasena as their leader and their chief.<br>Him, Nâgasena of clear mind and wisdom deep,<br>Who knew which was the right Path, which the false,<br>And had himself attained Nirvâ<em>n</em>a’s placid heights!<br>Attended by the wise, by holders to the Truth,<br>He had gone from town to town, and come to Sâgala;<br>And now he dwelt there in Sankheyya’s grove,<br>Appearing, among men, like the lion of the hills.’"},{"ref":"5.42","t":"And Devamantiya said to king Milinda: ‘Wait a little, great king, wait a little! There is an Elder named Nâgasena, learned, able, and wise, of subdued manners, yet full of courage, versed in the traditions, a master of language, and ready in reply, one who understands alike the spirit and the letter of the law, and can expound its difficulties and refute objections to perfection. He is staying at present at the Sankheyya hermitage. You should go, great king, and put your questions to him. He is able to discuss things with you, and dispel your doubts.’"},{"ref":"5.42a","t":"Then when Milinda the king heard the name Nâgasena, thus suddenly introduced, he was seized with fear, and with anxiety, and the hairs of his body stood on end. But he asked Devamantiya: ‘Is that really so?’"},{"ref":"5.42b","t":"And Devamantiya replied: ‘He is capable, Sire, of discussing things with the guardians of the world — with Indra, Yama, Varu<em>n</em>a, Kuvera, Pra<em>g</em>âpati, Suyâma, and Santushita — and even with the great Brahma himself, the progenitor of mankind, how much more then with a mere human being!’"},{"ref":"5.42c","t":"‘Do you then, Devamantiya,’ said the king, ‘send a messenger to say I am coming.’"},{"ref":"5.42d","t":"And he did so. And Nâgasena sent word back that he might come. And the king, attended by the five hundred Yonakas, mounted his royal chariot, and proceeded with a great retinue to the Sankheyya hermitage, and to the place where Nâgasena dwelt."},{"ref":"5.43","t":"At that time the venerable Nâgasena was seated with the innumerable company of the brethren of the Order, in the open hall in front of the hermitage. So king Milinda saw the assembly from afar, and he said to Devamantiya: ‘Whose, Devamantiya, is this so mighty retinue?’"},{"ref":"5.43a","t":"‘These are they who follow the venerable Nâgasena,’ was the reply."},{"ref":"5.43b","t":"Then at the sight there came over king Milinda a feeling of fear and of anxiety, and the hairs of his body stood on end. But nevertheless, though he felt like an elephant hemmed in by rhinoceroses, like a serpent surrounded by the Garu<em>d</em>as (the snake-eating mythical birds), like a jackal surrounded by boa-constrictors, or a bear by buffaloes, like a frog pursued by a serpent, or a deer by a panther, like a snake in the hands of a snake charmer, or a rat played with by a cat, or a devil charmed by an exorcist, like the moon when it is seized by Râhu, like a snake caught in a basket, or a bird in a cage, or a fish in a net, like a man who has lost his way in a dense forest haunted by wild beasts, like a Yakkha (ogre) who has sinned against Vessavana (the king of ogres and fairies), or like a god whose term of life as a god has reached its end — though confused and terrified, anxious, and beside himself in an agony of fear like that — yet at the thought that he must at least avoid humiliation in the sight of the people, he took courage, and said to Devamantiya: ‘You need not trouble to point out to me which is Nâgasena. I shall pick him out unaided.’"},{"ref":"5.43c","t":"‘Certainly, Sire, recognise him yourself,’ said he."},{"ref":"5.44","t":"Now Nâgasena was junior in seniority (reckoned from the date of his full membership in the"},{"ref":"5.44a","t":"Order) to the half of that great company seated in front of him, and senior to the half seated behind him. And as he looked over the whole of the assembly, in front, and down the centre, and behind, king Milinda detected Nâgasena seated in the middle, and, like a shaggy lion who knows no fear or frenzy, entirely devoid of nervous agitation, and free from shyness and trepidation. And as soon as he saw him, he knew by his mien that that was Nâgasena, and he pointed him out to Devamantiya."},{"ref":"5.44b","t":"‘Yes, great king,’ said he, ‘that is Nâgasena. Well hast thou, Sire, recognised the sage.’"},{"ref":"5.44c","t":"‘Whereupon the king rejoiced that he had recognised Nâgasena without having had him pointed out to him. But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said:"},{"ref":"5.44d","t":"‘At the sight of Nâgasena, wise and pure,<br>Subdued in all that is the best subjection,<br>Milinda uttered this foreboding word — <br>“Many the talkers I have visited,<br>Many the conversations I have had,<br>But never yet, till now, to-day, has fear,<br>So strange, so terrible, o’erpowered my heart.<br>Verily now defeat must be my lot,<br>And victory his, so troubled is my mind.”’"},{"ref":"5.44e","t":"Here ends the introductory secular narrative (Bâhira-kathâ)."},{"sp":"HDR","t":"CHAPTER 2."},{"ref":"7.1","t":"THE KING said: ‘He who is born, Nâgasena, does he remain the same or become another?’"},{"ref":"7.1a","t":"‘Neither the same nor another.’"},{"ref":"7.1b","t":"‘Give me an illustration.’"},{"ref":"7.1c","t":"‘Now what do you think, O king? You were once a baby, a tender thing, and small in size, lying flat on your back. Was that the same as you who are now grown up?’"},{"ref":"7.1d","t":"‘No. That child was one, I am another.’"},{"ref":"7.1e","t":"‘If you are not that child, it will follow that you have had neither mother nor father, no! nor teacher. You cannot have been taught either learning, or behaviour, or wisdom. What, great king! is the mother of the embryo in the first stage different from the mother of the embryo in the second stage, or the third, or the fourth? Is the mother of the baby a different person from the mother of the grown-up man? Is the person who goes to school one, and the same when he has finished his schooling another? Is it one who commits a crime, another who is punished by having his hands or feet cut off?’"},{"ref":"7.1f","t":"‘Certainly not. But what would you, Sir, say to that?’"},{"ref":"7.1g","t":"The Elder replied: ‘I should say that I am the same person, now I am grown up, as I was when I was a tender tiny baby, flat on my back. For all these states are included in one by means of this body.’"},{"ref":"7.1h","t":"‘Give me an illustration.’"},{"ref":"7.1i","t":"‘Suppose a man, O king, were to light a lamp, would it burn the night through?’"},{"ref":"7.1j","t":"‘Yes, it might do so.’"},{"ref":"7.1k","t":"‘Now, is it the same flame that burns in the first watch of the night, Sir, and in the second?’"},{"ref":"7.1l","t":"‘No.’"},{"ref":"7.1m","t":"‘Or the same that burns in the second watch and in the third?’"},{"ref":"7.1n","t":"‘No.’"},{"ref":"7.1o","t":"‘Then is there one lamp in the first watch, and another in the second, and another in the third?’"},{"ref":"7.1p","t":"‘No. The light comes from the same lamp all the night through.’"},{"ref":"7.1q","t":"‘Just so, O king, is the continuity of a person or thing maintained. One comes into being, another passes away; and the rebirth is, as it were, simultaneous. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness.’"},{"ref":"7.1r","t":"‘Give me a further illustration.’"},{"ref":"7.1s","t":"‘It is like milk, which when once taken from the cow, turns, after a lapse of time, first to curds, and then from curds to butter, and then from butter to ghee. Now would it be right to say that the milk was the same thing as the curds, or the butter, or the ghee?’"},{"ref":"7.1t","t":"‘Certainly not; but they are produced out of it.’"},{"ref":"7.1u","t":"‘Just so, O king, is the continuity of a person or thing maintained. One comes into being, another passes away; and the rebirth is, as it were, simultaneous. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness.’"},{"ref":"7.1v","t":"‘Well put, Nâgasena!’"},{"ref":"7.1w","t":"* * * *"},{"ref":"7.2","t":"The king said: ‘Is a man, Nâgasena, who will not be reborn, aware of the fact?’"},{"ref":"7.2a","t":"‘Yes, O king.’"},{"ref":"7.2b","t":"‘And how does he know it"},{"ref":"7.2c","t":"‘By the cessation of all that is cause, proximate or remote, of rebirth.’"},{"ref":"7.2d","t":"‘Give me an illustration.’"},{"ref":"7.2e","t":"‘Suppose a farmer, great king, had ploughed and sown and filled his granary; and then for a period should neither plough nor sow, but live on the stored-up grain, or dispose of it in barter, or deal with it as he had need. Would the farmer be aware, great king, that his granary was not getting filled?’"},{"ref":"7.2f","t":"‘Yes, he ought to know it.’"},{"ref":"7.2g","t":"‘But how?’"},{"ref":"7.2h","t":"‘He would know that the cause, proximate and remote, of the filling of the granary had ceased.’"},{"ref":"7.2i","t":"‘Just so with the man you spoke of. By the cessation of all that leads to rebirth, he would be conscious of having escaped his liability to it.’"},{"ref":"7.2j","t":"‘Well explained, Nâgasena!’"},{"ref":"7.2k","t":"* * * *"},{"ref":"7.3","t":"The king said: ‘He who has intelligence, Nâgasena, has he also wisdom?’"},{"ref":"7.3a","t":"‘Yes, great king.’"},{"ref":"7.3b","t":"‘What; are they both the same?’"},{"ref":"7.3c","t":"‘Yes.’"},{"ref":"7.3d","t":"‘Then would he, with his intelligence — which, you say, is the same as wisdom — be still in bewilderment or not?’"},{"ref":"7.3e","t":"‘In regard to some things, yes; in regard to others, no.’"},{"ref":"7.3f","t":"‘What would he be in bewilderment about?’"},{"ref":"7.3g","t":"‘He would still be in bewilderment as to those parts of learning he had not learnt, as to those countries he had not seen, and as to those names or terms he had not heard.’"},{"ref":"7.3h","t":"‘And wherein would he not be in bewilderment?’"},{"ref":"7.3i","t":"‘As regards that which has been accomplished by insight — (the perception, that is,) of the impermanence of all beings, of the suffering inherent in individuality, and of the non-existence of any soul.’"},{"ref":"7.3j","t":"‘Then what would have become of his delusions on those points.’"},{"ref":"7.3k","t":"‘When intelligence has once arisen, that moment delusion has died away.’"},{"ref":"7.3l","t":"‘Give me an illustration.’"},{"ref":"7.3m","t":"‘It is like the lamp, which when a man has brought into a darkened room, then the darkness would vanish away, and light would appear.’"},{"ref":"7.3n","t":"‘And what, Nâgasena, on the other hand, has then become of his wisdom?’"},{"ref":"7.3o","t":"‘When the reasoning wisdom has effected that which it has to do, then the reasoning ceases to go on. But that which has been acquired by means of it remains — the knowledge, to wit, of the impermanence of every being, of the suffering inherent in individuality, and of the absence of any soul.’"},{"ref":"7.3p","t":"‘Give me an illustration, reverend Sir, of what you have last said.’"},{"ref":"7.3q","t":"‘It is as when a man wants, during the night, to send a letter, and after having his clerk called, has a lamp lit, and gets the letter written. Then, when that has been done, he extinguishes the lamp. But though the lamp had been put out the writing would still be there. Thus does reasoning cease, and knowledge remain.’"},{"ref":"7.3r","t":"‘Give me a further illustration.’"},{"ref":"7.3s","t":"‘In Eastern districts the peasants have a custom of arranging five pots full of water behind each hut with the object of putting out at once any spark of fire that may be kindled. Suppose now the house had caught fire, and they had thrown those five potfulls of water over the hut, and the fire had gone out, would those peasants then think of still going on using the water-pots?’"},{"ref":"7.3t","t":"‘No, Sir, the water-pots would be done with. What would be the use of them (on that occasion) any more?’"},{"ref":"7.3u","t":"‘The five water-pots are the five organs of moral sense — faith, to wit, and perseverance in effort, and mindfulness, and meditation, and the reasoning wisdom. The peasantry are the recluse, who is devoted in effort; the fire is sinfulness. As the fire is put out by the water in the five pots, so is sinfulness extinguished by the five organs of moral sense, and when once extinguished it does not again arise.’"},{"ref":"7.3v","t":"‘Give me a further illustration.’"},{"ref":"7.3w","t":"‘It is like a physician who goes to the sick man with the five kinds of drugs made from medicinal roots, and grinding them up, gives him to drink, and thereby his sickness passes away. Would the physician in that case think of making any further use of the medicine?’"},{"ref":"7.3x","t":"‘Certainly not, the medicine has done its work. What would be the use of any more?’"},{"ref":"7.3y","t":"‘Just so, O king, when sinfulness is destroyed by the five moral powers, then reasoning ceases, but knowledge remains.’"},{"ref":"7.3z","t":"‘Give me a further illustration.’"},{"ref":"7.3aa","t":"‘It is like a warrior, at home in war, who takes five javelins and goes down to ‘battle to conquer the foe. And when he has cast them the enemy is broken. There is no need for him to go on casting javelins any more.’"},{"ref":"7.3ba","t":"‘Well put, Nâgasena!’"},{"ref":"7.3ca","t":"* * * *"},{"ref":"7.4","t":"The king said: ‘He who will not be reborn, Nâgasena, does he still feel any painful sensation?’"},{"ref":"7.4a","t":"The Elder replied: ‘Some he feels and some not.’"},{"ref":"7.4b","t":"‘Which are they?’"},{"ref":"7.4c","t":"‘He may feel bodily pain, O king; but mental pain he would not.’"},{"ref":"7.4d","t":"‘How would that be so?’"},{"ref":"7.4e","t":"‘Because the causes, proximate or remote, of bodily pain still continue, he would be liable to it. But the causes, proximate or remote, of mental agony having ceased, he could not feel it. For it has been said by the Blessed One: “One kind of pain he suffers, bodily pain: but not mental.”’"},{"ref":"7.4f","t":"‘Then why, Sir, does he not die?’"},{"ref":"7.4g","t":"‘The Arahat, O king, has need neither to curry favour nor to bear malice. He shakes not down the unripe fruit, but awaits the full time of its maturity. For it has been said, O king, by the Elder, Sâriputta, the Commander of the faith:"},{"ref":"7.4h","t":"“It is not death, it is not life I welcome;<br>As the hireling his wage, so do I bide my time.<br>It is not death, it is not life I want;<br>Mindful and thoughtful do I bide my time.”’"},{"ref":"7.4i","t":"‘Well put, Nâgasena!’"},{"ref":"7.4j","t":"* * * *"},{"ref":"7.5","t":"The king said: ‘Is a pleasant sensation, Nâgasena, good or evil or indifferent?’"},{"ref":"7.5a","t":"‘It may be any one of the three.’"},{"ref":"7.5b","t":"‘But surely, Sir, if good conditions are not painful, and painful ones not good, then there can arise no good condition that is at the same time painful.’"},{"ref":"7.5c","t":"‘Now, what do you think, great king? Suppose a man were to hold in one hand a red-hot ball of iron, and in the other a lump of icy snow, would they both hurt him?’"},{"ref":"7.5d","t":"‘Yes; they both would.’"},{"ref":"7.5e","t":"‘But are they both hot?’"},{"ref":"7.5f","t":"‘Certainly not.’"},{"ref":"7.5g","t":"‘But are they both cold?’"},{"ref":"7.5h","t":"‘No.’"},{"ref":"7.5i","t":"‘Then acknowledge yourself put in the wrong! If the heat hurts, and they are not both hot, the pain cannot come from the heat. If the cold hurts, and they are not both cold, the pain cannot come from the cold. How then, O king, can they both hurt you, since they are not both hot, nor both cold, and (as one is hot and the other cold) the pain comes neither from the hot nor from the cold?’"},{"ref":"7.5j","t":"‘I am not equal to argument with you. Be so good, Sir, as to explain how the matter stands.’"},{"ref":"7.5k","t":"Then the Elder reasoned with king Milinda, persuading him by talk on the subject drawn from the Abhidhamma, such as: ‘There are these six pleasures, O king, connected with life in the world, and these other six with renunciation. There are six griefs connected with life in the world, and six with renunciation. There are six kinds of indifference to pleasure and to grief connected with life in the world, and six with renunciation. Altogether there are thus six series of six, that is to say, thirty-six kinds of sensations in the present, and the like number in the past, and the like in the future. And adding all these up in one total we arrive at one hundred and eight kinds of sensation.’"},{"ref":"7.5l","t":"‘Well put, Nâgasena!’"},{"ref":"7.5m","t":"* * * *"},{"ref":"7.6","t":"The king said: ‘What is it, Nâgasena, that is reborn?’"},{"ref":"7.6a","t":"‘Name-and-form is reborn.’"},{"ref":"7.6b","t":"‘What, is it this same name-and-form that is reborn?’"},{"ref":"7.6c","t":"‘No: but by this name-and-form deeds are done, good or evil, and by these deeds (this Karma) another name-and-form is reborn.’"},{"ref":"7.6d","t":"‘If that be so, Sir, would not the new being be released from its evil Karma?’"},{"ref":"7.6e","t":"The Elder replied: ‘Yes, if it were not reborn. But just because it is reborn, O king, it is therefore not released from its evil Karma.’"},{"ref":"7.6f","t":"‘Give me an illustration.’"},{"ref":"7.6g","t":"‘Suppose, O king, some man were to steal a mango from another man, and the owner of the mango were to seize him and bring him before the king, and charge him with the crime. And the thief were to say: “Your Majesty! I have not taken away this man’s mangoes. Those that he put in the ground are different from the ones I took. I do not deserve to be punished.” How then? would he be guilty?’"},{"ref":"7.6h","t":"‘Certainly, Sir. He would deserve to be punished.’"},{"ref":"7.6i","t":"‘But on what ground?’"},{"ref":"7.6j","t":"‘Because, in spite of whatever he may say, he would be guilty in respect of the last mango which resulted from the first one (the owner set in the ground).’"},{"ref":"7.6k","t":"‘Just so, great king, deeds good or evil are done by this name-and-form and another is reborn. But that other is not thereby released from its deeds (its Karma).’"},{"ref":"7.6l","t":"‘Give me a further illustration.’"},{"ref":"7.6m","t":"‘It is like rice or sugar so stolen, of which the same might be said as of the mango. Or it is like the fire which a man, in the cold season, might kindle, and when he had warmed himself, leave still burning, and go away. Then if that fire were to set another man’s field on fire, and the owner of the field were to seize him, and bring him before the king, and charge him with the injury, and he were to say: “Your Majesty! It was not I who set this man’s field on fire. The fire I left burning was a different one from that which burnt his field. I am not guilty.” Now would the man, O king, be guilty?’"},{"ref":"7.6n","t":"‘Certainly, Sir.’"},{"ref":"7.6o","t":"‘But why?’"},{"ref":"7.6p","t":"‘Because, in spite of whatever he might say, he would be guilty in respect of the subsequent fire that resulted from the previous one.’"},{"ref":"7.6q","t":"‘Just so, great king, deeds good or evil are done by this name-and-form and another is reborn. But that other is not thereby released from its deeds (its Karma).’"},{"ref":"7.6r","t":"‘Give me a further illustration.’"},{"ref":"7.6s","t":"‘Suppose, O king, a man were to take a lamp and go up into the top storey of his house, and there eat his meal. And the lamp blazing up were to set the thatch on fire, and from that the house should catch fire, and that house having caught fire the whole village should be burnt. And they should seize him and ask: “What, you fellow, did you set our village on fire for?” And he should reply: “I’ve not set your village on fire! The flame of the lamp, by the light of which I was eating, was one thing; the fire which burnt your village was another thing.” Now if they, thus disputing, should go to law before you, O king, in whose favour would you decide the case?’"},{"ref":"7.6t","t":"‘In the villagers’ favour.’"},{"ref":"7.6u","t":"‘But why?’"},{"ref":"7.6v","t":"‘Because, Sir, in spite of whatever the man might say, the one fire was produced from the other.’"},{"ref":"7.6w","t":"‘Just so, great king, it is one name-and-form which has its end in death, and another name-and-form, which is reborn. But the second is the result of the first, and is therefore not set free from its evil deeds.’"},{"ref":"7.6x","t":"‘Give me a further illustration.’"},{"ref":"7.6y","t":"‘Suppose, O king, a man were to choose a young girl in marriage, and give a price for her and go away. And she in due course should grow up to full age, and then another man were to pay a price for her and marry her. And when the first one had come back he should say: “Why, you fellow, have you carried off my wife?” And the other were to reply: “It’s not your wife I have carried off! The little girl, the mere child, whom you chose in marriage and paid a price for is one; the girl grown up to full age whom I chose in marriage and paid a price for, is another.” Now if they, thus disputing, were to go to law about it before you, O king, in whose favour would you decide the case?’"},{"ref":"7.6z","t":"‘In favour of the first.’"},{"ref":"7.6aa","t":"‘But why?’"},{"ref":"7.6ba","t":"‘Because, in spite of whatever the second might say, the grown-up girl would have been derived from the other girl.’"},{"ref":"7.6ca","t":"‘Just so, great king, it is one name-and-form which has its end in death, and another name-and-form which is reborn. But the second is the result of the first, and is therefore not set free from its evil deeds.’"},{"ref":"7.6da","t":"‘Give me a further illustration.’"},{"ref":"7.6ea","t":"‘Suppose a man, O king, were to buy of a herdsman a vessel of milk, and go away leaving it in his charge, saying: “I will come for it to-morrow;” and the next day it were to become curds. And when the man should come and ask for it, then suppose the other were to offer him the curds, and he should say: “It was not curds I bought of you; give me my vessel of milk.” And the other were to reply: “Without any fault of mine your milk has turned to curds.” Now if they, thus disputing, were to go to law about it before you, O king, in whose favour would you decide the case?’"},{"ref":"7.6fa","t":"‘In favour of the herdsman.’"},{"ref":"7.6ga","t":"‘But why?’"},{"ref":"7.6ha","t":"‘Because, in spite of whatever the other might say, the curds were derived from the milk.’"},{"ref":"7.6ia","t":"‘Just so, great king, it is one name-and-form that finds its end in death, and another that is reborn. But that other is the result of the first, and is therefore not thereby released from its evil deeds (its bad Karma).’"},{"ref":"7.6ja","t":"‘Very good, Nâgasena!’"},{"ref":"7.6ka","t":"* * * *"},{"ref":"7.7","t":"The king said: ‘Will you, Nâgasena, be reborn?’"},{"ref":"7.7a","t":"Nay, great king, what is the use of asking that question again? Have I not already told you that if, when I die, I die with craving in my heart, I shall; but if not, not?’"},{"ref":"7.7b","t":"‘Give me an illustration.’"},{"ref":"7.7c","t":"‘Suppose, O king, a man were to render service to the king: and the king, pleased with him, were to bestow an office upon him. And then that he, while living through that appointment, in the full possession and enjoyment of all the pleasures of sense, should publicly declare that the king had repaid him naught. Now would that man, O king, be acting rightly?’"},{"ref":"7.7d","t":"‘Most certainly not.’"},{"ref":"7.7e","t":"‘Just so, great king, what is the use of asking that question again? Have I not already told you that if, when I die, I die with craving in my heart, I shall; and if not, not?’"},{"ref":"7.7f","t":"‘You are ready, Nâgasena, in reply.’"},{"ref":"7.7g","t":"* * * *"},{"ref":"7.8","t":"The king said: ‘You were talking just now of name-and-form. What does “name” mean in that expression, and what “form”?’"},{"ref":"7.8a","t":"‘Whatever is gross therein, that is “form”: whatever is subtle, mental, that is “name.”’"},{"ref":"7.8b","t":"‘Why is it, Nâgasena, that name is not reborn separately, or form separately?’"},{"ref":"7.8c","t":"‘These conditions, great king, are connected one with the other; and spring into being together.’"},{"ref":"7.8d","t":"‘Give me an illustration.’"},{"ref":"7.8e","t":"‘As a hen, great king, would not get a yoke or an egg-shell separately, but both would arise in one, they two being intimately dependent one on the other; just so, if there were no name there would be no form. What is meant by name in that expression being intimately dependent on what is meant by form, they spring up together. And this is, through time immemorial, their nature.’"},{"ref":"7.8f","t":"‘You are ready, Nâgasena, in reply.’"},{"ref":"7.8g","t":"* * * *"},{"ref":"7.9","t":"The king said: ‘You speak, Nâgasena, of time immemorial. What does this word “time” mean?’"},{"ref":"7.9a","t":"‘Past time, O king, and present, and future.’"},{"ref":"7.9b","t":"‘But what? is there such a thing as time?’"},{"ref":"7.9c","t":"‘There is time which exists, and time which does not.’"},{"ref":"7.9d","t":"‘Which then exists, and which not?’"},{"ref":"7.9e","t":"‘There are Confections (constituent potentialities of being), O king, which are past in the sense of having passed away, and ceased to be, or of having been dissolved, or altogether changed. To them time is not. But there are conditions of heart which are now producing their effect, or still have in them the inherent possibility of producing effect, or which will otherwise lead to reindividualisation. To them time is. Where there are beings who, when dead, will be reborn, there time is. Where there are beings who, when dead, will not be reborn, there time is not; and where there are beings who are altogether set free (who, having attained Nirvâna in their present life, have come to the end of that life), there time is not — because of their having been quite set free.’"},{"ref":"7.9f","t":"‘You are ready, Nâgasena, in reply.’"},{"ref":"7.9g","t":"* * * *"},{"ref":"7.9h","t":"Here ends the Second Chapter."},{"sp":"HDR","t":"CHAPTER 3."},{"ref":"8.1","t":"THE KING said: ‘What is the root, Nâgasena, of past time, and what of present, and what of future time?’"},{"ref":"8.1a","t":"‘Ignorance. By reason of Ignorance came the Confections, by reason of the Confections consciousness, by reason of consciousness name-and-form, by reason of name-and-form the six organs of sense, by reason of them contact, by reason of contact sensation, by reason of sensation thirst, by reason of thirst craving, by reason of craving becoming, by reason of becoming birth, by reason of birth old age and death, grief, lamentation, sorrow, pain, and despair. Thus is it that the ultimate point in the past of all this time is not apparent.’"},{"ref":"8.1b","t":"‘You are ready, Nâgasena, in reply!"},{"ref":"8.1c","t":"* * * *"},{"ref":"8.2","t":"The king said: ‘You say that the ultimate point of time is not apparent. Give me an illustration of that.’"},{"ref":"8.2a","t":"‘Suppose, O king, a man were to plant in the ground a tiny seed, and that it were to come up as a shoot, and in due course grow, develope, and mature until it produced a fruit. And then the man, taking a seed from that fruit, were again to plant it in the ground, and all should happen as before. Now would there be any end to this series?’"},{"ref":"8.2b","t":"Certainly not, Sir.’"},{"ref":"8.2c","t":"‘Just so, O king, the ultimate point in the past of the whole of this time is not apparent.’"},{"ref":"8.2d","t":"‘Give me a further illustration.’"},{"ref":"8.2e","t":"‘The hen lays an egg. From the egg comes a hen. From the hen an egg. Is there any end to this series?’"},{"ref":"8.2f","t":"‘No.’"},{"ref":"8.2g","t":"‘Just so, O king, the ultimate point in the past of the whole of this time is not apparent.’"},{"ref":"8.2h","t":"‘Give me a further illustration.’"},{"ref":"8.2i","t":"Then the Elder drew a circle on the ground and asked the king: ‘Is there any end to this circle?’"},{"ref":"8.2j","t":"‘No, it has no end.’"},{"ref":"8.2k","t":"4 Well, that is like those circles spoken of by the Blessed One. “By reason of the eye and of forms there arises sight, when these three come together there is touch, by reason of touch sensation, by reason of sensation a longing (Ta<em>n</em>hâ, thirst), by reason of the longing action (Karma), and from action eye is once more produced.” Now is there any end to this series"},{"ref":"8.2l","t":"‘No.’"},{"ref":"8.2m","t":"Then setting out a precisely corresponding circle of each of the other organs of sense (of the ear, nose, tongue, body, and mind ), he in each case put the same question. And the reply being always the same, he concluded:"},{"ref":"8.2n","t":"‘Just so, O king, the ultimate point of time in the past is not apparent.’"},{"ref":"8.2o","t":"‘You are ready, Nâgasena, in reply.’"},{"ref":"8.2p","t":"* * * *"},{"ref":"8.3","t":"The king said: ‘When you say that the ultimate point is not apparent, what do you mean by “ultimate point”?’"},{"ref":"8.3a","t":"‘Of whatsoever time is past. It is the ultimate point of that, O king, that I speak of.’"},{"ref":"8.3b","t":"‘But, if so, when you say that it is not apparent, do you mean to say that of everything? Is the ultimate point of everything unknown?’"},{"ref":"8.3c","t":"‘Partly so, and partly not.’"},{"ref":"8.3d","t":"‘Then which is so, and which not?’"},{"ref":"8.3e","t":"‘Formerly, O king, everything in every form, everything in every mode, was ignorance. It is to us as if it were not. In reference to that the ultimate beginning is unknown. But that, which has not been, becomes; as soon as it has begun to become it dissolves away again. In reference to that the ultimate beginning is known.’"},{"ref":"8.3f","t":"‘But, reverend Sir, if that which was not, becomes, and as soon as it has begun to become passes again away, then surely, being thus cut off at both ends, it must be entirely destroyed?’"},{"ref":"8.3g","t":"‘Nay, surely, O king, if it be thus cut off at both ends, can it not at both ends be made to grow again?’"},{"ref":"8.3h","t":"‘Yes, it might. But that is not my question. Could it grow again from the point at which it was cut off?’"},{"ref":"8.3i","t":"‘Certainly.’"},{"ref":"8.3j","t":"‘Give me an illustration.’"},{"ref":"8.3k","t":"Then the Elder repeated the simile of the tree and the seed, and said that the Skandhas (the constituent elements of all life, organic and inorganic) were so many seeds, and the king confessed himself satisfied."},{"ref":"8.3l","t":"* * * *"},{"ref":"8.4","t":"The king said: ‘Are there any Confections which are produced?’"},{"ref":"8.4a","t":"‘Certainly.’"},{"ref":"8.4b","t":"‘Which are they?’"},{"ref":"8.4c","t":"‘Where there is an eye, and also forms, there is sight, where there is sight there is a contact through the eye, where there is contact through the eye there is a sensation, where there is sensation there is a longing, where there is longing there is a grasping, where there is grasping there is a becoming, where there is becoming there is birth, and at birth old age and death, grief, lamentation, pain, sorrow, and despair begin to be. Thus is the rise of the whole of this class of pain. — Where there is neither eye nor form there is no sight, where there is not sight there is no contact through the eye, where there is not contact there is no sensation, where there is not sensation there is no longing, where there is not longing there is no grasping, where there is not grasping there is no becoming, where there is not becoming there is no birth, and where there is not birth there is neither old age nor death nor grief, lamentation, pain, sorrow, and despair. Thus is the ending of all this class of pain."},{"ref":"8.4d","t":"‘Very good, Nâgasena!’"},{"ref":"8.4e","t":"* * * *"},{"ref":"8.5","t":"The king said: ‘Are there any Confections (qualities) which spring into being without a gradual becoming?’"},{"ref":"8.5a","t":"‘No. They all have a gradual becoming.’"},{"ref":"8.5b","t":"‘Give me an illustration.’"},{"ref":"8.5c","t":"‘Now what do you think, great king? Did this house in which you are sitting spring suddenly into being?’"},{"ref":"8.5d","t":"‘Certainly not, Sir. There is nothing here which arose in that way. Each portion of it has had its gradual becoming — these beams had their becoming in the forest, and this clay in the earth, and by the moil and toil of women and of men was this house produced.’"},{"ref":"8.5e","t":"‘Just so, great king, there is no Confection. which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5f","t":"‘Give me a further illustration.’"},{"ref":"8.5g","t":"‘They are like all kinds of trees and plants which, when set in the ground, grow, develope, and mature, and then yield their fruits and flowers. The trees do not spring into being without a becoming. It is by a process of evolution that they become what they are. just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5h","t":"‘Give me a further illustration.’"},{"ref":"8.5i","t":"‘They are like the pots of various kinds which a potter might form when he has dug up the clay out of the earth. The pots do not spring into being without a becoming. It is by a process of evolution that they become what they are. just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5j","t":"‘Give me a further illustration.’"},{"ref":"8.5k","t":"‘Suppose, O king, there were no bridge of metal on a mandolin, no leather, no hollow space, no frame, no neck, no strings, no bow, and no human effort or exertion, would there be music?’"},{"ref":"8.5l","t":"‘Certainly not, Sir.’"},{"ref":"8.5m","t":"‘But if all these things were there, would not there be a sound?’"},{"ref":"8.5n","t":"‘Of course there would.’"},{"ref":"8.5o","t":"‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5p","t":"‘Give me a further illustration.’"},{"ref":"8.5q","t":"‘Suppose, O king, there were no fire-stick apparatus, no twirling-stick, and no cord for the twirling-stick, and no matrix, and no burnt rag for tinder, and no human effort and exertion, could there be fire by attrition?’"},{"ref":"8.5r","t":"‘Certainly not.’"},{"ref":"8.5s","t":"‘But if all these conditions were present, then might not fire appear?’"},{"ref":"8.5t","t":"‘Yes, certainly.’"},{"ref":"8.5u","t":"‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5v","t":"‘Give me one more illustration.’"},{"ref":"8.5w","t":"‘Suppose, O king, there were no burning glass, and no heat of the sun, and no dried cow-dung for tinder, could there be fire?’"},{"ref":"8.5x","t":"‘Certainly not.’"},{"ref":"8.5y","t":"‘But where these things are present there fire might be struck, might it not?’"},{"ref":"8.5z","t":"‘Yes.’"},{"ref":"8.5aa","t":"‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5ba","t":"‘Give me another illustration.’"},{"ref":"8.5ca","t":"‘Suppose, O king, there were no looking-glass, and no light, and no face in front of it, would there appear an image?’"},{"ref":"8.5da","t":"‘No.’"},{"ref":"8.5ea","t":"‘But given these things, there might be a reflection?’"},{"ref":"8.5fa","t":"‘Yes, Sir, there might.’"},{"ref":"8.5ga","t":"‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that Confections come to be!’"},{"ref":"8.5ha","t":"‘Very good, Nâgasena!’"},{"ref":"8.5ia","t":"* * * *"},{"ref":"8.6","t":"The king said: ‘Is there, Nâgasena, such a thing as the soul?’"},{"ref":"8.6a","t":"‘What is this, O king, the soul (Vedagu)?’"},{"ref":"8.6b","t":"‘The living principle within which sees forms through the eye, hears sounds through the ear, experiences tastes through the tongue, smells odours through the nose, feels touch through the body, and discerns things (conditions, “dhammâ”) through the mind — just as we, sitting here in the palace, can look out of any window out of which we wish to look, the east window or the west, or the north or the south.’"},{"ref":"8.6c","t":"The Elder replied: ‘I will tell you about the five doors, great king. Listen, and give heed attentively. If the living principle within sees forms through the eye in the manner that you mention, choosing its window as it likes, can it not then see forms not only through the eye, but also through each of the other five organs of sense? And in like manner can it not then as well hear sounds, and experience taste, and smell odours, and feel touch, and discern conditions through each of the other five organs of sense, besides the one you have in each case specified?’"},{"ref":"8.6d","t":"‘No, Sir.’"},{"ref":"8.6e","t":"‘Then these powers are not united one to another indiscriminately, the latter sense to the former organ, and so on. Now we, as we are seated here in the palace, with these windows all thrown open, and in full daylight, if we only stretch forth our heads, see all kinds of objects plainly. Can the living principle do the same when the doors of the eyes are thrown open? When the doors of the ear are thrown open, can it do so? Can it then not only hear sounds, but see sights, experience tastes, smell odours, feel touch, and discern conditions? And so with each of its windows?’"},{"ref":"8.6f","t":"‘No, Sir.’"},{"ref":"8.6g","t":"‘Then these powers are not united one to another indiscriminately. Now again, great king, if Dinna here were to go outside and stand in the gateway, would you be aware that he had done so?’"},{"ref":"8.6h","t":"‘Yes, I should know it.’"},{"ref":"8.6i","t":"‘And if the same Dinna were to come back again, and stand before you, would you be aware of his having done so?’"},{"ref":"8.6j","t":"‘Yes, I should know it.’"},{"ref":"8.6k","t":"‘Well, great king, would the living principle within discern, in like manner, if anything possessing flavour were laid upon the tongue, its sourness, or its saltness, or its acidity, or its pungency, or its astringency, or its sweetness?’"},{"ref":"8.6l","t":"‘Yes, it would know it.’"},{"ref":"8.6m","t":"‘But when the flavour had passed into the stomach would it still discern these things?’"},{"ref":"8.6n","t":"‘Certainly not.’"},{"ref":"8.6o","t":"‘Then these powers are not united one to the other indiscriminately. Now suppose, O king, a man were to have a hundred vessels of honey brought and poured into one trough, and then, having had another man’s mouth closed over and tied up, were to have him cast into the trough full of honey. Would he know whether that into which he had been thrown was sweet or whether it was not?’"},{"ref":"8.6p","t":"‘No, Sir.’"},{"ref":"8.6q","t":"‘But why not?’"},{"ref":"8.6r","t":"‘Because the honey could not get into his mouth.’"},{"ref":"8.6s","t":"‘Then, great king, these powers are not united one to another indiscriminately.’"},{"ref":"8.6t","t":"‘I am not capable of discussing with such a reasoner. Be pleased, Sir, to explain to me how the matter stands.’"},{"ref":"8.6u","t":"Then the Elder convinced Milinda the king with discourse drawn from the Abhidhamma, saying: ‘It is by reason, O king, of the eye and of forms that sight arises, and those other conditions — contact, sensation, idea, thought, abstraction, sense of vitality, and attention — arise each simultaneously with its predecessor. And a similar succession of cause and effect arises when each of the other five organs of sense is brought into play. And so herein there is no such thing as soul (Vedagu).’"},{"ref":"8.6v","t":"* * * *"},{"ref":"8.7","t":"The king said: ‘Does thought-perception arise wherever sight arises?’"},{"ref":"8.7a","t":"‘Yes, O king, where the one is there is the other.’ And which of the two arises first?’"},{"ref":"8.7b","t":"‘First sight, then thought.’"},{"ref":"8.7c","t":"‘Then does the sight issue, as it were, a command to thought, saying: “Do you spring up there where I have? or does thought issue command to sight, saying: Where you spring up there will I.”’"},{"ref":"8.7d","t":"‘It is not so, great king. There is no intercourse between the one and the other.’"},{"ref":"8.7e","t":"‘Then how is it, Sir, that thought arises wherever sight does?’"},{"ref":"8.7f","t":"‘Because of there being a sloping down, and because of there being a door, and because of there being a habit, and because of there being an association.’"},{"ref":"8.7g","t":"‘How is that? Give me an illustration of mind arising where sight arises because of there being a sloping down.’"},{"ref":"8.7h","t":"‘Now what do you think, great king? When it rains, where will the water go to?’"},{"ref":"8.7i","t":"‘It will follow the slope of the ground.’"},{"ref":"8.7j","t":"‘And if it were to rain again, where would the water go to?’"},{"ref":"8.7k","t":"‘It would go the same way as the first water had gone.’"},{"ref":"8.7l","t":"‘What then? Does the first water issue, as it were, command to the second, saying: “Do you go where I have?” Or does the second issue command to the first, saying: “Whithersoever you go, thither will I”?’"},{"ref":"8.7m","t":"‘It is not so, Sir. There is no intercourse between the two. Each goes its way because of the slope of the ground.’"},{"ref":"8.7n","t":"‘Just so, great king, is it by reason of the natural slope that where sight has arisen there also does thought arise. And neither does the sight-perception issue command to the mind-perception, saying: “Where I have arisen, there do thou also spring up;” nor does the mind-perception inform the sight-perception, saying: “Where thou hast arisen, there will I also spring up.” There is no conversation, as it were, between them. All that happens, happens through natural slope.’"},{"ref":"8.7o","t":"‘Now give me an illustration of there being a door.’"},{"ref":"8.7p","t":"‘What do you think, great king? Suppose a king had a frontier city, and it was strongly defended with towers and bulwarks, and had only one gateway. If a man wanted to leave the city, how would he go out?’"},{"ref":"8.7q","t":"‘By the gate, certainly.’"},{"ref":"8.7r","t":"‘And if another man wanted to leave it, how would he go out?’"},{"ref":"8.7s","t":"‘The same way as the first.’"},{"ref":"8.7t","t":"‘What then? Would the first man tell the second:"},{"ref":"8.7u","t":"“Mind you go out the same way as I do”? Or would the second tell the first: “The way you go out, I shall go out too”?’"},{"ref":"8.7v","t":"‘Certainly not, Sir. There would be no communication between them. They would go that way because that was the gate.’"},{"ref":"8.7w","t":"‘Just so, great king, with thought and sight.’"},{"ref":"8.7x","t":"‘Now give me an illustration of thought arising where sight is because of habit.’"},{"ref":"8.7y","t":"‘What do you think, great king? If one cart went ahead, which way would a second cart go?’"},{"ref":"8.7z","t":"‘The same as the first.’"},{"ref":"8.7aa","t":"‘But would the first tell the second to go where it went, or the second tell the first that it would go where it (the first) had gone?’"},{"ref":"8.7ba","t":"‘No, Sir. There would be no communication between the two. The second would follow the first out of habit.’"},{"ref":"8.7ca","t":"‘Just so, great king, with sight and thought.’"},{"ref":"8.7da","t":"‘Now give me an illustration of how thought arises, where sight has arisen, through association.’"},{"ref":"8.7ea","t":"‘In the art of calculating by using the joints of the fingers as signs or marks, in the art of arithmetic pure and simple, in the art of estimating the probable yield of growing crops, and in the art of writing, O king, the beginner is clumsy. But after a certain time with attention and practice he becomes expert. just so is it that, where sight has arisen, thought too by association springs up.’"},{"ref":"8.7fa","t":"And in response to similar questions, the Elder declared that in the same way thought sprang up wherever there was hearing, or taste, or smell, or touch: that in each case it was subsequent to the other, but arose without communication from the natural causes above set out."},{"ref":"8.8","t":"The king said: ‘Where thought (mental perception ) is, Nâgasena, is there always sensation?’"},{"ref":"8.8a","t":"‘Yes, where thought arises there is contact, and there is sensation, and there is idea, and there is conceived intention, and there is reflection; and there is investigation.’"},{"ref":"8.8b","t":"* * * *"},{"ref":"8.9","t":"‘Reverend Sir, what is the distinguishing characteristic of contact (Phassa)?’"},{"ref":"8.9a","t":"‘Touch, O king.’"},{"ref":"8.9b","t":"‘But give me an illustration.’"},{"ref":"8.9c","t":"‘It is as when two rams are butting together, O king. The eye should be regarded as one of those two, the form (object) as the other, and the contact as the union of the two.’"},{"ref":"8.9d","t":"‘Give me a further illustration.’"},{"ref":"8.9e","t":"‘It is as when two cymbals are clashed together. The one is as the eye, the other as the object, and the junction of the two is like contact.’"},{"ref":"8.9f","t":"‘Very good, Nâgasena!’"},{"ref":"8.9g","t":"* * * *"},{"ref":"8.10","t":"‘Reverend Sir, what is the characteristic mark of sensation (Vedanâ)?’"},{"ref":"8.10a","t":"‘The being experienced, great king, and enjoyed.’"},{"ref":"8.10b","t":"‘Give me an illustration.’"},{"ref":"8.10c","t":"‘It is like the case of the man on whom the king, pleased with a service he has rendered him, should bestow an office. He while living, through that appointment, in the full possession and enjoyment of all the pleasures of sense, would think: “Formerly I did the king a service. For that the king, pleased with me, gave me this office. It is on that account that I now experience such sensations.” — And it is like the case of the man who having done good deeds is re-born, on the dissolution of the body after death, into some happy conditions of bliss in heaven. He, while living there in the full possession and enjoyment of all the pleasures of sense, would think: “Formerly I must have done good deeds. It is on that account that I now experience such sensations.” Thus is it, great king, that the being experienced and enjoyed is the characteristic mark of sensation.’"},{"ref":"8.10d","t":"‘Very good, Nâgasena!’"},{"ref":"8.11","t":"‘What is the distinguishing characteristic, Nâgasena, of idea (Sa<em>ññ</em>â)?’"},{"ref":"8.11a","t":"‘Recognition, O king. And what does he recognise? — blueness and yellowness and redness and whiteness and brownness.’"},{"ref":"8.11b","t":"‘Give me an illustration.’"},{"ref":"8.11c","t":"‘It is like the king’s treasurer. O king, who when he sees, on entering the treasure, objects the property of the king, of all those colours, recognises (that they have such). Thus it is, great king, that recognition is the mark of idea.’"},{"ref":"8.11d","t":"‘Very good, Nâgasena!’"},{"ref":"8.11e","t":"* * * *"},{"ref":"8.11f","t":"‘What is the distinguishing characteristic, Nâgasena, of the conceived purpose (<em>K</em>etanâ)?’"},{"ref":"8.11g","t":"‘The being conceived, O king, and the being prepared.’"},{"ref":"8.11h","t":"‘Give me an illustration.’"},{"ref":"8.11i","t":"‘It is like the case of a man, O king, who should prepare poison, and both drink of it himself, and give of it to others to drink. He himself would suffer pain, and so would they. In the same way some individual, having thought out with intention some evil deed, on the dissolution of the body after death, would be reborn into some unhappy state of woe in purgatory, and so also would those who followed his advice. — And it is like the case of a man, O king, who should prepare a mixture of ghee, butter, oil, honey and molasses, and should both drink thereof himself and give of it to others to drink. He himself would have pleasure, and so would they. In the same way some individual, having thought out with intention some good deed, will be reborn, on the dissolution of the body after death, into some happy state of bliss in heaven, and so also would those who follow his advice. Thus is it, great king, that the being conceived, and the being prepared, are marks of the conceived purpose.’"},{"ref":"8.11j","t":"‘Very good, Nâgasena!’"},{"ref":"8.11k","t":"* * * *"},{"ref":"8.12","t":"‘What, Nâgasena, is the distinguishing characteristic of perception (Vi<em>ññ</em>âna)?’"},{"ref":"8.12a","t":"‘Recognition, great king.’"},{"ref":"8.12b","t":"‘Give me an illustration.’"},{"ref":"8.12c","t":"‘It is like the case of the guardian of a city who, when seated at the cross roads in the middle of the city, could see a man coming from the East, or the South, or the West, or the North. In the same way, O king, he knows an object which he sees with his eye, or a sound which he hears with his ear, or an odour which he smells by his nose, or a taste which he experiences with his tongue, or a touchable thing which he touches with his body, or a quality that he recognises by his mind. Thus is it, great king, that knowing is the mark of perception.’"},{"ref":"8.12d","t":"‘Very good, Nâgasena!’"},{"ref":"8.12e","t":"* * * *"},{"ref":"8.13","t":"‘What is the distinguishing characteristic, Nâgasena, of reflection (Vitakka)."},{"ref":"8.13a","t":"‘The effecting of an aim.’"},{"ref":"8.13b","t":"‘Give me an illustration.’"},{"ref":"8.13c","t":"‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood. Thus is it that the effecting of an aim is the mark of reflection.’"},{"ref":"8.13d","t":"‘Very good, Nâgasena!’"},{"ref":"8.13e","t":"* * * *"},{"ref":"8.14","t":"‘What is the distinguishing characteristic, Nâgasena, of investigation (Vi<em>k</em>âra)?’"},{"ref":"8.14a","t":"‘Threshing out again and again.’"},{"ref":"8.14b","t":"‘Give me an illustration.’"},{"ref":"8.14c","t":"‘It is like the case of the copper vessel, which, when it is being beaten into shape, makes a sound again and again as it gradually gathers shape. The beating into shape is to be regarded as reflection, and the sounding again and again as investigation. Thus is it, great king, that threshing out again and again is the mark of investigation.’"},{"ref":"8.14d","t":"‘Very good, Nâgasena!’"},{"ref":"8.14e","t":"* * * *"},{"ref":"8.14f","t":"Here ends the Third Chapter."},{"sp":"HDR","t":"CHAPTER 3."},{"ref":"9.1","t":"15. THE KING said: ‘When those conditions (whose marks you have just specified) have run together, is it possible, by bending them apart one to one side and one to the other, to make the distinction between them clear, so that one can say:,’ This is contact, and this sensation, and this idea, and this intention, and this perception, and this reflection, and this investigation “?’"},{"ref":"9.2","t":"‘No: that cannot be done.’"},{"ref":"9.3","t":"‘Give me an illustration.’"},{"ref":"9.4","t":"‘Suppose, O king, the cook in the royal household were to make a syrup or a sauce, and were to put into it curds, and salt, and ginger, and cummin seed, and pepper, and other ingredients. And suppose the king were to say to him: “Pick out for me the flavour of the curds, and of the salt, and of the ginger, and of the cummin seed, and of the pepper, and of all the things you have put into it.” Now would it be possible, great king, separating off one from another those flavours that had thus run together, to pick out each one, so that one could say: “Here is the sourness, and here the saltness, and here the pungency, and here the acidity, and here the astringency, and here the sweetness “?’"},{"ref":"9.5","t":"‘No, that would not be possible. But each flavour would nevertheless be distinctly present by its characteristic sign.’"},{"ref":"9.6","t":"‘And just so, great king, with respect to those conditions we were discussing.’"},{"ref":"9.7","t":"‘Very good, Nâgasena!’"},{"ref":"9.8","t":"* * * *"},{"ref":"9.9","t":"16. The Elder said: ‘Is salt, O king, recognisable by the eye?’"},{"ref":"9.10","t":"‘Yes, Sir, it is.’"},{"ref":"9.11","t":"‘But be careful, O king.’"},{"ref":"9.12","t":"‘Well then, Sir, is it perceptible by the tongue?’"},{"ref":"9.13","t":"‘Yes, that is right.’"},{"ref":"9.14","t":"‘But, Sir, is it only by the tongue that every kind of salt is distinguished?’"},{"ref":"9.15","t":"‘Yes, every kind.’"},{"ref":"9.16","t":"‘If that be so, Sir, why do bullocks bring whole cart-loads of it? Is it not salt and nothing else that ought to be so brought?’"},{"ref":"9.17","t":"‘It is impossible to bring salt by itself. But all these conditions have run together into one, and produced the distinctive thing called salt. (For instance): salt is heavy, too. But is it possible, O king, to weigh salt?’"},{"ref":"9.18","t":"‘Certainly, Sir.’"},{"ref":"9.19","t":"Nay, great king, it is not the salt you weigh, it is the weight.’"},{"ref":"9.20","t":"‘You are ready, Nâgasena, in argument.’"},{"ref":"9.21","t":"* * * *"},{"ref":"9.22","t":"Here ends the questioning of Nâgasena by Milinda."},{"sp":"HDR","t":"BOOK III. VIMATI-KKHEDANA-PAÑHO."},{"ref":"10.1","t":"THE REMOVAL OF DIFFICULTIES."},{"sp":"HDR","t":"CHAPTER 4."},{"ref":"11.1","t":"THE KING said: ‘Are the five Âyatanas, Nâgasena, (eye, ear, nose, tongue, and body,) produced by various actions, or by one action?’ (that is, the result of various Karmas, or of one Karma.)"},{"ref":"11.1a","t":"‘By various actions, not by one.’"},{"ref":"11.1b","t":"‘Give me an illustration.’"},{"ref":"11.1c","t":"‘Now, what do you think, O king? If I were to sow in one field five kinds of seed, would the produce of those various seeds be of different kinds?’"},{"ref":"11.1d","t":"‘Yes, certainly.’"},{"ref":"11.1e","t":"‘Well, just so with respect to the production of Âyatanas.’"},{"ref":"11.1f","t":"‘Very good, Nâgasena!’"},{"ref":"11.1g","t":"* * * *"},{"ref":"11.2","t":"The king said: ‘Why is it, Nâgasena, that all men are not alike, but some are short-lived and some long-lived, some sickly and some healthy, some ugly and some beautiful, some without influence and some of great power, some poor and some wealthy, some low born and some high born, some stupid and somewise?’"},{"ref":"11.2a","t":"The Elder replied: ‘Why is it that all vegetables are not alike, but some sour, and some salt, and some pungent, and some acid, and some astringent, and some sweet?’"},{"ref":"11.2b","t":"‘I fancy, Sir, it is because they come from different kinds of seeds.’"},{"ref":"11.2c","t":"‘And just so, great king, are the differences you have mentioned among men to be explained. For it has been said by the Blessed One: “Beings, O brahmin, have each their own Karma, are inheritors of Karma, belong to the tribe of their Karma, are relatives by Karma, have each their Karma as their protecting overlord. It is Karma that divides them up into low and high and the like divisions.”’"},{"ref":"11.2d","t":"‘Very good, Nâgasena!’"},{"ref":"11.2e","t":"* * * *"},{"ref":"11.3","t":"The king said: ‘You told me, Nâgasena, that your renunciation was to the end that this sorrow might perish away, and no further sorrow might spring up.’"},{"ref":"11.3a","t":"‘Yes, that is so.’"},{"ref":"11.3b","t":"‘But is that renunciation brought about by previous effort, or to be striven after now, in this present time?’"},{"ref":"11.3c","t":"The Elder replied: ‘Effort is now concerned with what still remains to be done, former effort has accomplished what it had to do.’"},{"ref":"11.3d","t":"‘Give me an illustration.’"},{"ref":"11.3e","t":"‘Now what do you think, O king? Is it when you feel thirst that you would set to work to have a well or an artificial lake dug out, with the intention of getting some water to drink?’"},{"ref":"11.3f","t":"‘Certainly not, Sir.’"},{"ref":"11.3g","t":"‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do.’"},{"ref":"11.3h","t":"‘Give me a further illustration.’"},{"ref":"11.3i","t":"‘Now what do you think, O king? Is it when you feel hungry that you set to work to have fields ploughed and seed planted and crops reaped with the intention of getting some food to eat?’"},{"ref":"11.3j","t":"‘Certainly not, Sir.’"},{"ref":"11.3k","t":"‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do.’"},{"ref":"11.3l","t":"‘Give me a further illustration.’"},{"ref":"11.3m","t":"‘Now what do you think, O king? Is it when the battle is set in array against you that you set to work to have a moat dug, and a rampart put up, and a watch tower built, and a stronghold formed, and stores of food collected? Is it then that you would have yourself taught the management of elephants, or horsemanship, or the use of the chariot and the bow, or the art of fencing?’"},{"ref":"11.3n","t":"‘Certainly not, Sir.’"},{"ref":"11.3o","t":"‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do. For it has been thus said, O king, by the Blessed One:"},{"ref":"11.3p","t":"“Betimes let each wise man work out<br>That which he sees to be his weal!<br>Not with the carter’s mode of thought, but firm <br>Let him, with resolution, step right out.<br>As a carter who has left the smooth high road,<br>And turned to byways rough, broods ill at ease — <br>(Like him who hazards all at dice, and fails) — <br>So the weak mind who still neglects the good,<br>And follows after evil, grieves at heart,<br>When fallen into the power of death, as he,<br>The ruined gamester, in his hour of need.”"},{"ref":"11.3q","t":"‘Very good, Nâgasena."},{"ref":"11.3r","t":"* * * *"},{"ref":"11.4","t":"The king said: ‘You (Buddhists ) say thus: “The fire of purgatory is very much more fierce than an ordinary fire. A small stone cast into an ordinary fire may smoke for a day without being destroyed; but a rock as big as an upper chamber cast into the furnace of purgatory would be that moment destroyed.” That is a statement I cannot believe. Now, on the other hand you say thus: “Whatsoever beings are there reborn, though they burn for hundreds of thousands of years in purgatory, yet are they not destroyed.” That too is a statement 1 don’t believe.’"},{"ref":"11.4a","t":"The Elder said: ‘Now what do you think, O king? Do not the females of sharks and crocodiles and tortoises and peacocks and pigeons eat hard bits of stone and gravel?’"},{"ref":"11.4b","t":"‘Yes, Sir. They do.’"},{"ref":"11.4c","t":"‘What then? Are these hard things, when they have got into the stomach, into the interior of the abdomen, destroyed?’"},{"ref":"11.4d","t":"‘Yes, they are destroyed.’"},{"ref":"11.4e","t":"‘And the embryo that may be inside the same animals, — is that too destroyed?’"},{"ref":"11.4f","t":"‘Certainly not.’"},{"ref":"11.4g","t":"‘But why not.’"},{"ref":"11.4h","t":"‘I suppose, Sir, it escapes destruction by the influence of Karma.’"},{"ref":"11.4i","t":"‘Just so, great king, it is through the influence of Karma that beings, though they have been for thousands of years in purgatory, are not destroyed. If they are reborn there, there do they grow up, and there do they die. For this, O king, has been declared by the Blessed One: “He does not die until that evil Karma is exhausted.”"},{"ref":"11.4j","t":"‘Give me a further illustration.’"},{"ref":"11.4k","t":"‘Now what do you think, O king? Do not the females of lions and tigers and panthers and dogs eat hard bits of bone and flesh?’"},{"ref":"11.4l","t":"‘Yes, they eat such things.’"},{"ref":"11.4m","t":"‘What then? are such hard things, when they have got into the stomach, into the interior of the abdomen, destroyed?’"},{"ref":"11.4n","t":"‘Yes, they are destroyed?’"},{"ref":"11.4o","t":"‘And the embryo that may be inside the same animals, — is that too destroyed?’"},{"ref":"11.4p","t":"‘Certainly not.’"},{"ref":"11.4q","t":"‘But why not?’"},{"ref":"11.4r","t":"‘I suppose, Sir, it escapes destruction by the influence of Karma.’"},{"ref":"11.4s","t":"‘Just so, great king, it is by the influence of Karma that beings in purgatory, though they burn for thousands of years, are not destroyed.’"},{"ref":"11.4t","t":"‘Give me a further illustration.’"},{"ref":"11.4u","t":"‘Now what do you think, O king? Do not the tender women — wives of the Yonakas, and nobles, and brahmins, and householders — eat hard cakes and meat."},{"ref":"11.4v","t":"‘Yes, they eat such hard things.’"},{"ref":"11.4w","t":"‘And when those hard things have got into the stomach, into the interior of the abdomen, are not they destroyed?’"},{"ref":"11.4x","t":"‘Yes, they are.’"},{"ref":"11.4y","t":"‘But the children in their womb, — are they destroyed?’"},{"ref":"11.4z","t":"‘Certainly not.’"},{"ref":"11.4aa","t":"‘And why not?’"},{"ref":"11.4ba","t":"‘I suppose, Sir, they escape destruction by the influence of Karma?’"},{"ref":"11.4ca","t":"‘Just so, great king, it is through the influence of Karma that beings in purgatory, though they burn for thousands of years, yet are they not destroyed, If they are reborn there, there do they grow up, and there do they die. For this, O king, has been declared by the Blessed One: “He does not die until that evil Karma is exhausted.”’"},{"ref":"11.4da","t":"‘Very good, Nâgasena!’"},{"ref":"11.4ea","t":"* * * *"},{"ref":"11.5","t":"The king said: ‘Venerable Nâgasena, your people say that the world rests on water, the water on air, the air on space. This saying also I cannot believe.’"},{"ref":"11.5a","t":"Then the Elder brought water in a regulation water-pot, and convinced king Milinda, saying: ‘As this water is supported by the atmosphere, so is that water supported by air.’"},{"ref":"11.5b","t":"‘Very good, Nâgasena!’"},{"ref":"11.5c","t":"* * * *"},{"ref":"11.6","t":"The king said: ‘Is cessation Nirvâna?"},{"ref":"11.6a","t":"‘Yes, your Majesty’."},{"ref":"11.6b","t":"‘How is, that, Nâgasena?’"},{"ref":"11.6c","t":"‘All foolish individuals, O king, take pleasure in the senses and in the objects of sense, find delight in them, continue to cleave to them. Hence are they carried down by that flood (of human passions), they are not set free from birth, old age, and death, from grief, lamentation, pain, sorrow, and despair, — they are not set free, I say, from suffering. But the wise, O king, the disciple of the noble ones, neither takes pleasure in those things, nor finds delight in them, nor continues cleaving to them. And inasmuch as he does not, in him craving ceases, and by the cessation of craving grasping ceases, and by the cessation of grasping becoming ceases, and when becoming has ceased birth ceases, and with its cessation birth, old age, and death, grief, lamentation, pain, sorrow, and despair cease to exist. Thus is the cessation brought about the end of all that aggregation of pain. Thus is it that cessation is Nirvâ<em>n</em>a.’"},{"ref":"11.6d","t":"‘Very good, Nâgasena!’"},{"ref":"11.6e","t":"* * * *"},{"ref":"11.7","t":"The king said: ‘Venerable Nâgasena, do all men receive Nirvâna?’"},{"ref":"11.7a","t":"‘Not all, O king. But he who walks righteously, who admits those conditions which ought to be admitted, perceives clearly those conditions which ought to be clearly perceived, abandons those conditions which ought to be abandoned, practises himself in those conditions which ought to be practised, realises those conditions which ought to be realised — he receives Nirvâ<em>n</em>a.’"},{"ref":"11.7b","t":"‘Very good, Nâgasena!’"},{"ref":"11.8","t":"The king said: ‘Venerable Nâgasena, does he who does not receive Nirvâ<em>n</em>a know how happy a state Nirvâ<em>n</em>a is?’"},{"ref":"11.8a","t":"‘Yes, he knows it.’"},{"ref":"11.8b","t":"‘But how can he know that without his receiving Nirvâ<em>n</em>a?’"},{"ref":"11.8c","t":"‘Now what do you think, O king? Do those whose hands and feet have not been cut off know how sad a thing it is to have them cut off?’"},{"ref":"11.8d","t":"‘Yes, Sir, that they know.’"},{"ref":"11.8e","t":"‘But how do they know it?’"},{"ref":"11.8f","t":"‘Well, by hearing the sound of the lamentation of those whose hands and feet have been cut off, they know it.’"},{"ref":"11.8g","t":"‘Just so, great king, it is by hearing the glad words of those who have seen Nirvâ<em>n</em>a, that they who have not received it know how happy a state it is.’"},{"ref":"11.8h","t":"‘Very good, Nâgasena!’"},{"ref":"11.8i","t":"* * * *"},{"ref":"11.8j","t":"Here ends the Fourth Chapter."},{"sp":"HDR","t":"CHAPTER 5."},{"ref":"12.1","t":"THE KING said: ‘Have you, Nâgasena, seen the Buddha?’"},{"ref":"12.1a","t":"‘No, Sire.’"},{"ref":"12.1b","t":"‘Then have your teachers seen the Buddha?’"},{"ref":"12.1c","t":"‘No, Sire.’"},{"ref":"12.1d","t":"‘Then, venerable Nâgasena, there is no Buddha!’"},{"ref":"12.1e","t":"‘But, great king, have you seen the river Ûhâ in the Himâlaya mountains?’"},{"ref":"12.1f","t":"‘No, Sir.’"},{"ref":"12.1g","t":"‘Or has your father seen it?’"},{"ref":"12.1h","t":"‘No, Sir.’"},{"ref":"12.1i","t":"‘Then, your Majesty, is there therefore no such river?’"},{"ref":"12.1j","t":"‘It is there. Though neither I nor my father has seen it, it is nevertheless there.’"},{"ref":"12.1k","t":"‘Just so, great king, though neither I nor my teachers have seen the Blessed One, nevertheless there was such a person.’"},{"ref":"12.1l","t":"‘Very good, Nâgasena!’"},{"ref":"12.1m","t":"* * * *"},{"ref":"12.2","t":"The king said: ‘Is the Buddha, Nâgasena, pre-eminent?’"},{"ref":"12.2a","t":"‘Yes, he is incomparable.’"},{"ref":"12.2b","t":"‘But how do you know of one you have never seen that he is pre-eminent.’"},{"ref":"12.2c","t":"‘Now what do you think, O king? They who have never seen the ocean would they know concerning it: “Deep, unmeasurable, unfathomable is the mighty ocean. Into it do the five great rivers flow — the Ganges, the Jumna, the A<em>k</em>iravatî, the Sarabhû, and the Mahî — and yet is there in it no appearance of being more empty or more full!”?’"},{"ref":"12.2d","t":"‘Yes, they would know that.’"},{"ref":"12.2e","t":"‘Just so, great king, when I think of the mighty disciples who have passed away then do I know that the Buddha is incomparable.’"},{"ref":"12.2f","t":"‘Very good, Nâgasena!’"},{"ref":"12.2g","t":"* * * *"},{"ref":"12.3","t":"The king said: ‘Is it possible, Nâgasena, for others to know how incomparable the Buddha is?’"},{"ref":"12.3a","t":"‘Yes, they may know it.’"},{"ref":"12.3b","t":"‘But how can they?’"},{"ref":"12.3c","t":"‘Long, long ago, O king, there was a master of writing, by name Tissa the Elder, and many are the years gone by since he has died. How can people know of him?’"},{"ref":"12.3d","t":"‘By his writing, Sir.’"},{"ref":"12.3e","t":"‘Just so, great king, whosoever sees what the Truth is, he sees what the Blessed One was, for the Truth was preached by the Blessed One.’"},{"ref":"12.3f","t":"‘Very good, Nâgasena!’"},{"ref":"12.3g","t":"* * * *"},{"ref":"12.4","t":"The king said: ‘Have you, Nâgasena, seen what the Truth is?’"},{"ref":"12.4a","t":"‘Have not we disciples, O king, to conduct ourselves our lives long as under the eye of the Buddha, and under his command?’"},{"ref":"12.4b","t":"‘Very good, Nâgasena!’"},{"ref":"12.5","t":"The king said: ‘Where there is no transmigration, Nâgasena, can there be rebirth?’"},{"ref":"12.5a","t":"‘Yes, there can.’"},{"ref":"12.5b","t":"‘But how can that be? Give me an illustration.’"},{"ref":"12.5c","t":"‘Suppose a man, O king, were to light a lamp from another lamp, can it be said that the one transmigrates from, or to, the other?’"},{"ref":"12.5d","t":"‘Certainly not.’"},{"ref":"12.5e","t":"‘Just so, great king, is rebirth without transmigration.’"},{"ref":"12.5f","t":"‘Give me a further illustration.’"},{"ref":"12.5g","t":"‘Do you recollect, great king, having learnt, when you were a boy, some verse or other from your teacher?’"},{"ref":"12.5h","t":"‘Yes, I recollect that.’"},{"ref":"12.5i","t":"‘Well then, did that verse transmigrate from your teacher?’"},{"ref":"12.5j","t":"‘Certainly not.’"},{"ref":"12.5k","t":"‘Just so, great king, is rebirth without transmigration.’"},{"ref":"12.5l","t":"‘Very good, Nâgasena!’"},{"ref":"12.5m","t":"* * * *"},{"ref":"12.6","t":"The king said: ‘Is there such a thing, Nâgasena, as the soul?’"},{"ref":"12.6a","t":"‘In the highest sense, O king, there is no such thing.’"},{"ref":"12.6b","t":"‘Very good, Nâgasena!’"},{"ref":"12.6c","t":"* * * *"},{"ref":"12.7","t":"The king said: ‘Is there any being, Nâgasena, who transmigrates from this body to another?’"},{"ref":"12.7a","t":"‘No, there is not.’"},{"ref":"12.7b","t":"‘But if so, would it not get free from its evil deeds.’"},{"ref":"12.7c","t":"‘Yes, if it were not reborn; but if it were, no.’"},{"ref":"12.7d","t":"‘Give me an illustration.’"},{"ref":"12.7e","t":"‘Suppose, O king, a man were to steal another man’s mangoes, would the thief deserve punishment?’"},{"ref":"12.7f","t":"‘Yes.’"},{"ref":"12.7g","t":"‘But he would not have stolen the mangoes the other set in the ground. Why would he deserve punishment?’"},{"ref":"12.7h","t":"‘Because those he stole were the result of those that were planted.’"},{"ref":"12.7i","t":"‘Just so, great king, this name-and-form commits deeds, either pure or impure, and by that Karma another name-and-form. is reborn. And therefore is it not set free from its evil deeds?’"},{"ref":"12.7j","t":"‘Very good, Nâgasena!’"},{"ref":"12.7k","t":"* * * *"},{"ref":"12.8","t":"The king said: ‘When deeds are committed, Nâgasena, by one name-and-form, what becomes of those deeds?’"},{"ref":"12.8a","t":"‘The deeds would follow it, O king, like a shadow that never leaves it.’"},{"ref":"12.8b","t":"‘Can any one point out those deeds, saying: “Here are those deeds, or there”?’"},{"ref":"12.8c","t":"‘No.’"},{"ref":"12.8d","t":"‘Give me an illustration.’"},{"ref":"12.8e","t":"‘Now what do you think, O king? Can any one point out the fruits which a tree has not yet produced, saying: “Here they are, or there”?’"},{"ref":"12.8f","t":"‘Certainly not, Sir.’"},{"ref":"12.8g","t":"‘Just so, great king, so long as the continuity of life is not cut off, it is impossible to point out the deeds that are done.’"},{"ref":"12.8h","t":"‘Very good, Nâgasena!’"},{"ref":"12.8i","t":"* * * *"},{"ref":"12.9","t":"The king said: ‘Does he, Nâgasena, who is about to be reborn know that he will be born?’"},{"ref":"12.9a","t":"‘Yes, he knows it, O king.’"},{"ref":"12.9b","t":"‘Give me an illustration.’"},{"ref":"12.9c","t":"‘Suppose a farmer, O king, a householder, were to put seed in the ground, and it were to rain well, would he know that a crop would be produced.’"},{"ref":"12.9d","t":"‘Yes, he would know that.’"},{"ref":"12.9e","t":"‘Just so, great king, does he who is about to be reborn know that he will be born.’"},{"ref":"12.9f","t":"‘Very good, Nâgasena!’"},{"ref":"12.9g","t":"* * * *"},{"ref":"12.10","t":"The king said: ‘Is there such a person as the Buddha, Nâgasena?’"},{"ref":"12.10a","t":"‘Yes.’"},{"ref":"12.10b","t":"‘Can he then, Nâgasena, be pointed out as being here or there?’"},{"ref":"12.10c","t":"‘The Blessed One, O king, has passed away by that kind of passing away in which nothing remains which could tend to the formation of another individual. It is not possible to point out the Blessed One as being here or there.’"},{"ref":"12.10d","t":"‘Give me an illustration.’"},{"ref":"12.10e","t":"‘Now what do you think, O king? When there is a great body of fire blazing, is it possible to point out any one flame that has gone out, that it is here or there?’"},{"ref":"12.10f","t":"‘No, Sir. That flame has ceased, it has vanished.’"},{"ref":"12.10g","t":"‘Just so, great king, has the Blessed One passed away by that kind of passing away in which no root remains for the formation of another individual. The Blessed One has come to an end, and it cannot be pointed out of him, that he is here or there. But in the body of his doctrine he can, O king, be pointed out. For the doctrine was preached by the Blessed One?’"},{"ref":"12.10h","t":"‘Very good, Nâgasena!’"},{"ref":"12.10i","t":"* * * *"},{"ref":"12.10j","t":"Here ends the Fifth Chapter."},{"sp":"HDR","t":"CHAPTER 6."},{"ref":"13.1","t":"THE KING said: ‘Is the body, Nâgasena, dear to you recluses?’"},{"ref":"13.1a","t":"‘No, they love not the body.’"},{"ref":"13.1b","t":"‘Then why do you nourish it and lavish attention upon it?’"},{"ref":"13.1c","t":"‘In all the times and places, O king, that you have gone down to battle, did you never get wounded by an arrow?’"},{"ref":"13.1d","t":"‘Yes, that has happened to me.’"},{"ref":"13.1e","t":"‘In such cases, O king, is not the wound anointed with salve, and smeared with oil, and bound up in a bandage.’"},{"ref":"13.1f","t":"‘Yes, such things are done to it.’"},{"ref":"13.1g","t":"‘What then? Is the wound dear to you that you treat it so tenderly, and lavish such attention upon it?’"},{"ref":"13.1h","t":"‘No, it is not dear to me in spite of all that, which is only done that the flesh may grow again.’"},{"ref":"13.1i","t":"‘Just so, great king, with the recluses and the body. Without cleaving to it do they bear about the body for the sake of righteousness of life. The body, O king, has been declared by the Blessed One to be like a wound. And therefore merely as a sore, and without cleaving to it, do the recluses bear about the, body. For it has been said by the Blessed One:"},{"ref":"13.1j","t":"“Covered with clammy skin, an impure thing and foul,<br>Nine-apertured, it oozes, like a sore.”’"},{"ref":"13.1k","t":"‘Well answered, Nâgasena!’"},{"ref":"13.2","t":"The king said: ‘Did the Buddha, Nâgasena, the omniscient one, foresee all things?’"},{"ref":"13.2a","t":"‘Yes. The Blessed One was not only omniscient. He foresaw all things.’"},{"ref":"13.2b","t":"‘Then why was it that he was in the habit only from time to time, and as occasion arose, of laying down rules for the members of the Order?’"},{"ref":"13.2c","t":"‘Is there any physician, O king, who knows all the medicinal drugs to be found on the earth?’"},{"ref":"13.2d","t":"‘Yes, there may be such a man.’"},{"ref":"13.2e","t":"‘Well, O king, does he give his decoctions to the patient to drink at a time when illness has already set in, or before that?’"},{"ref":"13.2f","t":"‘When the malady has arisen.’"},{"ref":"13.2g","t":"‘Just so, great king, the Blessed One, though he was omniscient and foresaw all things, laid down no rule at an unseasonable time, but only when need arose did he establish a regulation which his disciples were not to transgress as long as they lived.’"},{"ref":"13.2h","t":"‘Well answered, Nâgasena!’"},{"ref":"13.2i","t":"* * * *"},{"ref":"13.3","t":"The king said: ‘Is it true, Nâgasena, that the Buddha was endowed with the thirty-two bodily marks of a great man, and graced with the eighty subsidiary characteristics; that he was golden in colour with a skin like gold, and that there spread around him a glorious halo of a fathom’s length?’"},{"ref":"13.3a","t":"‘Such, O king, was the Blessed One.’"},{"ref":"13.3b","t":"‘But were his parents like that?’"},{"ref":"13.3c","t":"‘No, they were not.’"},{"ref":"13.3d","t":"‘In that case you must say that he was born so. But surely a son is either like his mother, or those on the mother’s side, or he is like his father, or those on the father’s side!’"},{"ref":"13.3e","t":"The Elder replied: ‘Is there such a thing, O king, as a lotus flower with a hundred petals?’"},{"ref":"13.3f","t":"‘Yes, there is.’"},{"ref":"13.3g","t":"‘Where does it grow up?’"},{"ref":"13.3h","t":"‘It is produced in mud, and in water it comes to perfection.’"},{"ref":"13.3i","t":"‘But does the lotus resemble the mud of the lake, whence it springs up, either in colour, or in smell, or in taste?’"},{"ref":"13.3j","t":"‘Certainly not.’"},{"ref":"13.3k","t":"‘Then does it resemble the water?’"},{"ref":"13.3l","t":"‘Nor that either.’"},{"ref":"13.3m","t":"‘Just so, great king, is it that the Blessed One had the bodily signs and marks you have mentioned, though his parents had them not.’"},{"ref":"13.3n","t":"‘Well answered, Nâgasena!’"},{"ref":"13.3o","t":"* * * *"},{"ref":"13.4","t":"The king said: ‘Was the Buddha, Nâgasena, pure in conduct (was he a Brahma-<em>k</em>ârin)?’"},{"ref":"13.4a","t":"‘Yes, the Blessed One was pure.’"},{"ref":"13.4b","t":"‘Then, Nâgasena, it follows that he was a follower of Brahmâ.’"},{"ref":"13.4c","t":"‘Have you a state elephant, O king?’"},{"ref":"13.4d","t":"‘Certainly.’"},{"ref":"13.4e","t":"‘Well now, does that elephant ever trumpet (literally “cry the heron’s cry “)?’"},{"ref":"13.4f","t":"‘Oh, yes.’"},{"ref":"13.4g","t":"‘But is he, then, on that account a follower of the herons?’"},{"ref":"13.4h","t":"‘Of course not.’"},{"ref":"13.4i","t":"‘Now tell me, great king, has Brahma wisdom (Buddhi), or has he not?’"},{"ref":"13.4j","t":"‘He is a being with wisdom.’"},{"ref":"13.4k","t":"‘Then (on your argument) he is surely a follower of Buddha.’"},{"ref":"13.4l","t":"‘Well answered, Nâgasena!’"},{"ref":"13.4m","t":"* * * *"},{"ref":"13.5","t":"The king said: ‘Is ordination a good thing?’"},{"ref":"13.5a","t":"‘Yes, a good thing and a beautiful.’"},{"ref":"13.5b","t":"‘But did the Buddha obtain it, or not?’"},{"ref":"13.5c","t":"‘Great king, when the Blessed One attained omniscience at the foot of the tree of Knowledge, that was to him an ordination. There was no conferring of ordination upon him at the hands of others — in the way that the Blessed One laid down regulations for his disciples, never to be transgressed by them their lives long!’"},{"ref":"13.5d","t":"‘Very true, Nâgasena!’"},{"ref":"13.6","t":"The king said: ‘To which of these two, Nâgasena, — the man who weeps at the death of his mother, and the man who weeps out of love for the Truth (Dhamma), — are his tears a cure?’"},{"ref":"13.6a","t":"‘The tears of the one, O king, are stained and hot with the three fires of passion. The tears of the other are stainless and cool. Now there is cure in coolness and calm, but in heat and passion there can be no cure.’"},{"ref":"13.6b","t":"‘Very good, Nâgasena!’"},{"ref":"13.6c","t":"* * * *"},{"ref":"13.7","t":"The king said: ‘What is the distinction, Nâgasena, between him who is full of passion, and him who is void of passion?’"},{"ref":"13.7a","t":"‘The one is overpowered by craving, O king, and the other not.’"},{"ref":"13.7b","t":"‘But what does that mean?’"},{"ref":"13.7c","t":"‘The one is in want, O king, and the other not.’"},{"ref":"13.7d","t":"‘I look at it, Sir, in this way. He who has passion and he who has not — both of them alike — desire what is good to eat, either hard or soft. And neither of them desires what is wrong.’"},{"ref":"13.7e","t":"‘The lustful man, O king, in eating his food enjoys both the taste and the lust that arises from taste, but the man free from lusts experiences the taste only, and not the lust arising therefrom.’"},{"ref":"13.7f","t":"‘Well answered, Nâgasena!’"},{"ref":"13.8","t":"The king said: ‘Venerable Nâgasena, where does wisdom dwell?’"},{"ref":"13.8a","t":"‘Nowhere, O king.’"},{"ref":"13.8b","t":"‘Then, Sir, there is no such thing as wisdom.’"},{"ref":"13.8c","t":"‘Where does the wind dwell, O king?’"},{"ref":"13.8d","t":"‘Not anywhere, Sir.’"},{"ref":"13.8e","t":"‘So there is no such thing as wind.’"},{"ref":"13.8f","t":"‘Well answered, Nâgasena!’"},{"ref":"13.8g","t":"* * * *"},{"ref":"13.9","t":"The king said: ‘When you speak of transmigration, Nâgasena, what does that mean?’"},{"ref":"13.9a","t":"‘A being born here, O king, dies here. Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’"},{"ref":"13.9b","t":"‘Give me an illustration.’"},{"ref":"13.9c","t":"‘It is like the case of a man who, after eating a mango, should set the seed in the ground. From that a great tree would be produced and give fruit. And there would be no end to the succession, in that way, of mango trees.’"},{"ref":"13.9d","t":"‘Very good, Nâgasena!’"},{"ref":"13.9e","t":"* * * *"},{"ref":"13.10","t":"The king said: ‘By what, Nâgasena, does one recollect what is past and done long ago?’"},{"ref":"13.10a","t":"‘By memory.’"},{"ref":"13.10b","t":"‘But is it not by the mind, not by the memory, that we recollect?’"},{"ref":"13.10c","t":"‘Do you recollect any business, O king, that you have done and then forgotten?’"},{"ref":"13.10d","t":"‘Yes.’"},{"ref":"13.10e","t":"‘What then? Were you then without a mind?’"},{"ref":"13.10f","t":"‘No. But my memory failed me.’"},{"ref":"13.10g","t":"‘Then why do you say that it is by the mind, not by the memory, that we recollect?’"},{"ref":"13.10h","t":"‘Very good, Nâgasena’"},{"ref":"13.10i","t":"* * * *"},{"ref":"13.11","t":"The king said: ‘Does memory, Nâgasena, always arise subjectively, or is it stirred up by suggestion from outside?’"},{"ref":"13.11a","t":"‘Both the one and the other.’"},{"ref":"13.11b","t":"‘But does not that amount to all memory being subjective in origin, and never artificial?’"},{"ref":"13.11c","t":"‘If, O king, there were no artificial (imparted) memory, then artisans would have no need of practice, or art, or schooling, and teachers would be useless. But the contrary is the case.’"},{"ref":"13.11d","t":"‘Very good, Nâgasena!’"},{"ref":"13.11e","t":"* * * *"},{"ref":"13.11f","t":"Here ends the Sixth Chapter."},{"sp":"HDR","t":"CHAPTER 7."},{"ref":"14.1","t":"THE KING said: ‘In how many ways, Nâgasena, does memory spring up?’"},{"ref":"14.1a","t":"‘In sixteen ways, O king. That is to say: by personal experience, as when the venerable Ânanda, or the devoted woman Khu<em>gg</em>uttarâ, or any others who had that power, called to mind their previous births — or by outward aid, as when others continue to remind one who is by nature forgetful — or by the impression made by the greatness of some occasion, as kings remember their coronation day, or as we remember the day of our conversion-by the impression made by joy, as when one remembers that which gave him pleasure — or by the impression made by sorrow, as when one remembers that which pained him — or from similarity of appearance, as on seeing one like them we call to mind the mother or father or sister or brother, or on seeing a camel or an ox or an ass we call to mind others like them — or by difference of appearance, as when we remember that such and such a colour, sound, smell, taste, or touch belong to such and such a thing — or by the knowledge of speech, as when one who is by nature forgetful is reminded by others and then himself remembers — or by a sign, as when we recognise a draught bullock by a brand mark or some other sign-or from effort to recollect as when one by nature forgetful is made to recollect by being urged again and again: “try and think of it” — or by calculation, as when one knows by the training he has received in writing that such and such a letter ought to follow after such and such a one — or by arithmetic, as when accountants do big sums by their knowledge of figures — or by learning by heart, as the repeaters of the scriptures by their skill in learning by heart recollect so much — or by meditation, as when a Bhikkhu calls to mind his temporary states in days gone by — by reference to a book, as when kings calling to mind a previous regulation, say: “Bring the book here,” and remind themselves out of that — or by a pledge, as when at the sight of goods deposited a man recollects (the circumstances under which they were pledged) — or by association, as when one remembers a thing because one has seen it, or a sound because one has heard it, or an odour because one has smelt it, or a touch because one has felt it, or a concept because one has perceived it.’"},{"ref":"14.1b","t":"‘Very good, Nâgasena!’"},{"ref":"14.1c","t":"* * * *"},{"ref":"14.2","t":"The king said: ‘Your people say, Nâgasena, that though a man should have lived a hundred years an evil life, yet if, at the moment of death, thoughts of the Buddha should enter his mind, he will be reborn among the gods. This I don’t believe. And thus do they also say: “By one case of destruction of life a man may be reborn in purgatory.” That, too, I cannot believe.’"},{"ref":"14.2a","t":"‘But tell me, O king. Would even a tiny stone float on the water without a boat?’"},{"ref":"14.2b","t":"‘Certainly not.’"},{"ref":"14.2c","t":"‘Very well; but would not a hundred cart-loads of stones float on the water if they were loaded in a boat?’"},{"ref":"14.2d","t":"‘Yes, they would float right enough.’"},{"ref":"14.2e","t":"‘Well, good deeds are like the boat.’"},{"ref":"14.2f","t":"‘Very good, Nâgasena!’"},{"ref":"14.2g","t":"* * * *"},{"ref":"14.3","t":"The king said: ‘Do you (recluses), Nâgasena, strive after the removal of past sorrow?’"},{"ref":"14.3a","t":"‘No.’"},{"ref":"14.3b","t":"‘What then? Is it future sorrow you strive to remove?’"},{"ref":"14.3c","t":"‘No.’"},{"ref":"14.3d","t":"‘Present sorrow, then?’"},{"ref":"14.3e","t":"‘Not that either.’"},{"ref":"14.3f","t":"‘Then if it be neither past, nor future, nor present sorrow that you strive to remove, whereunto, is it that you strive?’"},{"ref":"14.3g","t":"‘What are you asking, O king? That this sorrow should cease and no other sorrow should arise — that is what we strive after.’"},{"ref":"14.3h","t":"‘But, Nâgasena, is there (now) such a thing as future sorrow?’"},{"ref":"14.3i","t":"‘No. I grant that.’"},{"ref":"14.3j","t":"‘Then you are mighty clever people to strive after the removal of that which does not exist!’"},{"ref":"14.3k","t":"‘Has it ever happened to you, O king, that rival kings rose up against you as enemies and opponents?’"},{"ref":"14.3l","t":"‘Yes, certainly.’"},{"ref":"14.3m","t":"‘Then you set to work, I suppose, to have moats dug, and ramparts thrown up, and watch towers erected, and strongholds built, and stores of food collected?’"},{"ref":"14.3n","t":"‘Not at all. All that had been prepared beforehand.’"},{"ref":"14.3o","t":"‘Or you had yourself trained in the management of war elephants, and in horsemanship, and in the use of the war chariot, and in archery and fencing?’"},{"ref":"14.3p","t":"‘Not at all. I had learnt all that before.’"},{"ref":"14.3q","t":"‘But why?’"},{"ref":"14.3r","t":"‘With the object of warding off future danger.’"},{"ref":"14.3s","t":"‘How so? Is there such a thing (now) as future danger?’"},{"ref":"14.3t","t":"‘No. I must grant that.’"},{"ref":"14.3u","t":"‘Then you kings are mighty clever people to trouble yourselves about the warding off of that which does not exist!’"},{"ref":"14.3v","t":"‘Give me a further illustration.’"},{"ref":"14.3w","t":"‘Tell me, O king. Is it when you are athirst that you set to work to have wells dug, or ponds hollowed out, or reservoirs formed, with the object of getting something to drink?’"},{"ref":"14.3x","t":"‘Certainly not. All that has been prepared beforehand.’"},{"ref":"14.3y","t":"‘But to what end?’"},{"ref":"14.3z","t":"‘With the object of preventing future thirst.’"},{"ref":"14.3aa","t":"‘How so? Is there such a thing as future thirst?’"},{"ref":"14.3ba","t":"‘No, Sir.’"},{"ref":"14.3ca","t":"‘So you are mighty clever people, O king, to take all that trouble to prevent the future thirst which all the time does not exist!’"},{"ref":"14.3da","t":"‘Give me a further illustration.’"},{"ref":"14.3ea","t":"[Then the Elder referred, as before, to the means people always took of warding against future hunger, and the king expressed his pleasure at the way in which the puzzle had been solved.]"},{"ref":"14.3fa","t":"* * * *"},{"ref":"14.4","t":"The king said: ‘How far is it, Nâgasena, from here to the Brahma world?’"},{"ref":"14.4a","t":"‘Very far is it, O king. If a rock, the size of an upper chamber, were to fall from there, it would take four months to reach the earth, though it came down eight-and-forty thousand leagues each day and night.’"},{"ref":"14.4b","t":"‘Good, Nâgasena! Now do not your people say that a Bhikkhu, who has the power of Iddhi and the mastery over his mind, can vanish from <em>G</em>ambu-dîpa, and appear in the Brahma world, as quickly as a strong man could stretch forth his bent up arm, or bend it in again if it were stretched out? That is a saying I cannot believe. How is it possible that he could traverse so quickly so many hundreds of leagues?’"},{"ref":"14.4c","t":"The Elder replied: ‘In what district, O king, were you born?’"},{"ref":"14.4d","t":"‘There is an island called Alasanda. It was there I was born.’"},{"ref":"14.4e","t":"‘And how far is Alasanda from here?’"},{"ref":"14.4f","t":"‘About two hundred leagues.’"},{"ref":"14.4g","t":"‘Do you know for certain of any business you once did there and now recollect?’"},{"ref":"14.4h","t":"‘Oh, yes.’"},{"ref":"14.4i","t":"‘So quickly, great king, have you gone about two hundred leagues.’"},{"ref":"14.4j","t":"‘Very good, Nâgasena!’"},{"ref":"14.4k","t":"* * * *"},{"ref":"14.5","t":"The king said: ‘If one man, Nâgasena, were to die here and be reborn in the Brahma world, and another were to die here and be reborn in Kashmir, which of the two would arrive first?’"},{"ref":"14.5a","t":"‘Both together, O king.’"},{"ref":"14.5b","t":"Give me an illustration.’"},{"ref":"14.5c","t":"‘In what town, O king, were you born?’"},{"ref":"14.5d","t":"‘There is a village called Kalasi. It was there I was born.’"},{"ref":"14.5e","t":"‘And how far is Kalasi from here?’"},{"ref":"14.5f","t":"‘About two hundred leagues.’"},{"ref":"14.5g","t":"‘How far is Kashmir from here?’"},{"ref":"14.5h","t":"‘Twelve leagues.’"},{"ref":"14.5i","t":"‘Now, great king, think of Kalasi.’"},{"ref":"14.5j","t":"‘I have done so.’"},{"ref":"14.5k","t":"‘And now, think of Kashmir.’"},{"ref":"14.5l","t":"‘I have done so.’"},{"ref":"14.5m","t":"‘Well, which did you think of quickest?’"},{"ref":"14.5n","t":"‘Of each in the same time.’"},{"ref":"14.5o","t":"‘Just so, great king, would it take no longer to be reborn in the Brahma world than to be reborn in Kashmir. And tell me, O king. Suppose two birds were flying, and one were to alight on a tall tree, and the other on a small shrub. If they settled both at the same moment, whose shadow would first fall to the ground?’"},{"ref":"14.5p","t":"‘The two shadows would fall together.’"},{"ref":"14.5q","t":"‘Just so, great king, in the case you put.’"},{"ref":"14.5r","t":"‘Very good, Nâgasena!’"},{"ref":"14.6","t":"The king said: ‘Venerable Nâgasena, how many kinds of wisdom are there?’"},{"ref":"14.6a","t":"‘Seven, O king.’"},{"ref":"14.6b","t":"‘And by how many kinds of Wisdom does one become wise?’"},{"ref":"14.6c","t":"‘By one: that is to say by the kind of wisdom called “the investigation of the Truth.”’"},{"ref":"14.6d","t":"‘Then why is it said there are seven?’"},{"ref":"14.6e","t":"‘Tell me, O king. Suppose a sword were lying in its sheath and not taken in the hand, could it cut off anything you wanted to cut off with it?’"},{"ref":"14.6f","t":"‘Certainly not.’"},{"ref":"14.6g","t":"‘Just so, great king, by the other kinds of wisdom can nothing be understood without investigation of the Truth.’"},{"ref":"14.6h","t":"‘Very good, Nâgasena!’"},{"ref":"14.6i","t":"* * * *"},{"ref":"14.7","t":"The king said: ‘Which, Nâgasena, is there more of, merit or demerit?’"},{"ref":"14.7a","t":"‘Merit.’"},{"ref":"14.7b","t":"‘But why?’"},{"ref":"14.7c","t":"‘He who does wrong, O king, comes to feel remorse, and acknowledges his evil-doing. So demerit does not increase. But he who does well feels no remorse, and feeling no remorse gladness will spring up within him, and joy will arise to him thus gladdened, and so rejoicing all his frame will be at peace, and being thus at peace he will experience a blissful feeling of content, and in that bliss his heart will be at rest, and he whose heart is thus at rest knows things as they really are. For that reason merit increases. A man, for example, though his hands and feet are cut off, if he gave to the Blessed One merely a handful of lotuses, would not enter purgatory for ninety-one Kalpas. That is why I said, O king, that there is more merit than demerit.’"},{"ref":"14.7d","t":"‘Very good, Nâgasena!’"},{"ref":"14.7e","t":"* * * *"},{"ref":"14.8","t":"The king said: ‘Whose, Nâgasena, is the greater demerit — his who sins consciously, or his who sins inadvertently?’"},{"ref":"14.8a","t":"‘He who sins inadvertently, O king, has the greater demerit.’"},{"ref":"14.8b","t":"‘In that case, reverend Sir, we shall punish doubly any of our family or our court who do wrong unintentionally.’"},{"ref":"14.8c","t":"‘But what do you think, O king? If one man were to seize hold intentionally of a fiery mass of metal glowing with heat, and another were to seize hold of it unintentionally, which would be more burnt?’"},{"ref":"14.8d","t":"‘The one who did not know what he was doing.’"},{"ref":"14.8e","t":"‘Well, it is just the same with the man who does wrong.’"},{"ref":"14.8f","t":"‘Very good, Nâgasena!’"},{"ref":"14.8g","t":"* * * *"},{"ref":"14.9","t":"The king said: ‘Is there any one, Nâgasena, who can go with this bodily frame to Uttara-kuru or to the Brahma world, or to any other of the four great continents (into which the world is divided)?’"},{"ref":"14.9a","t":"‘Yes, there are such people.’"},{"ref":"14.9b","t":"‘But how can they?’"},{"ref":"14.9c","t":"‘Do you recollect, O king, having ever jumped a foot or two feet across the ground?’"},{"ref":"14.9d","t":"‘Yes, Nâgasena, I can jump twelve feet.’"},{"ref":"14.9e","t":"‘But how?’"},{"ref":"14.9f","t":"‘I fix my mind on the idea of alighting there, and at the moment of my determination my body comes to seem light to me.’"},{"ref":"14.9g","t":"‘Just so, O king, can the Bhikkhu, who has the power of Iddhi, and has the mastery over his mind, when he has made his mind rise up to the occasion, travel through the sky by means of his mind.’"},{"ref":"14.9h","t":"‘Very good, Nâgasena!’"},{"ref":"14.9i","t":"* * * *"},{"ref":"14.10","t":"The king said: ‘Your people say there are bones even a hundred leagues long. Now there is no tree even one hundred leagues in length, how then can there be bones so long?’"},{"ref":"14.10a","t":"‘But tell me, O king. Have you not heard of fishes in the sea five hundred leagues in length?’"},{"ref":"14.10b","t":"‘Yes. I have heard of such.’"},{"ref":"14.10c","t":"‘If so, could they not have bones a hundred leagues long?’"},{"ref":"14.10d","t":"‘Very good, Nâgasena!’"},{"ref":"14.10e","t":"* * * *"},{"ref":"14.11","t":"The king said: ‘Your people, Nâgasena, say that it is possible to suppress the inhaling and exhaling (of one’s breath).’"},{"ref":"14.11a","t":"‘Yes, that can be done.’"},{"ref":"14.11b","t":"‘But how?’"},{"ref":"14.11c","t":"‘Tell me, O king. Have you ever heard of a man snoring?’"},{"ref":"14.11d","t":"‘Yes.’"},{"ref":"14.11e","t":"‘Well, would not that sound stop if he bent his body?’"},{"ref":"14.11f","t":"‘Yes.’"},{"ref":"14.11g","t":"‘Then surely if that sound would stop at the mere bending of the body of one who is untrained alike in body, in conduct, in mind, and in wisdom — why should it not be possible for the breathing of one trained in all these respects, and who has besides reached up to the fourth stage of the ecstatic contemplation, to be suppressed?’"},{"ref":"14.11h","t":"‘Very good, Nâgasena!’"},{"ref":"14.11i","t":"* * * *"},{"ref":"14.12","t":"The king said: ‘There is the expression ocean, Nâgasena. Why is the water called ocean?’"},{"ref":"14.12a","t":"The Elder replied: ‘Because there is just as much salt as water, O king, and just as much water as salt, therefore is it called ocean.’"},{"ref":"14.12b","t":"‘Very good, Nâgasena!’"},{"ref":"14.12c","t":"* * * *"},{"ref":"14.13","t":"The king said: ‘Why, Nâgasena, is the ocean all of one taste, the taste of salt?’"},{"ref":"14.13a","t":"‘Because the water in it has stood so long, therefore it is all of one taste, the taste of salt.’"},{"ref":"14.13b","t":"‘Very good, Nâgasena!’"},{"ref":"14.13c","t":"* * * *"},{"ref":"14.14","t":"The king said: ‘Can even the most minute thing, Nâgasena, be divided?’"},{"ref":"14.14a","t":"‘Yes, it can.’"},{"ref":"14.14b","t":"‘And what, Sir, is the most minute of all things.’"},{"ref":"14.14c","t":"‘Truth (Dhamma), O king, is the most minute and subtle. But this is not true of all qualities (Dhammâ). Subtleness or the reverse are epithets of qualities. But whatever can be divided that can wisdom (Pa<em>ññ</em>â) divide, and there is no other quality which can divide wisdom.’"},{"ref":"14.14d","t":"‘Very good, Nâgasena!’"},{"ref":"14.14e","t":"* * * *"},{"ref":"14.15","t":"The king said: ‘These three, Nâgasena, — perception, and reason, and the soul in a being, — are they all different both in letter and in essence, or the same in essence differing only in the letter?’"},{"ref":"14.15a","t":"‘Recognition, O king, is the mark of perception, and discrimination of reason, and there is no such thing as a soul in beings.’"},{"ref":"14.15b","t":"‘But if there be no such thing as a soul, what is it then which sees forms with the eye, and hears sounds with the ear, and smells odours with the nose, and tastes tastes with the tongue, and feels touch with the body, or perceives qualities with the mind?’"},{"ref":"14.15c","t":"The Elder replied: ‘If there be a soul (distinct from the body) which does all this, then if the door of the eye were thrown down (if the eye were plucked out) could it stretch out its head, as it were, through the larger aperture and (with greater range) see forms much more clearly than before? Could one hear sounds better if the cars were torn away, or smell better if the nose were cut off, or taste better if the tongue were pulled out, or feel touch better if the body were destroyed?’"},{"ref":"14.15d","t":"‘Certainly not, Sir.’"},{"ref":"14.15e","t":"‘Then there can be no soul inside the body.’"},{"ref":"14.15f","t":"‘Very good, Nâgasena!’"},{"ref":"14.15g","t":"* * * *"},{"ref":"14.16","t":"The Elder said: ‘A hard thing there is, O king, which the Blessed One has done.’"},{"ref":"14.16a","t":"‘And what is that?’"},{"ref":"14.16b","t":"‘The fixing of all those mental conditions which depend on one organ of sense, telling us that such is contact, and such sensation, and such idea, and such intention, and such thought.’"},{"ref":"14.16c","t":"‘Give me an illustration.’"},{"ref":"14.16d","t":"‘Suppose, O king, a man were to wade down into the sea, and taking some water in the palm of his hand, were to taste it with his tongue. Would he distinguish whether it were water from the Ganges, or from the Jumna, or from the A<em>k</em>iravatî, or from the Sarabhû, or from the Mahî?’"},{"ref":"14.16e","t":"‘Impossible, Sir.’"},{"ref":"14.16f","t":"‘More difficult than that, great king, is it to have distinguished between the mental conditions which follow on the exercise of any one of the organs of sense!’"},{"ref":"14.16g","t":"‘Very good, Nâgasena!’"},{"ref":"14.16h","t":"* * * *"},{"ref":"14.16i","t":"Here ends the Seventh Chapter."},{"ref":"14.16j","t":"* * * *"},{"ref":"14.17","t":"The Elder said: ‘Do you know, O king, what time it is now?’"},{"ref":"14.17a","t":"‘Yes, Sir, I know. The first watch of the night is now passed. The middle watch is now going on. The torches are lit. The four banners are ordered to be raised, and appropriate gifts to be issued to you from the treasury.’"},{"ref":"14.17b","t":"The Yonakas said: ‘Very good, great king. Most able is the Bhikkhu.’"},{"ref":"14.17c","t":"‘Yes, my men. Most able is the Bhikkhu. Were the master like him and the pupil like me, a clever scholar would not take long in getting at the truth.’"},{"ref":"14.17d","t":"Then the king, pleased with the explanations given of the questions he had put, had Nâgasena robed in an embroidered cloak worth a hundred thousand, and said to him: ‘Venerable Nâgasena, I hereby order that you shall be provided with your daily meal for eight hundred days; and give you the choice of anything in the palace that it is lawful for you to take.’ And when the Elder refused, saying he had enough to live on, the king rejoined: ‘I know, Sir, you have enough to live on. But you should both protect me and protect yourself — yourself from the possibility of a public rumour to the effect that you convinced me but received nothing from me, and me from the possibility of a public rumour that though I was convinced I would give nothing in acknowledgement.’"},{"ref":"14.17e","t":"‘Let it be as you wish, great king,’ was the reply."},{"ref":"14.17f","t":"Then the king said: ‘As the lion, the king of beasts, when put into a cage, though it were of gold, would turn his face longingly to the outside; even so do I, though I dwell in the world, turn my thoughts longingly to the higher life of you recluses. But, Sir, if I were to give up the household life and renounce the world it would not be long I should have to live, so many are my foes.’"},{"ref":"14.17g","t":"Then the venerable Nâgasena, having thus solved the questions put by Milinda the king, arose from his seat and departed to the hermitage."},{"ref":"14.17h","t":"* * * *"},{"ref":"14.18","t":"Not long after Nâgasena had gone, Milinda the king thought over to himself whether he had propounded his questions rightly, and whether the replies had been properly made. And he came to the conclusion that to questions well put replies had been well given. And Nâgasena likewise, when he reached the hermitage, thought the matter over to himself, and concluded that to questions well put right replies had been given."},{"ref":"14.18a","t":"Now Nâgasena robed himself early in the morning, and went with his bowl in his hand to the palace, and sat down on the seat prepared for him. And Milinda saluted the venerable Nâgasena, and sat down respectfully at his side, and said to him: ‘Pray do not think, Sir, that I was kept awake all the rest of the night exulting in the thought of having questioned you. I was debating with myself as to whether I had asked aright, and had been rightly answered. And I concluded that I had.’"},{"ref":"14.18b","t":"And the Elder on his part said: ‘Pray do not suppose, great king, that I passed the rest of the night rejoicing at having answered all you asked. I too was thinking over what had been said by us both. And I came to the result that you had questioned well, and that I had rightly answered.’"},{"ref":"14.18c","t":"Thus did these two great men congratulate each the other on what he had spoken well."},{"ref":"14.18d","t":"* * * *"},{"ref":"14.18e","t":"Here ends the answering of the problems of the questions of Milinda."},{"sp":"HDR","t":"BOOK IV. MENDAKA-PAÑHO."},{"ref":"15.1","t":"THE SOLVING OF DILEMMAS."},{"sp":"HDR","t":"CHAPTER 1."},{"ref":"16.1","t":"Master of words and sophistry, clever and wise<br>Milinda tried to test great Nâgasena’s skill.<br>Leaving him not, again and yet again,<br>He questioned and cross-questioned him, until<br>His own skill was proved foolishness.<br>Then he became a student of the Holy Writ.<br>All night, in secrecy, he pondered o’er<br>The ninefold Scriptures, and therein he found<br>Dilemmas hard to solve, and full of snares.<br>And thus he thought: ‘The conquering Buddha’s words<br>Are many-sided, some explanatory,<br>Some spoken as occasion rose to speak,<br>Some dealing fully with essential points.<br>Through ignorance of what, each time, was meant<br>There will be strife hereafter as to what<br>The King of Righteousness has thus laid down<br>In these diverse and subtle utterances.<br>Let me now gain great Nâgasena’s ear,<br>And putting to him that which seems so strange<br>And hard — yea contradictory — get him<br>To solve it. So in future times, when men<br>Begin to doubt, the light of his solutions<br>Shall guide them, too, along the path of Truth.’"},{"ref":"16.2","t":"Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: ‘For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.’ So Milinda, the king laid aside his usual dress, and put off his ornaments; and clad in yellow robes, with only a recluse’s turban on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow— ‘For this seven days I am to decide no case at law. I am to harbour no lustful thought, no thought of ill-will, no thought tending to delusion. Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. I am to watch carefully over every bodily act, and over my six organs, of sense. And I am to fill my heart with thoughts of love towards all beings.’ Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nâgasena. And bowing down at his feet, he stood respectfully on one side, and said:"},{"ref":"16.3","t":"‘There is a certain matter, venerable Nâgasena, that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now in a fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O Nâgasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.’"},{"ref":"16.4","t":"Then having gone with the master to a secluded spot he further said: ‘There are eight kinds of places, Nâgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion. And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambû bridges, and public bathing places.’"},{"ref":"16.4a","t":"The Elder asked: ‘What is the objection to each of these?’"},{"ref":"16.4b","t":"The king replied: ‘On uneven ground, Nâgasena, the matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on a bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said:"},{"ref":"16.4c","t":"“Uneven ground, unsafe and windy spots,<br>And hiding places, and god-haunted shrines,<br>High roads, and bridges, and all bathing ghâts — <br>These eight avoid when talking of high things.”’"},{"ref":"16.4d","t":"* * * *"},{"ref":"16.5","t":"‘There are eight kinds of people, Nâgasena, who when talking a matter over, spoil the discussion. And who are the eight? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.’"},{"ref":"16.5a","t":"‘What is the objection to each of these?’ asked the Elder."},{"ref":"16.5b","t":"‘The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said:"},{"ref":"16.5c","t":"“The lustful, angry, or bewildered man,<br>The proud, the greedy, or the slothful man,<br>The man of one idea, and the poor fool — <br>These eight are spoilers of high argument.”’"},{"ref":"16.5d","t":"* * * *"},{"ref":"16.6","t":"‘There are nine kinds of people, Nâgasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts. And who are the nine? The lustful man reveals it in obedience to some lust, the ill-tempered man in consequence of some ill-will, the deluded man under some mistake. The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness. Therefore is it said:"},{"ref":"16.6a","t":"“The lustful, angry, or bewildered man,<br>The timid man, and he who seeks for gain,<br>A woman, drunkard, eunuch, or a child — <br>These nine are fickle, wavering, and mean.<br>When secret things are talked over to them<br>They straightway become public property.”’"},{"ref":"16.6b","t":"* * * *"},{"ref":"16.7","t":"‘There are eight causes, Nâgasena, of the advance, the ripening of insight. And what are the eight? The advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said:"},{"ref":"16.7a","t":"“By growth in reputation, and in years,<br>By questioning, and by the master’s aid,<br>By thoughtfulness, and converse with the wise,<br>By intercourse with men worthy of love,<br>By residence within a pleasant spot — <br>By these nine is one’s insight purified.<br>They who have these, their wisdom grows.”’"},{"ref":"16.7b","t":"* * * *"},{"ref":"16.8","t":"‘This spot, Nâgasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. I can keep a secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me."},{"ref":"16.8a","t":"‘Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: “Be not afraid. You will gain advantage (from what is here taught you).” He should advise him as to the people whose company he should keep, and as to the villages and Vihâras he should frequent. He should never indulge in (foolish) talk with him. When he sees any defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back. He should look upon him in his heart as a son, saying to himself: “I have begotten him in learning.” He should strive to bring him forward, saying to himself: “How can I keep him from going back? “He should determine in himself to make him strong in knowledge, saying to himself: “I will make him mighty.” He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him — so far as he can rightly do so — when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise, and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’"},{"ref":"16.9","t":"Then the Elder agreed to what he had said, and in his turn set out the ten good qualities which ought to be found in a lay disciple: ‘These ten, O king, are the virtues of a lay disciple. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement, he runs not after any other teacher his life long. He keeps guard over himself in thought and deed. He delights in peace, is a lover of peace. He feels no jealousy, and walks not in religion in a quarrelsome spirit. He takes his refuge in the Buddha, he takes his refuge in the Doctrine, he takes his refuge in the Order. These, great king, are the ten good qualities of a lay disciple. They exist all of them in you. Hence is it fit, and right, and becoming in you that, seeing the decay of the religion of the Conqueror, you desire its prosperity. I give you leave. Ask of me whatever you will.’"},{"ref":"16.9a","t":"* * * *"},{"ref":"16.9b","t":"[Here ends the introduction to the solving of dilemmas.]"},{"ref":"16.9c","t":"* * * *"},{"ref":"16.9d","t":"THE DILEMMAS."},{"ref":"16.9e","t":"[ON HONOURS PAID TO THE BUDDHA.]"},{"ref":"16.10","t":"Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said: ‘Venerable Nâgasena, these leaders of other sects say thus: “If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world; and therefore any honour paid to him becomes empty and vain. On the other hand if he be entirely passed away (from life), unattached to the world, escaped from all existence, then honours would not be offered to him. For he who is entirely set free accepts no honour, and any act done to him who accepts it not becomes empty and vain.” This is a dilemma which has two horns. It is not a matter within the scope of those who have no mind, it is a question fit for the great. Tear asunder this net of heresy, put it on one side. To you has this puzzle been put. Give to the future sons of the Conqueror eyes wherewith to see the riddle to the confusion of their adversaries.’"},{"ref":"16.10a","t":"‘The Blessed One, O king,’ replied the Elder, ’is entirely set free. And the Blessed One accepts no gift. Even at the foot of the Tree of Wisdom he abandoned all accepting of gifts, how much more then now when he has passed entirely away by that kind of passing away which leaves no root over (for the formation of a new existence). For this, O king, has been said by Sâriputta, the commander of the faith:"},{"ref":"16.10b","t":"“Though worshipped, these Unequalled Ones, alike<br>By gods and men, unlike them all they heed<br>Neither a gift nor worship. They accept<br>It not, neither refuse it. Through the ages<br>All Buddhas were so, so will ever be!”’"},{"ref":"16.11","t":"The king said: ‘Venerable Nâgasena, a father may speak in praise of his son, or a son of his father. But that is no ground for putting the adversaries to shame. It is only an expression of their own belief, Come now! Explain this matter to me fully to the establishing of your own doctrine, and to the unravelling of the net of the heretics.’"},{"ref":"16.11a","t":"The Elder replied: ‘The Blessed One, O king, is entirely set free (from life). And the Blessed One accepts no gift. If gods or men put up a building to contain the jewel treasure of the relics of a Tathâgata who does not accept their gift, still by that homage paid to the attainment of the supreme good under the form of the jewel treasure of his wisdom do they themselves attain to one or other of the three glorious states. Suppose, O king, that though a great and glorious fire had been kindled, it should die out, would it then again accept any supply of dried grass or sticks?’"},{"ref":"16.11b","t":"‘Even as it burned, Sir, it could not be said to accept fuel, how much less when it had died away, and ceased to burn, could it, an unconscious thing, accept it?’"},{"ref":"16.11c","t":"‘And when that one mighty fire had ceased, and gone out, would the world be bereft of fire?’"},{"ref":"16.11d","t":"‘Certainly not. Dry wood is the seat, the basis of fire, and any men who want fire can, by the exertion of their own strength and power, such as resides in individual men, once more, by twirling the firestick, produce fire, and with that fire do any work for which fire is required.’"},{"ref":"16.11e","t":"‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. As that great and glorious fire was set alight, even so, great king, was the Blessed One set alight in the glory of his Buddhahood over the ten thousand world systems. As it went out, so has he passed away into that kind of passing away in which no root remains. As the fire, when gone out, accepted no supply of fuel, just so, and for the good of the world, has his accepting of gifts ceased and determined. As men, when the fire is out, and has no further means of burning, then by their own strength and effort, such as resides in individual men, twirl the fire-stick and produce fire, and do any work for which fire is required — so do gods and men, though a Tathâgata has passed away and no longer accepts their gifts, yet put up a house for the jewel treasure of his relics, and doing homage to the attainment of supreme good under the form of the jewel treasure of his wisdom, they attain to one or other of the three glorious states. Therefore is it, great king, that acts done to the Tathâgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’"},{"ref":"16.12","t":"‘Now hear, too, another reason for the same thing. Suppose, O king, there were to arise a great and mighty wind, and that then it were to die away. Would that wind acquiesce in being produced again?’"},{"ref":"16.12a","t":"‘A wind that has died away can have no thought or idea of being reproduced. And why? Because the element wind is an unconscious thing.’"},{"ref":"16.12b","t":"‘Or even, O king, would the word “wind” be still applicable to that wind, when it had so died away?’"},{"ref":"16.12c","t":"‘Certainly not, Sir. But fans and punkahs are means for the production of wind. Any men who are oppressed by heat, or tormented by fever, can by means of fans and punkahs, and by the exertion of their own strength and power, such as resides in individual men, produce a breeze, and by that wind allay their heat, or assuage their fever.’"},{"ref":"16.12d","t":"‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. As the great and mighty wind which blew, even so, great king, has the Blessed One blown over the ten thousand world systems with the wind of his love, so cool, so sweet, so calm, so delicate. As it first blew, and then died away, so has the Blessed One, who once blew with the wind so cool, so sweet, so calm, so delicate, of his love, now passed away with that kind of passing away in which no root remains. As those men were oppressed by heat and tormented with fever, even so are gods and men tormented and oppressed with threefold fire and heat. As fans and punkahs are means of producing wind, so the relics and the jewel treasure of the wisdom of a Tathâgata are means of producing the threefold attainment. And as men oppressed by heat and tormented by fever can by fans and punkahs produce a breeze, and thus allay the heat and assuage the fever, so can gods and men by offering reverence to the relics, and the jewel treasure of the wisdom of a Tathâgata, though he has died away and accepts it not, cause goodness to arise within them, and by that goodness can assuage and can allay the fever and the torment of the threefold fire. Therefore is it, great king, that acts done to the Tathâgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’"},{"ref":"16.13","t":"‘Now hear another reason. for the same thing. Suppose, O king, a man were to make a drum sound, and then that sound were to die away. Would that sound acquiesce in being produced again?’"},{"ref":"16.13a","t":"‘Certainly not, Sir. The sound has vanished. It can have no thought or idea of being reproduced. The sound of a drum when it has once been produced and died away, is altogether cut off. But, Sir, a drum is a means of producing sound. And any man, as need arises, can by the effort of power residing in himself, beat on that drum, and so produce a sound.’"},{"ref":"16.13b","t":"‘Just so, great king, has the Blessed One — except the teacher and the instruction he has left in his doctrine and discipline, and the jewel treasure of his relics whose value is derived from his righteousness, and contemplation, and wisdom, and emancipation, and insight given by the knowledge of emancipation — just so has he passed away by that kind of passing away in which no root remains. But the possibility of receiving the three attainments is not cut off because the Blessed One has passed away. Beings oppressed by the sorrow of becoming can, when they desire the attainments, still receive them by means of the jewel treasure of his relics and of his doctrine and discipline and teaching. Therefore is it, great king, that all acts done to the Tathâgata, notwithstanding his having passed away and not accepting, are nevertheless of value and bear fruit. And this future possibility, great king, has been foreseen by the Blessed One, and spoken of, and declared, and made known, when he said: “It may be, Ânanda, that in some of you the thought may arise: ‘The word of the Master is ended. We have no Teacher more!’ But it is not thus, Ânanda, that you should regard it. The Truth which I have preached to you, the Rules which I have laid down for the Order, let them, when I am gone, be the Teacher to you.” So that because the Tathâgata has passed away and consents not thereto, that therefore any act done to him is empty and vain — this saying of the enemy is proved false. It is untrue, unjust, not according to fact, wrong, and perverse. It is the cause of sorrow, has sorrow as its fruit, and leads down the road to perdition!’"},{"ref":"16.14","t":"‘Now hear another reason for the same thing. Does the broad earth acquiesce, O king, in all kinds of seeds being planted all over it?’"},{"ref":"16.14a","t":"‘Certainly not, Sir.’"},{"ref":"16.14b","t":"‘Then how is it those seeds, planted without the earth’s consent, do yet stand fast and firmly rooted, and expand into trees with great trunks and sap and branches, and bearing fruits and flowers?’"},{"ref":"16.14c","t":"‘Though the earth, Sir, gives no consent, yet it acts as a site for those seeds, as a means of their development. Planted on that site they grow, by its means, into such great trees with branches, flowers, and fruit.’"},{"ref":"16.14d","t":"‘Then, great king, the sectaries are destroyed, defeated, proved wrong by their own words when they say that “an act done to him who accepts it not is empty and vain.” As the broad earth, O king, is the Tathâgata, the Arahat, the Buddha supreme. Like it he accepts nothing. Like the seeds which through it attain to such developments are the gods and men who, through the jewel treasures of the relics and the wisdom of the Tathâgata — though he have passed away and consent not to it — being firmly rooted by the roots of merit, become like unto trees casting a goodly shade by means of the trunk of contemplation, the sap of true doctrine, and the branches of righteousness, and bearing the flowers of emancipation, and the fruits of Sama<em>n</em>aship. Therefore is it, great king, that acts done to the Tathâgata, notwithstanding his having passed away and not accepting them, are still of value and bear fruit.’"},{"ref":"16.15","t":"‘Now hear another and further reason for the same thing. Do camels, buffaloes, asses, goats, oxen, or men acquiesce in the birth of worms inside them?’"},{"ref":"16.15a","t":"‘Certainly not, Sir.’"},{"ref":"16.15b","t":"‘Then how is it then, that without their consent worms are so born, and spread by rapid reproduction of sons and grandsons?’"},{"ref":"16.15c","t":"‘By the power of evil Karma, Sir.’"},{"ref":"16.15d","t":"‘Just so, great king, is it by the power of the relics and the wisdom of the Tathâgata, who has passed away and acquiesces in nothing, that an act done to him is of value and bears fruit.’"},{"ref":"16.16","t":"‘Now hear another and further reason for the same thing. Do men consent, O king, that the ninety-eight diseases should be produced in their bodies?’"},{"ref":"16.16a","t":"‘Certainly not, Sir.’"},{"ref":"16.16b","t":"‘Then how is it the diseases come?’"},{"ref":"16.16c","t":"‘By evil deeds done in former births.’"},{"ref":"16.16d","t":"‘But, great king, if evil deeds done in a former birth have to be suffered here and now, then both good and evil done here or done before has weight and bears fruit. Therefore is it that acts done to the Tathâgata, notwithstanding his having passed away and not consenting, are nevertheless of value and bear fruit.’"},{"ref":"16.17","t":"‘Now hear another and further reason for the same thing. Did you ever hear, O king, of the ogre named Nandaka, who, having laid hands upon the Elder Sâriputta, was swallowed up by the earth?’"},{"ref":"16.17a","t":"‘Yes, Sir, that is matter of common talk among men.’"},{"ref":"16.17b","t":"‘Well, did Sâriputta acquiesce in that?’"},{"ref":"16.17c","t":"‘Though the world of gods and men, Sir, were to be destroyed, though the sun and moon were to fall upon the earth, though Sineru the king of mountains were to be dissolved, yet would not Sâriputta the Elder have consented to any pain being inflicted on a fellow creature. And why not? Because every condition of heart which could cause him to be angry or offended has been in him destroyed and rooted out. And as all cause thereof had thus been removed, Sir, therefore could not Sâriputta be angered even with those who sought to deprive him of his life.’"},{"ref":"16.17d","t":"‘But if Sâriputta, O king, did not consent to it, how was it that Nandaka was so swallowed up?’"},{"ref":"16.17e","t":"‘By the power of his evil deeds.’"},{"ref":"16.17f","t":"‘Then if so, great king, an act done to him who consents not is still of power and bears fruit. And if this is so of an evil deed, how much more of a good one? Therefore is it, O king, that acts done to the Tathâgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’"},{"ref":"16.18","t":"‘Now how many, O king, are those men who, in this life, have been swallowed up by the earth? Have you heard anything on that point?’"},{"ref":"16.18a","t":"‘Yes, Sir, I have heard how many there are.’"},{"ref":"16.18b","t":"‘Then tell me.’"},{"ref":"16.18c","t":"‘Ki<em>ñk</em>a the Brahmin woman, and Suppabuddha the Sâkyan, and Devadatta the Elder, and Nandaka the ogre, and Nanda the Brahman — these are the five people who were swallowed up by the earth.’"},{"ref":"16.18d","t":"‘And whom, O king, had they wronged?’"},{"ref":"16.18e","t":"‘The Blessed One and his disciples.’"},{"ref":"16.18f","t":"‘Then did the Blessed One or his disciples consent to their being so swallowed up?’"},{"ref":"16.18g","t":"‘Certainly not, Sir.’"},{"ref":"16.18h","t":"‘Therefore is it, O king, that an act done to the Tathâgata, notwithstanding his having passed away and not consenting thereto, is nevertheless of value and bears fruit.’"},{"ref":"16.18i","t":"‘Well has this deep question been explained by you, venerable Nâgasena, and made clear. You have made the secret thing plain, you have loosed the knot, you have made in the jungle an open space, the adversaries are overthrown, the wrong opinion has been proved false, the sectaries have been covered with darkness when they met you, O best of all the leaders of schools!’"},{"ref":"16.18j","t":"* * * *"},{"ref":"16.18k","t":"[Here ends the question as to not consenting to honours paid.]"},{"ref":"16.18l","t":"* * * *"},{"ref":"16.18m","t":"THE OMNISCIENCE OF THE BUDDHA."},{"ref":"16.19","t":"‘Venerable Nâgasena, was the Buddha omniscient?’"},{"ref":"16.19a","t":"‘Yes, O king, he was. But the insight of knowledge was not always and continually (consciously) present with him. The omniscience of the Blessed One was dependent on reflection.’ But if he did reflect he knew whatever he wanted to know."},{"ref":"16.19b","t":"‘Then, Sir, the Buddha cannot have been omniscient, if his all-embracing knowledge was reached through investigation.’"},{"ref":"16.19c","t":"‘[If so, great king, our Buddha’s knowledge must have been less in degree of fineness than that of the other Buddhas. And that is a conclusion hard to draw. But let me explain a little further.] Suppose, O king, you had a hundred cart-loads of rice in the husk, and each cart-load was of seven amma<em>n</em>as and a half. Would a man without consideration be able to tell you in a moment how many laks of grains there were in the whole?’"},{"ref":"16.20","t":"‘Now there are these, seven classes of minds. Those, great king, who are full of lust, ill-will, delusion, or wrong doing, who are untrained in the management of their body, or in conduct, or in thought, or in wisdom, — their thinking powers are brought into play with difficulty, and act slowly. And why is it so? Because of the untrained condition of their minds. It is like the slow and heavy movements of a giant bambû — when it is being dragged along with its wide-spreading, extensive, overgrown, and interlaced vegetation, and with its branches intricately entangled one with the other. So slow and heavy are the movements of the minds of those men, O king. And why? Because of the intricate entanglements of wrong dispositions. This is the first class of minds.’"},{"ref":"16.21","t":"‘From it the second class is to be distinguished. Those, O king, who have been converted, for whom the gates of purgatory are closed, who have attained to right views, who have grasped the doctrine of the Master — their thinking powers, so far as the three lower stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those three stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambû which has a clean trunk as far as the third knot, but above that has its branches intricately, entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would stick obstinately as regards its upper branches. This is the second class of minds.’"},{"ref":"16.22","t":"‘From these the third class is to be distinguished. Those, O king, who are Sakad Âgâmins, in whom lust, ill-will, and delusion are reduced to a minimum, — their thinking powers, so far as the five lower stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those five stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambû which has a clean trunk as far as the fifth knot, but above that has its branches intricately entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would be moved with difficulty as far as its upper branches are concerned. This is the third class of minds.’"},{"ref":"16.23","t":"‘From these the fourth class is to be distinguished. Those, O king, who are Anâgâmins, who have completely got rid of the five lower fetters, — their thinking powers, so far as the ten stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those ten stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambû which has a smooth trunk as far as the tenth knot, but above that has its branches intricately entangled. This is the fourth class of minds.’"},{"ref":"16.24","t":"‘From these the fifth class is to be distinguished. Those, O king, who are Arahats, in whom the four Great Evils have ceased, whose stains have been washed away, whose predispositions to evil have been put aside, who have lived the life, and accomplished the task, and laid aside every burden, and reached up to that which is good, for whom the Fetter of the craving after any kind of future life has been broken to pieces, who have reached the higher insight, who are purified as regards all those conditions of heart in which a hearer can be pure, — their thinking powers, as regards all that a disciple can be or do, are brought quickly into play, and act with ease. But as to those things which are within the reach of the Pa<em>kk</em>eka-Buddhas (of those who are Buddhas, but for themselves alone) they are brought into play with difficulty, and act slowly. And why is this so? Because of their having been made pure as regards all within the province of a hearer, but not as regards that within the reach of those who are Buddhas (though for themselves alone). It is like the movement of a giant bambû which has been pruned of the branches arising out of all its knots — and which, therefore, when dragged along moves quickly and with ease, because of its smoothness all along, and because of its being unencumbered with the jungly growth of vegetation. This is the fifth class of minds.’"},{"ref":"16.25","t":"‘From these the sixth class is to be distinguished. Those, O king, who are Pa<em>kk</em>eka-Buddhas, dependent on themselves alone, wanting no teacher, dwellers alone like the solitary horn of the rhinoceros, who so far as their own higher life is concerned, have pure hearts free from stain, — their thinking powers, so far as their own province is concerned, are brought quickly into play, and act with ease. But as regards all that is specially within the province of a perfect Buddha (one who is not only Buddha, that is enlightened, himself, but can lead others to the light) they are brought with difficulty into play, and move slowly. And why is this so? Because of their purity as regards all within their own province, and because of the immensity of the province of the omniscient Buddhas. It is like a man, O king, who would fearlessly cross, and at will, by day or night, a shallow brook on his own property. But when he comes in sight of the mighty ocean, deep and wide and ever-moving, and sees no further shore to it, then would he stand hesitating and afraid, and make no effort even to get over it. And why? Because of his familiarity with his own, and because of the immensity of the sea. This is the sixth class of minds.’"},{"ref":"16.26","t":"‘From these the seventh class is to be distinguished. Those, O king, who are complete Buddhas, having all knowledge, bearing about in themselves the tenfold power (of the ten kinds of insight), confident in the four modes of just self-confidence, endowed with the eighteen characteristics of a Buddha, whose mastery knows no limit, from whose grasp nothing is hid, — their thinking powers are on every point brought quickly into play, and act with ease. Suppose, O king, a dart well burnished, free from rust, perfectly smooth, with a fine edge, straight, without a crook or a flaw in it, were to be set on a powerful crossbow. Would there be any clumsiness in its action, any retarding in its movement, if it were discharged by a powerful man against a piece of fine linen, or cotton stuff, or delicate woolwork?’"},{"ref":"16.26a","t":"‘Certainly not, Sir. And why? Because the stuff is so fine, and the dart so highly tempered, and the discharge so powerful.’"},{"ref":"16.26b","t":"‘And just in the same way, great king, are the thinking powers of the Buddhas I have described brought quickly into play, and act with ease."},{"ref":"16.26c","t":"And why? Because of their being purified in every respect. This is the seventh class of minds.’"},{"ref":"16.27","t":"‘Now of these, O king, the last — the thinking powers of the omniscient Buddhas — altogether outclasses the other six, and is clear and active in its high quality that is beyond our ken. It is because the mind of the Blessed One is so clear and active that the Blessed One, great king, displays the double miracle. From that we may get to know, O king, how clear and active His mental powers are. And for those wonders there is no further reason that can be alleged. (Yet) those wonders, O king, [caused by means of the mind (alone) of the omniscient Buddhas ] cannot be counted, or calculated, or divided, or separated, (For) the knowledge of the Blessed One, O king, is dependent upon reflection, and it is on reflection that he knows whatever he wishes to know. (But) it is as when a man passes something he already has in one hand to the other, or utters a sound when his mouth is open, or swallows some food that he has already in his mouth, or opens his eyes when they are shut, or shuts them when open, or stretches forth his arm when it is bent in, or bends it in when stretched out — more rapid than that, great king, and more easy in its action, is the all-embracing knowledge of the Blessed One, more rapid than that his reflection. And although it is by reflection that they know whatever they want to know, yet even when they are not reflecting the Blessed Buddhas are not, even then, anything other than omniscient.’"},{"ref":"16.27a","t":"‘But, venerable Nâgasena, reflection is carried on for the purpose of seeking (that which is not clear when the reflection begins). Come now. Convince me in this matter by some reason.’"},{"ref":"16.27b","t":"‘Suppose, O king, there were a rich man, great in wealth and property — one who had stores of gold and silver and valuables, and stores of all kinds of wheat, one who had rice, and paddy, and barley, and dry grain, and oilseed, and beans, and peas, and every other edible seed, who had ghee, and oil, and butter, and milk, and curds, and honey, and sugar, and molasses, all put away in store-rooms in jars, and pots, and pans, and every sort of vessel. Now if a traveller were to arrive, one worthy of hospitality, and expecting to be entertained; and all the prepared food in the house had been finished, and they were to get out of the jar some rice ready for cooking, and prepare a meal for him. Would that wealthy man merely by reason of the deficiency in eatable stuff at that unusual time be rightly called poor or needy?’"},{"ref":"16.27c","t":"‘Certainly not, Sir. Even in the palace of a mighty king of kings there might be no food ready out of time, how much less in the house of an ordinary man.’"},{"ref":"16.27d","t":"‘Just so, great king, with the all-embracing knowledge of a Tathâgata when reflection only is wanting; but which on reflection grasps whatever he wants. Now suppose, O king, there were a tree in full fruit, with its branches bending this way and that by the weight of the burden of the bunches of its fruit, but no single fruit had fallen from it."},{"ref":"16.27e","t":"Could that tree rightly, under the circumstances of the case, be called barren, merely because of the want of a fallen fruit?’"},{"ref":"16.27f","t":"‘No, Sir. For though the falling of the fruit is a condition precedent to its enjoyment, yet when it has fallen one can take as much as one likes.’"},{"ref":"16.27g","t":"‘Just so, great king, though reflection is a necessary condition of the knowledge of the Tathâgata, yet on reflection it perceives whatever he wants to know.’"},{"ref":"16.27h","t":"‘Does that happen always, Nâgasena, at the moment of reflection?’"},{"ref":"16.27i","t":"‘Yes, O king. just as when the mighty king of kings (the <em>K</em>akkavatti) calling to mind his glorious wheel of victory wishes it to appear, and no sooner is it thought of than it appears — so does the knowledge of the Tathâgata follow continually on reflection.’"},{"ref":"16.27j","t":"‘Strong is the reason you give, Nâgasena, for the omniscience of the Buddha. I am convinced that that is so.’"},{"ref":"16.27k","t":"* * * *"},{"ref":"16.27l","t":"[Here ends the question as to the omniscience of the Buddha being dependent on reflection.]"},{"ref":"16.27m","t":"* * * *"},{"ref":"16.27n","t":"[WHY DEVADATTA WAS ADMITTED TO THE ORDER.]"},{"ref":"16.28","t":"‘Venerable Nâgasena, who was it that admitted Devadatta to the Order?’"},{"ref":"16.28a","t":"‘Those six young nobles, O king, Bhaddiya and Anuruddha and Ânanda and Bhagu and Kimbila and Devadatta, together with Upâli the barber as a seventh — they all, when the Master had attained to Buddhahood, left the Sâkya home out of the delight they felt in him, and following the Blessed One renounced the world. So the Blessed One admitted them all to the Order.’"},{"ref":"16.28b","t":"‘But was it not Devadatta who, after he had entered the Order, raised up a schism within it?’"},{"ref":"16.28c","t":"‘Yes. No layman can create a schism, nor a sister of the Order, nor one under preparatory instruction, nor a novice of either sex. It must be a Bhikkhu, under no disability, who is in full communion, and a co-resident.’"},{"ref":"16.28d","t":"‘And what Karma does a schismatical person gain?’"},{"ref":"16.28e","t":"‘A Karma that continues to act for a Kalpa (a very long period of time).’"},{"ref":"16.28f","t":"‘What then, Nâgasena! Was the Buddha aware that Devadatta after being admitted to the Order would raise up a schism, and having done so would suffer torment in purgatory for a Kalpa?’"},{"ref":"16.28g","t":"‘Yes, the Tathâgata, knew that.’"},{"ref":"16.28h","t":"‘But, Nâgasena, if that be so, then the statement that the Buddha was kind and pitiful, that he sought after the good of others, that he was the remover of that which works harm, the provider of that which works well to all beings — that statement must be wrong. If it be not so — if he knew not that Devadatta after he had been admitted to the Order would stir up a schism — then he cannot have been omniscient. This other double-pointed dilemma is put to you. Unravel this tough skein, break up the argument of the adversaries. In future times it will be hard to find Bhikkhus like to you in wisdom. Herein then show your skill!’"},{"ref":"16.29","t":"‘The Blessed One, O king, was both full of mercy and had all knowledge. It was when the Blessed One in his mercy and wisdom considered the life history of Devadatta that he perceived how, having heaped up Karma on Karma, he would pass for an endless series of Kalpas from torment to torment, and from perdition to perdition. And the Blessed One knew also that the infinite Karma of that man would, because he had entered the Order, become finite, and the sorrow caused by the previous Karma would also therefore become limited. But that if that foolish person were not to enter the Order then he would continue to heap up Karma which would endure for a Kalpa. And it was because he knew that that, in his mercy, he admitted him to the Order.’"},{"ref":"16.29a","t":"‘Then, Nâgasena, the Buddha first wounds a man and then pours oil on the wound, first throws a man down a precipice and then reaches out to him an assisting hand, first kills him and then seeks to give him life, first gives pain and then adds a subsequent joy to the pain he gave.’"},{"ref":"16.29b","t":"‘The Tathâgata, O king, wounds people but to their good, he casts people down but to their profit, he kills people but to their advantage. just as mothers and fathers, O king, hurt their children and even knock them down, thinking the while of their good; so by whatsoever method an increase in the virtue of living things can be brought about, by that method does he contribute to their good. If Devadatta, O king, had not entered the Order, then as a layman he would have laid up much Karma leading to states of woe, and so passing for hundreds of thousands of Kalpas from torment to misery, and from one state of perdition to another, he would have suffered constant pain. It was knowing that, that in his mercy, the Blessed One admitted Devadatta to the Order. It was at the thought that by renouncing the world according to His doctrine Devadatta’s sorrow would become finite that, in his mercy, he adopted that means of making his heavy sorrow light."},{"ref":"16.30","t":"‘As a man of influence, O king, by the power of his wealth or reputation or prosperity or birth, when a grievous penalty has been imposed by, the king on some friend or relative of his, would get it made light by the ability arising from the trust reposed in him; just so did the Blessed One, by admitting him to the Order, and by the efficacy of the influence of righteousness and meditation and wisdom and emancipation of heart, make light the heavy sorrow of Devadatta, who would have had to suffer many hundreds of thousands of Kalpas. As a clever physician and surgeon, O king, would make a grievous sickness light by the aid of a powerful medicinal drug, just so did the Blessed One, in his knowledge of the right means to an end, admit Devadatta to the Order and thus make his grievous pain light by the aid of the medicine of the Dhamma, strong by the power of mercy. Was then, O king, the Blessed One guilty of any wrong in that he turned Devadatta from being a man of much sorrow into being a man of less sorrow?’"},{"ref":"16.30a","t":"‘No indeed, Sir. He committed no wrong, not even in the smallest degree.’"},{"ref":"16.30b","t":"‘Then accept this, great king, to the full as the reason for which the Blessed One admitted Devadatta to the Order.’"},{"ref":"16.31","t":"‘Hear another and further reason, O king, for the Blessed One’s having admitted Devadatta. Suppose men were to seize and hurry before the king some wicked robber, saying: “This is the wicked robber, your Majesty. Inflict upon him such punishment as you think fit!” And thereupon the king were to say to them: “Take this robber then, my men, outside the town, and there on the place of execution cut off his head.” And they in obedience to his orders were to take that man accordingly towards the place of execution. And some man who was high in office near the king, and of great reputation and wealth and property, whose word was held of weight, and whose influence was great, should see him. And he were to have pity on him, and were to say to those men: “Stay, good fellows. What good will cutting off his head do to you? Save him alive, and cut off only a hand or a foot. I will speak on his behalf to the king.” And they at the word of that influential person were to do so. Now would the officer who had acted so towards him have been a benefactor to that robber?’"},{"ref":"16.31a","t":"‘He would have saved his life, Sir. And having done that, what would he not have done?’"},{"ref":"16.31b","t":"‘But would he have done no wrong on account of the pain the man suffered when his hand or foot was cut off?’"},{"ref":"16.31c","t":"‘The pain the thief suffered, Sir, was his own fault. But the man who saved his life did him no harm.’"},{"ref":"16.31d","t":"‘Just so, great king, was it in his mercy that the Blessed One admitted Devadatta, with the knowledge that by that his sorrow would be mitigated.’"},{"ref":"16.32","t":"‘And Devadatta’s sorrow, O king, was mitigated. For Devadatta at the moment of his death took refuge in Him for the rest of his existences when he said:"},{"ref":"16.32a","t":"“In him, who of the best is far the best,<br>The god of gods, the guide of gods and men,<br>Who see’th all, and bears the hundred marks<br>Of goodness,— ’tis in him I refuge take<br>Through all the lives that I may have to live.”"},{"ref":"16.32b","t":"‘If you divide this Kalpa, O king, into six parts, it was at the end of the first part that Devadatta created schism in the Order. After he has suffered the other five in purgatory he will be released, and will become a Pa<em>kk</em>eka-Buddha under the name of A<em>tth</em>issara.’"},{"ref":"16.32c","t":"‘Great is the gift bestowed, Nâgasena, by the Blessed One on Devadatta. In that the Tathâgata has caused him to attain to the state of a Pa<em>kk</em>eka-Buddha, what has he not done for him?’"},{"ref":"16.32d","t":"‘But inasmuch as Devadatta, O king, having made a schism in the Order, suffers pain in purgatory, has not therefore the Blessed One done him wrong?’"},{"ref":"16.32e","t":"‘No, Sir. That is Devadatta’s own fault; and the Blessed One who mitigated his suffering has done him no harm.’"},{"ref":"16.32f","t":"‘Then accept this, O king, to the full as the reason for the Blessed One admitting Devadatta to the Order."},{"ref":"16.33","t":"‘Hear another and further reason, O king, for his having done so. Suppose in treating a wound full of matter and blood, in whose grievous hollow the weapon which caused it remained, which stank of putrid flesh, and was made worse by the pain that varied with constantly changing symptoms, by variations in temperature, and by the union of the three humours, — windy, bilious, and phlegmatic, — an able physician and surgeon were to anoint it with a rough, sharp, bitter, stinging ointment, to the end that the inflammation should be allayed. And when the inflammation had gone down, and the wound had become sweet, suppose he were then to cut into it with a lancet, and burn it with caustic. And when he had cauterised it, suppose he were to prescribe an alkaline wash, and anoint it with some drug to the end that the wound might heal up, and the sick man recover his health — now tell me, O king, would it be out of cruelty that the surgeon thus smeared with ointment, and cut with the lancet, and cauterised with the stick of caustic, and administered a salty wash?’"},{"ref":"16.33a","t":"‘Certainly not, Sir; it would be with kindness in his heart, and intent on the man’s weal, that he would do all those things.’"},{"ref":"16.33b","t":"‘And the feelings of pain produced by his efforts to heal — would not the surgeon be guilty of any wrong in respect of them?’"},{"ref":"16.33c","t":"‘How so? Acting with kind intent and for the man’s weal, how could he therein incur a wrong? It is of heavenly bliss rather that that kindly surgeon would be worthy.’"},{"ref":"16.33d","t":"‘Just so, great king, was it in his mercy that the Blessed One admitted Devadatta, to the end to release him from pain.’"},{"ref":"16.34","t":"‘Hear another and further reason, O king, why the Blessed One did so. Suppose a man had been pierced by a thorn. And another man with kindly intent and for his good were to cut round the place with another sharp thorn or with a lancet, and the blood flowing the while, were to extract that thorn. Now would it be out of cruelty that he acted so?’"},{"ref":"16.34a","t":"‘Certainly not, Sir. For he acted with kindly intent, and for the man’s good. And if he had not done so the man might have died, or might have suffered such pain that he would have been nigh to death.’"},{"ref":"16.34b","t":"‘Just even so, great king, was it of his mercy that the Tathâgata admitted Devadatta, to the end to release him of his pain. If he had not done so Devadatta would have suffered torment in purgatory through a succession of existences, through hundreds of thousands of Kalpas.’"},{"ref":"16.34c","t":"‘Yes, Nâgasena, the Tathâgata turned Devadatta, who was being carried down with the flood, with his head against the stream; he again pointed out the road to Devadatta when he was lost in the jungle; he gave a firm foothold to Devadatta when he was falling down the precipice: he restored Devadatta to peace when he was swallowed up of desolation. But the reason and the meaning of these things could no one have pointed out, Nâgasena, unless he were wise as you!’"},{"ref":"16.34d","t":"* * * *"},{"ref":"16.34e","t":"[Here ends the dilemma about Devadatta.]"},{"ref":"16.34f","t":"* * * *"},{"ref":"16.34g","t":"[VESSANTARA’S EARTHQUAKE.]"},{"ref":"16.35","t":"‘Venerable Nâgasena, the Blessed One said thus: “There are these eight causes, O Bhikkhus, proximate or remote, for a mighty earthquake.” This is an inclusive statement, a statement which leaves no room for anything to be, supplemented, a statement to which no gloss can be added. There can be no ninth reason for an earthquake. If there were, the Blessed One would have mentioned it. It, is because there is no other, that he left it unnoticed. But we find another, and a ninth reason, when we are told that on Vessantara’s giving his mighty largesse the earth shook seven times. If, Nâgasena, there are eight causes for an earthquake, then what we hear of the earthquake at Vessantara’s largesse is false. And if that is true, then the statement as to the eight causes of earthquakes is false. This double-headed question, too, is subtle, hard to unravel, dark, and profound. It is now put to you. No one of less knowledge can solve it, only one wise as you.’"},{"ref":"16.36","t":"‘The Blessed One made the statement you refer to, O king, and yet the earth shook seven times at Vessantara’s largesse. But that was out of season, it was an isolated occurrence, it was not included in the eight usual causes, and was not therefore reckoned as one of them. just, O king, as there are three kinds of well-known rains reckoned in the world-that of the rainy season, that of the winter months, and that of the two months Âsâ<em>lh</em>a and Sâvana. If, besides these, any other rain falls, that is not reckoned among the usual rains, but is called “a rain out of season.” And again, O king, just as there are five hundred rivers which flow down from the Himâlayas, but of these ten only are reckoned in enumerations of rivers — the Ganges, the Jumna, the A<em>k</em>iravatî, the Sarabhû, the Mahî, the Indus, the Sarasvatî, the Vetravatî, the Vîta<em>m</em>sâ, and the <em>K</em>andabhâgâ — the others not being included in the catalogue because of their intermittent flow of water. And again, O king, just as there are a hundred or two of officers under the king, but only six of them are reckoned as officers of state — the commander-in-chief, the prime minister, and the chief judge, and the high treasurer, and the bearer of the sunshade of state, and the state sword-bearer. And why? Because of their royal prerogatives. The rest are not reckoned, they are all called simply officers. Just as in all these cases, great king, the seven times repeated earthquake at the largesse of Vessantara was, as an isolated and extra ordinary occurrence, and distinct from the eight usual ones, not reckoned among those eight causes.’"},{"ref":"16.37","t":"‘Now have you heard, O king, in the history of our faith of any act of devotion being done so as to receive its recompense even in this present life, the fame of which has reached up to the gods?’"},{"ref":"16.37a","t":"‘Yes, Lord, I have heard of such. There are seven cases of such actions.’"},{"ref":"16.37b","t":"‘Who were the people who did those things?’"},{"ref":"16.37c","t":"‘Sumana the garland maker, and Eka-sâ<em>t</em>aka the brahman, and Pu<em>nn</em>a the hired servant, and Mallikâ the queen, and the queen known as the mother of Gopâla, and Suppiyâ the devoted woman, and Pu<em>nn</em>â the slave-girl. It was these seven who did acts of devotion which bare fruit even in this life, and the fame of which reached even to the gods.’"},{"ref":"16.37d","t":"‘And have you heard of others, O king, who, even in their human body, mounted up to the blessed abode of the great Thirty-three?’"},{"ref":"16.37e","t":"‘Yes, I have heard, too, of them.’"},{"ref":"16.37f","t":"‘And who were they?’"},{"ref":"16.37g","t":"‘Guttila the musician, and Sâdhîna the king, and king Nimi, and king Mandhâtâ — these four. Long ago was it done, this glorious deed and difficult.’"},{"ref":"16.37h","t":"‘But have you ever heard, O king, of the earth shaking, either now or in the past, and either once or twice or thrice, when a gift had been given?’"},{"ref":"16.37i","t":"‘No, Sir, that I have not heard of.’"},{"ref":"16.37j","t":"‘And I too, O king — though I have received the traditions, and been devoted to study, and to hearing the law, and to learning by heart, and to the acquirements of discipleship, and though I have been ready to learn, and to ask and to answer questions, and to sit at the feet of teachers — I too have never heard of such a thing, except only in the case of the splendid gift of Vessantara the glorious king. And between the times of Kassapa the Blessed One, and of the Blessed One the Sâkya sage, there have rolled by hundreds of thousands of years, but in all that period I have heard of no such case. It is at no common effort, O king, at no ordinary struggle, that the great earth is moved. It is when overborne by the weight of righteousness, overpowered by the burden of the goodness of acts which testify of absolute purity, that, unable to support it, the broad earth quakes and trembles and is moved. Then it is as when a wagon is overladen with a too heavy weight, and the nave and the spokes are split, and the axletree is broken in twain. Then it is as when the heavens, overspread with the waters of the tempest driven by the wind, and overweighted with the burden of the heaped-up rain-clouds, roar and creak and rage at the onset of the whirlwind. Thus was it, great king, that the broad earth, unable to support the unwonted burden of the heaped-up and wide-reaching force of king Vessantara’s largesse, quaked and trembled and was moved. For the heart of king Vessantara was not turned in the way of lust, nor of ill-will, nor of dullness, nor of pride, nor of delusion, nor of sin, nor of disputation, nor of discontent, but it was turned mightily to generosity. And thinking: “Let all those who want, and who have not yet come, now arrive! Let all who come receive whate’er they want, and be filled with satisfaction!” it was on giving, ever and without end, that his mind was set. And on these ten conditions of heart, O king, was his mind too fixed — on self-control, and on inward calm, and on long-suffering, and on self-restraint, and on temperance, and on voluntary subjugation to meritorious vows, and on freedom from all forms of wrath and cruelty, and on truthfulness, and on purity of heart. He had abandoned, O king, all seeking after the satisfaction of his animal lusts, he had overcome all craving after a future life, his strenuous effort was set only towards the higher life. He had given up, O king, the caring for himself, and devoted himself thenceforth to caring for others alone. His mind was fixed immovably on the thought: “How can I make all beings to be at peace, healthy, and wealthy, and long lived?” And when, O king, he was giving things away, he gave not for the sake of rebirth in any glorious state, he gave not for the sake of wealth, nor of receiving gifts in return, nor of flattery, nor of long life for himself, nor of high birth, nor of happiness, nor of power, nor of fame, nor of offspring either of daughters or of sons — but it was for the sake of supreme wisdom and of the treasure thereof that he gave gifts so immense, so immeasurable, so unsurpassed. It was when he had attained to that supreme wisdom that he uttered the verse:"},{"ref":"16.37k","t":"“<em>G</em>âli, my son, and the Black Antelope,<br>My daughter, and my queen, my wife, Maddî,<br>I gave them all away without a thought — <br>And ’twas for Buddhahood I did this thing.”’"},{"ref":"16.38","t":"‘The angry man, O king, did the great king Vessantara conquer by mildness, and the wicked man by goodness, and the covetous by generosity, and the speaker of falsehood by truth, and all evil did he overcome by righteousness. When he was thus giving away — he who was seeking after righteousness, who had made righteousness his aim — then were the great winds, on which the earth rests below, agitated by the full force of the power of the influence that resulted from his generosity, and little by little, one by one, the great winds began to blow confusedly, and up and down and towards each side the earth swayed, and the mighty trees rooted in the soil began to totter, and masses of cloud were heaped together in the sky, and terrible winds arose laden with dust, and the heavens rushed together, and hurricanes blew with violent blasts, and a great and terrible mighty noise was given forth. And at the raging of those winds, the waters little by little began to move, and at the movement of the waters the great fish and the scaly creatures were disturbed, and the waves began to roll in double breakers, and the beings that dwell in the waters were seized with fear and as the breakers rushed together in pairs the roar of the ocean grew loud, and the spray was lashed into fury, and garlands of foam arose, and the great ocean opened to its depths, and the waters rushed hither and thither, the furious crests of their waves meeting this way and that; and the Asuras, and Garu<em>l</em>as, and Yakkhas, and Nâgas shook with fear, and thought in their alarm: “What now! How now! is the great ocean being turned upside down? “ and sought, with terrified hearts, for a way of escape. And as the water on which it rests was troubled and agitated, then the broad earth began to shake, and with it the mountain ranges and the ocean depths, and Sineru began to revolve, and its rocky mountain crest became twisted. And at the trembling of the earth, the serpents, and mungooses, and cats, and jackals, and boars, and deer, and birds became greatly distressed, and the Yakkhas of inferior power wept, while those of greater power were merry."},{"ref":"16.39","t":"‘Just, O king, as when a huge and mighty cauldron is placed in an oven full of water, and crowded with grains of rice, then the fire burning beneath heats first of all the cauldron, and when that has become hot the water begins to boil, and as the water boils the grains of rice are heated and dive hither and thither in the water, and a mass of bubbles arises, and a garland of foam is formed — just so, O king, king Vessantara gave away whatsoever is in the world considered most difficult to bestow, and by reason of the nature of his generosity the great winds beneath were unable to refrain from being agitated throughout, and on the great winds being thrown into confusion the waters were shaken, and on the waters being disturbed the broad earth trembled, and so then the winds and the waters and the earth became all three, as it were, of one accord by the immense and powerful influence that resulted from that mighty giving. And there was never another giving, O king, which had such power as that generosity of the great king Vessantara."},{"ref":"16.40","t":"‘And just, O king, as there are many gems of value found in the earth — the sapphire, and the great sapphire, and the wish-conferring gem, and the cat’s eye, and the flax gem, and the Acacia gem, and the entrancing gem, and the favourite of the sun, and the favourite of the moon, and the crystal, and the ka<em>gg</em>opakkamaka, and the topaz, and the ruby, and the Masâra stone — but the glorious gem of the king of kings is acknowledged to be the chief of all these and surpassing all, for the sheen of that jewel, O king, spreads round about for a league on every side — just so, O king, of all the gifts that have ever been given upon earth, even the greatest and the most unsurpassed, that giving of the good king Vessantara is acknowledged to surpass them all. And it was on the giving of that gift, O king, that the broad earth shook seven times.’"},{"ref":"16.41","t":"‘A marvellous thing is it, Nâgasena, of the Buddhas, and a most wonderful, that the Tathâgata even when a Bodisat (in the course of becoming a Buddha) was so unequalled in the world, so mild, so kind, and held before him aims so high, and endeavours so grand. You have made evident, Nâgasena, the might of the Bodisats, a most clear light have you cast upon the perfection of the Conquerors, you have shown how, in the whole world of gods and men, a Tathâgata, as he continues the practice of his noble life, is the highest and the best. Well spoken, venerable Nâgasena. The doctrine of the Conqueror has been exalted, the perfection of the Conqueror has been glorified, the knot of the arguments of the adversaries has been unravelled, the jar of the theories of the opponents has been broken in pieces, the dilemma so profound has been made clear, the jungle has been turned into open country, the children of the Conqueror have received the desire of their hearts. It is so, as you say, O best of the leaders of schools, and I accept that which you have said!’"},{"ref":"16.41a","t":"* * * *"},{"ref":"16.41b","t":"[Here ends the dilemma as to the earthquake at Vessantara’s gift.]"},{"ref":"16.41c","t":"* * * *"},{"ref":"16.41d","t":"[KING SIVI.]"},{"ref":"16.42","t":"‘Venerable Nâgasena, your people say thus: “King Sivi gave his eyes to the man who begged them of him, and when he had thus become blind, new eyes were given to him from heaven.” This statement is unpalatable, it lays its speaker open to rebuke, it is faulty. For it is said in the Sutta: “When the cause has been utterly destroyed, when there is no longer any cause, any basis left, then the divine eye cannot arise.” So if he gave his eyes away, the statement that he received new (divine) ones must be false: and if divine eyes arose to him; then the statement that he gave his eyes away must be false. This dilemma too is a double-pointed one, more knotty than a knot, more piercing than an arrow, more confusing than a jungle. It is now put to you. Rouse up in yourself the desire to, accomplish the task that is set to you, to the refutation of the adversaries!’"},{"ref":"16.42a","t":"‘King Sivi gave his eyes away, O king. Harbour no doubt on that point. And in stead thereof divine eyes were produced for him. Neither on that point should you harbour doubt.’"},{"ref":"16.42b","t":"‘But then, Nâgasena, can the divine eye arise when the cause of it has been utterly destroyed, when no cause for it, no basis, remains?’"},{"ref":"16.42c","t":"‘Certainly not, O king.’"},{"ref":"16.42d","t":"‘What then is the reason by which in this case it arose, notwithstanding that its cause had been utterly destroyed, and no cause for it, no basis, remained. Come now. Convince me of the reason of this thing.’"},{"ref":"16.43","t":"‘What then, O king? Is there in the world such a thing as Truth, by the asseveration of which true believers can perform the Act of Truth?’"},{"ref":"16.43a","t":"‘Yes, Lord, there is. And by it true believers make the rain to fall, and fire to go out, and ward off the effects of poison, and accomplish many other things they want to do.’"},{"ref":"16.43b","t":"‘Then, great king, that fits the case, that meets it on all fours. It was by the power of Truth that those divine eyes were produced for Sivi the king. By the power of the Truth the divine eye arose when no other cause was present, for the Truth itself was, in that case, the cause of its production. Suppose,"},{"ref":"16.43c","t":"O king, any Siddha (accomplished one ) on intoning a charm, and saying: “Let a mighty rain now fall!” were to bring about a heavy rainfall by the intoning of his charm — would there in that case be any cause for rain accumulated in the sky by which the rain could be brought about?’"},{"ref":"16.43d","t":"‘No, Sir. The charm itself would be the cause.’"},{"ref":"16.43e","t":"‘Just so, great king, in the case put. There would be no ordinary cause. The Truth itself would be sufficient reason for the growth of the divine eye!’"},{"ref":"16.44","t":"‘Now suppose, O king, a Siddha were to intone a charm, and say: “Now let the mighty blazing, raging mass of fire go back!” and the moment the charm were repeated it were to retreat — would there be any cause laid by which would work that result?’"},{"ref":"16.44a","t":"‘No, Sir. The charm itself would be the cause.’"},{"ref":"16.44b","t":"‘Just so, great king, would there in our case be no ordinary cause. The power of the Truth would be sufficient cause in itself!’"},{"ref":"16.45","t":"‘Now suppose, O king, one of those Siddhas were to intone a charm, and were then to say: “Let this malignant poison become as a healing drug!” and the moment the charm were repeated that would be so — would there be any cause in reserve for that effect to be produced?’"},{"ref":"16.45a","t":"‘Certainly not, Sir. The charm itself would cause the warding off of that malignant poison.’"},{"ref":"16.45b","t":"‘Just so, great king, without any ordinary cause the Truth itself was, in king Sivi’s case, a sufficient reason for the reproduction of his eyes.’"},{"ref":"16.46","t":"‘Now there is no other cause, O king, for the attainment of the four Noble Truths. It is only by means of an Act of Truth that they are attained. In the land of China, O king, there is a king of China, who when he wants to charm the great ocean, performs at intervals of four months a solemn Act of Truth, and then on his royal chariot drawn by lions, he enters a league’s distance into the great ocean. Then in front of the head of his chariot the mighty waves roll back, and when he returns they flow once more over the spot. But could the ocean be so drawn back by the ordinary bodily power of all gods and men combined?’"},{"ref":"16.46a","t":"‘Sir, even the water in a small tank could not be so made to retire, how much less the waters of the great ocean!’"},{"ref":"16.46b","t":"‘By this know then the force of Truth. There is no place to which it does not reach.’"},{"ref":"16.47","t":"‘When Asoka the righteous ruler, O king, as he stood one day at the city of Pâtaliputta in the midst of the townsfolk and the country people, of his officers and his servants, and his ministers of state, beheld the Ganges river as it rolled along filled up by freshets from the hills, full to the brim and overflowing — that mighty stream five hundred leagues in length, and a league in breadth — he said to his officers: “Is there any one, my good friends, who is able to make this great Ganges flow backwards and up stream?”"},{"ref":"16.47a","t":"‘“Nay, Sire, impossible,” said they."},{"ref":"16.47b","t":"‘Now a certain courtesan, Bindumatî by name, was in the crowd there at the river side, and she heard people repeat the question that the king had asked. Then she said to herself: “Here am I, a harlot, in this city of Pâ<em>t</em>aliputta, by the sale of my body do I gain my livelihood, I follow the meanest of vocations. Let the king behold the power of an Act of Truth performed even by such as I.” And she performed an Act of Truth. And that moment the mighty Ganges, roaring and raging, rolled back, up stream, in the sight of all the people!"},{"ref":"16.47c","t":"‘Then when the king heard the din and the noise of the movement of the waves of the whirlpools of the mighty Ganges, amazed, and struck with awe and wonder, he said to his officers: “How is this, that the great Ganges is flowing backwards?”"},{"ref":"16.47d","t":"‘And they told him what had happened. Then filled with emotion the king went himself in haste and asked the courtesan: “Is it true what they say, that it is by your Act of Truth that this Ganges has been forced to flow backwards?”"},{"ref":"16.47e","t":"‘“Yes, Sire,” said she."},{"ref":"16.47f","t":"‘And the king asked: “How have you such power in the matter? Or who is it who takes your words to heart (and carries them out)? By what authority is it that you, insignificant as you are, have been able to make this mighty river flow backwards?”"},{"ref":"16.47g","t":"‘And she replied: “It is by the power of Truth, great king.”"},{"ref":"16.47h","t":"‘But the king said: “How can that power be in you — you, a woman of wicked and loose life, devoid of virtue, under no restraint, sinful, who have overstepped all limits, and are full of transgression, and live on the plunder of fools?”"},{"ref":"16.47i","t":"‘“It is true, O king, what you say. That is just the kind of creature I am. But even in such a one as I so great is the power of the Act of Truth that I could turn the whole world of gods and men upside down by it.”"},{"ref":"16.47j","t":"‘Then the king said: “What is this Act of Truth? Come now, let me hear about it.”"},{"ref":"16.47k","t":"‘“Whosoever, O king, gives me gold — be he a noble or a brahman or a tradesman or a servant — I regard them all alike. When I see he is a noble I make no distinction in his favour. If I know him to be a slave I despise him not. Free alike from fawning and from dislike do I do service to him who has bought me. This, your Majesty, is the basis of the Act of Truth by the force of which I turned the Ganges back.”’"},{"ref":"16.48","t":"‘Thus, O king, is it that there is nothing which those who are stedfast to the truth may not enjoy. And so king Sivi gave his eyes away to him who begged them of him, and he received eyes from heaven, and that happened by his Act of Truth. But what is said in the Sutta that when the eye of flesh is destroyed, and the cause of it, the basis of it, is removed, then can no divine eye arise, that is only said of the eye, the insight, that arises out of contemplation. And thus, O king, should you take it.’"},{"ref":"16.48a","t":"‘Well said, Nâgasena! You have admirably solved the dilemma I put to you; you have rightly explained the point in which I tried to prove you wrong; you have thoroughly overcome the adversary. The thing is so, and I accept it thus.’"},{"ref":"16.48b","t":"* * * *"},{"ref":"16.48c","t":"[Here ends the dilemma as to king Sivi’s Act of Truth.]"},{"ref":"16.48d","t":"* * * *"},{"ref":"16.48e","t":"[THE DILEMMA AS TO CONCEPTION."},{"ref":"16.49","t":"This dilemma goes into details which can be best consulted in the Pâli.]"},{"ref":"16.49a","t":"* * * *"},{"ref":"16.49b","t":"[THE DURATION OF THE FAITH.]"},{"ref":"16.55","t":"‘Venerable Nâgasena, it has been said by the Blessed One: “But now the good law, Ânanda, will only stand fast for five hundred years.” But on the other hand the Blessed One declared, just before his death, in response to the question put by Subhadda the recluse: “But if in this system the brethren live the perfect life, then the world would not be bereft of Arahats.” This last phrase is absolute, inclusive; it cannot be explained away. If the first of these statements be correct, the second is misleading, if the second be right the first must be false. This too is a double-pointed question, more confused than the jungle, more powerful than a strong man, more knotty than a knot. It is now put to you. Show the extent of the power of your knowledge, like a leviathan in the midst of the sea.’"},{"ref":"16.56","t":"‘The Blessed One, O king, did make both those statements you have quoted. But they are different one from the other both in the spirit and in the letter. The one deals with the limit of the duration of the doctrine, the other with the practice of a religious life — two things widely distinct, as far removed one from the other as the zenith is from the surface of the earth, as heaven is from purgatory, as good is from evil, and as pleasure is from pain. But though that be so, yet lest your enquiry should be vain, I will expound the matter further in its essential connection.’"},{"ref":"16.57","t":"‘When the Blessed One said that the good law would only endure for five hundred years, he said so declaring the time of its destruction, limiting the remainder of its existence. For he said: “The good law, Ânanda, would endure for a thousand years if no women had been admitted to the"},{"ref":"16.57a","t":"Order. But now, Ânanda, it will only last five hundred years.” But in so saying, O king, did the Blessed One either foretell the disappearance of the good law, or throw blame on the clear understanding thereof?’"},{"ref":"16.57b","t":"‘Certainly not, Sir.’"},{"ref":"16.57c","t":"‘Just so. It was a declaration of injury done, an announcement of the limit of what remained. As when a man whose income had been diminished might announce publicly, making sure of what remained: “So much property have I lost; so much is still left” — so did the Blessed One make known to gods and men what remained when he announced what had been lost by saying: “The good law will now, Ânanda, endure for five hundred years.” In so saying he was fixing a limit to religion. But when in speaking to Subhadda, and by way of proclaiming who were the true Sama<em>n</em>as, he said: “But if, in this system, the brethren live the perfect life, then the world would not be bereft of Arahats” — in so saying he was declaring in what religion consisted. You have confounded the limitation of a thing with the statement of what it is. But if you like I will tell you what the real connection between the two is. Listen carefully, and attend trustfully to what I say.’"},{"ref":"16.58","t":"‘Suppose, O king, there were a reservoir quite full of fresh cool water, overflowing at the brim, but limited in size and with an embankment running all round it. Now if, when the water had not abated in that tank, a mighty cloud were to rain down rain continually, and in addition, on to the water already in it, would the amount of water in the tank decrease or come to an end?’"},{"ref":"16.58a","t":"‘Certainly not, Sir.’"},{"ref":"16.58b","t":"‘But why not, O king?’"},{"ref":"16.58c","t":"‘Because of the Continual downpour of the rain.’"},{"ref":"16.58d","t":"‘Just so, O king, is the glorious reservoir of the good law of the teaching of the Conqueror ever full of the clear fresh cool water of the practice of duty and virtue and morality and purity of life, and continues overflowing all limits even to the very highest heaven of heavens. And if the children of the Buddha rain down into it continuously, and in addition, the rainfall of still further practice of duty and virtue and morality and purity of life, then will it endure for long, and the world will not be bereft of Arahats. This was the meaning of the Master’s words when he said: “But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats.”’"},{"ref":"16.59","t":"‘Now suppose again, O king, that people were to continually supply a mighty fiery furnace with dried cow-dung, and dry sticks, and dry leaves — would that fire go out?’"},{"ref":"16.59a","t":"‘No indeed, Sir. Rather would it blaze more fiercely, and burn more brightly.’"},{"ref":"16.59b","t":"‘Just so, O king, does the glorious teaching of the Conqueror blaze and shine over the ten thousand world systems by the practice of duty and virtue and morality and purity of life. And if, O king, in addition to that, the children of the Buddha, devoting themselves to the five kinds of spiritual exertion, continue zealous in effort — if cultivating a longing for the threefold discipline, they train themselves therein — if without ceasing they carry out to the full the conduct that is right, and absolutely avoid all that is wrong, and practise righteousness of life — then will this glorious doctrine of the Conqueror stand more and more stedfast as the years roll on, and the world will not be bereft of Arahats. It was in reference to this, O king, that the Master spake when he said: “But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats.”’"},{"ref":"16.60","t":"‘Again, O king, suppose people were to continually polish with fine soft red powder a stainless mirror that was already bright and shining, well polished, smooth, and glossy, would dirt and dust and mud arise on its surface?’"},{"ref":"16.60a","t":"‘No indeed, — Sir. Rather would it become to a certainty even more stainless than before.’"},{"ref":"16.60b","t":"‘Just so, O king, is the glorious doctrine of the Conqueror stainless by nature, and altogether free from the dust and dirt of evil. And if the children of the Buddha cleanse it by the virtue arising from the shaking off, the eradication of evil, from the practice of duty and virtue and morality and purity of life, then will this glorious doctrine endure for long, and the world will not be bereft of Arahats. It was in reference to this that the Blessed One spake when he said: “But if, Subhadda, in this system the brethren continue in righteousness of life, then will not the world be bereft of Arahats.” For the teaching of the Master, O king, has its root in conduct, has conduct as its essence, and stands fast so long as conduct does not decline.’"},{"ref":"16.61","t":"‘Venerable Nâgasena, when you speak of the disappearance of the good law, what do you mean by its disappearance?’"},{"ref":"16.61a","t":"‘There are three modes of the disappearance, O king, of a system of doctrine. And what are the three? The decline of attainment to an intellectual grasp of it, the decline of conduct in accordance with it, and the decline of its outward form. When the attainment of it ceases, then even the man who conducts himself aright in it has no clear understanding of it. By the decline of conduct the promulgation of the rules of discipline ceases, only the outward form of the religion remains. When the outward form has ceased, the succession of the tradition is cut off. These are the three forms of the disappearance of a system of doctrine.’"},{"ref":"16.61b","t":"‘You have well explained, venerable Nâgasena, this dilemma so profound, and have made it plain. You have loosed the knot; you have destroyed the arguments of the adversary, broken them in pieces, proved them wrong — you, O best of the leaders of schools!’"},{"ref":"16.61c","t":"* * * *"},{"ref":"16.61d","t":"[Here ends the dilemma as to the duration of the faith.]"},{"ref":"16.61e","t":"* * * *"},{"ref":"16.61f","t":"[THE BUDDHA’S SINLESSNESS.]"},{"ref":"16.62","t":"‘Venerable Nâgasena, had the Blessed One, when he became a Buddha, burnt out all evil in himself, or was there still some evil remaining in him?’"},{"ref":"16.62a","t":"‘He had burnt out all evil. There was none left.’"},{"ref":"16.62b","t":"‘But how, Sir? Did not the Tathâgata get hurt in his body?’"},{"ref":"16.62c","t":"‘Yes, O king. At Râ<em>g</em>agaha a splinter of rock pierced his foot, and once he suffered from dysentery, and once when the humours of his body were disturbed a purge was administered to him, and once when he was troubled with wind the Elder who waited on him (that is Ânanda) gave him hot water.’"},{"ref":"16.62d","t":"‘Then, Sir, if the Tathâgata, on his becoming a Buddha, has destroyed all evil in himself — this other statement that his foot was pierced by a splinter, that he had dysentery, and so on, must be false. But if they are true, then he cannot have been free from evil, for there is no pain without Karma. All pain has its root in Karma, it is on account of Karma that suffering arises. This double-headed dilemma is put to you, and you have to solve it.’"},{"ref":"16.63","t":"‘No, O king. It is not all suffering that has its root in Karma. There are eight causes by which sufferings arise, by which many beings suffer pain. And what are the eight? Superabundance of wind, and of bile, and of phlegm, the union of these humours, variations in temperature, the avoiding of dissimilarities, external agency, and Karma. From each of these there are some sufferings that arise, and these are the eight causes by which many beings suffer pain. And therein whosoever maintains that it is Karma that injures beings, and besides it there is no other reason for pain, his proposition is false.’"},{"ref":"16.63a","t":"‘But, Sir, all the other seven kinds of pain have each of them also Karma as its origin, for they are all produced by Karma.’"},{"ref":"16.63b","t":"‘If, O king, all diseases were really derived from Karma then there would be no characteristic marks by which they could be distinguished one from the other. When the wind is disturbed, it is so in one or other of ten ways — by cold, or by heat, or by hunger, or by thirst, or by over eating, or by standing too long, or by over exertion, or by walking too fast, or by medical treatment, or as the result of Karma. Of these ten, nine do not act in a past life or in a future life, but in one’s present existence. Therefore it is not right to say that all pain is due to Karma. When the bile, O king, is deranged it is so in one or other of three ways — by cold, or by heat, or by improper food. When the phlegm is disturbed it is so by cold, or by heat, or by food and drink. When either of these three humours are disturbed or mixed, it brings about its own special, distinctive pain. Then there are the special pains arising from variations in temperature, avoidance of dissimilarities, and external agency. And there is the act that has Karma as its fruit, and the pain so brought about arising from the act done. So what arises as the fruit of Karma is much less than that which arises from other causes. And the ignorant go too far when they say that every pain is produced as the fruit of Karma. No one without a Buddha’s insight can fix the extent of the action of Karma.’"},{"ref":"16.64","t":"‘Now when the Blessed One’s foot was torn by a splinter of rock, the pain that followed was not produced by any other of the eight causes I have mentioned, but only by external agency. For Devadatta, O king, had harboured hatred against the Tathâgata during a succession of hundreds of thousands of births. It was in his hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon his head. But two other rocks came together, and intercepted it before it had reached the Tathâgata; and by the force of their impact a splinter was torn off, and fell upon the Blessed One’s foot, and made it bleed. Now this pain must have been produced in the Blessed One either as the result of his own Karma, or of some one else’s act. For beyond these two there can be no other kind of pain. It is as when a seed does not germinate — that must be due either to the badness of the soil, or to a defect in the seed. Or it is as when food is not digested — that must be due either to a defect in the stomach, or to the badness of the food.’"},{"ref":"16.65","t":"‘But although the Blessed One never suffered pain which was the result of his own Karma, or brought about the avoidance of dissimilarity, yet he suffered pain from each of the other six causes. And by the pain he could suffer it was not possible to deprive him of life. There come to this body of ours, O king, compounded of the four elements, sensations desirable and the reverse, pleasant and unpleasant. Suppose, O king, a clod of earth were to be thrown into the air, and to fall again on to the ground. Would it be in consequence of any act it had previously done that it would so fall?’"},{"ref":"16.65a","t":"‘No, Sir. There is no reason in the broad earth by which it could experience the result of an act either good or evil. It would be by reason of a present cause independent of Karma that the clod would fall to earth again.’"},{"ref":"16.65b","t":"‘Well, O king, the Tathâgata should be regarded as the broad earth. And as the clod would fall on it irrespective of any act done by it, so also was it irrespective of any act done by him that that splinter of rock fell upon his foot.’"},{"ref":"16.66","t":"‘Again, O king, men tear up and plough the earth. But is that a result of any act previously done?’"},{"ref":"16.66a","t":"‘Certainly not, Sir.’"},{"ref":"16.66b","t":"‘Just so with the falling of that splinter. And the dysentery which attacked him was in the same way the result of no previous act, it arose from the union of the three humours. And whatsoever bodily disease fell upon him, that had its origin, not in Karma, but in one or other of the six causes referred to. For it has been said, O king, by the Blessed One, by him who is above all gods, in the glorious collection called the Samyutta Nikâya in the prose Sutta, called after Moliya Sîvaka: “There are certain pains which arise in the world, Sîvaka, from bilious humour. And you ought to know for a certainty which those are, for it is a matter of common knowledge in the world which they are. But those Samanas and Brahmans, Sîvaka, who are of the opinion and proclaim the view that whatsoever pleasure, or pain, or indifferent sensation, any man experiences, is always due to a previous act — they go beyond certainty, they go beyond knowledge, and therein do I say they are wrong. And so also of those pains which arise from the phlegmatic humour, or from the windy humour, or from the union of the three, or from variation in temperature, or from avoidance of dissimilarity, or from external action, or as the result of Karma. In each case you should know for a certainty which those are, for it is a matter of common knowledge which they are. But those Samanas or Brahmans who are of the opinion or the view that whatsoever pleasure, or pain, or indifferent sensation, any man may experience, that is always due to a previous act — they go beyond certainty, they go beyond common knowledge. And therein do I say they are wrong.” So, O king, it is not all pain that is the result of Karma. And you should accept as a fact that when the Blessed One became a Buddha he had burnt out all evil from within him.’"},{"ref":"16.66c","t":"‘Very good, Nâgasena! It is so; and I accept it as you say.’"},{"ref":"16.66d","t":"* * * *"},{"ref":"16.66e","t":"[Here ends the dilemma as to the Buddha’s sinlessness.]"},{"ref":"16.66f","t":"[ON THE ADVANTAGES OF MEDITATION.]"},{"ref":"16.67","t":"‘Venerable Nâgasena, your people say that everything which a Tathâgata has to accomplish that had the Blessed One already carried out when he sat at the foot of the Tree of Wisdom. There was then nothing that he had yet to do, nothing that he had to add to what he had already done. But then there is also talk of his having immediately afterwards remained plunged for three months in ecstatic contemplation. If the first statement be correct, then the second must be false. And if the second be right, then the first must be wrong. There is no need of any contemplation to him who has already accomplished his task. It is the man who still has something left to do, who has to think about it. It is the sick man who has need of medicine, not the healthy; the hungry man who has need of food, not the man whose hunger is quenched. This too is a double-headed dilemma, and you have to solve it!’"},{"ref":"16.68","t":"‘Both statements, O king, are true. Contemplation has many virtues. All the Tathâgatas attained, in contemplation, to Buddhahood, and practised it in the recollection of its good qualities. And they did so in the same way as a man who had received high office from a king would, in the recollection of its advantages, of the prosperity he enjoyed by means of it, remain constantly in attendance on that king — in the same way as a man who, having been afflicted and pained with a dire disease, and having recovered his health by the use of medicine, would use the same medicine again and again, calling to mind its virtue.’"},{"ref":"16.69","t":"‘And there are, O king, these twenty and eight good qualities of meditation in the perception of which the Tathâgatas devoted themselves to it. And which are they? Meditation preserves him who meditates, it gives him long life, and endows him with power, it cleanses him from faults, it removes from him any bad reputation giving him a good name, it destroys discontent in him filling him with content, it releases him from all fear endowing him with confidence, it removes sloth far from him filling him with zeal, it takes away lust and ill-will and dullness, it puts an end to pride, it breaks down all doubt, it makes his heart to be at peace, it softens his mind, it makes him glad, it makes him grave, it gains him much advantage, it makes him worthy of reverence, it fills him with joy, it fills him with delight, it shows him the transitory nature of all compounded things, it puts an end to rebirth, it obtains for him all the benefits of renunciation. These, O king, are the twenty and eight virtues of meditation on the perception of which the Tathâgatas devote themselves to it. But it is because the Tathâgatas, O king, long for the enjoyment of the bliss of attainment, of the joy of the tranquil state of Nirvâna, that they devote themselves to meditation, with their minds fixed on the end they aim at."},{"ref":"16.70","t":"‘And there are four, reasons for which the Tathâgatas, O king, devote themselves to meditation. And what are the four? That they may dwell at ease, O king — and on account of the abundance of the advantages of meditation, advantages without drawback — and on account of its being the road to all noble things without exception-and because it has been praised and lauded and exalted and magnified by all the Buddhas. These are the reasons for which the Tathâgatas devote themselves to it. So it is not, great king, because they have anything left to do, or anything to add to what they have already accomplished, but because they have perceived how diversified are the advantages it possesses, that they devote themselves to meditation.’"},{"ref":"16.70a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"16.70b","t":"* * * *"},{"ref":"16.70c","t":"[Here ends the dilemma as to meditation.]"},{"ref":"16.70d","t":"* * * *"},{"ref":"16.70e","t":"[THE LIMIT OF THREE MONTHS.]"},{"ref":"16.71","t":"‘Venerable Nâgasena, it has been said by the Blessed One: “The Tathâgata, Ânanda, has thought out and thoroughly practised, developed, accumulated, and ascended to the very height of the four paths to saintship, and so mastered them as to be able to use them as a means of mental advancement, and as a basis for edification — and he therefore, Ânanda, should he desire it, might remain alive for a Kalpa, or for that portion of a Kalpa which has yet to run.” And again he said: “At the end of three months from this time the Tathâgata will die.” If the first of these statements were true, then the limit of three months must have been false. If the second were true, then the first must have been false. For the Tathâgatas boast not without an occasion, the Blessed Buddhas speak no misleading words, but they utter truth, and speak sincerely. This too is a double-headed dilemma, profound, subtle, hard to expound. It is now put to you. Tear in sunder this net of heresy, put it on one side, break in pieces the arguments of the adversary!’"},{"ref":"16.72","t":"‘Both these statements, O king, were made by the Blessed One. But Kalpa in that connection means the duration of a man’s life. And the Blessed One, O king, was not exalting his own power when he said so, but he was exalting the power of Saintship. It was as if a king were possessed of a horse most swift of foot, who could run like the wind. And in order to exalt the power of his speed the king were to say in the presence of all his court-townsfolk and country folk, hired servants and men of war, brahmins, nobles, and officers: “If he wished it this noble steed of mine could cross the earth to its ocean boundary, and be back here again, in a moment!”"},{"ref":"16.72a","t":"Now though he did not try to test the horse’s speed in the presence of the court, yet it had that speed, and was, really able to go along over the earth to its ocean boundary in a moment. Just so, O king, the Blessed One spake as he did in praise of the power of saintship, and so spake seated in the midst of gods and men, and of the men of the threefold wisdom and the sixfold insight — the Arahats pure and free from stain — when he said: “The Tathâgata, Ânanda, has thought out and practised, developed, accumulated, and ascended to the very height of the four powers of saintship, and so mastered them as to be able to use them as a means of mental advancement, as a basis for edification. And he therefore, Ânanda, should he desire it, might remain alive for a Kalpa, or the part of a Kalpa that has yet to run.” And there was that power, O king, in the Tathâgata, he could have remained alive for that time: and yet he did not show that power in the midst of that assembly. The Blessed One, O king, is free from desire as respects all conditions of future life, and has condemned them all. For it has been said, O king, by the Blessed One: “Just, O Bhikkhus, as a very small quantity of excrement is of evil smell, so do I find no beauty in the very smallest degree of future life, not even in such for the time of the snapping of the fingers.” Now would the Blessed One, O king, who thus looked upon all sorts and conditions of future life as dung have nevertheless, simply because of his power of Iddhi, harboured a craving desire for future life?’"},{"ref":"16.72b","t":"‘Certainly not, Sir.’"},{"ref":"16.72c","t":"‘Then it must have been to exalt the power of Iddhi that he gave utterance to such a boast.’"},{"ref":"16.72d","t":"‘Very good, Nâgasena! It is so, and I accept it as you say."},{"ref":"16.72e","t":"* * * *"},{"ref":"16.72f","t":"[Here ends the dilemma as to the three months.]"},{"ref":"16.72g","t":"* * * *"},{"ref":"16.72h","t":"Here ends the First Chapter."},{"sp":"HDR","t":"CHAPTER 2. THE ABOLITION OF REGULATIONS."},{"ref":"17.1","t":"‘VENERABLE NÂGASENA, it has been said by the Blessed One: “It is by insight, O Bhikkhus, that I preach the law, not without insight.” On the other hand he said of the regulations of the Vinaya: “When I am gone, Ânanda, let the Order, if it should so wish, abolish all the lesser and minor precepts.” Were then these lesser and minor precepts wrongly laid down, or established in ignorance and without due cause, that the Blessed One allowed them to be revoked after his death? If the first statement had been true, the second would have been wrong. If the second statement were really made, then the first was false. This too is a double-headed problem, fine, subtle, abstruse, deep, profound, and hard to expound. It is now put to you, and you have to solve it.’"},{"ref":"17.2","t":"‘In both cases, O king, the Blessed One said as you have declared. But in the second case it was to test the Bhikkhus that he said it, to try whether, if leave were granted them, they would, after his death, revoke the lesser and minor regulations, or still adhere to them. It runs as if a king of kings were to say to his sons: “This great country, my children, reaches to the sea on every side. It is a hard thing to maintain it with the forces we have at our disposal. So when I am gone you had better, my children, abandon the outlying districts along the border.” Now would the princes, O king, on the death of their father, give up those outlying districts, provinces already in their power?’"},{"ref":"17.2a","t":"‘No indeed, Sir. Kings are grasping. The princes might, in the lust of power, subjugate an extent of country twice or thrice the size of what they had, but they would never give up what they already possessed.’"},{"ref":"17.2b","t":"‘Just so was it, O king, that the Tathâgata to test the Bhikkhus said: “When I am gone, Ânanda, let the Order, if it should so wish, abolish all the lesser and minor precepts.” But the sons of the Buddha, O king, in their lust after the law, and for emancipation from sorrow, might keep two hundred and fifty regulations, but would never give up any one that had been laid down in ordinary course.’"},{"ref":"17.3","t":"‘Venerable Nâgasena, when the Blessed One referred to “lesser and minor precepts,” this people might therein be bewildered, and fall into doubt, and find matter for discussion, and be lost in hesitation, as to which were the lesser, and which the minor precepts.’"},{"ref":"17.3a","t":"‘The lesser errors in conduct, O king, are the lesser precepts, and the lesser errors in speech are the minor precepts: and these two together make up therefore “the lesser and minor precepts.” The leading Elders too of old, O king, were in doubt about this matter, and they were not unanimous on the point at the Council held for the fixing of the text of the Scriptures. And the Blessed One foresaw that this problem would arise.’"},{"ref":"17.3b","t":"‘Then this dark saying of the Conquerors, Nâgasena, which has lain hid so long, has been now to-day uncovered in the face of the world, and made clear to all.’"},{"ref":"17.3c","t":"* * * *"},{"ref":"17.3d","t":"[Here ends the problem as to the revocation of rules.]"},{"ref":"17.3e","t":"* * * *"},{"ref":"17.3f","t":"[ESOTERIC TEACHING.]"},{"ref":"17.4","t":"‘Venerable Nâgasena, it was said by the Blessed One: “In respect of the truths, Ânanda, the Tathâgata has no such thing as the closed fist of a teacher who keeps something back.” But on the other hand he made no reply to the question put by the son of the Mâlunkya woman. This problem, Nâgasena, will be one of two ends, on one of which it must rest, for he must have refrained from answering either out of ignorance, or out of wish to conceal something. If the first statement be true it must have been out of ignorance. But if he knew, and still did not reply, then the first statement must be false. This too is a double-pointed dilemma. It is now put to you, and you have to solve it.’"},{"ref":"17.5","t":"‘The Blessed One, O king, made that first statement to Ânanda, and he did not reply to Mâlunkya-putta’s question. But that was neither out of ignorance, nor for the sake of concealing anything. There are four kinds of ways in which a problem may be explained. And which are the four? There is the problem to which an explanation can be given that shall be direct and final. There is the problem which can be answered by going into details. There is the problem which can be answered by asking another. And there is the problem which can be put on one side."},{"ref":"17.5a","t":"‘And which, O king, is the problem to which a direct and final solution can be given? It is such as this— “Is form impermanent?” “Is sensation impermanent?” “Is idea impermanent?” “Are the Confections impermanent?” “Is consciousness impermanent?”"},{"ref":"17.5b","t":"‘And which is the problem which can be answered by going into details? It is such as this— “Is form thus impermanent?” and so on."},{"ref":"17.5c","t":"‘And which is the problem which can be answered by asking another? It is such as this— “What then? Can the eye perceive all things?”"},{"ref":"17.5d","t":"‘And which is the problem which can be put on one side? It is such as this— “Is the universe everlasting?” “Is it not everlasting?” “Has it an end?” “Has it no end?” “Is it both endless and unending?” “Is it neither the one nor the other?” “Are the soul and the body the same thing?” “Is the soul distinct from the body?” “Does a Tathâgata exist after death?” “Does he not exist after death?” “Does he both exist and not exist after death?” “Does he neither exist nor not exist after death?”"},{"ref":"17.5e","t":"‘Now it was to such a question, one that ought to be put on one side, that the Blessed One gave no reply to Mâlunkya-putta. And why ought such a question to be put on one side? Because there is no reason or object for answering it. That is why it should be put aside. For the Blessed Buddhas lift not up their voice without a reason and without an object.’"},{"ref":"17.5f","t":"‘Very good, Nâgasena! Thus it is, and I accept it as you say?’"},{"ref":"17.5g","t":"* * * *"},{"ref":"17.5h","t":"[Here ends the dilemma as to keeping some things back.]"},{"ref":"17.5i","t":"* * * *"},{"ref":"17.5j","t":"[DEATH.]"},{"ref":"17.6","t":"‘Venerable Nâgasena, this too was said by the Blessed One: “All men tremble at punishment, all are afraid of death.” But again he said: “The Arahat has passed beyond all fear.” How then, Nâgasena? does the Arahat tremble with the fear of punishment? Or are the beings in purgatory, when they are being burnt and boiled and scorched and tormented, afraid of that death which would release them from the burning fiery pit of that awful place of woe? If the Blessed One, Nâgasena, really said that all men tremble at punishment, and all are afraid of death, then the statement that the Arahat has passed beyond fear must be false. But if that last statement is really by him, then the other must be false. This double-headed problem is now put to you, and you have to solve it.’"},{"ref":"17.7","t":"‘It was not with regard to Arahats, O king, that the Blessed One spake when he said: “All men tremble at punishment, all are afraid of death.” The Arahat is an exception to that statement, for all cause for fear has been removed from the Arahat. He spoke of those beings in whom evil still existed, who are still infatuated with the delusion of self, who are still lifted up and cast down by pleasures and pains. To the Arahat, O king, rebirth in every state has been cut off, all the four kinds of future existence have been destroyed, every re-incarnation has been put an end to, the rafters of the house of life have broken, and the whole house completely pulled down, the Confections have altogether lost their roots, good and evil have ceased, ignorance has been demolished, consciousness has no longer any seed (from which it could be renewed), all sin has been burnt away, and all worldly conditions have been overcome. Therefore is it that the Arahat is not made to tremble by any fear.’"},{"ref":"17.8","t":"‘Suppose, O king, a king had four chief ministers, faithful, famous, trustworthy, placed in high positions of authority. And the king, on some emergency arising, were to issue to them an order touching all the people in his realm, saying: “Let all now pay up a tax, and do you, as my four officers, carry out what is necessary in this emergency.” Now tell me, O king, would the tremor which comes from fear of taxation arise in the hearts of those ministers?’"},{"ref":"17.8a","t":"‘No, Sir, it would not.’"},{"ref":"17.8b","t":"‘But why not?’"},{"ref":"17.8c","t":"‘They have been appointed by the king to high office. Taxation does not affect them, they are beyond taxation. It was the rest that the king referred to when he gave the order: “Let all pay tax.”’"},{"ref":"17.8d","t":"‘Just so, O king, is it with the statement that all men tremble at punishment, all are afraid of death. In that way is it that the Arahat is removed from every fear.’"},{"ref":"17.9","t":"‘But, Nâgasena, the word “all” is inclusive, none are left out when it is used. Give me a further reason to establish the point.’"},{"ref":"17.9a","t":"‘Suppose, O king, that in some village the lord of the village were to order the crier, saying: “Go, crier, bring all the villagers quickly together before me.” And he in obedience to that order were to stand in the midst of the village and were thrice to call out: “Let all the villagers assemble at once in the presence of the lord!” And they should assemble in haste, and have an announcement made to the lord, saying: “All the villagers, Sire, have assembled. Do now whatsoever you require.” Now when the lord, O king, is thus summoning all the heads of houses, he issues his order to all the villagers, but it is not they who assemble in obedience to the order; it is the heads of houses. And the lord is satisfied therewith, knowing that such is the number of his villagers. There are many others who do not come — women and men, slave girls and slaves, hired workmen, servants, peasantry, sick people, oxen, buffaloes, sheep, and goats, and dogs — but all those do not count. It was with reference to the heads of houses that the order was issued in the words: “Let all assemble.” just so, O king, it is not of Arahats that it was said that all are afraid of death. The Arahat is not included in that statement, for the Arahat is one in whom there is no longer any cause that could give rise to fear.’"},{"ref":"17.10","t":"‘There is the non-inclusive expression, O king, whose meaning is non-inclusive, and the non-inclusive expression whose meaning is inclusive; there is the inclusive expression whose meaning is non-inclusive, and the inclusive expression whose meaning is inclusive. And the meaning, in each case, should be accepted accordingly. And there are five ways in which the meaning should be ascertained-by the connection, and by taste, and by the tradition of the teachers, and by the meaning, and by abundance of reasons. And herein “connection” means the meaning as seen in the Sutta itself, “taste” means that it is in accordance with other Suttas, “the tradition of the teachers” means what they hold, “the meaning” means what they think, and “abundance of reasons” means all these four combined.’"},{"ref":"17.11","t":"‘Very well, Nâgasena! I accept it as you say. The Arahat is an exception in this phrase, and it is the rest of beings who are full of fear. But those beings in purgatory, of whom I spoke, who are suffering painful, sharp, and severe agonies, who are tormented with burnings all over their bodies and limbs, whose mouths are full of lamentation, and cries for pity, and cries of weeping and wailing and woe, who are overcome with pains too sharp to be borne, who find no refuge nor protection nor help, who are afflicted beyond measure, who in the worst and lowest of conditions are still destined to a certainty to further pain, who are being burnt with hot, sharp, fierce, and cruel flames, who are giving utterance to mighty shouts and groans born of horror and fear, who are embraced by the garlands of flame which intertwine around them from all the six directions, and flash in fiery speed through a hundred leagues on every side — can those poor burning wretches be afraid of death?’"},{"ref":"17.11a","t":"‘Yes, they can.’"},{"ref":"17.11b","t":"‘But, venerable Nâgasena, is not purgatory a place of certain pain? And, if so, why should the beings in it be afraid of death, which would release them from that certain pain? What! Are they fond of purgatory?’"},{"ref":"17.11c","t":"‘No, indeed. They like it not. They long to be released from it. It is the power of death of which they are afraid.’"},{"ref":"17.11d","t":"‘Now this, Nâgasena, I cannot believe, that they, who want to be released, should be afraid of rebirth."},{"ref":"17.11e","t":"They must surely, Nâgasena, rejoice at the prospect of the very condition that they long for. Convince me by some further reason.’"},{"ref":"17.12","t":"‘Death, great king, is a condition which those who have not seen the truth are afraid of. About it this people is anxious and full of dread. Whosoever is afraid of a black snake, or an elephant or lion or tiger or leopard or bear or hyena or wild buffalo or gayal, or of fire or water, or of thorns or spikes or arrows, it is in each case of death that he is really in dread, and therefore afraid of them. This, O king, is the majesty of the essential nature of death. And all being not free from sin are in dread and quake before its majesty. In this sense it is that even the beings in purgatory, who long to be released from it, are afraid of death.’"},{"ref":"17.13","t":"‘Suppose, O king, a boil were to arise, full of matter, on a man’s body, and he, in pain from that disease, and wanting to escape from the danger of it, were to call in a physician and surgeon. And the surgeon, accepting the call, were to make ready some means or other for the removal of his disease — were to have a lancet sharpened, or to have sticks put into the fire to be used as cauterisers, or to have something ground on a grindstone to be mixed in a salt lotion. Now would the patient begin to be in dread of the cutting of the sharp lancet, or of the burning of the pair of caustic sticks, or of the application of the stinging lotion?’"},{"ref":"17.13a","t":"‘Yes, he would.’"},{"ref":"17.13b","t":"‘But if the sick man, who wants to be free from his ailment, can fall into dread by the fear of pain, just so can the beings in purgatory, though they long to be released from it, fall into dread by the fear of death.’"},{"ref":"17.14","t":"‘And suppose, O king, a man who had committed an offence against the crown, when bound with a chain, and cast into a dungeon, were to long for release. And the ruler, wishing to release him, were to send for him. Now would not that man, who had thus offended, and knew it, be in dread of the interview with the king?’"},{"ref":"17.14a","t":"‘Yes, Sir.’"},{"ref":"17.14b","t":"‘But if so, then can also the beings in purgatory, though they long to be released from it, yet be afraid of death.’"},{"ref":"17.14c","t":"‘Give me another illustration by which I may be able to harmonise (this apparent discrepancy).’"},{"ref":"17.14d","t":"‘Suppose, O king, a man bitten by a poisonous snake should be afraid, and by the action of the poison should fall and struggle, and roll this way and that. And then that another man, by the repetition of a powerful charm, should compel that poisonous snake to approach to suck the poison back again. Now when the bitten man saw the poisonous snake coming to him, though for the object of curing him, would he not still be in dread of it?’"},{"ref":"17.14e","t":"‘Yes, Sir.’"},{"ref":"17.14f","t":"‘Well, it is just so with the beings in purgatory."},{"ref":"17.14g","t":"Death is a thing disliked by all beings. And therefore are they in dread of it though they want to be released from purgatory.’"},{"ref":"17.14h","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"17.14i","t":"* * * *"},{"ref":"17.14j","t":"[Here ends the dilemma as to the fear of death.]"},{"ref":"17.14k","t":"* * * *"},{"ref":"17.14l","t":"[PIRIT.]"},{"ref":"17.15","t":"‘Venerable Nâgasena, it was said by the Blessed One:"},{"ref":"17.15a","t":"Not in the sky, not in the ocean’s midst,<br>Not in the most secluded mountain cleft,<br>Not in the whole wide world is found the spot<br>Where standing one could ‘scape the snare of death.”"},{"ref":"17.15b","t":"But on the other hand the Pirit service was promulgated by the Blessed One — that is to say, the Ratana Sutta and the Khanda-parittâ and the Mora-parittâ and the Dha<em>g</em>agga-parittâ and the Â<em>t</em>ânâ<em>t</em>iya-parittâ and the Anguli-mala-parittâ. If, Nâgasena, a man can escape death’s snare neither by going to heaven, nor by going into the midst of the sea, nor by going to the summits of lofty palaces, nor to the caves or grottoes or declivities or clefts or holes in the mountains, then is the Pirit ceremony useless. But if by it there is a way of escape from death, then the statement in the verse I quoted is false. This too is a double-headed problem, more knotty than a knot. It is now put to you, and you have to solve it.’"},{"ref":"17.16","t":"‘The Blessed One, O king, said the verse you have quoted, and he sanctioned Pirit. But that is only meant for those who have some portion of their life yet to run, who are of full age, and restrain themselves from the evils of Karma. And there is no ceremony or artificial means for prolonging the life of one whose allotted span of existence has come to an end. just, O king, as with a dry and dead log of wood, dull, and sapless, out of which all life has departed, which has reached the end of its allotted period of life, — you might have thousands of pots of water poured over it, but it would never become fresh again or put forth sprouts or leaves. Just so there is no ceremony or artificial means, no medicine and no Pirit, which can prolong the life of one whose allotted period has come to an end. All the medicines in the world are useless, O king, to such a one, but Pirit is a protection and assistance to those who have a period yet to live, who are full of life, and restrain themselves from the evil of Karma. And it is for that use that Pirit was appointed by the"},{"ref":"17.16a","t":"Blessed One. just, O king, as a husbandman guards the grain when it is ripe and dead and ready for harvesting from the influx of water, but makes it grow by giving it water when it is young, and dark in colour like a cloud, and full of life — just so, O king, should the Pirit ceremony be put aside and neglected in the case of one who has reached his allotted term of life, but for those who have a period yet to run and are full of vigour, for them the medicine of Pirit may be repeated, and they will profit by its use.’"},{"ref":"17.17","t":"‘But, Nâgasena, if he who has a term of life yet to run will live, and he who has none will die, then medicine and Pirit are alike useless.’"},{"ref":"17.17a","t":"‘Have you ever seen, O king, a case of a disease being turned back by medicine?’"},{"ref":"17.17b","t":"‘Yes, several hundred times.’"},{"ref":"17.17c","t":"‘Then, O king, your statement as to the inefficiency of Pirit and medicine must be wrong.’"},{"ref":"17.17d","t":"‘I have seen, Nâgasena, doctors administer medicines by way of draughts or outward applications, and by that means the disease has been assuaged.’"},{"ref":"17.17e","t":"‘And when, O king, the voice of those who are repeating Pirit is heard, the tongue may be dried up, and the heart beat but faintly, and the throat be hoarse, but by that repetition all diseases are allayed, all calamities depart. Again, have you ever seen, O king, a man who has been bitten by a snake having the poison resorbed under a spell (by the snake who gave the bite ) or destroyed (by an antidote) or having a lotion applied above or below the spot?’"},{"ref":"17.17f","t":"‘Yes, that is common custom to this day in the world.’"},{"ref":"17.17g","t":"‘Then what you said that Pirit and medicine are alike useless is wrong.. And when Pirit has been said over a man, a snake, ready to bite, will not bite him, but close his jaws — the club which robbers hold aloft to strike him with will never strike; they will let it drop, and treat him kindly — the enraged elephant rushing at him will suddenly stop — the burning fiery conflagration surging towards him will die out — the malignant poison he has eaten will become harmless, and turn to food — assassins who have come to slay him will become as the slaves who wait upon him — and the trap into which he has trodden will hold him not."},{"ref":"17.18","t":"‘Again, have you never heard, O king, of that hunter who during seven hundred years failed to throw his net over the peacock who had taken Pirit, but snared him the very day he omitted to do so?’"},{"ref":"17.18a","t":"‘Yes, I have heard of it. The fame of it has gone through all the world.’"},{"ref":"17.18b","t":"‘Then what you said about Pirit and medicine being alike useless must be wrong. And have you never heard of the Dânava who, to guard his wife, put her into a box, and swallowing it, carried her about in his stomach. And how a Vidyâdhara entered his mouth, and played games with his wife. And how the Dânava when he became aware of it, vomited up the box, and opened it, and the moment he did so the Vidyâdhara escaped whither he would?"},{"ref":"17.18c","t":"‘Yes, I have heard that. The fame of it too has gone throughout the world.’"},{"ref":"17.18d","t":"‘Well, did not the Vidyâdhara escape capture by the power of Pirit?’"},{"ref":"17.18e","t":"‘Yes, that was so.’"},{"ref":"17.18f","t":"‘Then there must be power in Pirit. And have you heard of that other Vidyâdhara who got into the harem of the king of Benares, and committed adultery with the chief queen, and was caught, and then became invisible, and got away?’"},{"ref":"17.18g","t":"‘Yes, I heard that story.’"},{"ref":"17.18h","t":"‘Well, did not he too escape capture by the power of Pirit.’"},{"ref":"17.18i","t":"‘Yes, Sir.’"},{"ref":"17.18j","t":"‘Then, O king, there must be power in Pirit.’"},{"ref":"17.19","t":"‘Venerable Nâgasena, is Pirit a protection to everybody?’"},{"ref":"17.19a","t":"‘To some, not to others.’"},{"ref":"17.19b","t":"‘Then it is not always of use?’"},{"ref":"17.19c","t":"‘Does food keep all people alive?’"},{"ref":"17.19d","t":"‘Only some, not others.’"},{"ref":"17.19e","t":"‘But why not?’"},{"ref":"17.19f","t":"‘Inasmuch as some, eating too much of that same food, die of cholera.’"},{"ref":"17.19g","t":"‘So it does not keep all men alive?’"},{"ref":"17.19h","t":"‘There are two reasons which make it destroy life — over-indulgence in it, and weakness of digestion. And even life-giving food may be made poisonous by an evil spell.’"},{"ref":"17.19i","t":"‘Just so, O king, is Pirit a protection to some and not to others. And there are three reasons for its failure — the obstruction of Karma, and of sin, and of unbelief. That Pirit which is a protection to beings loses its protecting power by acts done by those beings themselves. just, O king, as a mother lovingly nourishes the son who has entered her womb, and brings him forth with care. And after his birth she keeps him clean from dirt and stains and mucus, and anoints him with the best and most costly perfumes, and when others abuse or strike him she seizes them and, full of excitement, drags them before the lord of the place. But when her son is naughty, or comes in late, she strikes him with rods or clubs on her knee or with her hands. Now, that being so, would she get seized and dragged along, and have to appear before the lord?’"},{"ref":"17.19j","t":"‘No, Sir.’"},{"ref":"17.19k","t":"‘But why not?’"},{"ref":"17.19l","t":"‘Because the boy was in fault.’"},{"ref":"17.19m","t":"‘Just in the same way, O king, will Pirit which is a protection to beings, yet, by their own fault, turn against them.’"},{"ref":"17.19n","t":"‘Very good, Nâgasena! The problem has been solved, the jungle made clear, the darkness made light, the net of heresy unravelled — and by you, O best of the leaders of schools!’"},{"ref":"17.19o","t":"* * * *"},{"ref":"17.19p","t":"[Here ends the dilemma as to Pirit.]"},{"ref":"17.19q","t":"* * * *"},{"ref":"17.19r","t":"[MÂRA, THE EVIL ONE.]"},{"ref":"17.20","t":"‘Venerable Nâgasena, your people say thus: “The Tathâgata was in the constant receipt of the things necessary for a recluse-robes, food, lodging, and the requisites for the sick.” And again they say: “When the Tathâgata entered the Brahman village called the Five Sâla trees he received nothing, and had to return with his bowl as clean as before.” If the first passage is true the second is false, and if the second passage is true the first is false. This too is a double-headed problem, a mighty crux hard to unravel. It is now put to you. It is for you to solve it.’"},{"ref":"17.21","t":"‘Both statements are true, but when he received nothing that day, that was the work of Mâra, the evil one.’"},{"ref":"17.21a","t":"‘Then, Nâgasena, how was it that the merit laid up by the Blessed One through countless æons of time came to end that day? How was it that Mâra, who had only just been produced, could overcome the strength and influence of that merit? In that case, Nâgasena, the blame must fall in one of two ways — either demerit must be more powerful than merit, or the power of Mâra be greater than that of the Buddha. The root of the tree must be heavier than the top of it, or the sinner stronger than he who has heaped up virtue.’"},{"ref":"17.22","t":"‘Great king, that is not enough to prove either the one or the other of your alternatives. Still a reason is certainly desirable in this matter."},{"ref":"17.22a","t":"Suppose, O king, a man were to bring a complimentary present to a king of kings — honey or honeycomb or something of that kind. And the king’s doorkeeper were to say to him: “This is the wrong time for visiting the king. So, my good fellow, take your present as quickly as ever you can, and go back before the king inflicts a fine upon you.” And then that man, in dread and awe, should pick up his present, and return in great haste. Now would the king of kings, merely from the fact that the man brought his gift at the wrong time, be less powerful than the doorkeeper, or never receive a complimentary present any more?’"},{"ref":"17.22b","t":"‘No, Sir. The doorkeeper turned back the giver of that present out of the surliness of his nature, and one a hundred thousand times as valuable might be brought in by some other device.’"},{"ref":"17.22c","t":"‘Just so, O king, it was out of the jealousy of his nature that Mâra, the evil one, possessed the Brahmans and householders at the Five Sâla trees. And hundreds of thousands of other deities came up to offer the Buddha the strength-giving ambrosia from heaven, and stood reverencing him with clasped hands and thinking to themselves that they would thus imbue him with vigour.’"},{"ref":"17.23","t":"‘That may be so, Nâgasena. The Blessed"},{"ref":"17.23a","t":"One found it easy to get the four requisites of a recluse — he, the best in the world — and at the request of gods and men he enjoyed all the requisites. But still Mâra’s intention to stop the supply of food to the Blessed One was so far carried out. Herein, Sir, my doubt is not removed. I am still in perplexity and hesitation about this. My mind is not clear how the Tathâgata, the Arahat, the supreme Buddha, the best of all the best in the world of gods and men, he who had so glorious a treasure of the merit of virtue, the unequalled one, unrivalled and peerless, — how so vile, mean, insignificant, sinful, and ignoble a being as Mâra could put any obstacle in the way of gifts to Him.’"},{"ref":"17.24","t":"‘There are four kinds, O king, of obstacles — the obstacle to a gift not intended for any particular person, to a gift set apart for some one, to the gift got ready, and to the enjoyment of a gift. And the first is when any one puts an obstacle in the way of the actual gift of a thing put ready to be given away, but not with a view to or having seen any particular donee, — an obstacle raised, for instance, by saying: “What is the good of giving it away to any one else?” The second is when any one puts an obstacle in the way of the actual gift of food intended to be prepared to be given to a person specified. The third is when any one puts an obstacle in the way when such a gift has been got ready, but not yet accepted. And the fourth is when any one puts an obstacle in the way of the enjoyment of a gift already given (and so the property of the donee).’"},{"ref":"17.25","t":"‘Now when Mâra, the evil one, possessed the"},{"ref":"17.25a","t":"Brahmans and householders at the Five Sâla trees, the food in that case was neither the property of, nor got ready for, nor intended to be prepared specially for the Blessed One. The obstacle was put in the way of some one who was yet to come, who had not arrived, and for whom no gift was intended. That was not against the Blessed One alone. But all who had gone out that day, and were coming to the village, failed to receive an alms. I know no one, O king, in the world of men and gods, no one among Mâras or Brahmas, no one of the class of Brahmans or recluses, who could put any obstacle in the way of an alms intended for, or got ready for, or already given to the Blessed One. And if any one, out of jealousy, were to raise up any obstacle in that case, then would his head split into a hundred or into a thousand pieces.’"},{"ref":"17.26","t":"‘There are four things, O king, connected with the Tathâgatas, to which no one can do any harm. And what are the four? To the alms intended for, and got ready for the Blessed One — to the halo of a fathom’s length when it has once spread out from him-to the treasure of the knowledge of his omniscience — and to his life. All these things, O king, are one in essence — they are free from defect, immovable, unassailable by other beings, unchangeable by other circumstances. And Mâra, the evil one, lay in ambush, out of sight, when he possessed the Brahmans and householders at the Five Sâla trees. It was as when robbers, O king, hiding out of sight in the inaccessible country over the border, beset the highways. But if the king caught sight of them, do you think those robbers would be safe?’"},{"ref":"17.26a","t":"‘No, Sir, he might have them cut into a hundred or a thousand pieces with an axe.’"},{"ref":"17.26b","t":"‘Well, just so it was, hiding out of sight, that Mâra possessed them. It was as when a married woman, in ambush, and out of sight, frequents the company of her paramour. But if, O king, she were to carry on her intrigues in her husband’s presence, do you think she would be safe?’"},{"ref":"17.26c","t":"‘No, Sir, he might slay her, or wound her, or put her in bonds, or reduce her to slavery.’"},{"ref":"17.26d","t":"‘Well. It was like that, hiding out of sight, that Mâra possessed them. But if, O king, he had raised any obstacle in the case of an alms intended for, got ready for, or in possession of the Blessed One, then his head would have split into a hundred or a thousand pieces.’"},{"ref":"17.26e","t":"‘That is so, Nâgasena. Mâra, the evil one, acted after the manner of robbers, he lay in ambush, possessing the Brahmans and householders of the Five Sâla trees. But if the same Mâra, the evil one, had interfered with any alms intended for, or made ready for the Blessed One, or with his partaking thereof, then would his head have been split into a hundred or a thousand pieces, or his bodily frame have been dissipated like a handful of chaff.’"},{"ref":"17.26f","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"17.26g","t":"* * * *"},{"ref":"17.26h","t":"Here ends the dilemma as to Mâra’s interference with alms.]"},{"ref":"17.26i","t":"[UNCONSCIOUS CRIME.]"},{"ref":"17.26j","t":"2 7. ‘Venerable Nâgasena, your people say: “Whosoever deprives a living being of life, without knowing that he does so, he accumulates very serious demerit.” But on the other hand it was laid down by the Blessed One in the Vinaya: “There is no offence to him who acts in ignorance.” If the first passage is correct, the other must be false; and if the second is right, the first must be wrong. This too is a double-pointed problem, hard to master, hard to overcome. It is now put to you, and you have to solve it.’"},{"ref":"17.28","t":"‘Both the passages you quote, O king, were spoken by the Blessed One. But there is a difference between the sense of the two. And what is that difference? There is a kind of offence which is committed without the co-operation of the mind, and there is another kind which has that co-operation. It was with respect to the first of the two that the Blessed One said: “‘There is no offence to him who acts in ignorance.”’"},{"ref":"17.28a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"17.28b","t":"* * * *"},{"ref":"17.28c","t":"[Here ends the dilemma as to sins in ignorance.]"},{"ref":"17.28d","t":"* * * *"},{"ref":"17.28e","t":"[THE BUDDHA AND HIS FOLLOWERS.]"},{"ref":"17.29","t":"‘Venerable Nâgasena, it was said by the Blessed One: “Now the Tathâgata thinks not, Ânanda, that is he who should lead the brotherhood, or that the Order is dependent upon him.” But on the other hand when describing the virtues and the nature of Metteyya, the Blessed One, he said thus: “He will be the leader of a brotherhood several thousands in number, as I am now the leader of a brotherhood several hundreds in number.” If the first statement be right, then the second is wrong. If the second passage is right, the first must be false. This too is a double-pointed problem now put to you, and you have to solve it.’"},{"ref":"17.30","t":"‘You quote both passages correctly, O king. But in the dilemma that you put the sense in the one passage is inclusive, in the other it is not. It is not the Tathâgata, O king, who seeks after a following, but the followers who seek after him."},{"ref":"17.30a","t":"It is a mere commonly received opinion, O king, that “This is I,” or “This is mine,” it is not a transcendental truth. Attachment is a frame of mind put away by the Tathâgata, he has put away clinging, he is free from the delusion that “This is mine,” he lives only to be a help to others. Just as the earth, O king, is a support to the beings in the world, and an asylum to them, and they depend upon it, but the broad earth has no longing after them in the idea that “These belong to me” — just so is the Tathâgata a support and an asylum to all beings, but has no longing after them in the idea that “These belong to me.” And just as a mighty rain cloud, O king, pours out its rain, and gives nourishment to grass and trees, to cattle and to men, and maintains the lineage thereof, and all these creatures depend for their livelihood upon its rain, but the cloud has no feelings of longing in the idea that “These are mine” — just so does the Tathâgata give all beings to know what are good qualities and maintains them in goodness, and all beings have their life in him, but the Tathâgata has no feelings of longing in the idea that “These are mine.” And why is it so? Because of his having abandoned all self-regard.’"},{"ref":"17.30b","t":"‘Very good, Nâgasena! The problem has been well solved by variety of examples. The jungle has been made open, the darkness has been turned to light, the arguments of the adversaries have been broken down, insight has been awakened in the sons of the Conqueror."},{"ref":"17.30c","t":"* * * *"},{"ref":"17.30d","t":"[Here ends the dilemma as to the Buddha and his following.]"},{"ref":"17.30e","t":"* * * *"},{"ref":"17.30f","t":"[SCHISM.]"},{"ref":"17.31","t":"‘Venerable Nâgasena, your people say: “The Tathâgata is a person whose following can never be broken up.” And again they say: “At one stroke Devadatta seduced five hundred of the brethren.” If the first be true the second is false, but if the second be correct then the first is wrong. This too is a double-pointed problem, profound, hard to unravel, more knotty than a knot. By it these people are veiled, obstructed, hindered, shut in, and enveloped. Herein show your skill as against the arguments of the adversaries.’"},{"ref":"17.32","t":"‘Both statements, O king, are correct. But the latter is owing to the power of the breach maker. Where there is one to make the breach, a mother will be separated from her son, and the son will break with the mother, or the father with the son and the son with the father, or the brother from the sister and the sister from the brother, or friend from friend. A ship pieced together with timber of all sorts is broken up by the force of the violence of the waves, and a tree in full bearing and full of sap is broken down by the force of the violence of the wind, and gold of the finest sort is divided by bronze. But it is not the intention of the wise, it is not the will of the Buddhas, it is not the desire of those who are learned that the following of the Tathâgata should be broken up. And there is a special sense in which it is said that that cannot be. It is an unheard-of thing, so far as I know, that his following could be broken up by anything done or taken, any unkindly word, any wrong action, any injustice, in all the conduct, wheresoever or whatsoever, of the Tathâgata himself. In that sense his following is invulnerable. And you yourself, do you know of any instance in all the ninefold word of the Buddha of anything done by a Bodisat which broke up the following of the Tathâgata?’"},{"ref":"17.32a","t":"‘No, Sir. Such a thing has never been seen or heard in the world. It is very good, Nâgasena, what you say: and I accept it so.’"},{"ref":"17.32b","t":"* * * *"},{"ref":"17.32c","t":"[Here ends the dilemma as to schism.]"},{"ref":"17.32d","t":"* * * *"},{"ref":"17.32e","t":"Here ends the Second Chapter."},{"sp":"HDR","t":"CHAPTER 3. PRECEDENCE OF THE DHARMA."},{"ref":"18.1","t":"‘VENERABLE NÂGASENA, it was said by the Blessed One: “For it is the Dhamma, O Vâsettha, which is ‘the best in the world,’ as regards both what we now see, and what is yet to come.” But again (according to your people) the devout layman who has entered the Excellent Way, for whom the possibility of rebirth in any place of woe has passed away, who has attained to insight, and to whom the doctrine is known, even such a one ought to salute and to rise from his seat in token of respect for, and to revere, any member of the Order, though a novice, and though he be unconverted. Now if the Dhamma be the best that rule of conduct is wrong, but if that be right then the first statement must be wrong."},{"ref":"18.1a","t":"This too is a double-pointed problem. It is now put to you, and you have to solve it.’"},{"ref":"18.2","t":"‘The Blessed One said what you have quoted, and you have rightly described the rule of conduct. But there is a reason for that rule, and that is this. There are these twenty personal qualities, making up the Samanaship of a Samana, and these two outward signs, by reason of which the Samana is worthy of salutation, and of respect, and of reverence. And what are they? The best form of self-restraint, the highest kind of self-control, right conduct, calm manners, mastery over (his deeds and words ), subjugation (of his senses ), long-suffering, sympathy, the practice of solitude, love of solitude, meditation, modesty and fear of doing wrong, zeal, earnestness, the taking upon himself of the precepts, recitation (of the Scriptures), asking questions (of those wise in the Dhamma and Vinaya), rejoicing in the Sîlas and other (rules of morality), freedom from attachment (to the things of the world), fulfilment of the precepts — and the wearing of the yellow robe, and the being shaven. In the practice of all these things does the member of the Order live. By being deficient in none of them, by being perfect in all, accomplished in all, endowed with all of them does he reach forward to the condition of Arahatship, to the condition of those who have nothing left to learn; he is marching towards the highest of all lands. Thus it is because he sees him to be in the company of the Worthy Ones (the Arahats) that the layman who has already entered on the Excellent Way thinks it worthy in him to reverence and to show respect to the Bhikkhu, though he may be, as yet, unconverted. It is because he sees him to be in the company of those in whom all evil has been destroyed, because he feels that he is not in such society, that the converted layman thinks it worthy of him to do reverence and to show respect to the unconverted Bhikkhu. It is because he knows that he has joined the noblest brotherhood, and that he himself has reached no such state, that the converted layman holds it right to do reverence and to show respect to the unconverted Bhikkhu — because he knows that he listens to the recitation of the Pâtimokkha, while he himself can not — because he knows that he receives men into the Order, and thus extends the teaching of the Conqueror, which he himself is incapable of doing — because he knows that he carries out innumerable precepts, which he himself cannot observe — because he knows that he wears the outward signs of Sama<em>n</em>aship, and carries out the intention of the Buddha, while he himself is gone away far from that — because he knows that he, though he has given up his hair and beard, and is unanointed and wears no ornaments, yet is anointed with the perfume of righteousness, while he is himself addicted to jewelry and fine apparel — that the converted layman thinks it right to do reverence, and to show respect to the unconverted Bhikkhu.’"},{"ref":"18.3","t":"‘And moreover, O king, it is because he knows that not only are all these twenty personal qualities which go to make a Sama<em>n</em>a, and the two outward signs, found in the Bhikkhu, but that he carries them on, and trains others in them, that the converted layman, realising that he has no part in that tradition, in that maintenance of the faith, thinks it right to reverence and to show respect to the converted Bhikkhu. Just, O king, as a royal prince who learns his knowledge, and is taught the duties of a Khattiya, at the feet of the Brahman who acts as family chaplain, when after a time he is anointed king, pays, reverence and respect to his master in the thought of his being the teacher, and the carrier on of the traditions of the family, so is it right for the converted Bhikkhu to do reverence and to pay respect to the unconverted Bhikkhu.’"},{"ref":"18.4","t":"‘And moreover, O king, you may know by this fact the greatness and the peerless glory of the condition of the Bhikkhus — that if a layman, a disciple of the faith, who has entered upon the Excellent Way, should attain to the realisation of Arahatship, one of two results must happen to him, and there is no other — he must either die away on that very day, or take upon himself the condition of a Bhikkhu. For immovable, O king, is that state of renunciation, glorious, and most exalted — I mean the condition of being a member of the Order!’"},{"ref":"18.4a","t":"‘Venerable Nâgasena, this subtle problem has been thoroughly unravelled by your powerful and great wisdom. No one else could solve it so unless he were wise as you.’"},{"ref":"18.4b","t":"* * * *"},{"ref":"18.4c","t":"[Here ends the problem as to the precedence of the Dharma]"},{"ref":"18.4d","t":"[THE HARM OF PREACHING.]"},{"ref":"18.5","t":"‘Venerable Nâgasena, you Bhikkhus say that the Tathâgata averts harm from all beings, and does them good. And again you say that when he was preaching the discourse based on the simile of the burning fire hot blood was ejected from the mouths of about sixty Bhikkhus. By his delivery of that discourse he did those Bhikkhus harm and not good. So if the first statement is correct, the second is false; and if the second is correct, the first is false. This too is a double-pointed problem put to you, which you have to solve.’"},{"ref":"18.6","t":"‘Both are true. What happened to them was not the Tathâgata’s doing, but their own.’"},{"ref":"18.6a","t":"‘But, Nâgasena, if the Tathâgata had not delivered that discourse, then would they have vomited up hot blood?’"},{"ref":"18.6b","t":"‘No. When they took wrongly what he said, then was there a burning kindled within them, and hot blood was ejected from their mouths.’"},{"ref":"18.6c","t":"‘Then that must have happened, Nâgasena, through the act of the Tathâgata, it must have been the Tathâgata who was the chief cause to destroy them. Suppose a serpent, Nâgasena, had crept into an anthill, and a man in want of earth were to break into the anthill, and take the earth of it away. And by his doing so the entrance-hole to the anthill were closed up, and the snake were to die in consequence from want of air. Would not the serpent have been killed by that man’s action?’"},{"ref":"18.6d","t":"‘Yes, O king.’"},{"ref":"18.6e","t":"‘Just so, Nâgasena, was the Tathâgata the prime cause of their destruction.’"},{"ref":"18.7","t":"‘When the Tathâgata delivered a discourse, O king, he never did so either in flattery or in malice. In freedom both from the one and from the other did he speak. And they who received it aright were made wise, but they who received it wrongly, fell. Just, O king, as when a man shakes a mango tree or a jambu tree or a mee tree, such of the fruits on it as are full of sap and strongly fastened to it remain undisturbed, but such as have rotten stalks, and are loosely attached, fall to the ground — so was it with his preaching. It was, O king, as when a husbandman, wanting to grow a crop of wheat, ploughs the field, but by that ploughing many hundreds and thousands of blades of grass are killed — or it was as when men, for the sake of sweetness, crush sugarcane in a mill, and by their doing so such small creatures as pass into the mouth of the mill are crushed also — so was it that the Tathâgata making wise those whose minds were prepared, preached the Dhamma without flattery and without malice. And they who received it aright were made wise, but they who received it wrongly, fell.’"},{"ref":"18.8","t":"Then did not those Bhikkhus fall, Nâgasena, just because of that discourse?’"},{"ref":"18.8a","t":"‘How, then, could a carpenter by doing nothing to a piece of timber, and simply laying it by, make it straight and fit for use?’"},{"ref":"18.8b","t":"‘No, Sir. He would have to get rid of the bends out of it, if he wanted it straight and ready for use.’"},{"ref":"18.8c","t":"‘Just so, O king, the Tathâgata could not, by merely watching over his disciples, have opened the eyes of those who were ready to see. But by getting rid of those who took the word wrongly he saved those prepared to be saved. And it was by their own act and deed, O king, that the evil-minded fell; just as a plantain tree, or a bambû, or a she-mule are destroyed by that to which they themselves give birth. And just, O king, as it is by their own acts that robbers come to have their eyes plucked out, or to impalement, or to the scaffold, just so were the evil-minded destroyed by their own act, and fell from the teaching of the Conqueror.’"},{"ref":"18.9","t":"‘And so with those sixty Bhikkhus, they fell neither by the act of the Tathâgata nor of any one else, but solely by their own deed. Suppose, O king, a man were to give ambrosia to all the people, and they, eating of it, were to become healthy and long-lived and free from every bodily ill. But one man, on eating it, were by his own bad digestion, to die. Would then, O king, the man who gave away the ambrosia be guilty therein of any offence?’"},{"ref":"18.9a","t":"‘No, Sir.’"},{"ref":"18.9b","t":"‘Just so, O king, does the Tathâgata present the gift of his ambrosia to the men and gods in the ten thousand world systems; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall. Food, O king, preserves the lives of all beings. But some who eat of it die of cholera. Is the man who feeds the hungry guilty therein of any offence?’"},{"ref":"18.9c","t":"‘No, Sir.’"},{"ref":"18.9d","t":"‘Just so, O king, does the Tathâgata present the gift of his ambrosia to the men and gods in the ten thousand world systems; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall.’"},{"ref":"18.9e","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.9f","t":"* * * *"},{"ref":"18.9g","t":"[Here ends the dilemma on the harm resulting from preaching.]"},{"ref":"18.9h","t":"* * * *"},{"ref":"18.9i","t":"[THE SECRETS OF A TATHÂGATA.]"},{"ref":"18.11","t":"[This dilemma treats of one of the thirty bodily signs of a ‘great man’ (Mahâpurusha) supposed to be possessed by every Tathâgata, but as it deals with matters not usually spoken of in this century, it is best read in the original.]"},{"ref":"18.11a","t":"* * * *"},{"ref":"18.11b","t":"[THE FOOLISH FELLOW.]"},{"ref":"18.15","t":"‘Venerable Nâgasena, it was said by the Elder Sâriputta, the commander of the faith: “The"},{"ref":"18.15a","t":"Tathâgata, brethren, is perfect in courtesy of speech. There is no fault of speech in the Tathâgata concerning which he should have to take care that no one else should know it.” And on the other hand the Tathâgata, when promulgating the first Pârâ<em>g</em>ika on the occasion of the offence of Sudinna the Kalanda, addressed him with harsh words, calling him a useless fellow. And that Elder, on being so called, terrified with the fear of his teacher, and overcome with remorse, was unable to comprehend the Excellent Way. Now if the first statement be correct, the allegation that the Tathâgata called Sudinna the Kalanda a useless fellow must be false. But if that be true, then the first statement must be false. This too is a double-pointed problem now put to you, and you have to solve it.’"},{"ref":"18.16","t":"‘What Sâriputta the Elder said is true, O king. And the Blessed One called Sudinna a useless fellow on that occasion. But that was not out of rudeness of disposition, it was merely pointing out the real nature (of his conduct) in a way that would do him no harm. And what herein is meant by"},{"ref":"18.16a","t":"“pointing out the real nature.” If any man, O king, in this birth does not attain to the perception of the Four Truths, then is his manhood (his being born as a man) in vain, but if he acts differently he will become different. Therefore is it that he is called a useless fellow. And so the Blessed One addressed Sudinna the Kalanda with words of truth, and not with words apart from the facts.’"},{"ref":"18.17","t":"‘But, Nâgasena, though a man in abusing another speaks the truth, still we should inflict a small fine upon him. For he is guilty of an offence, inasmuch as he, although for something real, abused him by the use of words that might lead to a breach (of the peace).’"},{"ref":"18.17a","t":"‘Have you ever heard, O king, of a people bowing down before, or rising up from their seats in respect for, or showing honour to, or bringing the complimentary presents (usually given to officials) to a criminal?’"},{"ref":"18.17b","t":"‘No, if a man have committed a crime of whatever sort or kind, if he be really worthy of reproof and punishment, they would rather behead him, or torture him, or bind him with bonds, or put him to death, or deprive him of his goods.’"},{"ref":"18.17c","t":"‘Did then the Blessed One, O king, act with justice or not?’"},{"ref":"18.17d","t":"‘With justice, Sir, and in a most fit and proper way. And when, Nâgasena, they hear of it the world of men and gods will be made tender of conscience, and afraid of falling into sin, struck with awe at the sight of it, and still more so when they themselves associate with wrong-doers, or do wrong.’"},{"ref":"18.18","t":"‘Now would a physician, O king, administer pleasant things as a medicine in a case where all the humours of the body were affected, and the whole frame was disorganised and full of disease?’"},{"ref":"18.18a","t":"‘No. Wishing to put an end to the disease he would give sharp and scarifying drugs.’"},{"ref":"18.18b","t":"‘In the same way, O king, the Tathâgata bestows admonition for the sake of suppressing all the diseases of sin. And the words of the Tathâgata, even when stern, soften men and make them tender. Just as hot water, O king, softens and makes tender anything capable of being softened, so are the words of the Tathâgata, even when stern, yet as full of benefit, and as full of pity as the words of a father would be to his children. Just, O king, as the drinking of evil-smelling decoctions, the swallowing of nasty drugs, destroys the weaknesses of men’s bodies, so are the words of the Tathâgata even when stern, bringers of advantage and laden with pity. And just, O king, as a ball of cotton falling on a man raises no bruise, so do the words of the Tathâgata, even when stern, do no harm.’"},{"ref":"18.18c","t":"‘Well have you made this problem clear by many a simile, Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.18d","t":"* * * *"},{"ref":"18.18e","t":"[End of the dilemma as to the Buddha’s harsh words to Sudinna.]"},{"ref":"18.18f","t":"* * * *"},{"ref":"18.18g","t":"[THE TREE TALKING.]"},{"ref":"18.19","t":"‘Venerable Nâgasena, the Tathâgata said:"},{"ref":"18.19a","t":"“Brahman! why do you ask an unconscious thing,<br>Which cannot hear you, how it does to-day?<br>Active, intelligent, and full of life,<br>How can you speak to this so senseless thing-<br>This wild Palâsa tree?”"},{"ref":"18.19b","t":"And on the other hand he said:"},{"ref":"18.19c","t":"“And thus the Aspen tree then made reply:<br>‘I, Bhâradvâ<em>g</em>a, can speak too. Listen to me.’”"},{"ref":"18.19d","t":"‘Now if, Nâgasena, a tree is an unconscious thing, it must be false that the Aspen tree spoke to Bhâradvâ<em>g</em>a. But if that is true, it must be false to say that a tree is unconscious. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.20","t":"The Master said, Nâgasena, that a tree is unconscious. And the Aspen tree conversed with Bhâradvâ<em>g</em>a. But that last is said, O king, by a common form of speech. For though a tree being unconscious cannot talk, yet the word “tree” is used as a designation of the dryad who dwells therein, and in that sense that “the tree talks” is a well-known expression. just, O king, as a waggon laden with corn is called a corn-waggon. But it is not made of corn, it is made of wood, yet because of the corn being heaped up in it the people use the expression “corn-waggon.” Or just, O king, as when a man is churning sour milk the common expression is that he is churning butter. But it is not butter that he is churning, but milk. Or just, O king, as when a man is making something that does not exist the common expression is that he is making that thing which all the while as yet is not, but people talk of the work as accomplished before it is done. And the Tathâgata, when expounding the Dhamma, does so by means of the phraseology which is in common use among the people.’"},{"ref":"18.20a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.20b","t":"* * * *"},{"ref":"18.20c","t":"[Here ends the dilemma as to the talking tree.]"},{"ref":"18.20d","t":"* * * *"},{"ref":"18.20e","t":"[THE BUDDHA’S LAST ILLNESS.]"},{"ref":"18.21","t":"‘Venerable Nâgasena, it was said by the Elders who held the Recitation:"},{"ref":"18.21a","t":"“When he had eaten <em>K</em>unda’s alms,<br>The coppersmith’s, — thus have I heard, — <br>The Buddha felt that sickness dire,<br>That sharp pain even unto death.”"},{"ref":"18.21b","t":"And afterwards the Blessed One said: “These two offerings of food, Ânanda, equal, of equal fruit, and of equal result, are of much greater fruit and much greater result than any others.” Now if sharp sickness fell upon the Blessed One, Nâgasena, after he had partaken of Kunda’s alms, and sharp pains arose within him even unto death, then that other statement must be wrong. But if that is right then the first must be wrong. How could that alms, Nâgasena, be of great fruit when it turned to poison, gave rise to disease, put an end to the period of his then existence, took away his life? Explain this to me to the refutation of the adversaries. The people are in bewilderment about this, thinking that the dysentery must have been caused by his eating too much, out of greediness.’"},{"ref":"18.22","t":"1 The Blessed One said, O king, that there were two almsgivings equal, of equal fruit, and equal result, and of much greater fruit, and much greater result than any others, — that which, when a Tathâgata has partaken of it, he attains to supreme and perfect Buddhahood (Enlightenment), and that when he has partaken of which, he passes away by that utter passing away in which nothing whatever remains behind. For that alms is full of virtue, full of advantage. The gods, O king, shouted in joy and gladness at the thought: “This is the last meal the Tathâgata will take,” and communicated a divine power of nourishment to that tender pork. And that was itself in good condition, light, pleasant, full of flavour, and good for digestion. It was not because of it that any sickness fell upon the Blessed One, but it was because of the extreme weakness of his body, and because of the period of life he had to live having been exhausted, that the disease arose, and grew worse and worse — just as when, O king, an ordinary fire is burning, if fresh fuel be supplied, it will burn up still more — or as when a stream is flowing along as usual, if a heavy rain falls, it will become a mighty river with a great rush of water — or as when the body is of its ordinary girth, if more food be eaten, it becomes broader than before. So this was not, O king, the fault of the food that was presented, and you can not impute any harm to it.’"},{"ref":"18.23","t":"‘But, venerable Nâgasena, why is it that those two gifts of food are so specially meritorious?’"},{"ref":"18.23a","t":"‘Because of the attainment of the exalted conditions which resulted from them.’"},{"ref":"18.23b","t":"‘Of what conditions, Nâgasena, are you speaking?’"},{"ref":"18.23c","t":"‘Of the attainment of the nine successive states which were passed through at first in one order, and then in the reverse order.’"},{"ref":"18.23d","t":"‘It was on two days, was it not, Nâgasena, that the Tathâgata attained to those conditions in the highest degree?’"},{"ref":"18.23e","t":"‘Yes, O king.’"},{"ref":"18.23f","t":"‘It is a most wonderful thing, Nâgasena, and a most strange, that of all the great and glorious gifts which were bestowed upon our Blessed One not one can be compared with these two almsgivings. Most marvellous is it, that even as those nine successive conditions are glorious, even so are those gifts made, by their glory, of greater fruit, and of greater advantage than any others. Very good, Nâgasena! That is so, and I accept it as you say."},{"ref":"18.23g","t":"* * * *"},{"ref":"18.23h","t":"[Here ends the dilemma as to the Buddha’s last illness.]"},{"ref":"18.23i","t":"* * * *"},{"ref":"18.23j","t":"[ADORATION OF RELICS.]"},{"ref":"18.24","t":"‘Venerable Nâgasena, the Tathâgata said: “Hinder not yourselves, Ânanda, by honouring the remains of the Tathâgata.” And on the other hand he said:"},{"ref":"18.24a","t":"“Honour that relic of him who is worthy of honour,<br>Acting in that way you go from this world to heaven.”"},{"ref":"18.24b","t":"‘Now if the first injunction was right the second must be wrong, and if the second is right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.25","t":"‘Both the passages you quote were spoken by the Blessed One. But it was not to all men, it was to the sons of the Conqueror that it was said: “Hinder not yourselves, Ânanda, by honouring the remains of the Tathâgata “. Paying reverence is not the work of the sons of the Conqueror, but rather the grasping of the true nature of all compounded things, the practice of thought, contemplation in accordance with the rules of Satipa<em>tth</em>âna, the seizing of the real essence of all objects of thought, the struggle against evil, and devotion to their own (spiritual) good. These are things which the sons of the Conqueror ought to do, leaving to others, whether gods or men, the paying of reverence.’"},{"ref":"18.26","t":"‘And that is so, O king, just as it is the business of the princes of the earth to learn all about elephants, and horses, and chariots, and bows, and rapiers, and documents, and the law of property, to carry on the traditions of the Khattiya clans, and to fight themselves and to lead others in war, while husbandry, merchandise, and the care of cattle are the business of other folk, ordinary Vessas and Suddas. — Or just as the business of Brahmins and their sons is concerned with the Rig-veda, the Ya<em>g</em>ur-veda, the Sama-veda, the Atharva-veda, with the knowledge of lucky marks (on the body), of legends, Purânas, lexicography, prosody, phonology, verses. grammar, etymology, astrology, interpretation of omens, and of dreams, and of signs, study of the six Vedângas, of eclipses of the sun and moon, of the prognostications to be drawn from the flight of comets, the thunderings of the gods, the junctions of planets, the fall of meteors, earthquakes, conflagrations, and signs in the heavens and on the earth, the study of arithmetic, of casuistry, of the interpretation of the omens to be drawn from dogs, and deer, and rats, and mixtures of liquids, and the sounds and cries of birds-while husbandry, merchandise, and the care of cattle are the business of other folk, ordinary Vessas and Suddas. So it was, O king, in the sense of “Devote not yourselves to such things as are not your business, but to such things as are so” that the Tathâgata was speaking when he said: “Hinder not yourselves, Ânanda, by honouring the remains of the Tathâgata.” And if, O king, he had not said so, then would the Bhikkhus have taken his bowl and his robe, and occupied themselves with paying reverence to the Buddha through them!’"},{"ref":"18.26a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.26b","t":"* * * *"},{"ref":"18.26c","t":"[Here ends the dilemma as to reverence to relics.]"},{"ref":"18.26d","t":"* * * *"},{"ref":"18.26e","t":"[THE SPLINTER OF ROCK.]"},{"ref":"18.27","t":"‘Venerable Nâgasena, you Bhikkhus say that: “When the Blessed One walked along, the earth, unconscious though it is, filled up its deep places, and made its steep places plain.” And on the other hand you say that a splinter of rock grazed his foot. When that splinter was falling on his foot why did it not, then, turn aside? If it be true that the unconscious earth makes its deep places full and its steep places plain for him, then it must be untrue that the splinter of rock hurt his foot. But if the latter statement be true, then the first must be false. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.28","t":"‘Both statements, O king, are true. But that splinter of rock did not fall of itself, it was cast down through the act of Devadatta. Through hundreds of thousands of existences, O king, had Devadatta borne a grudge against the Blessed One. It was through that hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon the Buddha’s head. But two other rocks came together, and intercepted it before it reached the Tathâgata, and by the force of their impact a splinter was torn off, and fell in such a direction that it struck the Blessed One’s foot.’"},{"ref":"18.29","t":"‘But, Nâgasena, just as two rocks intercepted that mighty mass, so could the splinter have been intercepted.’"},{"ref":"18.29a","t":"‘But a thing intercepted, O king, can escape, slip through, or be lost — as water does, through the fingers, when it is taken into the hand — or milk, or buttermilk, or honey, or ghee, or oil, or fish curry, or gravy — or as fine, subtle, minute, dusty grains of sand do, through the fingers, if you close your fist on them — or as rice will escape sometimes when you have taken it into your fingers, and are putting it into your mouth.’"},{"ref":"18.30","t":"‘Well, let that be so, Nâgasena. I admit that the rock was intercepted. But the splinter ought at least to have paid as much respect to the Buddha as the earth did.’"},{"ref":"18.30a","t":"‘There are these twelve kinds of persons, O king, who pay no respect — the lustful man in his lust, and the angry man in his malice, and the dull man in his stupidity, and the puffed-up man in his pride, and the bad man in his want of discrimination, and the obstinate man in his want of docility, and the mean man in his littleness, and the talkative man in his vanity, and the wicked man in his cruelty, and the wretched man in his misery, and the gambler because he is overpowered by greed, and the busy man in his search after gain. But that splinter, just as it was broken off by the impact of the rocks, fell by chance in such a direction that it struck against the foot of the Blessed One — just as fine, subtle, and minute grains of sand, when carried away by the force of the wind, are sprinkled down by chance in any direction they may happen to take. If the splinter, O king, had not been separated from the rock of which it formed a part, it too would have been intercepted by their meeting together. But, as it was, it was neither fixed on the earth, nor did it remain stationary in the air, but fell whithersoever chance directed it, and happened to strike against the Blessed One’s foot — just as dried leaves might fall if caught up in a whirlwind. And the real cause of its so striking against his foot was the sorrow-working deed of that ungrateful, wicked, Devadatta.’"},{"ref":"18.30b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.30c","t":"* * * *"},{"ref":"18.30d","t":"[Here ends the dilemma as to the splinter grazing the Buddha’s foot.]"},{"ref":"18.30e","t":"* * * *"},{"ref":"18.30f","t":"[THE SAMA<em>N</em>A.]"},{"ref":"18.31","t":"‘Venerable Nâgasena, the Blessed One said: “A man becomes a Sama<em>n</em>a by the destruction of the Âsavas.” But on the other hand he said:"},{"ref":"18.31a","t":"“The man who has these dispositions four<br>Is he whom the world knows as Sama<em>n</em>a.”"},{"ref":"18.31b","t":"And in that passage these are the four dispositions referred to — long-suffering, temperance in food, renunciation, and the being without the attachments (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom the"},{"ref":"18.31c","t":"Âsavas have not yet been completely destroyed. So that if the first statement be correct, the second is wrong, and if the second be right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.32","t":"‘Both statements, O king, were made by the Blessed One. But the second was said of the characteristics of such and such men; the first is an inclusive statement — that all in whom the Âsavas are destroyed are Sama<em>n</em>as. And moreover, of all those who are made perfect by the suppression of evil, if you take them in regular order one after the other, then the Sama<em>n</em>a in whom the Âsavas are destroyed is acknowledged to be the chief — just, O king, as of all flowers produced in the water or on the land, the double jasmine is acknowledged to be the chief, all other kinds of flowers of whatever sort are merely flowers, and taking them in order it is the double jasmine that people most desire and like. Or just, O king, as of all kinds of grain, rice is acknowledged to be the chief, all other kinds of grain, of whatever sort, are useful for food and for the support of the body, but if you take them in order, rice is acknowledged as the best.’"},{"ref":"18.32a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.32b","t":"* * * *"},{"ref":"18.32c","t":"[Here ends the dilemma as to what constitutes a Sama<em>n</em>a.]"},{"ref":"18.32d","t":"* * * *"},{"ref":"18.32e","t":"[THE BUDDHA’S EXULTATION.]"},{"ref":"18.33","t":"‘Venerable Nâgasena, the Blessed One said: “If, O Bhikkhus, any one should speak in praise of me, or of our religion (Dhamma), or of the Order, you should not thereupon indulge in joy, or delight, or exultation of mind “. And on the other hand the Tathâgata was so delighted, and pleased, and exultant at the deserved praise bestowed on him by Sela the Brahman, that he still further magnified his own goodness in that he said:"},{"ref":"18.33a","t":"“A king am I, Sela, the king supreme<br>Of righteousness. The royal chariot wheel<br>In righteousness do I set rolling on — <br>That wheel that no one can turn back again!”"},{"ref":"18.33b","t":"Now if the passage first quoted be right then must the second be wrong, but if that be right then must the first be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.34","t":"‘Both your quotations, O king, are correct. But the first passage was spoken by the Blessed One with the intention of setting forth truthfully, exactly, in accordance with reality, and fact, and sense, the real nature, and essence, and characteristic marks of the Dhamma. And the second passage was not spoken for the sake of gain or fame, nor out of party spirit, nor in the lust of winning over men to become his followers. But it was in mercy and love, and with the welfare of others in view, conscious that thereby three hundred young Brahmans would attain to the knowledge of the truth, that he said: “A king am I, Sela, the king supreme of righteousness.”’"},{"ref":"18.34a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.34b","t":"* * * *"},{"ref":"18.34c","t":"[Here ends the problem as to exultation of mind.]"},{"ref":"18.34d","t":"* * * *"},{"ref":"18.34e","t":"[KINDNESS AND PUNISHMENT.]"},{"ref":"18.35","t":"‘Venerable Nâgasena, the Blessed One said:"},{"ref":"18.35a","t":"“Doing no injury to any one<br>Dwell full of love and kindness in the world.”"},{"ref":"18.35b","t":"And on the other hand he said: “Punish him who deserves punishment, favour him who is worthy of favour.” Now punishment, Nâgasena, means the cutting off of hands or feet, flogging, casting into bonds, torture, execution, degradation in rank."},{"ref":"18.35c","t":"Such a saying is therefore not worthy of the Blessed One, and he ought not to have made use of it. For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.36","t":"‘The Blessed One, great king, gave both the commands you quote. As to the first, to do no injury to any one, but to live full of love and kindness in the world — that is a doctrine approved by all the Buddhas. And that verse is an injunction, an unfolding of the Dhamma, for the Dhamma has as its characteristic that it works no ill. And the saying is thus in thorough accord with it. But as to the second command you quote that is a special use of terms [which you have misunderstood. The real meaning of them is: “Subdue that which ought to be subdued, strive after, cultivate, favour what is worthy of effort, cultivation, and approval”]. The proud heart, great king, is to be subdued, and the lowly heart cultivated — the wicked heart to be subdued, and the good heart to be cultivated — carelessness of thought is to. be subdued, and exactness of thought to be cultivated — he who is given over to wrong views is to be subdued, and he who has attained to right views is to be cultivated — he who is not noble is to be subdued, and the noble one is to be cultivated — the robber is to be subdued, and the honest brother is to be cultivated.’"},{"ref":"18.37","t":"‘Let that be so, Nâgasena. But now, in that last word of yours, you have put yourself into my power, you have come round to the sense in which I put my question. For how, venerable Nâgasena, is the robber to be subdued by him who sets to work to subdue him?’"},{"ref":"18.37a","t":"‘Thus, great king — if deserving of rebuke let him be rebuked, if of a fine let him be fined, if of banishment let him be banished, if of death let him be put to death.’"},{"ref":"18.37b","t":"‘Is then, Nâgasena, the execution of robbers part of the doctrine laid down by the Tathâgatas?’"},{"ref":"18.37c","t":"‘Certainly not, O king.’"},{"ref":"18.37d","t":"‘Then why have the Tathâgatas laid down that the robber is to be taught better?’"},{"ref":"18.37e","t":"‘Whosoever, great king, may be put to death, he does not suffer execution by reason of the opinion put forth by the Tathâgatas. He suffers by reason of what he himself has done. But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas), would it be possible, great king, for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person?’"},{"ref":"18.37f","t":"‘Certainly not.’"},{"ref":"18.37g","t":"‘But why?’"},{"ref":"18.37h","t":"‘Because of his innocence.’"},{"ref":"18.37i","t":"‘Just so, great king, since the thief is not put to death through the word of the Tathâgata, but only through his own act, how can any fault be rightly found on that account with the Teacher?’"},{"ref":"18.37j","t":"‘It could not be, Sir.’"},{"ref":"18.37k","t":"‘So you see the teaching of the Tathâgatas is a righteous teaching.’"},{"ref":"18.37l","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.37m","t":"* * * *"},{"ref":"18.37n","t":"[Here ends the problem as to kindness and punishment.]"},{"ref":"18.37o","t":"* * * *"},{"ref":"18.37p","t":"[THE DISMISSAL OF THE ELDERS.]"},{"ref":"18.38","t":"‘Venerable Nâgasena, it was said by the Blessed One:"},{"ref":"18.38a","t":"“Anger I harbour not, nor sulkiness.”"},{"ref":"18.38b","t":"But on the other hand the Tathâgata dismissed the Elders Sâriputta and Moggallâna, together with the brethren who formed their company of disciples."},{"ref":"18.38c","t":"How now, Nâgasena, was it in anger that the Tathâgata sent away the disciples, or was it in pleasure? Be so good as to explain to me how this was. For if, Nâgasena, he dismissed them in anger, then had the Tathâgata not subdued all liability to anger in himself. But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"18.39","t":"‘The Blessed One did say, O king:"},{"ref":"18.39a","t":"“Anger I harbour not, nor sulkiness.”"},{"ref":"18.39b","t":"And he did dismiss the Elders with their disciples. But that was not in anger. Suppose, O king, that a man were to stumble against some root, or stake, or stone, or potsherd, or on uneven ground, and fall upon the broad earth. Would it be that the broad earth, angry with him, had made him fall?’"},{"ref":"18.39c","t":"‘No, indeed, Sir. The broad earth feels neither anger against any man nor delight. It is altogether free from ill-will, neither needs it to fawn on any one. It would be by reason of his own carelessness that that man stumbled and fell.’"},{"ref":"18.39d","t":"‘Just so, great king, do the Tathâgatas experience neither anger against, nor pride in any man. Altogether free are the Tathâgatas, the Arahat-Buddhas, alike from ill-will, and from the need to fawn on any one. And those disciples were sent away by reason of what they themselves had done. So also the great ocean endures not association with any corpse. Any dead body there may be in it that does it promptly cast up, and leave high and dry on the shore. But is it in anger that it casts it up?’"},{"ref":"18.39e","t":"‘Certainly not, Sir. The broad ocean feels neither anger against any, nor does it take delight in any. It seeks not in the least to please any, and is altogether free from the desire to harm.’"},{"ref":"18.39f","t":"‘Just so, great king, do the Tathâgatas feel neither anger against any man, nor do they place their faith in any man. The Tathâgatas, the Arahat-Buddhas, are quite set free from the desire either to gain the goodwill of any man, or to do him harm, And it was by reason of what they themselves had done that those disciples were sent away. Just as a man, great king, who stumbles against the ground is made to fall, so is he who stumbles in the excellent teaching of the Conqueror made to go away. just as a corpse in the great ocean is cast up, so is he who stumbles in the excellent teaching of the Conqueror sent away. And when the Tathâgata sent those disciples away it was for their good, and their gain, their happiness, and their purification, and in order that in that way they should be delivered from birth, old age, disease, and death.’"},{"ref":"18.39g","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"18.39h","t":"* * * *"},{"ref":"18.39i","t":"[Here ends the problem as to the dismissal of the Elders.]"},{"ref":"18.39j","t":"* * * *"},{"ref":"18.39k","t":"Here ends the Third Chapter."},{"sp":"HDR","t":"CHAPTER 4. THE MURDER OF MOGGALLÂNA."},{"ref":"19.1","t":"‘VENERABLE NÂGASENA, it has been said by the Blessed One: “This is the chief, O Bhikkhus, of those of my disciples in the Order who are possessed of the power of Iddhi, I mean Moggallâna.” But on the other hand they say his death took place by his being beaten to death with clubs, so that his skull was broken, and his bones ground to powder, and all his flesh and nerves bruised and pounded together. Now, Nâgasena, if the Elder, the great Moggallâna, had really attained to supremacy in the magical power of Iddhi, then it cannot be true that he was beaten to death with clubs. But if his death was on that wise, then the saying that he was chief of those possessed of Iddhi must be wrong. How could he who was not even able, by his power of Iddhi, to prevent his own murder, be worthy nevertheless to stand as succour to the world of gods and men? This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.2","t":"‘The Blessed One did declare, O king, that Moggallâna was chief among the disciples in power of Iddhi. And he was nevertheless beaten to death by clubs. But that was through his being then possessed by the still greater power of Karma.’"},{"ref":"19.3","t":"‘But, venerable Nâgasena, are not both of these things appurtenant to him who has the power of Iddhi — that is the extent of his power, and the result of his Karma — both alike unthinkable? And cannot the unthinkable be held back by the unthinkable? Just, Sir, as those who want the fruits will knock a wood apple down with a wood apple, or a mango with a mango, so ought not the unthinkable in like manner to be subject to restraint by the unthinkable?’"},{"ref":"19.3a","t":"‘Even among things beyond the reach of the imagination, great king, still one is in excess above the other, one more powerful than the other. Just, O king, as the monarchs of the world are alike in kind, but among them, so alike in kind, one may overcome the rest, and bring them under his command — just so among things beyond the grasp of the imagination is the productive effect of Karma by far the most powerful. It is precisely the effect of Karma which overcomes all the rest, and has them under its rule; and no other influence is of any avail to the man in whom Karma is working out its inevitable end. It is as when, O king, any man has committed an offence against the law."},{"ref":"19.3b","t":"Neither his mother nor his father, neither his sisters nor his brother, neither his friends nor his intimate associates can protect him then. He has fallen therein under the power of the king who will issue his command respecting him. And why is that so? Because of the wrong that he has done. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command, and no other influence can avail the man in whom Karma is working out its inevitable end. It is as when a jungle fire has arisen on the earth, then can not even a thousand pots of water avail to put it out, but the conflagration overpowers all, and brings it under its control. And why is that so? Because of the fierceness of its heat. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command; and no other influence can avail the man in whom Karma is working out its inevitable end. That is why the venerable one, great king, the great Moggallâna, when, at a time when he was possessed by Karma, he was being beaten to death with clubs, was yet unable to make use of his power of Iddhi.’"},{"ref":"19.3c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.3d","t":"* * * *"},{"ref":"19.3e","t":"[Here ends the problem as to the murder of Moggallâna.]"},{"ref":"19.3f","t":"[ON SECRET DOCTRINE.]"},{"ref":"19.4","t":"‘Venerable Nâgasena, it was said by the Blessed One: “The Dhamma and the Vinaya (Doctrine and Canon Law) proclaimed by the Tathâgata shine forth when they are displayed, and not when they are concealed.” But on the other hand the recitation of the Pâtimokkha and the whole of the Vinaya Pi<em>t</em>aka are closed and kept secret. So that if, Nâgasena, you (members of the Order) carried out what is just, and right, and held of faith in the teaching of the Conqueror then would the Vinaya shine forth as an open thing. And why would that be so? Because all the instruction therein, the discipline, the self-control, the regulations as to moral and virtuous conduct, are in their essence full of truth and righteousness, and redounding to emancipation of heart. But if the Blessed One really said that the Dhamma and Vinaya proclaimed by the Tathâgata shine forth when displayed and not when kept secret, then the saying that the recitation of the Pâtimokkha and the whole of the Vinaya must be kept secret must be wrong. And if that be right, then the saying of the Blessed One must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.5","t":"‘It was said, O king, by the Blessed One that the Dhamma and Vinaya proclaimed by the Tathâgata shine forth when displayed, and not when kept secret. And on the other hand the recitation of the Pâtimokkha and the whole of the Vinaya Pi<em>t</em>aka are kept close and secret. But this last is not the case as regards all men. They are only kept secret up to a certain limit. And the recitation of the Pâtimokkha is kept secret up to that certain limit on three grounds — firstly because that is the traditional custom of previous Tathâgatas, secondly out of respect for the Truth (Dhamma), and thirdly out of respect for the position of a member of the Order.’"},{"ref":"19.6","t":"‘And as to the first it was the universal custom, O king, of previous Tathâgatas for the recitation of the Pâtimokkha to take place in the midst of the members of the Order only, to the exclusion of all others. Just, O king, as the Kshatriya secret formulas (of the nobles) are handed down among the nobles alone, and that this or that is so is common tradition among the nobles of the world and kept secret from all others — so was this the universal custom of previous Tathâgatas, that the recitation of the Pâtimokkha should take place among the members of the Order only, and be kept secret from all others. And again, just as there are several classes of people, O king, known as distinct in the world — such as wrestlers, tumblers, jugglers, actors, ballet-dancers, and followers of the mystic cult of the sun and moon, of the goddess of fortune and other gods. And the secrets of each of these sects are handed on in the sect itself, and kept hidden from all others. just so with the universal custom of all the Tathâgatas that the recitation of the Pâtimokkha should take place before the members of the Order only, and be kept secret from all others. This is why the recitation of the Pâtimokkha is, up to that extent, kept secret in accordance with the habit of previous Tathâgatas.’"},{"ref":"19.7","t":"‘And how is it that the Pâtimokkha is kept secret, up to that extent, out of reverence for the Dhamma? The Dhamma, great king, is venerable and weighty. He who has attained to proficiency in it may exhort another in this wise: “Let not this Dhamma so full of truth, so excellent, fall into the hands of those unversed in it, where it would be despised and contemned, treated shamefully, made a game of, and found fault with. Nor let it fall into the hands of the wicked who would deal with it in all respects as badly as they.” It is thus, O king, that the recitation of the Pâtimokkha is, up to that extent, kept secret out of reverence for the Dhamma. For if not, then it would be like the best, most costly, and most rare red sandal wood of the finest kind, which when brought to Savara (that city of the outcast Ka<em>nd</em>âlas ) is despised and contemned, treated shamefully, made game of, and found fault with.’"},{"ref":"19.8","t":"‘And how is it that the Pâtimokkha is kept secret, up to that extent, out of reverence for the position of a member of the Order? The condition of a Bhikkhu, great king, is in glory beyond the reach of calculation by weight, or measure, or price. None can value it, weigh it, measure it. And the recitation of the Pâtimokkha, is carried on before the Bhikkhus alone, lest any one who has occupied that position should be brought down to a level with the men of the world. just, O king, as if there be any priceless thing, in vesture or floor covering, in elephants, chargers, or chariots, in gold or silver or jewels or pearls or women, or in unsurpassable strong drink, all such things are the appanage of kings — just so, O king, whatever is most priceless in the way of training, of the traditions of the Blessed One, of learning, of conduct, and of the virtues of righteousness and self-control — all these are the appanages of the Order of Bhikkhus. This is why the recitation of the Pâtimokkha is, to that extent, kept secret.’"},{"ref":"19.8a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.)"},{"ref":"19.8b","t":"* * * *"},{"ref":"19.8c","t":"[Here ends the problem as to the secrecy in which the Vinaya is kept.]"},{"ref":"19.8d","t":"* * * *"},{"ref":"19.8e","t":"[THE TWO KINDS OF FALSEHOOD.]"},{"ref":"19.9","t":"‘Venerable Nâgasena, it has been said by the Blessed One that a deliberate lie is an offence of the greatest kind (involving exclusion from the Order )."},{"ref":"19.9a","t":"And again he said: “By a deliberate lie a Bhikkhu commits a minor offence, one that ought to be the subject of confession made before another (member of the Order).” Now, venerable Nâgasena, what is herein the distinction, what the reason, that by one lie a Bhikkhu is cast out of the Order, and by another he is guilty only of an offence that can be atoned for. If the first decision be right, then the second must be wrong; but if the second be right, then the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.10","t":"‘Both your quotations, O king, are correct. But a falsehood is a light or heavy offence according to the subject matter. For what do you think, great king? Suppose a man were to give another a slap with his hand, what punishment would you inflict upon him?’"},{"ref":"19.10a","t":"‘If the other refused to overlook the matter, then neither should we be able to pardon his assailant, but should mulct him in a penny or so.’"},{"ref":"19.10b","t":"‘But on the other hand, suppose it had been you yourself that he had given the blow to, what would then be the punishment?’"},{"ref":"19.10c","t":"‘We should condemn him to have his hands cut off, and his feet cut off, and to be skinned alive, and we should confiscate all the goods in his house, and put to death all his family to the seventh generation on both sides.’"},{"ref":"19.10d","t":"‘But, great king, what is the distinction? Why is it that for one slap of the hand there should be a gentle fine of a penny, while for a slap given to you there should be so fearful a retribution?’"},{"ref":"19.10e","t":"‘Because of the difference in the person (assaulted).’"},{"ref":"19.10f","t":"‘Well! just so, great king, is a falsehood a light or a heavy offence according to the attendant circumstances.’"},{"ref":"19.10g","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.10h","t":"* * * *"},{"ref":"19.10i","t":"[Here ends the problem as to the degree of offence in falsehood.]"},{"ref":"19.10j","t":"* * * *"},{"ref":"19.10k","t":"[THE BODISAT’S CONSIDERATION.]"},{"ref":"19.11","t":"‘Venerable Nâgasena, it has been said by the Blessed One in the discourse on the essential conditions: “Long ago have his parents been destined for each Bodisat, and the kind of tree he is to select for his Bo tree, and the"},{"ref":"19.11a","t":"Bhikkhus who are to be his two chief disciples, and the lad who is to be his son, and the member of the Order who is to be his special attendant.” But on the other hand he said: “When yet in the condition of a god in the Tusita heaven the Bodisat makes the eight Great Investigations — he investigates the time (whether the right moment had come at which he ought to be re-born as a man), and the continent (in which his birth is to take place), and the country (where he is to be re-born), and the family (to which he is to belong), and the mother (who is to bear him), and the period (during which he was to remain in the womb), and the month (in which his birthday shall come), and his renunciation (when it shall be). Now, Nâgasena, before knowledge is ripe there is no understanding, but when it has reached its summit there is no longer any need to wait for thinking a matter over, for there is nothing outside the ken of the omniscient mind. Why then should the Bodisat investigate the time, thinking to himself: “In what moment shall I be born?” And for the same reason why should he investigate the family, thinking to himself:"},{"ref":"19.11b","t":"“In what family shall I be born?” And if, Nâgasena, it is a settled matter who shall be the parents of the Bodisat, then it must be false that he “investigated the family.” But if that be true, then must the other saying be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.12","t":"‘It was both a settled matter, O king, who should be the parents of the Bodisat, and he did investigate into the question as to which family he was to be born into. But how did he do so? He thought over the matter as to whether his parents should be nobles or Brahmans. With respect to eight things, O king, should the future be investigated before it comes to pass. A merchant, O king, should investigate goods before he buys them — an elephant should try with its trunk a path it has not yet trod — a cartman should try a ford he has not yet crossed over — a pilot should test a shore he has not yet arrived at, and so guide the ship — a physician should find out the period of life which his patient has lasted before he treats his disease — a traveller should test the stability of a bambû bridge before he mounts on to it — a Bhikkhu should find out how much time has yet to run before sun turn before he begins to eat his meal — and Bodisats, before they are born, should investigate the question whether it would be right for them to be born in the family of a noble or of a Brahman."},{"ref":"19.12a","t":"These are the eight occasions on which investigation ought to precede action.’"},{"ref":"19.12b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.12c","t":"* * * *"},{"ref":"19.12d","t":"[Here ends the problem as to the Bodisat’s consideration.]"},{"ref":"19.12e","t":"* * * *"},{"ref":"19.12f","t":"[ON SUICIDE.]"},{"ref":"19.13","t":"‘Venerable Nâgasena, it has been said by the Blessed One: “A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” And on the other hand you (members of the Order) say: “On whatsoever subject the Blessed One was addressing the disciples, he always, and with various similes, preached to them in order to bring about the destruction of birth, of old age, of disease, and of death. And whosoever overcame birth, old age, disease, and death, him did he honour with the highest praise.” Now if the Blessed One forbade suicide that saying of yours must be wrong, but if not then the prohibition of suicide must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.14","t":"‘The regulation you quote, O king, was laid down by the Blessed One, and yet is our saying you refer to true. And there is a reason for this, a reason for which the Blessed One both prohibited (the destruction of life), and also (in another sense) instigated us to it.’"},{"ref":"19.14a","t":"‘What, Nâgasena, may that reason be?’"},{"ref":"19.14b","t":"‘The good man, O king, perfect in uprightness, is like a medicine to men in being an antidote to the poison of evil, he is like water to men in laying the dust and the impurities of evil dispositions, he is like a jewel treasure to men in bestowing upon them all attainments in righteousness, he is like a boat to men inasmuch as he conveys them to the further shore of the four flooded streams (of lust, individuality, delusion, and ignorance), he is like a caravan owner to men in that he brings them beyond the sandy desert of rebirths, he is like a mighty rain cloud to men in that he fills their hearts with satisfaction, he is like a teacher to men in that he trains them in all good, he is like a good guide to men in that he points out to them the path of peace. It was in order that so good a man as that, one whose good qualities are so many, so various, so immeasurable, in order that so great a treasure mine of good things, so full of benefit to all beings, might not be done away with, that the Blessed One, O king, out of his mercy towards all beings, laid down that injunction, when he said: “A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” This is the reason for which the Blessed One prohibited (self-slaughter). And it was said, O king, by the Elder Kumâra Kassapa, the eloquent, when he was describing to Pâyâsi the Râ<em>g</em>anya the other world: “So long as Sama<em>n</em>as and Brahmans of uprightness of life, and beauty of character, continue to exist — however long that time may be — just so long do they conduct themselves to the advantage and happiness of the great masses of the people, to the good and the gain and the weal of gods and men!”’"},{"ref":"19.15","t":"‘And what is the reason for which the Blessed One instigated us (to put an end to life)? Birth, O king, is full of pain, and so is old age, and disease, and death. Sorrow is painful, and so is lamentation, and pain, and grief, and despair. Association with the unpleasant is painful, and separation from the pleasant. The death of a mother is painful, or of a father, or a brother, or a sister, or a son, or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of insight."},{"ref":"19.15a","t":"Painful is the fear produced by despots, or by robbers, or by enemies, or by famine, or by fire, or by flood, or by the tidal wave, or by earthquake, or by crocodiles or alligators. Painful is the fear of possible blame attaching to oneself, or to others, the fear of punishment, the fear of misfortune. Painful is the fear arising from shyness in the presence of assemblies of one’s fellows, painful is anxiety as to one’s means of livelihood, painful the foreboding of death. Painful are (the punishments inflicted on criminals), such as being flogged with whips, or with sticks, or with split rods, having one’s hands cut off, or one’s feet, or one’s hands and feet, or one’s ears, or one’s nose, or one’s ears and nose. Painful are (the tortures inflicted on traitors) — being subjected to the Gruel Pot (that is, having boiling gruel poured into one’s head from the top of which the skull bone has been removed ) — or to the Chank Crown (that is, having the scalp rubbed with gravel till it becomes smooth like a polished shell) — or to the Râhu’s Mouth (that is, having one’s mouth held open by iron pins, and oil put in it, and a wick lighted therein) — or to the Fire Garland or to the Hand Torch, (that is, being made a living torch, the whole body, or the arms only, being wrapped up in oily cloths, and set on fire) — or to the Snake Strips (that is, being skinned in strips from the neck to the hips, so that the skin falls in strips round the legs)or to the Bark Dress (that is, being skinned alive from the neck downwards, and having each strip of skin as soon as removed tied to the hair, so that these strips form a veil around one) — or to the Spotted Antelope (that is, having one’s knees and elbows tied together, and being made to squat on a plate of iron under which a fire is lit) — or to the Flesh-hooks (that is, being hung up on a row of iron hooks) — or to the Pennies (that is, having bits cut out of the flesh, all over the body, of the size of pennies) — or to the Brine Slits (that is, having cuts made all over one’s body by means of knives or sharp points, and then having salt and caustic liquids poured over the wounds) — or to the Bar Turn (that is, being transfixed to the ground by a bar of iron passing through the root of the ear, and then being dragged round and round by the leg) — or to the Straw Seat (that is, being so beaten with clubs that the bones are broken, and the body becomes like a heap of straw) — or to be anointed with boiling oil, or to be eaten by dogs, or to be impaled alive, or to be beheaded. Such and such, O king, are the manifold and various pains which a being caught in the whirlpool of births and rebirths has to endure. just, O king, as the water rained down upon the Himâlaya mountain flows, in its course along the Ganges, through and over rocks and pebbles and gravel, whirlpools and eddies and rapids, and the stumps and branches of trees which obstruct and oppose its passage, — just so has each being caught in the succession of births and rebirths to endure such and such manifold and various pains. Full of pain, then, is the continual succession of rebirths, a joy is it when that succession ends. And it was in pointing out the advantage of that end, the disaster involved in that succession, that the Blessed One, great king, instigated us to get beyond birth, and old age, and disease, and death by the realisation of the final end of that succession of rebirths. This is the sense, O king, which led the Blessed One to instigate us (to put an end to life).’"},{"ref":"19.15b","t":"‘Very good, Nâgasena! Well solved is the puzzle (I put), well set forth are the reasons (you alleged). That is so, and I accept it as you say.’"},{"ref":"19.15c","t":"* * * *"},{"ref":"19.15d","t":"[Here ends the problem as to suicide.]"},{"ref":"19.15e","t":"* * * *"},{"ref":"19.15f","t":"[A LOVING DISPOSITION.]"},{"ref":"19.16","t":"[1981 ‘Venerable Nâgasena, it has been said by the Blessed One: “Eleven advantages, O brethren, may be anticipated from practising, making a habit of, enlarging within one, using as a means of advancement, and as a basis of conduct, pursuing after, accumulating, and rising well up to the very heights of the emancipation of heart, arising from a feeling of love (towards all beings). And what are these eleven? He who does so sleeps in peace, and in peace does he awake. He dreams no sinful dreams. He becomes dear to men, and to the beings who are not men. The gods watch over him. Neither fire, nor poison, nor sword works any harm to him. Quickly and easily does he become tranquillised. The aspect of his countenance is calm. Undismayed does he meet death, and should he not press through to the Supreme Condition (of Arahatship), then is he sure of rebirth in the Brahma world.” But on the other hand you (members of the Order) say that “Sâma the Prince, while dwelling in the cultivation of a loving disposition toward all beings, and when he was (in consequence thereof) wandering in the forest followed by a herd of deer, was hit by a poisoned arrow shot by Piliyakkha the king, and there, on the spot, fainted and fell.” Now, venerable Nâgasena, if the passage I have quoted from the words of the Blessed One be right, then this statement of yours must be wrong. But if the story of Prince Sâma be right, then it cannot be true that neither fire, nor poison, nor sword can work harm to him who cultivates the habit of love to all beings. This too is a double-edged problem, so subtle, so abstruse, so delicate, and so profound, that the thought of having to solve it might well bring out sweat over the body even of the most subtle-minded of mortals. This problem is now put to you. Unravel this mighty knot. Throw light upon this matter to the accomplishment of the desire of those sons of the Conqueror who shall arise hereafter.’"},{"ref":"19.16a","t":"‘The Blessed One spake, O king, as you have quoted. And Prince Sama dwelling in the cultivation of love, and thus followed by a herd of deer when he was wandering in the forest, was hit by the poisoned arrow shot by king Piliyakkha, and then and there fainted and fell. But there is a reason for that. And what is the reason? Simply that those virtues (said in the passage you quoted to be in the habit of love) are virtues not attached to the personality of the one who loves, but to the actual presence of the love that he has called up in his heart. And when Prince Sâma was upsetting the water-pot, that moment he lapsed from the actual feeling of love. At the moment, O king, in which an individual has realised the sense of love, that moment neither fire, nor poison, nor sword can do him harm. If any men bent on doing him an injury come up, they will not see him, neither will they have a chance of hurting him. But these virtues, O king, are not inherent in the individual, they are in the actual felt presence of the love that he is calling up in his heart.’"},{"ref":"19.16b","t":"‘Suppose, O king, a man were to take into his hand a Vanishing Root of supernatural power; and that, so long as it was actually in his hand, no other ordinary person would be able to see him. The virtue, then, would not be in the man. It would be in the root that such virtue would reside that an object in the very line of sight of ordinary mortals could, nevertheless, not be seen. just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’"},{"ref":"19.16c","t":"‘Or it is like the case of a man who has entered into a well-formed mighty cave. No storm of rain, however mightily it might pour down, would be able to wet him. But that would be by no virtue inherent in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’"},{"ref":"19.16d","t":"‘Most wonderful is it, Nâgasena, and most strange how the felt presence of love has the power of warding off all evil states of mind.’"},{"ref":"19.16e","t":"‘Yes! The practice of love is productive of all virtuous conditions of mind both in good (beings) and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’"},{"ref":"19.16f","t":"* * * *"},{"ref":"19.16g","t":"[Here ends the problem as to the power of love.]"},{"ref":"19.16h","t":"* * * *"},{"ref":"19.16i","t":"[DEVADATTA.]"},{"ref":"19.17","t":"‘Venerable Nâgasena, is the consequence the same to him who does good and to him who does evil, or is there any difference in the two cases?’"},{"ref":"19.17a","t":"‘There is a difference, O king, between good and evil. Good works have a happy result, and lead to Sagga, and evil works have an unhappy result, and lead to Niraya.’"},{"ref":"19.17b","t":"‘But, venerable Nâgasena, your people say that Devadatta was altogether wicked, full of wicked dispositions, and that the Bodisat was altogether pure, full of pure dispositions. And yet Devadatta, through successive existences, was not only quite equal to the Bodisat, but even sometimes superior to him, both in reputation and in the number of his adherents."},{"ref":"19.18","t":"‘Thus, Nâgasena, when Devadatta became the Purohita (family Brâhman, royal chaplain) of Brahmadatta, the king, in the city of Benares, then the Bodisat was a wretched Ka<em>nd</em>âla (outcast) who knew by heart a magic spell. And by repeating his spell he produced mango fruits out of season. This is one case in which the Bodisat was inferior to Devadatta in birth, inferior to him in reputation.’"},{"ref":"19.19","t":"‘And again, when Devadatta became a king, a mighty monarch of the earth, living in the enjoyment of all the pleasures of sense, then the Bodisat was an elephant, decked with all manner of ornaments that the king might make use of them. And the king, being put out of temper at the sight of his graceful and pleasant style of pace and motion, said to the elephant trainer with the hope of bringing about the death of the elephant: “Trainer, this elephant has not been properly trained, make him perform the trick called ‘Sky walking.’” In that case too the Bodisat was inferior to Devadatta, — was a mere foolish animal.’"},{"ref":"19.20","t":"‘And again, when Devadatta became a man who gained his living by winnowing grain, then the Bodisat was a monkey called “the broad earth.” Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta.’"},{"ref":"19.21","t":"‘And again, when Devadatta became a man, by name So<em>n</em>uttara, a Nesâda (one of an outcast tribe of aborigines, who lived by hunting), and was of great strength and bodily power, like an elephant, then the Bodisat was the king of elephants under the name of the “Six-tusked.” And in that birth, the hunter slew the elephant. In that case too Devadatta was the superior.’"},{"ref":"19.22","t":"‘And again, when Devadatta became a man, a wanderer in the woods, without a home, then the Bodisat was a bird, a partridge who knew the Vedic hymns. And in that birth too the woodman killed the bird. So in that case also Devadatta was the superior by birth.’"},{"ref":"19.23","t":"‘And again, when Devadatta became the king of Benares, by name Kalâbu, then the Bodisat was an ascetic who preached kindness to animals. And the king (who was fond of sport), enraged with the ascetic, had his hands and feet cut off like so many bambû sprouts. In that birth, too, Devadatta was the superior, both in birth and in reputation among men.’"},{"ref":"19.24","t":"‘And again, when Devadatta became a man, a woodman, then the Bodisat was Nandiya the monkey king. And in that birth too the man killed the monkey, and his mother besides, and his younger brother. So in that case also it was Devadatta who was the superior in birth.’"},{"ref":"19.25","t":"‘And again, when Devadatta became a man, a naked ascetic, by name Kârambhiya, then the Bodisat was a snake king called “the Yellow one.” So in that case too it was Devadatta who was the superior in birth.’"},{"ref":"19.26","t":"‘And again, when Devadatta became a man, a crafty ascetic with long matted hair, then the Bodisat was a famous pig, by name “the Carpenter.” So in that case too it was Devadatta who was the superior in birth.’"},{"ref":"19.27","t":"‘And again, when Devadatta became a king among the <em>K</em>etas, by name Sura Pari<em>k</em>ara, who had the power of travelling through the air at a level above men’s heads, then the Bodisat was a Brahman named Kapila. So in that case too it was Devadatta who was the superior in birth and in reputation.’"},{"ref":"19.28","t":"‘And again, when Devadatta became a man, by name Sâma, then the Bodisat was a king among the deer, by name Ruru. So in that case too it was Devadatta who was the superior in birth.’"},{"ref":"19.29","t":"‘And again, when Devadatta became a man, a hunter wandering in the woods, then the Bodisat was a male elephant, and that hunter seven times broke off and took away the teeth of the elephant. So in that case too it was Devadatta who was the superior in respect of the class of beings into which he was born.’"},{"ref":"19.30","t":"‘And again, when Devadatta became a jackal who wanted to conquer the world, and brought the kings of all the countries in India under his control, then the Bodisat was a wise man, by name Vidhura. So in that case too it was Devadatta who was the superior in glory.’"},{"ref":"19.31","t":"‘And again, when Devadatta became the elephant who destroyed the young of the Chinese partridge, then the Bodisat was also an elephant, the leader of his herd. So in that case they were both on a par.’"},{"ref":"19.32","t":"‘And again, when Devadatta became a, yakkha, by name Unrighteous, then the Bodisat too was a yakkha, by name Righteous. So in that case too they were both on a par.’"},{"ref":"19.33","t":"‘And again, when Devadatta became a sailor, the chief of five hundred families, then the Bodisat too was a sailor, the chief of five hundred families. So in that case too they were both on a par.’"},{"ref":"19.34","t":"‘And again, when Devadatta became a caravan leader, the lord of five hundred waggons, then the Bodisat too was a caravan leader, the lord of five hundred waggons. So in that case too they were both on a par.’"},{"ref":"19.35","t":"‘And again, when Devadatta became a king of deer, by name Sâkha, then the Bodisat was a king of deer, by name Nigrodha. So in that case too they were both on a par.’"},{"ref":"19.36","t":"‘And again, when Devadatta became a commander-in-chief by name Sâkha, then the Bodisat was a king, by name Nigrodha. So in that case too they were both on a par.’"},{"ref":"19.37","t":"‘And again, when Devadatta became a brahman, by name Kha<em>nd</em>ahâla, then the Bodisat was a prince, by name <em>K</em>anda. So in that case that Kha<em>nd</em>ahâla was the superior.’"},{"ref":"19.38","t":"‘And again, when Devadatta became a king, by name Brahmadatta, then the Bodisat was his son, the prince called Mahâ Paduma. In that case the king had his son cast down seven times, from the precipice from which robbers were thrown down. And inasmuch as fathers are superior to and above their sons, in that case too it was Devadatta was the superior.’"},{"ref":"19.39","t":"‘And again, when Devadatta became a king, by name Mahâ Patâpa, then the Bodisat was his son, Prince Dhamma-pâla; and that king had the hands and feet and head of his son cut off. So in that case too Devadatta was the superior.’"},{"ref":"19.40","t":"‘And now again, in this life, they were in the Sâkya clan, and the Bodisat became a Buddha, all wise, the leader of the world, and Devadatta having left the world to join the Order founded by Him who is above the god of gods, and having attained to the powers of Iddhi, was filled with lust to become himself the Buddha. Come now, most venerable Nâgasena! Is not all that I have said true, and just, and accurate?’"},{"ref":"19.41","t":"‘All the many things which you, great king, have now propounded, are so, and not otherwise.’"},{"ref":"19.41a","t":"‘Then, Nâgasena, unless black and white are the same in kind, it follows that good and evil bear equal fruit.’"},{"ref":"19.41b","t":"‘Nay, not so, great king! Good and evil have not the same result. Devadatta was opposed by everybody. No one was hostile to the Bodisat. And the hostility which Devadatta felt towards the Bodisat, that came to maturity and bore fruit in each successive birth. And so also as Devadatta, when he was established in lordship over the world, was a protection to the poor, put up bridges and courts of justice and rest-houses for the people, and gave gifts according to his bent to Samanas and Brahmans, to the poor and needy and the wayfarers, it was by the result of that conduct that, from existence to existence, he came into the enjoyment of so much prosperity. For of whom, O king, can it be said that without generosity and self-restraint, without self-control and the observance of the Upasatha, he can reach prosperity?"},{"ref":"19.41c","t":"‘And when, O king, you say that Devadatta and the Bodisat accompanied one another in the passage from birth to birth, that meeting together of theirs took place not, only at the end of a hundred, or a thousand, or a hundred thousand births, but was in fact constantly and frequently taking place through an immeasurable period of time. For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the purblind tortoise and the attainment of the condition of a human being. And it was not only with Devadatta that such union took place. Sâriputta the Elder also, O king, was through thousands of births the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of the Bodisat; and the Bodisat was the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of Sâriputta the Elder."},{"ref":"19.41d","t":"‘All beings in fact, O king, who, in various forms as creatures, are carried down the stream of transmigration, meet, as they are whirled along in it, both with pleasant companions and with disagreeable ones-just as water whirled along in a stream meets with pure and impure substances, with the beautiful and with the ugly."},{"ref":"19.41e","t":"‘And when, O king, Devadatta as the god, had been himself Unrighteous, and had led others into unrighteousness of life, he was burnt in purgatory for an immeasurable period of time. But the Bodisat, who, as the god, had been himself Righteous, and had led others into righteousness of life, lived in all the bliss of heaven for a like immeasurable period of time. And whilst in this life, Devadatta, who had plotted injury against the Buddha, and had created a schism in the Order, was swallowed up by the earth, the Tathâgata, knowing all that can be known, arrived at the insight of Buddhahood, and was completely set free (from the necessity of becoming) by the destruction of all that leads to re-existence.’"},{"ref":"19.41f","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.41g","t":"* * * *"},{"ref":"19.41h","t":"[Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.]"},{"ref":"19.41i","t":"[WOMEN’S WHILES.]"},{"ref":"19.42","t":"‘Venerable Nâgasena, it has been said by the Blessed One:"},{"ref":"19.42a","t":"With opportunity, and secrecy,<br>And the right woo’r, all women will go wrong — <br>Aye, failing others, with a cripple even.”"},{"ref":"19.42b","t":"But on the other hand it is said: “Mahosadha’s wife, Amarâ, when left behind in the village while her husband was away on a journey, remained alone and in privacy, and regarding her husband as a man would regard his sovran lord, she refused to do wrong, even when tempted with a thousand pieces.” Now if the first of these passages be correct, the second must be wrong; and if the second be right, the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.43","t":"‘It is so said, O king, as you have quoted, touching the conduct of Amarâ, Mahosadha’s wife. But the question is would she have done wrong, on receipt of those thousand pieces, with the right man: or would she not have done so, if she had had the opportunity, and the certainty of secrecy, and a suitable wooer? Now, on considering the matter, that lady Amarâ was not certain of any of these things. Through her fear of censure in this world the opportunity seemed to her not fit, and through her fear of the sufferings of purgatory in the next world. And because she knew how bitter is the fruit of wrong-doing, and because she did not wish to lose her loved one, and because of the high esteem in which she held her husband, and because she honoured goodness, and despised ignobleness of life, and because she did not want to break with her customary mode of life — for all these reasons the opportunity seemed to her not fit."},{"ref":"19.43a","t":"‘And, further, she refused to do wrong because, on consideration, she was not sure of keeping the thing secret from the world. For even could she have kept it secret from men, yet she could not have concealed it from spirits — even could she have kept it secret from spirits, yet she could not have concealed it from those recluses who have the power of knowing the thoughts of others-even could she have kept it secret from them, yet she could not have concealed it from those of the gods who can read the hearts of men — even could she have kept it secret from the gods, yet she could not have escaped, herself, from the knowledge of her sin — even could she have remained ignorant of it herself, yet she could not have kept it secret from (the law of the result which follows on) unrighteousness. Such were the various reasons which led her to abstain from doing wrong because she could not be sure of secrecy."},{"ref":"19.43b","t":"‘And, further, she refused to do wrong because, on consideration, she found no right wooer. Mahosadha the wise, O king, was endowed with the eight and twenty qualities. And which are those twenty-eight? He was brave, O king, and full of modesty, and ashamed to do wrong, he had many adherents, and many friends, he was forgiving, he was upright in life, he was truthful, he was pure in word, and deed and heart, he was free from malice, he was not puffed up, he felt no jealousy, he was full of energy, he strove after all good things, he was popular with all men, he was generous, he was friendly, he was humble in disposition, he was free from guile, he was free from deceit, he was full of insight, he was of high reputation, he had much knowledge, he sought after the good of those dependent on him, his praise was in all men’s mouths, great was his wealth, and great his fame. Such were the twenty-eight qualities, O king, with which ‘Mahosadha, the wise, was endowed. And it was because she found no wooer like unto him that she did no wrong.’"},{"ref":"19.43c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.43d","t":"* * * *"},{"ref":"19.43e","t":"[Here ends the dilemma as to the wickedness of women.]"},{"ref":"19.43f","t":"* * * *"},{"ref":"19.43g","t":"[ON THE FEARLESSNESS OF THE ARAHATS.]"},{"ref":"19.44","t":"‘Venerable Nâgasena, it was said by the Blessed One: “The Arahats have laid aside all fear and trembling.” But on the other hand when, in the city of Râ<em>g</em>agaha, they saw Dhana-pâlaka, the man-slaying elephant, bearing down upon the Blessed"},{"ref":"19.44a","t":"One, all the five hundred Arahats forsook the Conqueror and fled, one only excepted, Ânanda the Elder. Now how was it, Nâgasena? Did those Arahats run away from fear — or did they run away willing to let the Blessed One be destroyed, and thinking: “(Our conduct) will be clear (to him) from the way in which he himself will act,” or did they run away with the hope of watching the immense and unequalled mighty power which the Tathâgata would exhibit? If, Nâgasena, what the"},{"ref":"19.44b","t":"Blessed One said as to the Arahats being devoid of fear be true, then this story must be false. But if the story be true, then the statement that the Arahats have put away fear and trembling must be false. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.45","t":"‘The Blessed One did say, O king, that Arahats have put away all fear and trembling, and five hundred Arahats, save only Ânanda, did, as you say, run away when the elephant Dhana-pâlaka bore down upon the Tathâgata that day in Râ<em>g</em>agaha. But that was neither out of fear, nor from willingness to let the Blessed One be destroyed. For the cause by which Arahats could be made to fear or tremble has been destroyed in them, and therefore are they free from fear or trembling. Is the broad earth, O king, afraid at people digging into it, or breaking it up, or at having to bear the weight of the mighty oceans and the peaked mountain ranges?’"},{"ref":"19.45a","t":"‘Certainly not, Sir.’"},{"ref":"19.45b","t":"‘But why not?’"},{"ref":"19.45c","t":"‘Because there is no cause in the broad earth which could produce fear or trembling.’"},{"ref":"19.45d","t":"‘Just so, O king. And neither is there any such cause in Arahats. And would a mountain peak be afraid of being split up, or broken down, or made to fall, or burnt with fire?’"},{"ref":"19.45e","t":"‘Certainly not, Sir.’"},{"ref":"19.45f","t":"‘But why not?’"},{"ref":"19.45g","t":"‘The cause of fear or trembling does not exist within it.’"},{"ref":"19.45h","t":"‘And just so, O king, with Arahats. If all the creatures of various outward form in the whole universe were, together, to attack one Arahat in order to put him to fear, yet would they bring about no variation in his heart. And why? Because there is neither condition nor cause for fear (in him, whence fear could arise). Rather, O king, was it these considerations that arose in the minds of those Arahats: “To-day when the best of the best of men, the hero among conquerors, has entered into the famous city, Dhana-pâlaka the elephant will rush down the street. But to a certainty the brother who is his special attendant will not forsake him who is above the god of gods. But if we should not go away, then neither will the goodness of Ânanda be made manifest, nor will the elephant actually approach the Tathâgata. Let us then withdraw. Thus will great masses of the people attain to emancipation from the bonds of evil, and the goodness of Ânanda be made manifest.” It was on the realisation of the fact that those advantages would arise from their doing so, that the Arahats withdrew to every side.’"},{"ref":"19.45i","t":"‘Well, Nâgasena, have you solved the puzzle. That is so. The Arahats feared not, nor did they tremble. But for the advantages that they foresaw they withdrew on every side.’"},{"ref":"19.45j","t":"* * * *"},{"ref":"19.45k","t":"[Here ends the problem as to the panic of the Arahats.]"},{"ref":"19.45l","t":"[ON CAUSING THE OMNISCIENT ONE TO CHANGE HIS MIND.]"},{"ref":"19.46","t":"‘Venerable Nâgasena, your people say that the Tathâgata is all wise. And on the other hand they say: “When the company of the members of the Order presided over by Sâriputta and Moggallâna had been dismissed by the Blessed One, then the Sâkyas of Kâtumâ and Brahmâ Sabanipati, by means of the parables of the seed and of the calf, gained the Buddha over, and obtained his forgiveness, and made him see the thing in the right light.” Now how was that, Nâgasena? Were those two parables unknown to him that he should be appeased and gained over to their side, and brought to see the matter in a new light? But if he did not already know them, then, Nâgasena, he was not all-wise. If he did know them, then he must have dismissed those brethren rudely and violently in order to try them; and therein is his unkindness made manifest. This too is a double-edged problem now put to you, and you have to solve it.’"},{"ref":"19.47","t":"‘The Tathâgata, O king, was all-wise, and yet, pleased at those parables, he was gained over by them, he granted pardon to the brethren he had sent away, and he saw the matter in the light (in which the intercessors on their behalf wished him to see it). For the Tathâgata, O king, is lord of the Scriptures. It was with parables that had been first preached by the Tathâgata himself that they conciliated him, pleased him, gained him over, and it was on being thus gained over that he signified his approval (of what they had said). It was, O king, as when a wife conciliates, and pleases, and gains over her husband by means of things that belong to the husband himself; and the husband signifies his approval thereof. Or it was, O king, as when the royal barber conciliates and pleases and gains over the king when he dresses the king’s head with the golden comb which belongs to the king himself, and the king then signifies his approval thereof, Or it was, O king, as when an attendant novice, when he serves his teacher with the food given in alms which his teacher has himself brought home, conciliates him and pleases him and gains him over, and the teacher then signifies his approval thereof.’"},{"ref":"19.47a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"19.47b","t":"* * * *"},{"ref":"19.47c","t":"[Here ends the problem as to the all-wise Buddha being gained over by intercession.]"},{"ref":"19.47d","t":"* * * *"},{"ref":"19.47e","t":"Here ends the Fourth Chapter."},{"sp":"HDR","t":"CHAPTER 5. DILEMMA THE FORTY-FIRST. ON DWELLING-PLACES."},{"ref":"20.1","t":"‘Venerable Nâgasena, the Blessed One said:<br>In friendship of the world anxiety is born,<br>In household life distraction’s dust springs up,<br>The state set free from home and friendship’s ties,<br>That, and that only, is the recluse’s aim.”"},{"ref":"20.1a","t":"‘But on the other hand he said:"},{"ref":"20.1b","t":"“Let therefore the wise man,<br>Regarding his own weal,<br>Have pleasant dwelling-places built,<br>And lodge there learned men.”"},{"ref":"20.1c","t":"Now, venerable Nâgasena, if the former of these two passages was really spoken by the Tathâgata, then the second must be wrong. But if the Tathâgata really said: “Have pleasant dwelling-places built,” then the former statement must be wrong. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.2","t":"‘Both the passages you have quoted, O king, were spoken by the Tathâgata. And the former is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or to be added to it in the way of gloss, as to what is seemly and appropriate and proper for a recluse, and as to the mode of life which a recluse should adopt, the path he should walk along, and the practice he should follow. For just, O king, as a deer in the forest, wandering in the woods, sleeps wherever he desires, having no home and no dwelling-place, so also should the recluse be of opinion that"},{"ref":"20.2a","t":"“In friendship of the world anxiety is born,<br>In household life distraction’s dust springs up.”"},{"ref":"20.3","t":"‘But when the Blessed One said:"},{"ref":"20.3a","t":"“Have pleasant dwelling-places built,<br>And lodge there learned men,” that was said with respect to two matters only. And what are those two? The gift of a dwelling-place (Wihâra) has been praised and approved, esteemed and highly spoken of, by all the Buddhas. And those who have made such a gift shall be delivered from rebirth, old age, and death. This is the first of the advantages in the gift of a dwelling-place. And again, if there be a common dwelling place (a Wihâra) the sisters of the Order will have a clearly ascertained place of rendezvous, and those who wish to visit (the brethren of the Order) will find it an easy matter to do so. Whereas if there were no homes for the members of the Order it would be difficult to visit them. This is the second of the advantages in the gift of a dwelling-place (a Wihâra). It was with reference to these two matters only that it was said by the Blessed One:"},{"ref":"20.3b","t":"“Have pleasant dwelling-places built,<br>And lodge there learned men.”"},{"ref":"20.3c","t":"‘And it does not follow from that that the sons of the Buddha should harbour longings after the household life.’"},{"ref":"20.3d","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.3e","t":"* * * *"},{"ref":"20.3f","t":"[Here ends the dilemma as to dwelling-places.]"},{"ref":"20.3g","t":"* * * *"},{"ref":"20.3h","t":"[DILEMMA THE FORTY-SECOND."},{"ref":"20.3i","t":"MODERATION IN FOOD.]"},{"ref":"20.4","t":"‘Venerable Nâgasena, the Blessed One said:"},{"ref":"20.4a","t":"“Be not remiss as to (the rules to be observed) when standing up (to beg for food). Be restrained in (matters relating to) the stomach.”"},{"ref":"20.4b","t":"But on the other hand he said:"},{"ref":"20.4c","t":"Now there were several days, Udâyin, on which I ate out of this bowl when it was full to the brim, and ate even more.”"},{"ref":"20.4d","t":"‘Now if the first rule be true, then the second statement must be false. But if the statement be true, then the rule first quoted must be wrong."},{"ref":"20.4e","t":"."},{"ref":"20.4f","t":"This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.5","t":"‘Both the passages you have quoted, O king, were spoken by the Blessed One. But the former passage is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or added to it in the way of gloss, a statement of what is true and real and in accordance with the facts, and that cannot be proved wrong, a declaration made by the prophets, and sages, and teachers, and Arahats, and by the Buddhas who are wise for themselves alone (Pa<em>kk</em>eka-Buddhas), a declaration made by the Conquerors, and by the All-wise Ones, a declaration made too by the Tathâgata, the Arahat, the Supreme Buddha himself. He who has no self-control as regards the stomach, O king, will destroy living creatures, will take possession of what has not been given to him, will be unchaste, will speak lies, will drink strong drink, will put his mother or his father to death, will slay an Arahat, will create a schism in the Order, will even with malice aforethought wound a Tathâgata. Was it not, O king, when without restraint as to his stomach, that Devadatta by breaking up the Order, heaped up for himself karma that would endure for a kalpa? It was on calling to mind this, O king, and many other things of the same kind, that the Blessed One declared:"},{"ref":"20.5a","t":"Be not remiss as to (the rules to be observed) when standing up (to beg for food). Be restrained in (matters relating to) the stomach.”"},{"ref":"20.6","t":"‘And he who has self-control as regards the stomach gains a clear insight into the Four Truths, realises the Four Fruits of the life of renunciation, and attains to mastery over the Four Discriminations, the Eight Attainments, and the Six Modes of Higher Knowledge, and fulfils all that goes to constitute the life of the recluse. Did not the parrot fledgling, O king, by self-restraint as to his stomach, cause the very heaven of the great Thirty-Three to shake, and bring down Sakka, the king of the gods, to wait upon him? It was on calling to mind this, O king, and many other things of a similar kind, that the Blessed One declared:"},{"ref":"20.6a","t":"“Be not remiss as to (the rules to be observed) when standing up (to beg for food). Be restrained in (matters relating to) the stomach.”"},{"ref":"20.7","t":"‘But when, O king, the Blessed One said: “Now there were several days, Udâyi, on which I ate out of this bowl when it was full to the brim, and ate even more,” that was said by him who had completed his task, who had finished all that he had to do, who had accomplished the end he set before him, who had overcome every obstruction, by the self-dependent Tathâgata himself about himself."},{"ref":"20.7a","t":"Just, O king, as it is desirable that a sick man to whom an emetic, or a purge, or a clyster has been administered, should be treated with a tonic; just so, O king, should the man who is full of evil, and who has not perceived the Four Truths, adopt the practice of restraint in the matter of eating. But just, O king, as there is no necessity of polishing, and rubbing down, and purifying a diamond gem of great brilliancy, of the finest water, and of natural purity; just so, O king, is there no restraint as to what actions he should perform, on the Tathâgata, on him who hath attained to perfection in all that lies within the scope of a Buddha.’"},{"ref":"20.7b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.7c","t":"* * * *"},{"ref":"20.7d","t":"[Here ends the dilemma as to restraint in eating.]"},{"ref":"20.7e","t":"[DILEMMA THE FORTY-THIRD."},{"ref":"20.7f","t":"BAKKULA’S SUPERIORITY TO THE BUDDHA.]"},{"ref":"20.8","t":"‘Venerable Nâgasena, it was said by the Blessed One:"},{"ref":"20.8a","t":"“A Brahman am I, O brethren, devoted to self-sacrifice, pure-handed at every time; this body that I bear with me is my last, I am the supreme Healer and Physician.”"},{"ref":"20.8b","t":"‘But on the other hand the Blessed One said:"},{"ref":"20.8c","t":"“The chief, O brethren, among those who are disciples of mine, in the matter of bodily health, is Bakkula.”"},{"ref":"20.8d","t":"‘Now it is well known that diseases arose several times in the body of the Blessed One. So that if, Nâgasena, the Tathâgata was supreme, then the statement he made about Bakkula’s bodily health must be wrong. But if the Elder named Bakkula was really chief among those who were healthy, then that statement which I first quoted must be wrong. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.9","t":"‘Both the quotations you have made, O king, are correct. But what the Blessed One said about Bakkula was said of those disciples who had learnt by heart the sacred words, and studied them, and handed down the tradition, which in reference to the characteristics (each of them in some one point) had in addition to those which were found in him himself. For there were certain of the disciples of the Blessed One, O king, who were “meditators on foot,” spending a whole day and night in walking up and down in meditation. But the Blessed One was in the habit of spending the day and night in meditation, not only walking up and down but also sitting and lying down. So such, O king, of the disciples as were “meditators on foot “ surpassed him in that particular. And there were certain of the disciples of the Blessed One, O king, who were “eaters at one sitting,” who would not, even to save their lives, take more than one meal a day. But the"},{"ref":"20.9a","t":"Blessed One was in the habit of taking a second, or even a third. So such, O king, of the disciples as were “eaters at one sitting” surpassed him in that particular. And in a similar way, O king, a number of different things have been told, each one of one or other of the disciples. But the Blessed One, O king, surpassed them all in respect of uprightness, and of power of meditation, and of wisdom, and of emancipation, and of that insight which arises out of the knowledge of emancipation, and in all that lies within the scope of a Buddha. It was with reference to that, O king, that he said:"},{"ref":"20.9b","t":"“A Brahman am I, O brethren, devoted to self-sacrifice, pure-handed at every time; this body that I bear with me is my last, I am the supreme Healer and Physician.”"},{"ref":"20.10","t":"‘Now one man, O king, may be of good birth, and another may be wealthy, and another full of wisdom, and another well educated, and another brave, and another adroit; but a king, surpassing all these, is reckoned supreme. just in that way, O king, is the Blessed One the highest, the most worthy of respect, the best of all beings. And in so far as the venerable Bakkula was healthy in body, that was by reason of an aspiration (he had formed in a previous birth). For, O king, when Anoma-dassî, the Blessed One, was afflicted with a disease, with wind in his stomach, and again when Vipassî, the Blessed One, and sixty-eight thousand of his disciples, were afflicted with a disease, with greenness of blood, he, being at those times an ascetic, had cured that disease with various medicines, and attained (thereby) to such healthiness of body (in this life) that it was said of him:"},{"ref":"20.10a","t":"“The chief, O brethren, among those who are disciples of mine, in the matter of bodily health, is Bakkula.”"},{"ref":"20.11","t":"‘But the Blessed One, O king, whether he be suffering, or not suffering from disease; whether he have taken, or not taken, upon himself the observance of special vows, — there is no being like unto the Blessed One. For this, O king, has been said by the Blessed One, the god of gods, in the most excellent Sa<em>m</em>yutta Nikâya:"},{"ref":"20.11a","t":"“Whatsoever beings, O brethren, there may be whether without feet, or bipeds, or four-footed things, whether with a body, or without a body, whether conscious or unconscious, or neither conscious nor not — the Tathâgata is acknowledged to be the chief of all, the Arahat, the Buddha Supreme.”’"},{"ref":"20.11b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.11c","t":"* * * *"},{"ref":"20.11d","t":"[Here ends the problem as to the superiority of Bakkula to the Buddha.]"},{"ref":"20.11e","t":"[DILEMMA, THE FORTY-FOURTH."},{"ref":"20.11f","t":"THE ORIGINALITY OF THE BUDDHA’S TEACHING.]"},{"ref":"20.12","t":"‘Venerable Nâgasena, it has been said by the Blessed One:"},{"ref":"20.12a","t":"“The Tathâgata, O brethren, the Arahat, the Buddha supreme, is the discoverer of a way that was unknown.”"},{"ref":"20.12b","t":"‘But on the other hand he said:"},{"ref":"20.12c","t":"“Now I perceived, O brethren, the ancient way, the ancient path, along which the previous Buddhas walked.”"},{"ref":"20.12d","t":"‘If, Nâgasena, the Tathâgata be the discoverer of a way not previously found out, then it must be wrong that it was an ancient way that he perceived, an ancient path along which previous Buddhas walked. But if the way he perceived were an ancient way, then the statement that it was unknown must be wrong. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.13","t":"‘Both the quotations you make, O king, are accurate. And both the statements so made are correct. When the previous Tathâgatas, O king, had disappeared, then, there being no teacher left, their way too disappeared. And it was that way — though then broken up, crumbled away, gone to ruin, closed in, no longer passable, quite lost to view — that the Tathâgata, having gained a thorough knowledge of it, saw by the eye of his wisdom, (and knew it) as the way that previous Buddhas trod. And therefore is it that he said:"},{"ref":"20.13a","t":"“Now I perceived, O brethren, the ancient way, the ancient path along which previous Buddhas walked.”"},{"ref":"20.13b","t":"‘And it was a way which — there being, through the disappearance of previous Tathâgatas, no teacher left — was a way then broken up, crumbled away, gone to ruin, closed in, and lost to view, that the Tathâgata made now passable again. And therefore is it that he said:"},{"ref":"20.13c","t":"“The Tathâgata, O brethren, the Arahat, the Buddha supreme, is the discoverer of a way that was unknown.”"},{"ref":"20.14","t":"‘Suppose, O king, that on the disappearance of a sovran overlord, the mystic Gem of Sovranty lay concealed in a cleft on the mountain peak, and that on another sovran overlord arriving at his supreme dignity, it should appear to him. Would you then say, O king, that the Gem was produced by him?’"},{"ref":"20.14a","t":"‘Certainly not, Sir! The Gem would be in its original condition. But it has received, as it were, a new birth through him.’"},{"ref":"20.14b","t":"‘Just so, O king, is it that the Blessed One, gaining a thorough knowledge of it by the eye of’ his wisdom, brought back to life and made passable again the most excellent eightfold way in its original condition as when it was walked along by the previous Tathâgatas, — though that way, when there was no teacher more, had become broken up, had crumbled away, had gone to ruin, was closed in, and lost to view. And therefore is it that he said:"},{"ref":"20.14c","t":"“The Tathâgata, O brethren, the Arahat, the Buddha supreme, is the discoverer of a way that was unknown.”"},{"ref":"20.15","t":"‘It is, O king, as when a mother brings forth from her womb the child that is already there, and the saying is that the mother has given birth to the child. Just so, O king, did the Tathâgata, having gained a thorough knowledge of it by the eye of his wisdom, bring into life, and make passable again, a way that was already there, though then broken up, crumbled away, gone to ruin, closed in, and lost to view."},{"ref":"20.15a","t":"‘It is as when some man or other finds a thing that has been lost, and the people use the phrase: “He has brought it back to life.” And it is as when a man clears away the jungle, and sets free a piece of land, and the people use the phrase: “That is his land.” But that land is not made by him. It is because he has brought the land into use that he is called the owner of the land. Just so, O king, did the Tathâgata, having gained a thorough knowledge of it by the eye of his wisdom, bring back to life, and make passable again, a way that was already there, though then broken up, crumbled away, gone to ruin, closed in, no longer passable, and lost to view. And therefore is it that he said:"},{"ref":"20.15b","t":"“The Tathâgata, O brethren, the Arahat, the Buddha supreme, is the discoverer of a way that was unknown.”’"},{"ref":"20.15c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.15d","t":"* * * *"},{"ref":"20.15e","t":"[Here ends the dilemma as to the way of Nirvâ<em>n</em>a.]"},{"ref":"20.15f","t":"* * * *"},{"ref":"20.15g","t":"[DILEMMA THE FORTY-FIFTH."},{"ref":"20.15h","t":"THE BUDDHA’S KINDNESS.]"},{"ref":"20.16","t":"‘Venerable Nâgasena, it was said by the Blessed One:"},{"ref":"20.16a","t":"“Already in former births when I was a man had I acquired the habit of inflicting no hurt on living beings.”"},{"ref":"20.16b","t":"But on the other hand it is said:"},{"ref":"20.16c","t":"When he was Lomasa Kassapa, the Rishi, he had hundreds of living creatures slain and offered the great sacrifice, the ‘Drink of Triumph.’”"},{"ref":"20.16d","t":"‘Now, Nâgasena, if it is true what the Buddha said, that, in his former births as a man, he inflicted no hurt on living beings, then the saying that, as Lomasa Kassapa, he had hundreds of living creatures slain must be false. But if he had, then the saying that he inflicted no hurt on living beings must be false. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.17","t":"‘The Blessed One did say, O king, that already in former births, when he was a man, he had acquired the habit of inflicting no hurt on living beings. And Lomasa Kassapa, the Rishi, did have hundreds of living creatures slain, and offered the great sacrifice, the “Drink of Triumph.” But that was done when he was out of his mind through lust, and not when he was conscious of what he was doing.’"},{"ref":"20.17a","t":"‘There are these eight classes of men, Nâgasena, who kill living beings — the lustful man through his lust, and the cruel man through his anger, and the dull man through his stupidity, and the proud man through his pride, and the avaricious man through his greed, and the needy man for the sake of a livelihood, and the fool in joke, and the king in the way of punishment. These, Nâgasena, are the eight classes of men who, kill living beings. The Bodisat, venerable Nâgasena, must have been acting in accordance with his natural disposition when he did so.’"},{"ref":"20.17b","t":"‘No, it was not, O king, an act natural to him that the Bodisat did then. If the Bodisat had been led, by natural inclination, to offer the great sacrifice, he would not have uttered the verse:"},{"ref":"20.17c","t":"“Not the whole world, Sayha, the ocean girt,<br>With all the seas and hills that girdle it,<br>Would I desire to have, along with shame.”"},{"ref":"20.17d","t":"‘But though, O king, the Bodisat had said that, yet at the very sight of <em>K</em>andavatî (Moon-face), the princess, he went out of his mind and lost command of himself through love. And it was when thus out of his mind, confused and agitated, that he, with his thoughts all perplexed, scattered and wandering, thus offered the great sacrifice, the “Drink of Triumph,” — and mighty was the outpour of blood from the necks of the slaughtered beasts!"},{"ref":"20.17e","t":"‘Just, O king, as a madman, when out of his senses, will step into a fiery furnace, and take hold of an infuriated venomous snake, and go up to a rogue elephant, and plunge forwards into great waters, the further shore of which he cannot see, and trample through dirty pools and muddy places, and rush into thorny brakes, and fall down precipices, and feed himself on filth, and go naked through the streets, and do many other things improper to be done — just so was it, O king, that at the very sight of <em>K</em>andavatî, the princess, the Bodisat went out of his mind, and then only acted as I have said."},{"ref":"20.18","t":"‘Now an evil act done, O king, by one out of his mind, is even in this present world not considered as a grievous offence, nor is it so in respect of the fruit that it brings about in a future life. Suppose, O king, that a madman had been guilty of a capital offence, what punishment would you inflict upon him?’"},{"ref":"20.18a","t":"‘What punishment is due to a madman? We should order him to be beaten and set free. That is all the punishment he would have.’"},{"ref":"20.18b","t":"‘So then, O king, there is no punishment according to the offence of a madman. It follows that there is no sin in the act done by a madman, it is a pardonable act. And just so, O king, is it with respect to Lomasa Kassapa, the Rishi, who at the mere sight of <em>K</em>andavatî, the princess, went out of his mind, and lost command of himself through love. It was when thus out of his mind, confused and agitated, that he, with his thoughts all perplexed, scattered and wandering, thus offered the great sacrifice, the “Drink of Triumph,” — and mighty was the outpour of blood from the necks of the slaughtered beasts! But when he returned again to his natural state, and recovered his presence of mind, then did he again renounce the world, and having regained the five powers of insight, became assured of rebirth in the Brahmâ world.’"},{"ref":"20.18c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.18d","t":"* * * *"},{"ref":"20.18e","t":"[Here ends the dilemma about Lomasa Kassapa.]"},{"ref":"20.18f","t":"* * * *"},{"ref":"20.18g","t":"[DILEMMA THE FORTY-SIXTH."},{"ref":"20.18h","t":"THE MOCKING OF THE BUDDHA.]"},{"ref":"20.19","t":"‘Venerable Nâgasena, it was said by the Blessed One of Six-tusks, the elephant king,"},{"ref":"20.19a","t":"“When he sought to slay him, and had reached him with his trunk,<br>He perceived the yellow robe, the badge of a recluse,<br>Then, though smarting with the pain, the thought possessed his heart, — <br>‘He who wears the outward garb the Arahats wear<br>Must be scatheless held, and sacred, by the good.’”"},{"ref":"20.19b","t":"‘But on the other hand it is said:"},{"ref":"20.19c","t":"“When he was <em>G</em>otipâla, the young Brahman, he reviled and abused Kassapa the Blessed One, the Arahat, the Buddha supreme, with vile and bitter words, calling him a shaveling and a good-for-nothing monk.”"},{"ref":"20.19d","t":"‘Now if, Nâgasena, the Bodisat, even when he was an animal, respected the yellow robe, then the statement that as <em>G</em>otipâla, a Brahman, he reviled and abused the Blessed One of that time, must be false. But if as a Brahman, he reviled and abused the Blessed One, the statement that when he was Six-tusks, the elephant king, he respected the yellow robe, must be false. If when the Bodisat was an animal, though he was suffering severe and cruel and bitter pain, he respected the yellow robe which the hunter had put on, how was it that when he was a man, a man arrived at discretion, with all his knowledge mature, he did not pay reverence, on seeing him, to Kassapa the Blessed One, the Arahat, the Buddha supreme, one endowed with the ten powers, the leader of the world, the highest of the high, round whom effulgence spread a fathom on every side, and who was clad in most excellent and precious and delicate Benares cloth made into yellow robes? This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.20","t":"‘The verse you have quoted, O king, was spoken by the Blessed One. And Kassapa the Blessed One, the Arahat, the Buddha supreme, was abused and reviled by Gotipâla the young Brahman with vile and bitter words, with the epithets of shaveling and good-for-nothing monk. But that was owing to his birth and family surroundings. For <em>G</em>otipâla, O king, was descended from a family of unbelievers, men void of faith. His mother and father, his sisters and brothers, the bondswomen and bondsmen, the hired servants and dependents in the house, were worshippers of Brahmâ, reverers of Brahmâ; and harbouring the idea that Brahmans were the highest and most honourable among men, they reviled and loathed those others who had renounced the world. It was through hearing what they said that <em>G</em>otipâla, when invited by Gha<em>t</em>îkâra the potter to visit the teacher, replied: “What’s the good to you of visiting that shaveling, that good-for-nothing monk?”"},{"ref":"20.21","t":"‘Just, O king, as even nectar when mixed with poison will turn sour, just as the coolest water in contact with fire will become warm, so was it that <em>G</em>otipâla, the young Brahman, having been born and brought up in a family of unbelievers, men void of faith, thus reviled and abused the Tathâgata after the manner of his kind. And just, O king, as a flaming and burning mighty fire, if, even when at the height of its glory, it should come into contact with water, would cool down, with its splendour and glory spoilt, and turn to cinders, black as rotten blighted fruits-just so, O king, <em>G</em>otipâla, full as he was of merit and faith, mighty as was the glory of his knowledge, yet when reborn into a family of unbelievers, of men void of faith, he became, as it were, blind, and reviled and abused the Tathâgata. But when he had gone to him, and had come to know the virtues of the Buddhas which he had, then did he become as his hired servant; and having renounced the world and entered the Order under the system of the Conqueror, he gained the fivefold power of insight, and the eightfold power of ecstatic meditation, and became assured of rebirth into the Brahmâ heaven.’"},{"ref":"20.21a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.21b","t":"* * * *"},{"ref":"20.21c","t":"[Here ends the dilemma about Gotipâla.]"},{"ref":"20.21d","t":"[DILEMMA THE FORTY-SEVENTH."},{"ref":"20.21e","t":"THE HELPLESSNESS OF A BUDDHA.]"},{"ref":"20.22","t":"‘Venerable Nâgasena, this too has been said by the Blessed One:"},{"ref":"20.22a","t":"“Gha<em>t</em>îkâra the potter’s dwelling-place remained, the whole of it, for three months open to the sky, and no rain fell upon it.”"},{"ref":"20.22b","t":"‘But on the other hand it is said:"},{"ref":"20.22c","t":"“Rain fell on the hut of Kassapa the Tathâgata.”"},{"ref":"20.22d","t":"‘How was it, venerable Nâgasena, that the hut of a Tathâgata, the roots of whose merits were so widely spread, got wet? One would think that a Tathâgata should have the power to prevent that. If, Nâgasena, Gha<em>t</em>îkâra the potter’s dwelling was kept dry when it was open to the sky, it cannot be true that a Tathâgata’s hut got wet. But if it did, then it must be false that the potter’s dwelling was kept dry. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.23","t":"‘Both the quotations you have made, O king, are correct. Gha<em>t</em>îkâra the potter was a good man, beautiful in character, deeply rooted in merit, who supported his old and blind mother and father. And when he was absent, the people, without so much as asking his leave, took away the thatch from his dwelling to roof in with it the hut of the Tathâgata. Then, unmoved and unshaken at his thatch being thus removed, but filled rather with a well-grounded and great joy the like of which cannot be found, an immeasurable bliss sprang up in his heart at the thought: “May the Blessed One, the chief of the world, have full confidence in me.” And thereby did he obtain merit which brought forth its good result even in this present life."},{"ref":"20.24","t":"‘And the Tathâgata, O king, was not disturbed by that temporary inconvenience (of the falling rain). Just, O king, as Sineru, the king of the mountains, moves not, neither is shaken, by the onslaught of innumerable gales — just as the mighty ocean, the home of the great waters, is not filled up, neither is disturbed at all, by the inflow of innumerable great rivers — just so, O king, is a Tathâgata unmoved at temporary inconvenience."},{"ref":"20.24a","t":"‘And that the rain fell upon the Tathâgata’s hut happened out of consideration for the great masses of the people. For there are two circumstances, O king, which prevent the Tathâgatas from themselves supplying (by creative power) any requisite of which they may be in need. And what are the two? Men and gods, by supplying the requisites of a Buddha on the ground that he is a teacher worthy of gifts, will thereby be set free from rebirth in states of woe. And lest others should find fault, saying: “They seek their livelihood by the working of miracles.” If, O king, Sakka had kept that hut dry, or even Brahmâ himself, even then that action would have been faulty, wrong, and worthy of censure."},{"ref":"20.24b","t":"For people might then say: “These Buddhas by their dexterity befool and lord it over the world.” That is the reason why such action would have been better left undone. The Tathâgatas, O king, do not ask for any advantage; and it is because they ask for nothing that they are held blameless.’"},{"ref":"20.24c","t":"‘Very good, Nâgasena! That is so, and I accept as you say.’"},{"ref":"20.24d","t":"* * * *"},{"ref":"20.24e","t":"[Here ends the dilemma about Gha<em>t</em>îkâra the potter.]"},{"ref":"20.24f","t":"* * * *"},{"ref":"20.24g","t":"[DILEMMA THE FORTY-EIGHTH."},{"ref":"20.24h","t":"WHY GOTAMA CLAIMED TO BE A BRAHMAN.]"},{"ref":"20.25","t":"‘Venerable Nâgasena, this too was said by the Blessed One:"},{"ref":"20.25a","t":"“A Brahman am I, O brethren, devoted to self-sacrifice.”"},{"ref":"20.25b","t":"‘But on the other hand he declared:"},{"ref":"20.25c","t":"“A king am I, Sela.”"},{"ref":"20.25d","t":"‘If, Nâgasena, the Blessed One were a Brahman, then he must have spoken falsely when he said he was a king. But if he were a king, then he must have spoken falsely when he said he was a Brahman. He must have been either a Khattiya or a Brahman. For he could not have belonged, in the same birth, to two castes. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.26","t":"‘Both the quotations you have made, O king, are correct. But there is good reason why the Tathâgata, should have been both Brahman and also king.’"},{"ref":"20.26a","t":"‘Pray what, Nâgasena, can be that reason?’"},{"ref":"20.26b","t":"‘Because all evil qualities, not productive of merit, are in the Tathâgata suppressed, abandoned, put away, dispelled, rooted out, destroyed, come to an end, gone out, and ceased, therefore is it that the Tathâgata is called a Brahman. A Brahman, O king, means one who has passed beyond hesitation, perplexity, and doubt. And it is because the Tathâgata has done all this, that therefore also is he called a Brahman. A Brahman, O king, means one who has escaped from every sort and class of becoming, who is entirely set free from evil and from stain, who is dependent on himself, and it is because the Tathâgata is all of these things, that therefore also is he called a Brahman. A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme conditions of heart. And it is because the Tathâgata does this that therefore also is he called a Brahman. A Brahman, O king, means one who carries on the line of the tradition of the ancient instructions concerning the learning and the teaching of sacred writ, concerning the acceptance of gifts, concerning subjugation of the senses, self-control in conduct, and performance of duty. And it is because the Tathâgata carries on the line of the tradition of the ancient rules enjoined by the Conquerors regarding all these things, that therefore also is he called a Brahman. A Brahman, O king, means one who enjoys the supreme bliss of the ecstatic meditation. And it is because the Tathâgata does this, that therefore also is he called a Brahman. A Brahman, O king, means one who knows the course and revolution of births in all forms of existence. And it is because the Tathâgata knows this, that therefore also is he called a Brahman. The appellation “Brahman,” O king, was not given to the Blessed One by his mother, nor his father, not by his brother, nor his sister, not by his friends, nor his relations, not by spiritual teachers of any sort, no, not by the gods. It is by reason of their emancipation that this is the name of the Buddhas, the Blessed Ones. From the moment when, under the Tree of Wisdom, they had overthrown the armies of the Evil One, had suppressed in themselves all evil qualities not productive of merit, and had attained to the knowledge of the Omniscient"},{"ref":"20.26c","t":"Ones, it was from the acquisition of this insight, the appearance in them of this enlightenment, that this true designation became applied to them, — the name of “Brahman.” And that is the reason why the Tathâgata is called a Brahman.’"},{"ref":"20.27","t":"‘Then what is the reason why the Tathâgata is called a king?’"},{"ref":"20.27a","t":"‘A king means, O king, one who rules and guides the world, and the Blessed One rules in righteousness over the ten thousand world systems, he guides the whole world with its men and gods, its evil spirits and its good ones, and its teachers, whether Sama<em>n</em>as or Brahmans. That is the reason why the Tathâgata is called a king. A king means, O king, one who, exalted above all ordinary men, making those related to him rejoice, and those opposed to him mourn; raises aloft the Sunshade of Sovranty, of pure and stainless white, with its handle of firm hard wood, and its many hundred ribs, — the symbol of his mighty fame and glory. And the Blessed One, O king, making the army of the Evil One, those given over to false doctrine, mourn; filling the hearts of those, among gods or men, devoted to sound doctrine, with joy; raises aloft over the ten thousand world systems the Sunshade of his Sovranty, pure and stainless in the whiteness of emancipation, with its hundreds of ribs fashioned out of the highest wisdom, with its handle firm and strong through long suffering, — the symbol of his mighty fame and glory. That too is the reason why the Tathâgata is called a king. A king is one who is held worthy of homage by the multitudes who approach him, who come into his presence. And the Blessed One, O king, is held worthy of homage by multitudes of beings, whether gods or men, who approach him, who come into his presence. That too is the reason why the Tathâgata is called a king. A king is one who, when pleased with a strenuous servant, gladdens his heart by bestowing upon him, at his own good pleasure, any costly gift the officer may choose. And the Blessed One, O king, when pleased with any one who has been strenuous in word or deed or thought, gladdens his heart by bestowing upon him, as a selected gift, the supreme deliverance from all sorrow, — far beyond all material gifts. That too is the reason why the Tathâgata is called a king. A king is one who censures, fines, or executes the man who transgresses the royal commands. And so, O king, the man who, in shamelessness or discontent, transgresses the command of the Blessed One, as laid down in the rules of his Order, that man, despised, disgraced and censured, is expelled from the religion of the Conqueror. That too is the reason why the Tathâgata is called a king. A king is one who in his turn proclaiming laws and regulations according to the instructions laid down in succession by the righteous kings of ancient times, and thus carrying on his rule in righteousness, becomes beloved and dear to the people, desired in the world, and by the force of his righteousness establishes his dynasty long in the land. And the Blessed One, O king, proclaiming in his turn laws and regulations according to the instructions laid down in succession by the Buddhas of ancient times, and thus in righteousness being teacher of the world, — he too is beloved and dear to both gods and men, desired by them, and by the force of his righteousness he makes his religion last long in the land. That too is the reason why the Tathâgata is called a king."},{"ref":"20.27b","t":"‘Thus, O king, so many are the reasons why the Tathâgata should be both Brahman and also king, that the ablest of the brethren could scarcely in an æon enumerate them all. Why then should I dilate any further? Accept what I have said only in brief.’"},{"ref":"20.27c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.27d","t":"* * * *"},{"ref":"20.27e","t":"[Here ends the dilemma as to the Buddha belonging to two castes.]"},{"ref":"20.27f","t":"[DILEMMA THE FORTY-NINTH."},{"ref":"20.27g","t":"GIFTS TO THE BUDDHA.]"},{"ref":"20.28","t":"‘Venerable Nâgasena, it has been said by the Blessed One:"},{"ref":"20.28a","t":"“Gifts chaunted for in sacred hymns<br> Are gifts I must not take.<br>All those who see into the Truth<br> Do this their practice make.<br>The Buddhas all refused to chaunt for wage;<br> This was their conduct still<br>Whene’er the Truth prevailed<br> Through every age.”"},{"ref":"20.28b","t":"‘But on the other hand the Blessed One, when preaching the Truth, or talking of it, was in the habit of beginning with the so-called “preliminary discourse,” in which giving has the first place, and goodness only the second. So that when gods and men heard this discourse of the Blessed One, the lord of the whole world, they prepared and gave gifts, and the disciples partook of the alms thus brought about. Now if, Nâgasena, it be true what the Blessed One said, that he accepted no gifts earned by the chaunting of sacred words, then it was wrong that the Blessed One put giving thus into the foreground. But if he did rightly in so emphasizing the giving of gifts, then it is not true that he accepted no gifts earned by the utterance of sacred words. And why so? Because if any one worthy of offerings should praise to the laity the good results to them of the bestowal of alms, they, hearing that discourse, and pleased with it, will proceed to give alms again and again. And then, whosoever enjoy that gift, they are really enjoying that which has been earned by the utterance of sacred words. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"20.29","t":"‘The stanza you quote, O king, was spoken by the Blessed One. And yet he used to put the giving of alms into the forefront of his discourse. But this is the custom of all the Tathâgatas — first by discourse on almsgiving to make the hearts of hearers inclined towards it, and then afterwards to urge them to righteousness. This is as when men, O king, give first of all to young children things to play with — such as toy ploughs, tip-cat sticks, toy wind-mills, measures made of leaves, toy carts, and bows and arrows — and afterwards appoint to each his separate task. Or it is as when a physician first causes his patients to drink oil for four or five days in order to strengthen them, and to soften their bodies; and then afterwards administers a purge. The supporters of the faith, O king, the lordly givers, have their hearts thus softened, made tender, affected. Thereby do they cross over to the further shore of the ocean of transmigration by the aid of the boat of their gifts, by the support of the causeway of their gifts. And (the Buddha), by this (method in his teaching), is not guilty of “intimation.”’"},{"ref":"20.30","t":"‘Venerable Nâgasena, when you say “intimation” what are these intimations?’"},{"ref":"20.30a","t":"‘There are two sorts, O king, of intimation — bodily and verbal. And there is one bodily intimation which is wrong, and one that is not; and there is one verbal intimation which is wrong, and one that is not. Which is the bodily intimation which is wrong? Suppose any member of the Order, in going his rounds for alms, should, when choosing a spot to stand on, stand where there is no room, that is a bodily intimation which is wrong. The true members of the Order will not accept any alms so asked for, and the individual who thus acts is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of, in the religion of the Noble Ones; he is reckoned as one of those who have broken their (vows as to) means of livelihood. And again, O king, suppose any member of the Order, in going his round for alms, should stand where there is no room, and stretch out his neck like a peacock on the gaze, in the hope: “Thus will the folk see me” — that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded like the last. And again, O king, suppose any member of the Order should make a sign with his jaw, or with his eyebrow, or with his finger — that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded the same way."},{"ref":"20.31","t":"‘And which is the bodily intimation which is not wrong? If a brother, on going his round for alms, be self-possessed, tranquil, conscious of his acts; if he stand, wherever he may go, in the kind of spot that is lawful; if he stand still where there are people desirous to give, and where they are not so desirous, if he pass on; — that is a bodily intimation which is not wrong. Of an alms so stood for the true members of the Order will partake; and the individual who thus asks is, in the religion of the Noble Ones, praised, thought highly of, esteemed, and reckoned among those whose behaviour is without guile, whose mode of livelihood is pure. For thus has it been said by the Blessed One, the god over all gods:"},{"ref":"20.31a","t":"“The truly wise beg not, for Arahats scorn to beg. <br>The good stand for their alms, thus only do they beg.”"},{"ref":"20.32","t":"‘Which is the verbal intimation which is wrong? In case, O king, a brother intimate his wish for a number of things, requisites of a member of the Order — robes and bowls and bedding and medicine for the sick — that is a verbal intimation which is wrong. Things so asked for the true members of the Order (Ariyâ) will not accept; and in the religion of the Noble Ones the individual who acts thus is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of — reckoned rather as one who has broken his (vows as to) means of livelihood. And again, O king, in case a brother should, in the hearing of others, speak thus: “I am in want of such and such a thing;” and in consequence of that saying being heard by the others he should then get that thing — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. And again, O king, in case a brother, dilating in his talk, give the people about him to understand: “Thus and thus should gifts be given to the Bhikkhus,” and in case they, on hearing that saying, should bring forth from their store anything so referred to — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. For when Sâriputta, the Elder, O king, being ill in the night-time, after the sun had set, and being questioned by Moggallâna, the Elder, as to what medicine would do him good, broke silence; and through that breach of silence obtained the medicine — did not Sâriputta then, saying to himself: “This medicine has come through breach of silence; let not my (adherence to the rules regarding) livelihood be broken,” reject that medicine, and use it not? So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last."},{"ref":"20.33","t":"‘And what is the verbal intimation which is right? Suppose a brother, O king, when there is necessity for it, should intimate among families either related to him, or which had invited him to spend the season of Was with him, that he is in want of medicines — this is a verbal intimation which is not wrong. True members of the Order will partake of things so asked for; and the individual who acts thus is, in the religion of the Noble Ones, praised, thought highly of, esteemed, reckoned among those whose mode of livelihood is pure, approved of the Tathâgatas, the Arahats, the Supreme Buddhas. And the alms that the Tathâgata, O king, refused to accept of Kasî-Bhâradvâ<em>g</em>a, the Brahman, that was presented for the sake of testing him with an intricate puzzle which he would have to unwind, for the sake of pulling him away, of convicting him of error, of making him acknowledge himself in the wrong. Therefore was it that the Tathâgata refused that alms, and would not partake thereof.’"},{"ref":"20.34","t":"‘Nâgasena, was it always, whenever the Tathâgata was eating, that the gods infused the Sap of Life from heaven into the contents of his bowl, or was it only into those two dishes — the tender boar’s flesh, and the rice porridge boiled in milk — that they infused it?"},{"ref":"20.34a","t":"‘Whenever he was eating, O king, and into each morsel of food as he picked it up — just as the royal cook takes the sauce and pours it over each morsel in the dish while the king is partaking of it. And so at Vera<em>ñg</em>â, when the Tathâgata was eating the cakes made of dried barley, the gods moistened each one with the Sap of Life, as they placed it near him. And thus was the body of the Tathâgata fully refreshed.’"},{"ref":"20.34b","t":"‘Great indeed was the good fortune, Nâgasena, of those gods that they were ever and always so zealous in their care for the body of the Tathâgata! Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"20.34c","t":"* * * *"},{"ref":"20.34d","t":"[Here ends the problem as to the Buddha’s mode of livelihood.]"},{"ref":"20.34e","t":"* * * *"},{"ref":"20.34f","t":"[DILEMMA THE FIFTIETH."},{"ref":"20.34g","t":"ON THE BUDDHA’S AFTER-DOUBT.]"},{"ref":"20.35","t":"‘Venerable Nâgasena, your people say:"},{"ref":"20.35a","t":"“The Tathâgata gradually, through millions of years, through æon after æon, brought his omniscient wisdom to perfection for the sake of the salvation of the great masses of the people.”"},{"ref":"20.35b","t":"‘But on the other hand (they say):"},{"ref":"20.35c","t":"“Just after he had attained to omniscience his heart inclined, not to the proclamation of the Truth, but to rest in peace.”"},{"ref":"20.35d","t":"‘So that, Nâgasena, just as if an archer, or an archer’s pupil, who had practised archery for many days with the object of fighting, should, when the day of the great battle had come, draw back — just so did the Tathâgata, who through countless ages had gradually matured his omniscience for the sake of bringing safe to the shore (of salvation) the great masses of the people, turn back, on the day when that omniscience had been reached, from proclaiming the Truth. just as if a wrestler who through many days had practised wrestling should, when the day of the wrestling match had come, draw back — just so did the Tathâgata, who through countless ages had gradually matured his omniscience for the sake of bringing safe to the shore (of salvation) the great masses of the people, turn back, on the day when that omniscience had been reached, from proclaiming the Truth."},{"ref":"20.35e","t":"‘Now was it from fear, Nâgasena, that the Tathâgata drew back, or was it from inability to preach, or was it from weakness, or was it because he had not, after all, attained to omniscience? What was the reason of this? Tell me, I pray, the reason, that my doubts may be removed. For if for so long a time he had perfected his wisdom with the object of saving the people, then the statement that he hesitated to announce the Truth must be wrong. But if that be true, then the other statement must be false. This too is a double-edged problem, now put to you, — a problem profound, a knot hard to unravel, — which you have to solve.’"},{"ref":"20.36","t":"‘The statements in both the passages you quote, O king, are correct. But that his heart inclined, not to the preaching of the truth, but to inaction, was because he saw, on the one hand, how profound and abstruse was the Doctrine, how hard to grasp and understand, how subtle, how difficult to penetrate into; and, on the other, how devoted beings are to the satisfaction of their lusts, how firmly possessed by false notions of Individualism. And so (he wavered) at the thought: “Whom shall I teach? And how can I teach him?” — his mind being directed to the idea of the powers of penetration which beings possessed."},{"ref":"20.36a","t":"‘Just, O king, as an able physician, when called in to a patient suffering from a complication of diseases, might reflect: “What can be the treatment, what the drug, by which this man’s sickness can be allayed?” — just so, O king, when the Tathâgata called to mind how afflicted were the people by all the kinds of malady which arise from sin, and how profound and abstruse was the Doctrine, how subtle, and how difficult to grasp, then at the thought: “Whom can I teach? And how shall I teach him?” did his heart incline rather to inaction than to preaching — his mind being directed to the powers of penetration which beings possessed."},{"ref":"20.36b","t":"‘And just, O king, as a king, of royal blood, an anointed monarch, when he calls to mind the many people who gain their livelihood in dependence on the king — the sentries and the body-guard, the retinue of courtiers, the trading folk, the soldiers and the royal messengers, the ministers and the nobles — might be exercised at the thought: “How now, in what way, shall I be able to conciliate them all?” — just so when the Tathâgata called to mind how profound and abstruse was the Doctrine, how subtle, and how difficult to grasp, and how devoted beings were to the satisfaction of their lusts, how firmly possessed by false notions of Individualism, then at the thought: “Whom shall I teach? And how shall I teach him?” did his heart incline rather to inaction than to preaching — his mind being directed to the powers of penetration which beings possessed."},{"ref":"20.37","t":"‘And this, too, is an inherent necessity in all Tathâgatas that it should be on the request of Brahmâ that they should proclaim the Dhamma. And what is the reason for that? All men in those times, with the ascetics and the monks, the wandering teachers and the Brahmans, were worshippers of Brahmâ, reverers of Brahmâ, placed their reliance on Brahmâ. And therefore, at the thought: “When so powerful and glorious, so famous and renowned, so high and mighty a one has shown himself inclined (to the Dhamma), then will the whole world of gods and men become inclined to it, hold it fitting, have faith in it” — on this ground, O king, the Tathâgatas preached the Dhamma when requested to do so by Brahmâ. For just, O king, as what a sovran or a minister of state shows homage to, or offers worship to, that will the rest of mankind, on the ground of the homage of so powerful a personage, show homage to and worship — just so, O king, when Brahmâ had paid homage to the Tathâgatas, so would the whole world of gods and men. For the world, O king, is a reverer of what is revered. And that is why Brahmâ asks of all Tathâgatas that they should make known the Doctrine, and why, on so being asked, they make it known.’"},{"ref":"20.37a","t":"‘Very good, Nâgasena! The puzzle has been well unravelled, most able has been your exposition. That is so, and I accept it as you say.’"},{"ref":"20.37b","t":"* * * *"},{"ref":"20.37c","t":"[Here ends the problem as to the Buddha’s hesitation to make the Doctrine known.]"},{"ref":"20.37d","t":"* * * *"},{"ref":"20.37e","t":"Here ends the Fifth Chapter."},{"sp":"HDR","t":"CHAPTER 6. DILEMMA THE FIFTY-FIRST."},{"ref":"21.1","t":"CONTRADICTORY STATEMENTS AS TO THE BUDDHA’S TEACHER.]"},{"ref":"21.1a","t":"‘VENERABLE NÂGASENA, this too has been said by the Blessed One:"},{"ref":"21.1aa","t":"“I have no teacher, and the man<br>Equal to me does not exist.<br>No rival to me can be found<br>In the whole world of gods and men.”"},{"ref":"21.1b","t":"‘But on the other hand he said:"},{"ref":"21.1c","t":"“Thus then, O brethren, Â<em>l</em>âra Kâlâma, when he was my teacher and I was his pupil, placed me on an equality with himself, and honoured me with exceeding great honour.”"},{"ref":"21.1d","t":"‘Now if the former of these statements be right, then the second must be wrong. But if the second be right, then the first must be wrong. This too is a double-edged problem, now put to you, which you have to solve.’"},{"ref":"21.2","t":"‘Both the quotations you have made, O king, are accurate. But when he spoke of Â<em>l</em>âra Kâlâma as his teacher, that was a statement made with reference to the fact of his having been his teacher while he (Gotama) was still a Bodisat and before he had attained to insight and to Buddhahood; and there were five such teachers, O king, under whose tuition the Bodisat spent his time in various places — his teachers when he was still a Bodisat, before he had attained to insight and to Buddhahood. And who were these five?"},{"ref":"21.3","t":"‘Those eight Brahmans who, just after the birth of the Bodisat, took note of the marks on his body — Râma, and Dha<em>g</em>a, and Lakkha<em>n</em>a, and Mantî, and Ya<em>ññ</em>a, and Suyâma, and Subho<em>g</em>a, and Sudatta — they who then made known his future glory, and marked him out as one to be carefully guarded-these were first his teachers."},{"ref":"21.3a","t":"‘And again, O king, the Brahman Sabbamitta of distinguished descent, who was of high lineage in the land of Udi<em>kk</em>a, a philologist and grammarian, well read in the six Vedangas, whom Suddhodana the king, the Bodisat’s father, sent for, and having poured out the water of dedication from a golden vase, handed over the boy to his charge, to be taught — this was his second teacher."},{"ref":"21.3b","t":"‘And again, O king, the god who raised the agitation in the Bodisat’s heart, at the sound of whose speech the Bodisat, moved and anxious, that very moment went out from the world in his Great Renunciation — this was his third teacher."},{"ref":"21.3c","t":"‘And again, O king, Â<em>l</em>âra Kâlâma — he was his fourth teacher."},{"ref":"21.3d","t":"‘And again, O king, Uddaka the son of Râma — he was his fifth teacher."},{"ref":"21.3e","t":"‘These, O king, are the five who were his teachers when he was still a Bodisat, before he had attained to insight and to Buddhahood. But they were teachers in worldly wisdom. And in this Doctrine that is transcendental, in the penetrating into the wisdom of the omniscient ones — in that there is no one who is above the Tathâgata to teach him. Self-dependent for his knowledge is the Tathâgata, without a master, and that is why it was said by the Tathâgata:"},{"ref":"21.3f","t":"“I have no teacher, and the man<br>Equal to me does not exist.<br>No rival to me can be found<br>In the whole world of gods and men.”’"},{"ref":"21.3g","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"21.3h","t":"* * * *"},{"ref":"21.3i","t":"[Here ends the dilemma as to the Buddha’s teachers.]"},{"ref":"21.3j","t":"[DILEMMA THE FIFTY-SECOND."},{"ref":"21.3k","t":"WHY MUST THERE BE ONLY ONE BUDDHA AT A TIME?]"},{"ref":"21.4","t":"‘Venerable Nâgasena, this too was said by the Blessed One:"},{"ref":"21.4a","t":"“This is an impossibility, an occurrence for which there can be no cause, that in one world two Arahat Buddhas supreme should arise at one and the same time — such a thing can in no wise be.”"},{"ref":"21.4b","t":"‘But, Nâgasena, when they are preaching, all the Tathâgatas preach (the Doctrine as to) the thirty-seven constituent elements of insight; when they are talking, it is of the Four Noble Truths that they talk; when they are instructing, it is in the three Trainings that they instruct; when they are teaching, it is the practice of zeal that they teach. If, Nâgasena, the preaching of all the Tathâgatas is one, and their talk of the same thing, and their training the same, and their teaching one, why then should not two Tathâgatas arise at the same time? Already by the appearance of one Buddha has this world become flooded with light. If there should be a second Buddha the world would be still more illuminated by the glory of them both. When they were exhorting two Tathâgatas would exhort at ease; when they were instructing two Tathâgatas would instruct at ease. Tell me the reason of this, that I may put away my doubt.’"},{"ref":"21.5","t":"‘This world system, O king, is a one-Buddha-supporting world; that is, it can bear the virtue of only a single Tathâgata. If a second Tathâgata were to arise the world could not bear him, it would shake and tremble, it would bend, this way and that, it would disperse, scatter into pieces, dissolve, be utterly destroyed. just as a boat, O king, might be able to carry one passenger across. Then, when one man had got on board, it would be well trimmed and able to bear his weight. But if a second man were to come like to the first in age and caste and strength and size and stoutness of body and build of frame, and he too should get on board the boat — would that boat be able, O king, to carry them both?"},{"ref":"21.5a","t":"‘Certainly not, Sir! it would shake and tremble; it would bend, this way and that; it would break into pieces, be shattered, dissolved, and utterly destroyed; it would sink into the waves.’"},{"ref":"21.5b","t":"‘Just so, O king, with this world, if a second Tathâgata were to appear. Or suppose, O king, that a man had eaten as much food as he wanted, even so that he had filled himself with nourishment up to the throat, and he — thus satiated, regaled, filled with good cheer, with no room left for more, drowsy and stiff as a stick one cannot bend — were again to eat as much food as he had eaten before — would such a man, O king, then be at ease?’"},{"ref":"21.5c","t":"‘Certainly not, Sir! If he were to eat again, but once more, he would die.’"},{"ref":"21.5d","t":"‘Well, no more could this world bear a second Tathâgata, than that man could bear a second meal.’"},{"ref":"21.6","t":"‘But how is that, Nâgasena? Would the earth tremble at a too great weight of goodness?’"},{"ref":"21.6a","t":"‘Suppose, O king, there were two carts quite filled with precious things up to the top, and people were to take the things from the one cart and pile them up on the other, would that one be able to carry the weight of both?’"},{"ref":"21.6b","t":"‘Certainly not, Sir! The nave of its wheels would split, and the spokes would break, and the circumference would fall to pieces, and the axle-tree would break in twain.’"},{"ref":"21.6c","t":"‘But how is that, O king? Would the cart come to pieces owing to the too great weight of goods?’"},{"ref":"21.6d","t":"‘Yes, it would.’"},{"ref":"21.7","t":"‘Well, just so, O king, would the earth tremble owing to the too great weight of goodness. But that argument has been adduced to make the power of the Buddhas known. Hear another fitting reason why two Buddhas could not appear at the same time. If, O king, two Buddhas were to arise together, then would disputes arise between their followers, and at the words: “Your Buddha, our Buddha,” they would divide off into two parties — just as would the followers of two rival powerful ministers of state. This is the other reason, O king, why two Buddhas could not appear at the same time."},{"ref":"21.8","t":"‘Hear a further reason, O king, why two Buddhas could not appear at the same time. If that were so, then the passage (of Scripture) that the Buddha is the chief would become false, and the passage that the Buddha takes precedence of all would become false, and the passage that the Buddha is the best of all would become false. And so all those passages where the Buddha is said to be the most excellent, the most exalted, the highest of all, the peerless one, without an equal, the matchless one, who hath neither counterpart nor rival — all would be proved false. Accept this reason too as in truth a reason why two Buddhas cannot arise at once."},{"ref":"21.9","t":"‘But besides that, O king, this is a natural characteristic of the Buddhas, the Blessed Ones, that one Buddha only should arise in the world. And why? By reason of the greatness of the virtue of the all-knowing Buddhas. Of other things also, whatever is mighty in the world is singular. The broad earth is great, O king, and it is only one. The ocean is mighty, and it is only one. Sineru, the king of the mountains, is great; and it is only one. Space is mighty, and it is only one. Sakka (the king of the gods) is great, and he is only one. Mara (the Evil One, Death) is great, and he is only one. Mahâ-Brahmâ is mighty, and he is only one."},{"ref":"21.9a","t":"A Tathâgata, an Arahat Buddha supreme, is great, and he is alone in the world. Wherever any one of these spring up, then there is no room for a second. And therefore, O king, is it that only one Tathâgata, an Arahat Buddha supreme, can appear at one time in the world.’"},{"ref":"21.9b","t":"‘Well has the puzzle, Nâgasena, been discussed by simile adduced and reason given. Even an unintelligent man on hearing this would be satisfied; how much rather one great in wisdom as myself. Very good, Nâgasena! That is so, and I accept it as you say."},{"ref":"21.9c","t":"* * * *"},{"ref":"21.9d","t":"[Here ends the dilemma as to why there should be only one Buddha at a time in the world.]"},{"ref":"21.9e","t":"* * * *"},{"ref":"21.9f","t":"[DILEMMA THE FIFTY-THIRD."},{"ref":"21.9g","t":"WHY SHOULD GIFTS BE GIVEN TO THE ORDER RATHER THAN TO THE BUDDHA?]"},{"ref":"21.10","t":"‘Venerable Nâgasena, the Blessed One said to his mother’s sister, Mahâ-Pa<em>g</em>âpatî the Gotamî, when she was about to give him a cloth wrapper for use in the rainy season:"},{"ref":"21.10a","t":"“Give it, O Gotamâ, to the Order. If the Order is presented by you with it, then will you have paid homage: thereby alike to the Order and to me.”"},{"ref":"21.10b","t":"‘But what, Nâgasena? Is not the Tathâgata of greater weight and importance, and more worthy of gifts than even the jewel treasure of the Order, that the Tathâgata should have told his aunt, when about to present him with a wrapper for the rainy season which she herself had carded and pressed and beaten and cut and woven, to give it to the Order! If, Nâgasena, the Tathâgata were really higher and greater and more excellent than the Order, then he would have known that a gift given to him would be most meritorious, and therefore would not have told her to give it to the Order. But inasmuch as the Tathâgata, Nâgasena, puts himself not in the way of gifts to himself, gives no occasion for such gifts, you see that he then told his aunt to give that wrapper rather to the Order.’"},{"ref":"21.11","t":"‘The quotation you make, O king, is correct, and the Blessed One did so direct his aunt’s gifts. But that was not because an act of reverence paid to himself would bear no fruit, or because he was unworthy to receive gifts, but it was out of kindness and mercy that he, thinking: “Thus will the Order in times to come, when I am gone, be highly thought of;” magnified the excellence which the Order really had, in that he said: “Give it, O Gotamî, to the Order. If you present the Order with it, thus will you have paid homage alike to the Order and to me.” Just as a father, O king, while he is yet alive, exalts in the midst of the assembly of ministers, soldiers, and royal messengers, of sentries, body guards, and courtiers — yea, in the presence of the king himself — the virtues which his son really possesses, thinking: “If established here he will be honoured of the people in times to come;” so was it out of mercy and kindness that the Tathâgata, thinking: “Thus will the Order, in times to come, when I am gone, be highly thought of;” magnified the excellence which the Order really had, in that he said: “Give it, O Gotamî, to the Order. If you present the Order with it, thus will you have paid homage alike to the Order and to me.”"},{"ref":"21.12","t":"‘And by the mere gift of a wrapper for the rainy season, the Order, O king, did not become greater than, or superior to, the Tathâgata. just, O king, as when parents anoint their children with perfumes, rub them, bathe them, or shampoo them, does the son by that mere service of theirs become greater than, or superior to, his parents?’"},{"ref":"21.12a","t":"‘Certainly not, sir! Parents deal with their children as they will, whether the children like it or not. And therefore do they anoint them with perfumes, shampoo, or bathe them.’"},{"ref":"21.12b","t":"‘And just so, O king, the Order did not become greater than, or superior to, the Tathâgata merely by the fact of that gift; and although the Tathâgata, whether the Order liked it or not, told his aunt to give the wrapper to the Order."},{"ref":"21.13","t":"‘Or suppose, O king, some man should bring a complimentary present to a king, and the king should present that gift to some one else — to a soldier or a messenger, to a general or a chaplain, — would that man become greater than, or superior to, the king, merely by the fact that it was he who got the present?’"},{"ref":"21.13a","t":"‘Certainly not, Sir! That man receives his wage from the king, from the king he gains his livelihood; it was the king who, having placed him in that office, gave him the present.’"},{"ref":"21.13b","t":"‘And just so, O king, the Order did not become greater than, or superior to, the Tathâgata merely by the fact of that gift. The Order is, as it were, the hired servant of the Tathâgata, and gains its livelihood through the Tathâgata. And it was the Tathâgata who, having placed it in that position, caused the gift to be given it."},{"ref":"21.14","t":"‘And further the Tathâgata, O king, thought thus: “The Order is by its very nature worthy of gifts. I will therefore have this thing, my property though it be, presented to it,” and so he had the wrapper given to the Order. For the Tathâgata, O king, magnifies not the offering of gifts to himself, but rather to whomsoever in the world is worthy of having gifts presented to him. For this was said, O king, by the Blessed One, the god over all gods, in the most excellent Ma<em>ggh</em>ima Nikâya, in the religious discourse entitled Dhamma-dâyâda, when he was exalting the attainment of being content with little:"},{"ref":"21.14a","t":"“He would become the first of my Bhikkhus, the most worthy of presents and of praise.”"},{"ref":"21.15","t":"‘And there is not, O king, in the three worlds any being whatever more worthy of gifts, greater or more exalted or better, than the Tathâgata. It is the Tathâgata who was greatest and highest and best. As it was said, O king, by Mâ<em>n</em>ava-gâmika the god, in the most excellent Samyutta Nikâya, as he stood before the Blessed One in the midst of the assembly of gods and men:"},{"ref":"21.15a","t":"Of all the Râ<em>g</em>agaha hills Mount Vipula’s acknowledged chief,<br>Of the Himalayas Mount White, of planetary orbs the sun,<br>The ocean of all waters, of constellations bright the moon — <br>In all the world of gods and men the Buddha’s the acknowledged Lord!”"},{"ref":"21.15b","t":"And those verses of Mâ<em>n</em>ava the god, O king, were well sung, not wrongly sung, well spoken, not wrongly spoken, and approved by the Blessed One. And was it not said by Sâriputta, the Commander of the faith:"},{"ref":"21.15c","t":"“There is but one Confession, one true Faith,<br>One Adoration of clasped hands stretched forth<br> — That paid to Him who routs the Evil One,<br>And helps us cross the ocean of our ills!”"},{"ref":"21.15d","t":"‘And it was said by the Blessed One himself, the god over all gods:"},{"ref":"21.15e","t":"“There is one being, O brethren, who is born into the world for the good and for the weal of the great multitudes, out of mercy to the world, for the advantage and the good and the weal of gods and men. And what is that being? A Tathâgata, an Arahat Buddha supreme.”’"},{"ref":"21.15f","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"21.15g","t":"* * * *"},{"ref":"21.15h","t":"[Here ends the dilemma as to the precedence of the Order over the Buddha.] * * * *"},{"ref":"21.15i","t":"[DILEMMA THE FIFTY-FOURTH."},{"ref":"21.15j","t":"IS IT MORE ADVANTAGEOUS TO BE A LAYMAN, OR TO ENTER THE ORDER?]"},{"ref":"21.16","t":"‘Venerable Nâgasena, it was said by the Blessed One:"},{"ref":"21.16a","t":"“I would magnify, O brethren, the Supreme Attainment either in a layman or in a recluse. Whether he be a layman. O brethren, or a recluse, the man who has reached the Supreme Attainment shall overcome all the difficulties inherent therein, shall win his way even to the excellent condition of Arahatship.”"},{"ref":"21.16b","t":"‘Now, Nâgasena, if a layman, clad in white robes, enjoying the pleasures of sense, dwelling in a habitation encumbered with wife and children, making constant use of the sandal wood of Benares, of garlands and perfumes and unguents, accepting gold and silver, wearing a turban inlaid with jewels and gold, can, having reached the Supreme Attainment, win his way to the excellent condition of Arahatship — and if a recluse, with his shaven head and yellow robes, dependent for his livelihood on the alms of other men, perfectly fulfilling the fourfold code of morality, taking upon himself and carrying out the hundred and fifty precepts, conducting himself according to the thirteen extra vows without omitting any one of them, can also, having reached the Supreme Attainment, win his way to the excellent condition of Arahatship — then, Sir, what is the distinction between the layman and the recluse? Your austerity is without effect, your renunciation is useless, your observance of the precepts is barren, your taking of the extra vows is vain. What is the good of your therein heaping up woes to yourselves, if thus in comfort the condition of bliss can be reached?’"},{"ref":"21.17","t":"‘The words you ascribe to the Blessed One, O king, are rightly quoted. And that is even so. It is the man who has reached to the Supreme Attainment who bears the palm. If the recluse, O king, because he knows that he is a recluse, should neglect the Attainments, then is he far from the fruits of renunciation, far from Arahatship — how much more if a layman, still wearing the habit of the world, should do so! But whether he be a layman, O king, or a recluse, he who attains to the supreme insight, to the supreme conduct of life, he too will win his way to the excellent condition of Arahatship."},{"ref":"21.18","t":"‘But nevertheless, O king, it is the recluse who is the lord and master of the fruit of renunciation. And renunciation of the world, O king, is full of gain, many and immeasurable are its advantages, its profit can no man calculate. just, O king, as no man can put a measure, in wealth, on the value of a wish-conferring gem, Saying: “Such and such is the price of the gem” — just so, O king, is the renunciation of the world full of gain, many and immeasurable are its advantages, its profit can no man calculate — no more, O king, than he could count the number of the waves in the great ocean, and say: “So and so many are the waves in the sea!”"},{"ref":"21.19","t":"‘Whatsoever the recluse, O king, may have yet to do, all that doth he accomplish straightway, without delay. And why is that? The recluse, O king, is content with little, joyful in heart, detached from the world, apart from society, earnest in zeal, without a home, without a dwelling-place, righteous in conduct, in action without guile, skilled in duty and in the attainments — that is why whatsoever may lie before him yet to do, that can he accomplish straightway, without delay — just as, the flight of your javelin, O king, is rapid because it is of pure metal, smooth, and burnished, and straight, and without a stain.’"},{"ref":"21.19a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"21.19b","t":"* * * *"},{"ref":"21.19c","t":"[Here ends the dilemma as to the recluse having no advantages over the layman.]"},{"ref":"21.19d","t":"[DILEMMA THE FIFTY-FIFTH."},{"ref":"21.19e","t":"ASCETICISM.]"},{"ref":"21.20","t":"‘Venerable Nâgasena, when the Bodisat was practising austerity, then there was found no other exertion the like of his, no such power, no such battling against evil, no such putting to rout of the armies of the Evil One, no such abstinence in food, no such austerity of life. But finding no satisfaction in strife like that, he abandoned that idea, saying:"},{"ref":"21.20a","t":"“Not even by this cruel asceticism am I reaching the peculiar faculty, beyond the power of man, arising from insight into the knowledge of that which is fit and noble. May there not be now some other way to wisdom?”"},{"ref":"21.20b","t":"‘But then, when weary of that path he had by another way attained to omniscience, he, on the other hand, thus again exhorted and instructed his disciple in that path (he had left, saying):"},{"ref":"21.20c","t":"“Exert yourselves, be strong, and to the faith<br>The Buddhas taught devote yourselves with zeal.<br>As a strong elephant a house of reeds,<br>Shake down the armies of the Evil One."},{"ref":"21.20d","t":"‘Now what, Nâgasena, is the reason that the Tathâgata exhorted and led his disciples to that path which he had himself abandoned, which he loathed?’"},{"ref":"21.21","t":"‘Both then also, O king, and now too, that is still the only path. And it is along that path that the Bodisat attained to Buddhahood. Although the Bodisat, O king, exerting himself strenuously, reduced the food he took till he had decreased it to nothing at all, and by that disuse of food he became weak in mind, yet when he returned little by little to the use of solid food, it was by that path that before long he attained to Buddhahood. And that only has been the path along which all the Tathâgatas reached to the attainment of the insight of omniscience. Just as food is the support of all beings, as it is in dependence on food that all beings live at ease, just so is that the path of all the Tathâgatas to the attainment of the insight of omniscience. The fault was not, O king, in the exertion, was not in the power, not in the battle waged against evil, that the Tathâgata did not then, at once, attain to Buddhahood. But the fault was in the disuse of food, and the path itself (of austerity) was always ready for use."},{"ref":"21.22","t":"‘Suppose, O king, that a man should follow a path in great haste, and by that haste his sides should give way, or he should fall a cripple on the ground, unable to move, would there then be any fault, O king, in the broad earth that that man’s sides had given way?’"},{"ref":"21.22a","t":"‘Certainly not, Sir! The great earth is always ready. How should it be in fault? The fault was in the man’s own zeal which made him fail.’"},{"ref":"21.22b","t":"‘And just even so, O king, the fault was not in the exertion, not in the power, not in the battle waged against evil, that the Tathâgata did not then, at once, attain to Buddhahood. But the fault was in the disuse of food, and the path itself was always ready — just as if a man should wear a robe, and never have it washed, the fault would not be in the water, which would always be ready for use, but in the man himself. That is why the Tathâgata exhorted and led his disciples along that very path. For that path, O king, is always ready, always right.’"},{"ref":"21.22c","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"21.22d","t":"* * * *"},{"ref":"21.22e","t":"[Here ends the dilemma as to the path.]"},{"ref":"21.22f","t":"* * * *"},{"ref":"21.22g","t":"[DILEMMA THE FIFTY-SIXTH."},{"ref":"21.22h","t":"THE BACKSLIDERS.]"},{"ref":"21.23","t":"‘Venerable Nâgasena, this doctrine of the Tathâgatas is mighty, essentially true, precious, excellent, noble, peerless, pure and stainless, clear and faultless. It is not right to admit a layman who is merely a disciple into the Order. He should be instructed as a layman still, till he have attained to the Fruit of the First Path, and then be admitted. And why is this? When these men, still being evil, have been admitted into a religion so pure, they give it up, and return again to the lower state, and by their backsliding the people is led to think: “Vain must be this religion of the Sama<em>n</em>a Gotama, which these men have given up.” This is the reason for what I say.’"},{"ref":"21.24","t":"‘Suppose, O king, there were a bathing tank, full of pure clear cold water. And some man, dirty, covered with stains and mud, should come there, and without bathing in it should turn back again, still dirty as before. Now in that matter whom would the people blame, the dirty man, or the bathing tank?’"},{"ref":"21.24a","t":"‘The dirty man, Sir, would the people blame, saying: “This fellow came to the bathing tank, and has gone back as dirty as before. How could the bathing tank, of itself, cleanse a man who did not care to bathe? What fault is there in the tank?”’"},{"ref":"21.24b","t":"‘Just so, O king, has the Tathâgata constructed a bathing tank full of the excellent waters of emancipation, — the bath of the good law. Whosoever of conscious discerning beings are polluted with the stains of sin, they, bathing in it, can wash away all their sins. And if any one, having gone to that bathing tank of the good law, should not bathe in it, but turn back polluted as before, and return again to the lower state, it is him the people would blame, and say: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cleanse him who would not regulate his life in accordance with it? What fault is there in the system?”"},{"ref":"21.25","t":"‘Or suppose, O king, that a man afflicted with dire disease should visit a physician skilled in diagnosis, knowing an efficacious and lasting method of cure, and that that man should then not let himself be treated, but go back again as ill as before. Now therein whom would the people blame, the sick man or the doctor?’"},{"ref":"21.25a","t":"It is the sick man, Sir, they would blame, saying:"},{"ref":"21.25b","t":"“How could the physician, of himself, cure this man, who would not let himself be treated? What fault is there in the doctor?”’"},{"ref":"21.25c","t":"‘Just so, O king, has the Tathâgata deposited in the casket of his religion the ambrosial medicine (of Nirvâ<em>n</em>a) which is able to entirely suppress all the sickness of sin, thinking: “May all those of conscious sentient beings who are afflicted with the sickness of sin drink of this ambrosia, and so allay all their disease.” And if any one, without drinking the ambrosia, should turn back again with the evil still within him, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cure him who would not regulate his life in accordance with it? What fault is there in the system?”"},{"ref":"21.26","t":"‘Or suppose, O king, a starving man were to attend at a place where a mighty largesse of food given for charity was being distributed, and then should go away again, still starving, without eating anything. Whom then would the people blame, the starving man, or the feast of piety?’"},{"ref":"21.26a","t":"‘It is the starving man, Sir, they would blame, saying: “This fellow, though tormented with hunger, still when the feast of piety was provided for him, partook of nothing, and went back as hungry as before. How could the meal, of which he would not eat, enter, of itself, into his mouth? What fault is there in the food? “‘"},{"ref":"21.26b","t":"‘Just so, O king, has the Tathâgata placed the most excellent, good, auspicious, delicate ambrosial food, surpassing sweet, of the realisation of the impermanency of all things, into the casket of his religion, thinking: “May all those of conscious sentient beings who feel within them the torment of sin, whose hearts are deadened by cravings, feeding upon this food, allay every longing that they have for future life in any form, in any world.” And if any one, without enjoying this food, should turn back, still dominated by his cravings, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, purify him who would not regulate his life in accordance with it? What fault is there in the system?”’"},{"ref":"21.27","t":"‘If the Tathâgata, O king, had let a householder be received into the Order only after he had been trained in the first stage of the Excellent Way, then would renunciation of the world no longer indeed be said to avail for the putting away of evil qualities, for purification of heart — then would there be no longer any use in renunciation. It would be as if a man were to have a bathing tank excavated by the labour of hundreds (of workpeople ), and were then to have a public announcement made: “Let no one who is dirty go down into this tank! Let only those whose dust and dirt have been washed away, who are purified and stainless, go down into this tank!” Now would that bath, O king, be of any use to those thus purified and stainless?"},{"ref":"21.27a","t":"‘Certainly not, Sir! The advantage they would have sought in going into the bath they would have already gained elsewhere. Of what use would the bath be to them then?’"},{"ref":"21.27b","t":"‘Just so, O king, had the Tathâgata ordained that only laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantage they seek in it have been already gained. Of what use would the renunciation be to them then?"},{"ref":"21.28","t":"‘Or suppose, O king, that a physician, a true follower of the sages of old, one who carries (in his memory) the ancient traditions and verses, a practical man, skilled in diagnosis, and master of an efficacious and lasting system of treatment, who had collected (from medicinal herbs) a medicine able to cure every disease, were to have it announced: “Let none, Sirs, who are ill come to visit me! Let the healthy and the strong visit me!” Now, would then, O king, those men free from illness and disease, healthy and jubilant, get what they wanted from that physician?’"},{"ref":"21.28a","t":"‘Certainly not, Sir! What men want from a physician, that would they have already obtained otherwise. What use would the physician be to them?’"},{"ref":"21.28b","t":"‘Just so, O king, had the Tathâgata ordained that only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them then?"},{"ref":"21.29","t":"‘Or suppose, O king, that some had had many hundreds of dishes of boiled milk-rice prepared, and were to have it announced to those about him: ‘Let not, Sirs, any hungry man approach to this feast of charity. Let those who have well fed, the satisfied, refreshed, and satiated, those who have regaled themselves, and are filled with good cheer, — let them come to the feast.” Now would any advantage, O king, be derived from the feast by those men thus well fed, satisfied, refreshed, satiated, regaled, and filled with good cheer?’"},{"ref":"21.29a","t":"‘Certainly not, Sir! The very advantage they would seek in going to the feast, that would they have already attained elsewhere. What good would the feast be to them?’"},{"ref":"21.29b","t":"‘Just so, O king, had the Tathâgata, ordained that only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, thus would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them?"},{"ref":"21.30","t":"‘But notwithstanding that, O king, they who return to the lower state manifest thereby five immeasurably good qualities in the religion of the Conquerors. And what are the five? They show how glorious is the state (which those have reached who have entered the Order), how purified it is from every stain, how impossible it is for the sinful to dwell within it together (with the good), how difficult it is to realise (its glory), how many are the restraints to be observed within it."},{"ref":"21.31","t":"‘And how do they show the mighty glory of that state? just, O king, as if a man, poor, and of low birth, without distinction, deficient in wisdom, were to come into possession of a great and mighty kingdom, it would not be long before he would be overthrown, utterly destroyed, and deprived of his glory. For he would be unable to support his dignity. And why so? Because of the greatness thereof. just so is it, O king, that whosoever are without distinction, have acquired no merit, and are devoid of wisdom, when they renounce the world according to the religion of the Conquerors, then, unable to bear that most excellent renunciation, overthrown, fallen, and deprived of their glory, they return to the lower state. For they are unable to carry out the doctrine of the Conquerors. And why so? Because of the exalted nature of the condition which that doctrine brings about. Thus is it, O king, that they show forth the mighty glory of that state."},{"ref":"21.32","t":"‘And how do they show how purified that state is from every stain? just, O king, as water, when it has fallen upon a lotus, flows away, disperses, scatters, disappears, adheres not to it. And why so? Because of the lotus being pure from any spot. Just so, O king, when whosoever are deceitful, tricky, crafty, treacherous, holders of lawless opinions, have been admitted into the religion of the Conquerors, it is not long before they disperse, and scatter, and fall from that pure and stainless, clear and faultless, most high and excellent religion, and finding no standing-place in it, adhering no longer to it, they return to the lower state. And why so? Because the religion of the Conquerors has been purified from every stain. Thus is it, O king, that they show forth the purity of that state from every stain."},{"ref":"21.33","t":"‘And how do they show how impossible it is for the sinful to dwell within it together with the good? just, O king, as the great ocean does not tolerate the continuance in it of a dead corpse, but whatever corpse may be in the sea, that does it bring quickly to the shore, and cast it out on to the dry land. And why so? Because the ocean is the abode of mighty creatures. Just so, O king, when whosoever are sinful, foolish, with their zeal evaporated, distressed, impure, and bad, have been admitted into the religion of the Conquerors, it is not long before they abandon that religion, and dwelling no longer in it — the abode of the mighty, the Arahats, purified, and free from the Great Evils — they return to the lower state. And why so? Because it is impossible for the wicked to dwell in the religion of the Conquerors. Thus is it, O king, that they show forth the impossibility of the sinful to abide within it together with the good."},{"ref":"21.34","t":"‘And how do they show how difficult a state it is to grasp? just, O king, as archers who are clumsy, untrained, ignorant, and bereft of skill, are incapable of high feats of archery, such as hairsplitting, but miss the object, and shoot beyond the mark. And why so? Because of the fineness and minuteness of the horse-hair. just so, O king, when foolish, stupid, imbecile, dull, slow-minded fellows renounce the world according to the doctrine of the Conquerors, then they, unable to grasp the exquisitely fine and subtle distinctions of the Four Truths, missing them, going beyond them, turn back before long to the lower state. And why so? Because it is so difficult to penetrate into the finenesses and subtleties of the Truths. This is how they show forth the difficulty of its realisation."},{"ref":"21.35","t":"‘And how do they show how many are the restraints to be observed within it? just, O king, as a man who had gone to a place where a mighty battle was going on, when, surrounded on all sides by the forces of the enemy, he sees the armed hosts crowding in upon him, will give way, turn back, and take to flight. And why so? Out of fear lest he should not be saved in the midst of so hot a fight. Just so, O king, when whosoever are wicked, unrestrained, shameless, foolish, full of ill-will, fickle, unsteady, mean and stupid, renounce the world under the system of the Conquerors, then they, unable to carry out the manifold precepts, give way, turn back, and take to flight, and so before long return to the lower state. And why so? Because of the multiform nature of the restraints to be observed in the religion of the Conquerors. Thus is it, O king, that they show forth the manifoldness of the restraints to be observed."},{"ref":"21.36","t":"‘As on that best of flowering shrubs, O king, the double jasmine, there may be flowers that have been pierced by insects, and their tender stalks being cut to pieces, they may occasionally fall down. But by their having fallen is not the jasmine bush disgraced. For the flowers that still remain upon it pervade every direction with their exquisite perfume. Just so, O king, whosoever having renounced the world under the system of the Conquerors, return again to the lower state, are, like jasmine flowers bitten by the insects and deprived of their colour and their smell, colourless as it were in their behaviour, and incapable of development. But by their backsliding is not the religion of the Conquerors put to shame. For the members of the Order who remain in the religion pervade the world of gods and men with the exquisite perfume of their right conduct."},{"ref":"21.37","t":"‘Among rice plants that are healthy and ruddy there may spring up a kind of rice plant called Karumbhaka, and that may occasionally fade. But by its fading are not the red rice plants disgraced. For those that remain become the food of kings. Just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like Karumbhaka plants among the red rice, may grow not, nor attain development, and may even occasionally relapse into the lower state. But by their backsliding is not the religion of the Conquerors put to shame, for the brethren that remain stedfast become fitted even for Arahatship."},{"ref":"21.38","t":"‘On one side, O king, of a wish conferring gem a roughness may arise. But by the appearance of that roughness is not the gem disgraced. For the purity that remains in the gem fills the people with gladness. And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they may be rough ones and fallen ones in the religion. But by their backsliding is not the religion of the Conquerors put to shame, for the brethren who remain stedfast are the cause of joy springing up in the hearts of gods and men."},{"ref":"21.39","t":"‘Even red sandal wood of the purest sort, O king, may become in some portion of it rotten and scentless. But thereby is not the sandal wood disgraced. For that portion which remains wholesome and sweet scatters and diffuses its perfume all around. And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like the rotten part of the sandal wood, may be as it were thrown away in the religion. But by their backsliding is not the religion of the Conquerors put to shame. For the brethren who remain stedfast pervade, with the sandal wood perfume of their right conduct, the world of gods and men.’"},{"ref":"21.39a","t":"‘Very good, Nâgasena! By one appropriate simile after another, by one correct analogy after another have you most excellently made clear the faultlessness of the system of the Conquerors, and shown it free from blame. And even those who have lapsed make evident how excellent that system is.’"},{"ref":"21.39b","t":"* * * *"},{"ref":"21.39c","t":"(Here ends the dilemma as to those who have lapsed.]"},{"ref":"21.39d","t":"* * * *"},{"ref":"21.39e","t":"[DILEMMA THE FIFTY-SEVENTH."},{"ref":"21.39f","t":"WHY HAVE ARAHATS NO POWER OVER THEIR BODIES?]"},{"ref":"21.40","t":"‘Venerable Nâgasena, your (members of the Order) say:"},{"ref":"21.40a","t":"“There is one kind of pain only which an Arahat suffers, bodily pain, that is, and not mental.”"},{"ref":"21.40b","t":"‘How is this, Nâgasena? The Arahat keeps his mind going by means of the body. Has the Arahat no lordship, no mastery, no power over the body?’"},{"ref":"21.40c","t":"‘No, he has not, O king.’"},{"ref":"21.40d","t":"‘That, Sir, is not right that over the body, by which he keeps his mind going, he should have neither lordship, nor mastery, nor power. Even a bird, Sir, is lord and master and ruler over the nest in which he dwells.’"},{"ref":"21.41","t":"‘There are these ten qualities, O king, inherent in the body, which run after it, as it were, and accompany it from existence to existence. And what are the ten? Cold and heat, hunger and thirst, the necessity of voiding excreta, fatigue and sleepiness, old age, disease, and death. And in respect thereof, the Arahat is without lordship, without mastery, without power.’"},{"ref":"21.41a","t":"‘Venerable Nâgasena, what is the reason why the commands of the Arahat have no power over his body, neither has he any mastery over it? Tell me that."},{"ref":"21.41b","t":"‘Just, O king, as whatever beings are dependent on the land, they all walk, and dwell, and carry on their business in dependence upon it. But do their commands have force, does their mastery extend over it?’"},{"ref":"21.41c","t":"‘Certainly not, Sir!’"},{"ref":"21.41d","t":"‘Just so, O king, the Arahat keeps his mind going through the body. And yet his commands have no authority over it, nor power.’"},{"ref":"21.42","t":"‘Venerable Nâgasena, why is it that the ordinary man suffers both bodily and mental pain?’"},{"ref":"21.42a","t":"‘By reason, O king, of the untrained state of his mind. just, O king, as an ox when trembling with starvation might be tied up with a weak and fragile and tiny rope of grass or creeper. But if the ox were excited then would he escape, dragging the fastening with him. Just so, O king, when pain comes upon him whose mind is untrained, then is his mind excited, and the mind so excited bends his body this way and that and makes it grovel on the ground, and he, being thus untrained in mind, trembles and cries, and gives forth terrible groans. This is why the ordinary man, O king, suffers pain as well in body as in mind.’"},{"ref":"21.43","t":"‘Then why, Sir, does the Arahat only suffer one kind of pain — bodily, that is, and not mental?’"},{"ref":"21.43a","t":"‘The mind of the Arahat, O king, is trained, well practised, tamed, brought into subjection, and obedient, and it hearkens to his word. When affected with feelings of pain, he grasps firmly the idea of the impermanence of all things, so ties his mind as it were to the post of contemplation, and his mind, bound to the post of contemplation, remains unmoved, unshaken, becomes stedfast, wanders not — though his body the while may bend this way and that and roll in agony by the disturbing influence of the pain. This is why it is only one kind of pain that the Arahat suffers — bodily pain, that is, and not mental.’"},{"ref":"21.44","t":"Venerable Nâgasena, that verily is a most marvellous thing that when the body is trembling the mind should not be shaken. Give me a reason for that.’"},{"ref":"21.44a","t":"‘Suppose, O king, there were a noble tree, mighty in trunk and branches and leaves. And when agitated by the force of the wind its branches should wave. Would the trunk also move"},{"ref":"21.44b","t":"‘Certainly not, Sir!’"},{"ref":"21.44c","t":"‘Well, O king, the mind of the Arahat is as the trunk of that noble tree.’"},{"ref":"21.44d","t":"‘ Most wonderful, Nâgasena, and most strange!"},{"ref":"21.44e","t":"Never before have I seen a lamp of the law that burned thus brightly through all time.’"},{"ref":"21.44f","t":"* * * *"},{"ref":"21.44g","t":"[Here ends the dilemma as to the Arahat’s power over his body.]"},{"ref":"21.44h","t":"* * * *"},{"ref":"21.44i","t":"[DILEMMA THE FIFTY-EIGHTH."},{"ref":"21.44j","t":"THE LAYMAN’S SIN.]"},{"ref":"21.45","t":"‘Venerable Nâgasena, suppose a layman had been guilty of a Pârâ<em>g</em>ika offence, and some time after should enter the Order. And neither he himself should be aware that when still a layman he had so been guilty, nor should any one else inform him, saying: “When a layman you were guilty of such an offence.” Now if he were to devote himself to the attainment of Arahatship, would he be able so to comprehend the Truth as to succeed in entering upon the Excellent Way?’"},{"ref":"21.45a","t":"‘No, O king, he would not.’"},{"ref":"21.45b","t":"‘But why not, Sir?’"},{"ref":"21.45c","t":"‘That, in him, which might have been the cause of his grasping the Truth has been, in him, destroyed. No comprehension can therefore take place.’"},{"ref":"21.46","t":"‘Venerable Nâgasena, your people say:"},{"ref":"21.46a","t":"“To him who is aware (of an offence) there comes remorse. When remorse has arisen there is an obstruction in the heart. To him whose heart is obstructed there is no comprehension of the Truth.”"},{"ref":"21.46b","t":"‘Why should there then be no such comprehension to one not aware of his offence, feeling no remorse, remaining with a quiet heart. This dilemma touches on two irreconcilable statements. Think well before you solve it.’"},{"ref":"21.47","t":"‘Would selected seed, O king, successfully sown in a well-ploughed, well-watered, fertile soil, come to maturity?’"},{"ref":"21.47a","t":"‘Certainly, Sir!’"},{"ref":"21.47b","t":"‘But would the same seed grow on the surface of a thick slab of rock?’"},{"ref":"21.47c","t":"‘Of course not.’"},{"ref":"21.47d","t":"‘Why then should the same seed grow in the mud, and not on the rock?’"},{"ref":"21.47e","t":"‘Because on the rock the cause for its growth does not exist. Seeds cannot grow without a cause.’"},{"ref":"21.47f","t":"‘Just so, O king, the cause by reason of which his comprehension of the Truth (his conversion) might have been brought about, has been rooted out in him. Conversion cannot take place without a cause.’"},{"ref":"21.48","t":"‘[Give me, Sir, another simile.’]"},{"ref":"21.48a","t":"‘Well, O king, will sticks and clods and cudgels and clubs find a resting-place in the air, in the same way as they do on the ground?’"},{"ref":"21.48b","t":"‘No, Sir.’"},{"ref":"21.48c","t":"‘But what is the reason why they come to rest on the earth, when they will not stand in the air?’"},{"ref":"21.48d","t":"‘There is no cause in the air for their stability, and without a cause they will not stand.’"},{"ref":"21.48e","t":"‘Just so, O king, by that fault of his the cause for his conversion has been removed. And without a cause there can be no conversion. Now will fire, O king, burn in water in the same way as it will on land?’"},{"ref":"21.48f","t":"‘No, Sir.’"},{"ref":"21.48g","t":"‘But why not?’"},{"ref":"21.48h","t":"‘Because in water the conditions precedent for burning do not exist. And there can be no burning without them.’"},{"ref":"21.48i","t":"‘Just so, O king, are the conditions precedent to conversion destroyed in him by that offence of his. And when the conditions which would bring it about are destroyed there can be no conversion.’"},{"ref":"21.49","t":"‘Venerable Nâgasena, think over this matter once more. I am not yet convinced about it. Persuade me by some reason how such obstruction can occur in the case of one not aware of his offence, and feeling therefore no remorse.’"},{"ref":"21.49a","t":"‘Would the Halâhala poison, O king, if eaten by a man who did not know he had eaten it, take away his life?’"},{"ref":"21.49b","t":"‘Yes, Sir.’"},{"ref":"21.49c","t":"‘Just so, O king, is there an obstruction to his comprehension of the Truth, who, without being aware of it, has committed a sin. And would fire, O king, burn a man who walked into it unawares?’"},{"ref":"21.49d","t":"‘Yes, Sir.’"},{"ref":"21.49e","t":"‘Well, just so in the case you put. Or would a venomous snake, if it bit a man without his knowing it, kill him?’"},{"ref":"21.49f","t":"‘Yes, Sir.’"},{"ref":"21.49g","t":"‘Well, just so in the case you put. And is it not true that Sama<em>n</em>a Kola<em>ññ</em>a, the king of Kalinga, — when surrounded by the seven treasures of a sovereign overlord he went mounted on his state elephant to pay a visit to his relatives, — was not able to pass the Tree of Wisdom, though he was not aware that it was there? Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.’"},{"ref":"21.49h","t":"‘Verily, Nâgasena, this must be the word of the Conqueror. To find any fault with it were vain. And this (explanation of yours) must be the meaning of it. I accept it as you say.’"},{"ref":"21.49i","t":"* * * *"},{"ref":"21.49j","t":"[Here ends the dilemma of the layman’s sin.]"},{"ref":"21.49k","t":"[DILEMMA THE FIFTY-NINTH."},{"ref":"21.49l","t":"THE GUILTY RECLUSE.]"},{"ref":"21.50","t":"‘Venerable Nâgasena, what is the distinction, what the difference, between a layman who has done wrong, and a Sama<em>n</em>a (member of the Order) who has done wrong? Will they both be reborn in like condition? Will the like retribution happen to both? Or is there any difference?’"},{"ref":"21.50a","t":"‘There are, O king, ten qualities which abound in the guilty Sama<em>n</em>a, distinguishing him from the guilty layman. And besides that, in ten ways does the Sama<em>n</em>a purify the gifts that may be given him."},{"ref":"21.51","t":"‘And what are the ten qualities which abound in the guilty Sama<em>n</em>a, distinguishing him from the guilty layman? The guilty Sama<em>n</em>a, O king, is full of reverence for the Buddha, for the Law, for the Order, and for his fellow-disciples; he exerts himself in putting questions about, and in recitation of (the sacred texts); he is devoted to learning, though he has done wrong. Then, O king, the guilty one entering the assembly, enters it decently clad, he guards himself alike in body and mind through fear of rebuke, his mind is set upon exerting himself (towards the attainment of Arahatship), he is of the companionship of the brethren. And even, O king, if he does wrong he lives discreetly. just, O king, as a married woman sins only in secret and in privacy, so does the guilty Sama<em>n</em>a walk discreetly in his wrongdoing. These are the ten qualities, O king, found in the guilty Sama<em>n</em>a, distinguishing him from the guilty layman."},{"ref":"21.52","t":"‘And what are the ten ways in which, besides, he purifies a gift given to him? He purifies it in that he wears an invulnerable coat of mail; in that he is shorn in the fashion of the characteristic mark of renunciation used by the seers of old; in that he is one who is included in the multitude of the brethren; in that he has taken his refuge in the Buddha, the Law, and the Order; in that he dwells in a lonely spot suitable for the exertion (after Arahatship); in that he seeks after the treasure of the teaching of the Conquerors; in that he preaches the most excellent law (Dhamma); in that his final destiny is to be reborn in the island of truth; in that he is possessed of an honest belief that the Buddha is the chief of all beings; in that he has taken upon himself the keeping of the Uposatha day. These, O king, are the ten ways in which, besides, he purifies a gift given to him."},{"ref":"21.53","t":"‘Even, O king, when thoroughly fallen, a guilty Sama<em>n</em>a yet sanctifies the gifts of the supporters of the faith — just as water, however thick, will wash away slush and mud and dirt and stains — just as hot, and even boiling water will put a mighty blazing fire out — just as food, however nasty, will allay the faintness of hunger. For thus, O king, hath it been said by the god over all gods in the most excellent Ma<em>ggh</em>ima Nikâya in the chapter “On gifts:”"},{"ref":"21.53a","t":"“Whene’er a good man, with believing heart,<br>Presents what he hath earned in righteousness<br>To th’ unrighteous, — in full confidence<br>On the great fruit to follow the good act — <br>Such gift is, by the giver, sanctified.”’"},{"ref":"21.53b","t":"‘Most wonderful, Nâgasena, and most strange! We asked you a mere ordinary question, and you, expounding it with reasons and with similes, have filled, as it were, the hearer with the sweet taste of the nectar (of Nirvâ<em>n</em>a ). just as a cook, or a cook’s apprentice, taking a piece of ordinary nutmeg, will, treating it with various ingredients, prepare a dish for a king — so, Nâgasena, when we asked you an ordinary question, have you, expounding it with reasons and similes, filled the hearer with the sweet taste of the nectar of Nirvâ<em>n</em>a.’"},{"ref":"21.53c","t":"* * * *"},{"ref":"21.53d","t":"[Here ends the dilemma as to the guilty recluse.]"},{"ref":"21.53e","t":"[DILEMMA THE SIXTIETH."},{"ref":"21.53f","t":"THE SOUL IN WATER.]"},{"ref":"21.54","t":"‘Venerable Nâgasena, this water when boiling over the fire gives forth many a sound, hissing and simmering. Is then, Nâgasena, the water alive? Is it shouting at play? or is it crying out at the torment inflicted on it?’"},{"ref":"21.54a","t":"‘It is not alive, O king, there is no soul or being in water. It is by reason of the greatness of the shock of the heat of the fire that it gives forth sounds, hissing and simmering.’"},{"ref":"21.54b","t":"‘Now, venerable Nâgasena, there are false teachers who on the ground that the water is alive reject the use of cold water, and warming the water feed themselves on tepid foods of various kinds."},{"ref":"21.54c","t":"‘These men find fault with you and revile you, saying: “The Sakyaputtiya Sama<em>n</em>as do injury to the souls of one function.” Dispel, remove, get rid of this their censure and blame.’"},{"ref":"21.55","t":"‘The water is not alive, O king. Neither is there therein either soul or being. And it is the great shock of the heat of the fire that makes it sound, hissing and simmering. It is like the water in holes in the ground, in ponds and pools and lakes, in reservoirs, in crevices and chasms, in wells, in low-lying places, and in lotus-tanks, which before the mighty onset of the hot winds is so deeply affected that it vanishes away. But does the water in that case, O king, give forth many a sound, hissing and simmering?’"},{"ref":"21.55a","t":"‘Certainly not, Sir.’"},{"ref":"21.55b","t":"‘But, if it were alive, the water would then also make some sound. Know therefore, O king, that there is no soul, neither being, in water; and that it is the greatness of the shock of the heat of the water that makes it give forth sounds."},{"ref":"21.56","t":"‘And hear another reason, O king, for the same thing. If water, O king, with grains of rice in it, is put in a vessel and covered up, but not placed over the fireplace, would it then give forth sound?’"},{"ref":"21.56a","t":"‘No, Sir. It would remain quiet and unmoved.’"},{"ref":"21.56b","t":"‘But if you were to put the same water, just as it is in the vessel, over a fireplace, and then light up the fire, would the water remain quiet and motionless?’"},{"ref":"21.56c","t":"‘Certainly not, Sir. It would move and be agitated, become perturbed and all in commotion, waves would arise in it, it would rush up and down and in every direction, it would roll up and boil over, and a garland of foam would be formed above it.’"},{"ref":"21.56d","t":"‘But why so, O king, when water in its ordinary state remains quiet and motionless?’"},{"ref":"21.56e","t":"‘It is because of the powerful impulse of the heat of the fire that the water, usually so still, gives forth many a sound, bubbling and hissing.’"},{"ref":"21.56f","t":"‘Then thereby know, O king, that there is no soul in water, neither being; and that it is the strong heat of the fire that causes it to make sounds."},{"ref":"21.57","t":"‘And hear another reason, O king, for the same thing. Is there not water to be found in every house put into water-pots with their mouths closed up?’"},{"ref":"21.57a","t":"‘Yes, Sir.’"},{"ref":"21.57b","t":"‘Well, does that water move, is it agitated, perturbed, in commotion, does it form into waves, does it rush up and down and in every direction, does it roll up and roll over, is it covered with foam?’"},{"ref":"21.57c","t":"‘No! That water is in its ordinary state. It remains still and quiet.’"},{"ref":"21.57d","t":"‘But have you ever heard that all this is true of the water in the great ocean? and that rearing up it breaks against the strand with a mighty roar?’"},{"ref":"21.57e","t":"‘Yes, I have both heard of it, and have seen it myself — how the water in the great ocean lifts itself up a hundred, two hundred, cubits high, towards the sky.’"},{"ref":"21.57f","t":"‘But why, whereas water in its ordinary state remains motionless and still, does the water in the ocean both move and roar?’"},{"ref":"21.57g","t":"‘That is by reason of the mighty force of the onset of the wind, whereas the water in the water-jars neither moves nor makes any noise, because nothing shakes it.’"},{"ref":"21.57h","t":"‘Well, the sounds given forth by boiling water are the result, in a similar way, of the great heat of the fire.’"},{"ref":"21.58","t":"‘Do not people cover over the dried-up mouth of a drum with dried cow-leather?’"},{"ref":"21.58a","t":"‘Yes, they do.’"},{"ref":"21.58b","t":"‘Well, is there any soul or being, O king, in a drum?’"},{"ref":"21.58c","t":"‘Certainly not, Sir.’"},{"ref":"21.58d","t":"‘Then how is it that a drum makes sounds?’"},{"ref":"21.58e","t":"‘By the action or effort of a woman or a man.’"},{"ref":"21.58f","t":"‘Well, just as that is why the drum sounds, so is it by the effect of the heat of the fire that the water sounds. And for this reason also you might know, O king, that there is no soul, neither being, in water; and that it is the heat of the fire which causes it to make sounds."},{"ref":"21.59","t":"‘And I, too, O king, have something yet further to ask of you — thus shall this puzzle be thoroughly threshed out. How is it? Is it true of every kind of vessel that water heated in it makes noises, or only of some kinds of vessels?’"},{"ref":"21.59a","t":"‘Not of all, Sir. Only of some.’"},{"ref":"21.59b","t":"‘But then you have yourself, O king, abandoned the position you took up. You have come over to my side-that there is no soul, neither being, in water. For only if it made noises in whatever vessel it were heated could it be right to say that it had a soul. There cannot be two kinds of water — that which speaks, as it were, which is alive, and that which does not speak, and does not live. If all water were alive, then that which the great elephants, when they are in rut, suck up in their trunks, and pour out over their towering frames, or putting into their mouths take right into their stomachs — that water, too, when crushed flat between their teeth, would make a sound. And great ships, a hundred cubits long, heavily laden, full of hundreds of packages of goods, pass over the sea — the water crushed by them, too, would make sounds. And mighty fish, leviathans with bodies hundreds of leagues long, since they dwell in the great ocean, immersed in the depths of it, must, so living in it, be constantly taking into their mouths and spouting out the ocean — and that water, too, crushed between their gills or in their stomach, would make sounds. But as, even when tormented with the grinding and crushing of all such mighty things, the water gives no sound, therefore, O king, you may take it that there is no soul, neither being, in water.’"},{"ref":"21.59c","t":"‘Very good, Nâgasena! With fitting discrimination has the puzzle put to you been solved. just, Nâgasena, as a gem of inestimable value which had come into the hands of an able master goldsmith, clever and well trained, would meet with due appreciation, estimation, and praise-just as a rare pearl at the hands of a dealer in pearls, a fine piece of woven stuff at the hands of a cloth merchant, or red sandal wood at the hands of a perfumer — just so in that way has this puzzle put to you been solved with the discrimination it deserved.’"},{"ref":"21.59d","t":"* * * *"},{"ref":"21.59e","t":"[Here ends the dilemma as to the water-life.]"},{"ref":"21.59f","t":"* * * *"},{"ref":"21.59g","t":"Here ends the Sixth Chapter."},{"sp":"HDR","t":"CHAPTER 7. DILEMMA THE SIXTY-FIRST. THE OBSTACLES."},{"ref":"22.1","t":"‘VENERABLE NÂGASENA, the Blessed One said:"},{"ref":"22.1a","t":"“Live, O brethren, devoted to and taking delight in that which has no Papa<em>ñk</em>as (none of those states of mind which delay or obstruct a man in his spiritual growth ).”"},{"ref":"22.1b","t":"‘What is that which has no Papa<em>ñk</em>as?’"},{"ref":"22.1c","t":"‘The fruit of Conversion has no Papa<em>ñk</em>as, O king, the fruit of that stage of the Path in which those live who will be only once, or not all reborn, the fruit of Arahatship has no Papa<em>ñk</em>as.’"},{"ref":"22.1d","t":"‘But if that be so, Nâgasena, then why do the brethren concern themselves with recitation of, with asking questions about the discourses, and the pieces in mixed prose and verse, and the expositions, and the poems, and the outbursts of emotion, and the passages beginning “Thus he said,” and the birth-stories, and the tales of wonder, and the extended treatises? Why do they trouble themselves about new buildings about gifts and offerings to the order?’"},{"ref":"22.2","t":"‘They who do all these things, O king, are working towards attainment of freedom from the Papa<em>ñk</em>as, (that is of Arahatship ). For whereas, O king, all those of the brethren who are pure by nature, those upon whose hearts an impression has been left by good deeds done in a former birth, can (get rid of the Papa<em>ñk</em>as, can) become Arahats, in a moment — those on the other hand whose minds are much darkened by evil can only become Arahats by such means as these."},{"ref":"22.3","t":"‘Just, O king, as while one man who has sown a field and got the seed to grow can, by the exertion of his own power, and without any rampart or fence, reap the crop — whereas another man when he has got the seed to grow must go into the woods, and cut down sticks and branches and make a fence of them, and thus only reap the crop — in the same way those who are pure by nature, upon whose hearts an impression has been left by good deeds done in a former birth, can, in a moment, become Arahats, like the man who gathers the crop without a fence. But those, on the other hand, whose minds are darkened by the evil they have done can only become Arahats by such means as these — like the man who can only reap his crop if he builds the fence."},{"ref":"22.4","t":"‘Or just, O king, as there might be a bunch of fruits on the summit of a lofty mango tree. Then whoever possesses the power of Iddhi could take those fruits, but whoever had not, he would have first to cut sticks and creepers and construct a ladder, and by its means climb up the tree and so get at the fruit. In the same way those who are by nature pure, and upon whose hearts an impression has been left by good deeds done in a former birth, may attain, in a moment, to Arahatship, like the man getting the fruit by the power of Iddhi. But those, on the other hand, whose minds are darkened by the evil they have done can only become Arahats by such means as these, like the man who only gets the fruit by means of the ladder he has made."},{"ref":"22.5","t":"‘Or just, O king, as while one man who is clever in business will go alone to his lord and conclude any business he has to do, another man, rich though he may be, must by his riches bring others to his service, and by their help get the business done — and it is for the business’ sake that he has to seek after them. In the same way those who are by nature pure, upon whose hearts an impression has been left by good deeds done in a former birth, may reach, in a moment, to the attainment of the Six Transcendent Qualities, like the man who does the business alone by himself Whereas those brethren whose minds are darkened by the evil they have done can only by such means as these realise the gains of renunciation, like the man who through others’ help brings his business to the desired end."},{"ref":"22.6","t":"‘For recitation is of great good, O king, and asking questions, and superintending building work, and seeing to gifts and offerings is of great good — each of them to one or other of the spiritual objects which the brethren seek to obtain. just, O king, as there might be some one of the ministers or soldiers or messengers or sentries or body-guards or attendants who was especially serviceable and useful to the king, but when he had any business given him to do they would all help him — just so are all these things of assistance when those objects have to be attained. When all men, O king, shall have become by nature pure, then will there be nothing left for a teacher to accomplish. But so long as there is still need of discipleship, so long will even such a man, O king, as the Elder Sâriputta himself (though he had attained to the summit of wisdom by reason of his having been, through countless ages, deeply rooted in merit), yet find it impossible, without discipleship, to attain to Arahatship. Therefore is it, O king, that hearing (the Scriptures) is of use, and recitation of them, and asking questions about them. And therefore is it that those also who are addicted to these things, becoming free from the obstacles thereto, attain to Arahatship.’"},{"ref":"22.6a","t":"‘Right well have you made me understand this puzzle, Nâgasena. That is so, and I accept it as you say."},{"ref":"22.6b","t":"* * * *"},{"ref":"22.6c","t":"[Here ends the dilemma as to the obstacles.]"},{"ref":"22.6d","t":"* * * *"},{"ref":"22.6e","t":"[DILEMMA THE SIXTY-SECOND."},{"ref":"22.6f","t":"THE LAY ARAHAT.]"},{"ref":"22.7","t":"‘Venerable Nâgasena, your people say:"},{"ref":"22.7a","t":"“Whosoever has attained, as a layman, to Arahatship, one of two conditions are possible to him, and no other — either that very day he enters the Order, or he dies away, for beyond that day he cannot last.”"},{"ref":"22.7b","t":"‘Now if, Nâgasena, he could not, on that day, procure a teacher or preceptor, or a bowl and set of robes, would he then, being an Arahat, admit himself, or would he live over the day, or would some other Arahat suddenly appear by the power of Iddhi and admit him, or would he die away?’"},{"ref":"22.7c","t":"‘He could not, O king, because he is an Arahat, admit himself. For any one admitting himself to the Order is guilty of theft. And he could not last beyond that day. Whether another Arahat should happen, or not, to arrive, on that very day would he die away.’"},{"ref":"22.7d","t":"‘Then, Nâgasena, by whatever means attained, the holy condition of Arahatship is thereby also lost, for destruction of life is involved in it.’"},{"ref":"22.8","t":"‘It is the condition of laymanship which is at fault, O king. In that faulty condition, and by reason of the weakness of the condition itself, the layman who, as such, has attained to Arahatship must either, that very day, enter the Order or die away. That is not the fault of Arahatship, O king. It is laymanship that is at fault, through not being strong enough."},{"ref":"22.8a","t":"‘Just, O king, as food, that guards the growth and protects the life of all beings, will, through indigestion, take away the life of one whose stomach is unequal to it, whose internal fire is low and weak — just so if a layman attains Arahatship when in that condition unequal to it, then by reason of the weakness of the condition he must, that very day, either enter the Order or die away."},{"ref":"22.8b","t":"‘Or just, O king, as a tiny blade of grass when a heavy rock is placed upon it will, through its weakness, break off and give way — just so when a layman attains Arahatship, then, unable to support Arahatship in that condition, he must, that very day, either enter the Order or die away."},{"ref":"22.8c","t":"‘Or just, O king, as a poor weak fellow of low birth and little ability, if he came into possession of a great and mighty kingdom, would be unable to support the dignity of it — just so if a layman attains to Arahatship, then is he unable, in that condition, to support it. And that is the reason why he must, on that very day, either enter the Order or die away.’"},{"ref":"22.8d","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"22.8e","t":"* * * *"},{"ref":"22.8f","t":"[Here ends the dilemma as to the lay Arahat.]"},{"ref":"22.8g","t":"* * * *"},{"ref":"22.8h","t":"[DILEMMA TEE SIXTY-THIRD."},{"ref":"22.8i","t":"THE FAULTS OF THE ARAHAT.]"},{"ref":"22.9","t":"‘Venerable Nâgasena, can an Arahat be thoughtless?’"},{"ref":"22.9a","t":"‘The Arahats, O king, have put thoughtlessness far from them. They are never inadvertent.’"},{"ref":"22.9b","t":"‘But can an Arahat be guilty of an offence?’"},{"ref":"22.9c","t":"‘Yes, O king.’"},{"ref":"22.9d","t":"‘In what respect?’"},{"ref":"22.9e","t":"‘In the construction of his cell, or in his intercourse (with the other sex), or in imagining the wrong time (for the midday meal) to be the right time, or when he has been invited (to a meal ) forgetting the invitation, or in taking to be “left over “ food which has not been left over.’"},{"ref":"22.9f","t":"‘But, venerable Nâgasena, your people say:"},{"ref":"22.9g","t":"“Those who commit offences do so from one of two reasons, either out of carelessness or out of ignorance.”"},{"ref":"22.9h","t":"‘Now, is the Arahat careless that he commits offences?’"},{"ref":"22.9i","t":"‘No, O king.’"},{"ref":"22.9j","t":"‘Then if the Arahat commits offences, and yet is not careless, he must be capable of thoughtlessness.’"},{"ref":"22.9k","t":"‘He is not capable of thoughtlessness, and yet the Arahat may be guilty of offences.’"},{"ref":"22.9l","t":"‘Convince me then by a reason. What is the reason of this?’"},{"ref":"22.10","t":"‘There are two kinds of sins, O king — those which are a breach of the ordinary moral law, and those which are a breach of the Rules (of the Order). And what is a breach of the ordinary moral law? The ten modes of evil action (killing, theft, unchastity, lying, slander, harsh language, frivolous talk, covetousness, malice, and false doctrine). These things are against the moral law. And what is a breach of the Rules? Whatever is held in the world as unfitting and improper for Samanas, but is not wrong for laymen — things concerning which the Blessed One laid down rules for his disciples, not to be transgressed by them their lives long. Eating after sunturn, O king, is not wrong to those in the world, but is wrong to those in the religion (the Order) of the Conquerors. Doing injury to trees and shrubs is no offence in the eyes of the world, but it is wrong in the religion. The habit of sporting in the water is no offence to a layman, but it is wrong in the religion. And many other things of a similar kind, O king, are right in the world, but wrong in the religion of the Conquerors. This is what I mean by a breach of the Rules. Now the Arahat (he in whom the Great Evils are destroyed) is incapable of sinning against whatever is moral law, but he may unawares be guilty of an offence against the rules of the Order. It is not within the province of every Arahat to know everything, nor indeed in his power. He may be ignorant of the personal or family name of some woman or some man. He may be ignorant of some road over the earth. But every Arahat would know about emancipation, and the Arahat gifted with the six modes of transcendental knowledge would know what lies within their scope, and an omniscient Tathâgata, O king, would know all things.’"},{"ref":"22.10a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"22.10b","t":"* * * *"},{"ref":"22.10c","t":"[Here ends the dilemma as to the faults of the Arahat.]"},{"ref":"22.10d","t":"* * * *"},{"ref":"22.10e","t":"[DILEMMA THE SIXTY-FOURTH."},{"ref":"22.10f","t":"WHAT IS, BUT NOT IN THE WORLD."},{"ref":"22.11","t":"‘Venerable Nâgasena, there are to be seen in the world Buddhas, and Pa<em>kk</em>eka-Buddhas, and disciples of the Tathâgatas, and sovran overlords, and kings over one country, and gods and men; — we find rich and poor, happy and miserable; — we find men who have become women, and women who have become men — there are good deeds and evil, and beings experiencing the result of their virtue or their vice; — we find creatures born from eggs, and in the water, and in sediment, or springing into life by the mere apparitional birth; creatures without feet, bipeds and quadrupeds, and creatures with many feet; — we find Yakkhas and Rakkhasas, and Kumbha<em>nd</em>as, and Asuras, and Dânavas, and Gandhabbas, and Petas and Pisâ<em>k</em>as, and Kinnaras, and Mahoragas, and Nâgas and Supa<em>nn</em>as, and magicians and sorcerers; — there are elephants, and horses, and cattle, and buffaloes, and camels, and asses, and goats, and sheep, and deer, and swine, and lions, and tigers, and leopards, and bears, and wolves, and hyenas, and dogs, and jackals, and many kinds of birds; — there is gold and silver, and the pearl, and the diamond, and the chauk, and rock, and coral, and the ruby, and the Masâra stone, and the cat’s-eye, and crystal, and quartz, and iron ore, and copper, and brass, and bronze; — there is flax, and silk, and cotton, and hemp, and wool; — there is rice, and paddy, and barley, and millet, and kudrûsa grain, and beans, and wheat, and oilseed, and vetches; — there are perfumes prepared from roots, and sap, and pith, and bark, and leaves, and flowers, and fruit, and of all other sorts; — we find grass, and creepers, and shrubs, and trees, and medicinal herbs, and forests, and rivers, and mountains, and seas, and fish, and tortoises, — all is in the world. Tell me, Sir, what there is, then, which is not in the world.’"},{"ref":"22.12","t":"‘There are three things, O king, which you cannot find in the world. And what are the three? That which, whether conscious or unconscious, is not subject to decay and death — that you will not find. That quality of anything, (organic or inorganic), which is not impermanent — that you will not find. And in the highest sense there is no such thing as being possessed of being.’"},{"ref":"22.12a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"22.12b","t":"* * * *"},{"ref":"22.12c","t":"[Here ends the puzzle as to what is not in the world.]"},{"ref":"22.12d","t":"* * * *"},{"ref":"22.12e","t":"[DILEMMA THE SIXTY-FIFTH."},{"ref":"22.12f","t":"THINGS WITHOUT A CAUSE.]"},{"ref":"22.13","t":"‘Venerable Nâgasena, there are found beings in the world who have come into existence through Karma, and others who are the result of a cause, and others produced by the seasons. Tell me — is there any thing that does not fall under any one of these three heads?’"},{"ref":"22.13a","t":"‘ There are two such things, O king. And what are the two? Space, O king, and Nirvâ<em>n</em>a.’"},{"ref":"22.13b","t":"‘Now do not spoil the word of the Conquerors, Nâgasena, nor answer a question without knowing what you say!’"},{"ref":"22.13c","t":"‘What, pray, is it I have said, O king, that you should address me thus?’"},{"ref":"22.13d","t":"‘Venerable Nâgasena, that is right what you said in respect of space. But with hundreds of reasons did the Blessed One proclaim to his disciples the way to the realisation of Nirvâ<em>n</em>a. And yet you say that Nirvâ<em>n</em>a is not the result of any cause!’"},{"ref":"22.13e","t":"‘No doubt, O king, the Blessed One gave hundreds of reasons for our entering on the way to the realisation of Nirvâ<em>n</em>a. But he never told us of a cause out of which Nirvâ<em>n</em>a could be said to be produced.’"},{"ref":"22.14","t":"‘Now in this, Nâgasena, we have passed from darkness into greater darkness, from a jungle into a denser jungle, from a thicket into a deeper thicket — inasmuch as you say there is a cause for the realisation of Nirvâ<em>n</em>a, but no cause from which it can arise. If, Nâgasena, there be a cause of the realisation of Nirvâ<em>n</em>a, then we must expect to find a cause of the origin of Nirvâ<em>n</em>a. just, Nâgasena, as because the son has a father, therefore we ought to expect that that father had a father — or because the pupil has a teacher, therefore we ought to expect that the teacher had a teacher — or because the plant came from a seed, therefore we ought to expect that the seed too had come from a seed — just so, Nâgasena, if there be a reason for the realisation of Nirvâ<em>n</em>a, we ought to expect that there is a reason too for its origin, — just as if we saw the top of a tree, or of a creeper, we should conclude that it had a middle part, and a root.’"},{"ref":"22.14a","t":"‘Nirvâ<em>n</em>a, O king, is unproduceable, and no cause for its origin has been declared.’"},{"ref":"22.14b","t":"‘Come now, Nâgasena, give me a reason for this. Convince me by argument, so that I may know how it is that while there is a cause that will bring about the realisation of Nirvâ<em>n</em>a, there is no cause that will bring about Nirvâ<em>n</em>a itself.’"},{"ref":"22.15","t":"‘Then, O king, give ear attentively, and listen well, and I will tell you what the reason is. Could a man, O king, by his ordinary power, go up from hence to the Himâlaya, the king of mountains?’"},{"ref":"22.15a","t":"‘Yes, Sir, he could.’"},{"ref":"22.15b","t":"‘But could a man, by his ordinary power, bring the Himâlaya mountains here?’"},{"ref":"22.15c","t":"‘Certainly not, Sir.’"},{"ref":"22.15d","t":"‘Well! therefore is it that while a cause for the realisation of Nirvâ<em>n</em>a can be declared, the cause of its origin can not. And could a man, O king, by his ordinary power cross over the great ocean in a ship, and so go to the further shore of it?’"},{"ref":"22.15e","t":"‘Yes, Sir, he could.’"},{"ref":"22.15f","t":"‘But could a man by his ordinary power bring the further shore of the ocean here?’"},{"ref":"22.15g","t":"‘Certainly not, Sir.’"},{"ref":"22.15h","t":"‘Well! so is it that while a cause for the realisation of Nirvâ<em>n</em>a can be declared, the cause of its origin can not. And why not? Because Nirvâ<em>n</em>a is not put together of any qualities.’"},{"ref":"22.16","t":"‘What, Sir! is it not put together?’"},{"ref":"22.16a","t":"‘No, O king. It is uncompounded, not made of anything. Of Nirvâ<em>n</em>a, O king, it cannot be said that it has been produced, or not been produced, or that it can be produced, that it is past or future or present, that it is perceptible by the eye or the ear or the nose or the tongue, or by the sense of touch.’"},{"ref":"22.16b","t":"‘But if so, Nâgasena, then you are only showing us how Nirvâ<em>n</em>a is a condition that does not exist. There can be no such thing as Nirvâ<em>n</em>a.’"},{"ref":"22.16c","t":"‘Nirvâ<em>n</em>a exists, O king. And it is perceptible to the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvâ<em>n</em>a.’"},{"ref":"22.17","t":"‘Then what, Sir, is Nirvâ<em>n</em>a? Such a Nirvâ<em>n</em>a (I mean) as can be explained by similes. Convince me by argument how far the fact of its existence can be explained by similes.’"},{"ref":"22.17a","t":"‘Is there such a thing, O king, as wind?’"},{"ref":"22.17b","t":"‘Yes, of course.’"},{"ref":"22.17c","t":"‘Show it me then, I pray you, O king — whether by its colour, or its form, whether as thin or thick, or short or long!’"},{"ref":"22.17d","t":"‘But wind, Nâgasena, cannot be pointed out in that way. It is not of such a nature that it can be taken into the hand or squeezed. But it exists all the same.’"},{"ref":"22.17e","t":"‘If you can’t show me the wind, then there can’t be such a thing.’"},{"ref":"22.17f","t":"‘But I know there is, Nâgasena. That wind exists I am convinced, though I cannot show it you.’"},{"ref":"22.17g","t":"‘Well! just so, O king, does Nirvâ<em>n</em>a exist, though it cannot be shown to you in colour or in form.’"},{"ref":"22.17h","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"22.17i","t":"* * * *"},{"ref":"22.17j","t":"[Here ends the dilemma as to Nirvâ<em>n</em>a.]"},{"ref":"22.17k","t":"* * * *"},{"ref":"22.17l","t":"[DILEMMA THE SIXTY-SIXTH."},{"ref":"22.17m","t":"MODES OF PRODUCTION.]"},{"ref":"22.18","t":"‘Venerable Nâgasena, what are they who are said, in this connection, to be “Karma-born,” and “cause-born,” and “season-born”? And what is it that is none of these?’"},{"ref":"22.18a","t":"‘All beings, O king, who are conscious, are Karma-born (spring into existence as the result of Karma). Fire, and all things growing out of seeds, are cause-born (the result of a pre-existing material cause). The earth, and the hills, water, and wind — all these are season-born (depend for their existence on reasons connected with weather). Space and Nirvâ<em>n</em>a exist independently alike of Karma, and cause, and seasons. Of Nirvâ<em>n</em>a, O king, it cannot be said that it is Karma-born or cause-born or season-born; that it has been, or has not been, or can be produced, that it is past or future or present, that it is perceptible by the eye or the nose or the ear or the tongue or by the sense of touch. But it is perceptible, O king, by the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvâ<em>n</em>a.’"},{"ref":"22.18b","t":"‘Well has this delightful puzzle, venerable Nâgasena, been examined into, cleared of doubt, brought into certitude. My perplexity has been put an end to as soon as I consulted you, O best of the best of the leaders of schools!’"},{"ref":"22.18c","t":"* * * *"},{"ref":"22.18d","t":"[Here ends the dilemma as to modes of production.]"},{"ref":"22.18e","t":"* * * *"},{"ref":"22.18f","t":"[DILEMMA THE SIXTY-SEVENTH."},{"ref":"22.18g","t":"DEAD DEMONS.]"},{"ref":"22.19","t":"‘Venerable Nâgasena, are there such things as demons (Yakkhâ) in the world?’"},{"ref":"22.19a","t":"‘Yes, O king.’"},{"ref":"22.19b","t":"‘Do they ever leave that condition’ (fall out of that phase of existence)?"},{"ref":"22.19c","t":"‘Yes, they do.’"},{"ref":"22.19d","t":"‘But, if so, why is it that the remains of those dead Yakkhas are never found, nor any odour of their corpses smelt?’"},{"ref":"22.19e","t":"‘ Their remains are found, O king, and an odour does arise from their dead bodies. The remains of bad Yakkhas can be seen in the form of worms and beetles and ants and moths and snakes and scorpions and centipedes, and birds and wild beasts.’"},{"ref":"22.19f","t":"‘Who else, O Nâgasena, could have solved this puzzle except one as wise as you!’"},{"ref":"22.19g","t":"* * * *"},{"ref":"22.19h","t":"[Here ends the dilemma as to dead demons.]"},{"ref":"22.19i","t":"* * * *"},{"ref":"22.19j","t":"[DILEMMA THE SIXTY-EIGHTH."},{"ref":"22.19k","t":"THE METHOD OF PROMULGATING THE RULES.]"},{"ref":"22.20","t":"‘Venerable Nâgasena, those who were teachers of the doctors in times gone by — Nârada, and Dhammantari, and Angîrasa, and Kapila, and Ka<em>nd</em>araggisâma, and Atula, and Pubba Ka<em>kk</em>âyana — all these teachers knowing thoroughly, and of themselves, and without any omission, the rise of disease and its cause and nature and progress and cure and treatment and management — each of them composed his treatise en bloc, taking time by the forelock, and pointing out that in such and such a body such and such a disease would arise. Now no one of these was omniscient. Why then did not the Tathâgata, who was omniscient, and who knew by his insight of a Buddha what would happen in the future, determining in advance that for such and such an occasion such and such a rule would be required, lay down the whole code of rules at once; instead of laying them down to his disciples from time to time as each occasion arose, when the disgrace (of the wrong act) had been already noised abroad, when the evil was already wide spread and grown great, when the people were already filled with indignation?’"},{"ref":"22.21","t":"‘The Tathâgata, O king, knew very well that in fulness of time the whole of the hundred and fifty Rules would have to be laid down to those men. But the Tathâgata, O king, thought thus: “If I were to lay down the whole of the hundred and fifty Rules at once the people would be filled with fear, those of them who were willing to enter the Order would refrain from doing so, saying, ‘How much is there here to be observed! how difficult a thing is it to enter religion according to the system of the Sama<em>n</em>a Gotama’ — they would not trust my words, and through their want of faith they would be liable to rebirth in states of woe. As occasion arises therefore, illustrating it with a religious discourse, will I lay down, when the evil has become manifest, each Rule.”’"},{"ref":"22.21a","t":"‘A wonderful thing is it in the Buddhas, Nâgasena, and a most marvellous that the omniscience of the Tathâgata should be so great. That is just so, venerable Nâgasena. This matter was well understood by the Tathâgata — how that hearing that so much was to be observed, men would have been so filled with fear that not a single one would have entered religion according to the system of the Conquerors. That is so, and I accept it as you say.’"},{"ref":"22.21b","t":"* * * *"},{"ref":"22.21c","t":"[Here ends the dilemma as to the method in which the Rules were laid down.]"},{"ref":"22.21d","t":"* * * *"},{"ref":"22.21e","t":"[DILEMMA THE SIXTY-NINTH."},{"ref":"22.21f","t":"THE HEAT OF THE SUN]"},{"ref":"22.22","t":"‘Venerable Nâgasena, does this sun always burn fiercely, or are there times when it shines with diminished heat?’"},{"ref":"22.22a","t":"‘It always burns fiercely, O king, never gently.’"},{"ref":"22.22b","t":"‘But if that be so, how is it that the heat of the sun is sometimes fierce, and sometimes not?’"},{"ref":"22.23","t":"‘There are four derangements, O king, which happen to the sun, and affected by one or other of these its heat is allayed. And what are the four? The clouds, O king, and fog, and smoke, and eclipses — these are the four derangements which happen to the sun, and it is when affected by one or other of these that its heat is allayed.’"},{"ref":"22.23a","t":"‘Most wonderful, Nâgasena, and most strange that even the sun, so transcendent in glory, should suffer from derangement-how much more then other, lesser, creatures. No one else could have made this explanation except one wise like you!’"},{"ref":"22.23b","t":"* * * *"},{"ref":"22.23c","t":"[Here ends the dilemma as to the heat of the sun.]"},{"ref":"22.23d","t":"* * * *"},{"ref":"22.23e","t":"[DILEMMA THE SEVENTIETH."},{"ref":"22.23f","t":"THE SEASONS.]"},{"ref":"22.24","t":"‘Venerable Nâgasena, why is it that the heat of the sun is more fierce in winter than in summer?’"},{"ref":"22.24a","t":"‘In the hot season, O king, dust is blown up into clouds, and pollen agitated by the winds rises up into the sky, and clouds multiply in the heavens, and gales blow with exceeding force. All these crowded and heaped together shut off the rays of the sun, and so in the hot season the heat of the sun is diminished. But in the cold season, O king, the earth below is at rest, the rains above are in reserve, the dust is quiet, the pollen wanders gently through the air, the sky is free from clouds, and very gently do the breezes blow. Since all these have ceased to act the rays of the sun become clear, and freed from every obstruction the sun’s heat glows and burns. This, O king, is the reason why the heat of the sun is more fierce in winter than in summer."},{"ref":"22.24b","t":"‘So it is when set free from the obstacles besetting it that the sun burns fiercely, which it cannot do when the rains and so on are present with it.’"},{"ref":"22.24c","t":"[‘Very good, Nâgasena! That is so, and I accept it as you say.’]"},{"ref":"22.24d","t":"* * * *"},{"ref":"22.24e","t":"[Here ends the dilemma of the seasons.]"},{"ref":"22.24f","t":"* * * *"},{"ref":"22.24g","t":"Here ends the Seventh Chapter."},{"sp":"HDR","t":"CHAPTER 8. DILEMMA THE SEVENTY-FIRST. VESSANTARA’S GIVING."},{"ref":"23.1","t":"‘VENERABLE NÂGASENA, do all the Bodisats give away their wives and children, or was it only Vessantara the king who did so?’"},{"ref":"23.1a","t":"‘All of them do so, not Vessantara only.’"},{"ref":"23.1b","t":"‘Do they then give them away with their own consent?’"},{"ref":"23.1c","t":"‘The wife, O king, was a consenting party. But the children, by reason of their tender age, lamented. Had they thoroughly understood, they too would have approved.’"},{"ref":"23.1d","t":"‘A hard thing, Nâgasena, was it that the Bodisat carried out, in that he gave away his own children, his only ones, dearly beloved, into slavery to the Brahman. And this second action was harder still, that he bound his own children, his only ones, and dearly beloved, young and tender though they were, with the jungle rope, and then, when he saw them being dragged along by the Brahman, — their hands bruised by the creeper, — yet could look on at the sight. And this third action was even harder still, that when his boy ran back to him, after loosing the bonds by his own exertion, then he bound him again with the jungle rope and again gave him away. And this fourth action was even harder still, that when the children, weeping, cried: “Father dear, this ogre is leading us away to eat us!” he should have appeased them by saying: “Don’t be afraid.” And this fifth action was even harder still, that when the prince, <em>G</em>âli, fell weeping at his feet, and besought him, saying: “Be satisfied, father dear, only keep Ka<em>n</em>hâginâ (his little sister). I will go away with the ogre. Let him eat me!” — that even then he would not yield. And this sixth action was even harder still, that when the boy <em>G</em>âli, lamenting, exclaimed: “Have you a heart of stone then, father, that you can look upon us, miserable, being led away by the ogre into the dense and haunted jungle, and not call us back?” — that he still had no pity. And this seventh action was even harder still, that when his children were thus led away to nameless horrors until they passed gradually to their bitter fate, out of sight — that then his heart did not break, utterly break! What, pray, has the man who seeks to gain merit to do with bringing sorrow on others! Should he not rather give himself away?’"},{"ref":"23.2","t":"‘It is because what he did, O king, was so difficult, that the sound of the fame of the Bodisat was spread abroad among gods and men through the ten thousand world systems — that the gods exalt him in heaven; and the Titans in the Titan-world, and the Garu<em>d</em>as in their abodes, and the Nâgas in the Nâga-world, and the Yakshas where they dwell — that through the ages the reputation of this his glory has been handed down by successive tradition — till now, to-day, it has reached to this meeting of ours, at which we sitting are, forsooth, disparaging and casting a slur on that gift, debating whether it were well given or ill! But that high praise, O king, shows forth the ten great qualities of the intelligent, and wise, and able, and subtle-minded Bodisats. And what are the ten? Freedom from greed, the not clinging (to any worldly aim), self-sacrifice, renunciation, the never turning back again (to the lower state), the equal delicacy and greatness, the incomprehensibility, the rarity, and the peerlessness of Buddhahood. In all these respects is it that the fame of that giving shows forth the great qualities of the Bodisats.’"},{"ref":"23.3","t":"‘What, venerable Nâgasena? he who gives gifts in such a way as to bring sorrow upon others — does that giving of his bring forth fruit in happiness, does it lead to rebirth in states of bliss?’"},{"ref":"23.3a","t":"‘Yes, O king. What can be said (to the contrary)?’"},{"ref":"23.3b","t":"‘I pray you, Nâgasena, give me a reason for this.’"},{"ref":"23.3c","t":"‘Suppose, O king, there were some virtuous Sama<em>n</em>a or Brahman, of high character, and he were paralysed, or a cripple, or suffering from some disease or other, and some man desirous of merit were to have him put into a carriage, and taken to the place he wished to go to. Would happiness accrue to that man by reason thereof, would that be an act leading to rebirth in states of bliss?’"},{"ref":"23.3d","t":"‘Yes, Sir. What can be said (to the contrary)? That man would thereby acquire a trained elephant, or a riding-horse, or a bullock-carriage, on land a land-vehicle and on water a water-vehicle, in heaven a vehicle of the gods and on earth one that men could use, — from birth to birth there would accrue to him that which in each would be appropriate and fit, — and joys appropriate would come to him, and he would pass from state to state of bliss, and by the efficacy of that act mounting on the vehicle of Iddhi he would arrive at the longed-for goal, the city of Nirvâ<em>n</em>a itself.’"},{"ref":"23.3e","t":"‘But then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss, — inasmuch as that man by putting the cart-bullocks to pain would attain such bliss."},{"ref":"23.4","t":"‘And hear another reason, O king, for the same thing. Suppose some monarch were to raise from his subjects a righteous tax, and then by the issue of a command were to bestow thereout a gift, would that monarch, O king, enjoy any happiness on that account, would that be a gift leading to rebirth in states of bliss"},{"ref":"23.4a","t":"‘Certainly, Sir. What can be said against it? On that account the monarch would receive a hundred thousandfold, he might become a king of kings, a god above the gods, or Brahmâ lord of the Brahmâ gods, or a chief among the Samanas, or a leader of the Brahmans, or the most excellent among the Arahats.’"},{"ref":"23.4b","t":"‘Then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss — inasmuch as that monarch by giving as a gift what was gained by harassing his people with taxation would enjoy such exceeding fame and glory.’"},{"ref":"23.5","t":"‘But, venerable Nâgasena, what was given by Vessantara the king was an excessive gift; in that he gave his own wife as wife to another man, and his own children, his only ones, into slavery to a Brahman. And excessive giving is by the wise in the world held worthy of censure and of blame. Just, Nâgasena, as under too much weight the axle-tree of a cart would break, or a ship would sink, as his food would disagree with him who ate too much, or the crops would be ruined by too heavy rain, or bankruptcy would follow too lavish generosity, or fever would come from too much heat, or a man would go mad from excessive lust, or become guilty of an offence through excessive anger, or fall into sin through excessive stupidity, or into the power of robbers through too much avarice, or be ruined by needless fear, or as a river would overflow through excessive inflow, or a thunderbolt fall through too much wind, or porridge boil over through too hot a fire, or a man who wandered about too much would not live long-just, so, Nâgasena, is excessive giving held by the wise in the world as worthy of censure and of blame. And as king Vessantara’s gift was excessive no good result could be expected from it.’"},{"ref":"23.6","t":"‘Giving exceedingly, O king, is praised, applauded, and approved by the wise in the world; and they who give away anything as a gift just as it may occur to them, acquire fame in the world as very generous givers. Just, O king, as when a man has taken hold of a wild root which by its extraordinary virtues is divine, that moment he becomes invisible even to those standing within arm’s length — just as a medicinal herb by the exceeding power of its nature will utterly kill pain, and put an end to disease — just as fire burns by its exceeding heat, and water puts that fire out by its exceeding cold — just as by its exceeding purity a lotus remains undefiled by water or by mud — just as a (magic) gem by the extraordinary virtue inherent in it procures the granting of every wish — just as lightning by its marvellous quick sharpness cleaves asunder even the diamonds, pearls, and crystals — just as the earth by its exceeding size can support men, and snakes, and wild beasts, and birds, and the waters, and rocks, and hills, and trees — just as the ocean by its exceeding greatness can never be quite filled — just as Sineru by its mighty weight remains immoveable, and space by the greatness of its wide extent is infinite, and the sun by its mighty glory dissipates the darkness — just as the lion in the greatness of its lineage is free from fear — just as a wrestler in the greatness of his might easily lifts up his foe-just as a king by the excellence of his justice becomes overlord, and a Bhikkhu by reason of his very righteousness becomes an object of reverence to Nâgas, and Yakshas, and men, and Mâras — just as a Buddha by the excellence of his supremacy is peerless — just so, O king, is exceeding generosity praised, applauded, and approved by the wise in the world; and they who give away anything as a gift, just as it may occur to them, acquire in the world the fame of being nobly generous. And by his mighty giving Vessantara the king, O king, was praised, and lauded, and exalted, and magnified, and famous throughout the ten thousand world systems, and by reason, too, of that mighty giving is it that he, the king Vessantara, has, now in our days, become the Buddha, the chief of gods and men."},{"ref":"23.7","t":"‘And now, O king, tell me — is there anything in the world which should be withheld as a gift, and not bestowed, when one worthy of a gift, one to whom it is one’s duty to give, is there?’"},{"ref":"23.7a","t":"‘There are ten sorts of gifts, Nâgasena, in the world that are commonly disapproved of as gifts. And what are the ten? Strong drink, Nâgasena, and festivals in high places, and women, and buffaloes, and suggestive paintings, and weapons, and poison, and chains, and fowls, and swine, and false weights and measures. All these, Nâgasena, are disapproved of in the world as gifts, and those who give such presents become liable to rebirth in states of woe.’"},{"ref":"23.7b","t":"‘I did not ask you, O king, what kinds of gifts are not approved of. But this, O king, I asked: “Is there anything in the world which ought to be withheld, and not bestowed as a gift, if one worthy of a gift were present?”’"},{"ref":"23.7c","t":"‘No, Sir. When faith arises in their hearts some give food to those worthy of gifts, and some give clothes, and some give bedding, and some give dwellings, and some give mats or robes, and some give slave girls or slaves, and some give fields or premises, and some give bipeds or quadrupeds, and some give a hundred or a thousand or a hundred thousand, and some give the kingdom itself, and some give away even their own life.’"},{"ref":"23.7d","t":"‘But then, O king, if some give away even their own lives, why do you so violently attack Vessantara, that king of givers, for the virtuous bestowal of his child and wife? Is there not a general practice in the world, an acknowledged custom, according to which it is allowable for a father who has fallen into debt, or lost his livelihood, to deposit his son in pledge, or sell him?’"},{"ref":"23.7e","t":"‘Yes, that is so.’"},{"ref":"23.7f","t":"‘Well, in accordance therewith was it that Vessantara, O king, in suffering and distress at not having obtained the insight of the Omniscient Ones, pledged and sold his wife and children for that spiritual treasure. So that he gave away what other people had given away, he did what other people had done. Why then do you, O king, so violently attack him, the king of givers?’"},{"ref":"23.8","t":"‘Venerable Nâgasena, I don’t blame him for giving, but for not having made a barter with the beggar, and given away himself rather, instead of his wife and children.’"},{"ref":"23.8a","t":"‘That, O king, would be an act of a wrong doer, to give himself when he was asked for his wife and children. For the thing asked for, whatever it is, is that which ought to be given. And such is the practice of the good. Suppose, O king, a man were to ask that water should be brought, would any one who then brought him food have done what he wanted?’"},{"ref":"23.8b","t":"‘No, Sir. The man who should have given what he first asked to be brought would have done what he wanted.’"},{"ref":"23.8c","t":"‘Just so, O king, when the Brahman asked Vessantara the king for his wife and children, it was his wife and children that he gave. If the Brahman, O king, had asked for Vessantara’s body, then would Vessantara have not saved his body, he would neither have trembled nor been stained (by the love of self), but would have given away and abandoned his own body. If, O king, any one had come up to Vessantara the king, and asked of him, saying: “Become my slave,” then would he have given away and abandoned his own self, and in so giving would he have felt no pain."},{"ref":"23.9","t":"‘Now the life of king Vessantara, O king, was a good thing shared in by many — just as meats when cooked are shared in by many, or as a tree covered with fruit is shared in by many flocks of birds. And why so? Because he had said to himself: “Thus acting may I attain to Buddhahood.” As a man in need, O king, who is wandering about in his search after wealth, will have to pass along goat-tracks, and through jungles full of stakes and sticks, and doing merchandise by sea and land, will devote his actions, words, and thoughts to the attainment of wealth — just so, O king, did Vessantara, the king of givers, who was longing for the treasure of Buddhahood, for the attainment of the insight of the Omniscient Ones, by offering up to anyone who begged of him his property and his corn, his slave girls and his slaves, his riding animals and carriages, all that he possessed, his wife and children and himself, seek after the Supreme Enlightenment. Just, O king, as an official who is anxious for the seal, and for the office of the custody thereof, will exert himself to the attainment of the seal by sacrificing everything in his house — property and corn, gold and silver, everything — just so, O king, did Vessantara, the king of givers, by giving away all that he had, inside his house and out, by giving even his life for others, seek after the Supreme Enlightenment."},{"ref":"23.10","t":"‘And further, O king, Vessantara, the king of givers, thought thus: “It is by giving to him precisely what he asks for, that I shall be of service to the Brahman:” and therefore did he bestow upon him his wife and children. It was not, O king, out of dislike to them that he gave them away, not because he did not care to see them more, not because he considered them an encumbrance or thought he could no longer support them, not (in annoyance) with the wish of being relieved of what was not pleasant to him — but because the jewel treasure of omniscience was dear to him, for the sake of the insight of the Omniscient Ones, did he bestow that glorious gift, — immeasurable, magnificent, unsurpassed — of what was near and dear to him, greatly beloved, cherished as his own life, his own children and his wife! For it has been said, O king, by the Blessed One, the god of gods, in the <em>K</em>ariyâ Pi<em>t</em>aka:"},{"ref":"23.10a","t":"“’Twas not through hatred of my children sweet,<br>’Twas not through hatred of my queen, Maddî,<br>Thraller of hearts — not that I loved them less — <br>But Buddhahood more, that I renounced them all.”"},{"ref":"23.10b","t":"‘Now at that time, O king, Vessantara, when he had given away his wife and children, entered the leaf hut, and sat down there. And heavy grief fell upon him distressed by his exceeding love for them, and his very heart became hot, and hot breath, too much to find its way through the nose, came and went through his mouth, and tears rolled in drops of blood from his eyes. Such was the grief, O king, with which Vessantara gave to the Brahman his wife and children in the thought that his practice of giving should not be broken in upon. But there were two reasons, O king, why he thus gave them away. What are those two? That his practice of giving should not be interrupted was one; the other was that as a result of his so doing his children, distressed by living with him only on wild roots and fruits, should eventually be set free by their new master. For Vessantara knew, O king: “No one is capable of keeping my children as slaves. Their grandfather will ransom the children, and so they will come back to me.” These are the two reasons why he gave his children away to the Brahman."},{"ref":"23.12","t":"‘And further, O king, Vessantara knew:"},{"ref":"23.12a","t":"“This Brahman is worn out, aged, well stricken in years, weak and broken, leaning on a stick, he has drawn near the end of his days, his merit is small, he will not be capable of keeping my children as slaves.” Would a man be able, O king, by his ordinary power, to seize the moon and the sun, mighty and powerful as they are, keeping them in a basket or a box, to use them, deprived of their light, as plates?’"},{"ref":"23.12b","t":"‘Certainly not, Sir.’"},{"ref":"23.12c","t":"‘Neither, O king, could any one whatever keep in use, as his slaves, the children of Vessantara, who were to the world like the moon and the sun in glory."},{"ref":"23.13","t":"‘And hear another reason, O king, for the same thing. That wondrous gem, O king of a sovran overlord, bright and beautiful, with its eight facets so well cut, four cubits in thickness, and in circumference as the nave of a cart-wheel, could no man, wrapping it up in a cloth and putting it into a basket, keep and use as a hone to grind his scissors upon. And neither, O king, could any one soever keep in use, as his slaves, the children of Vessantara, like to the jewels of the lord of the world in glory."},{"ref":"23.14","t":"‘And hear, O king, another reason. just as the elephant king Uposatha, gentle and handsome, eight cubits in height and nine in girth and length, showing the signs of rut in three places on his body, all white, sevenfold firm, could never by any one be covered up with a saucer or a winnowing fan, could never be put into a cowpen like a calf, or made use of as one; just so could no one whatever keep in use, as his slaves, the children of Vessantara, who were, in the world, like Uposatha the elephant king."},{"ref":"23.15","t":"‘And hear, O king, another reason. Just, O king, as the mighty ocean is great in length and breadth, and deep, not to be measured, and hard to cross, impossible to fathom or to cover up, and no one could close it in and make use of it as a single ferry, just so could no one whatever keep in use, as his slaves, the children of Vessantara, as esteemed in the world as the mighty ocean."},{"ref":"23.16","t":"‘And hear another reason, O king. Just as the Himâlaya, the king of the mountains, five leagues high, and three thousand leagues in extent at the circumference, with its ranges of eight and forty thousand peaks, the source of five hundred rivers, the dwelling-place of multitudes of mighty — creatures, the producer of manifold perfumes, enriched with hundreds of magical drugs, is seen to rise aloft, like a cloud, in the centre (of the earth); like it, O king, could no one whatever keep in use, as his slaves, the children of Vessantara, as esteemed in the world as Himâlaya, the mountain king."},{"ref":"23.16a","t":"‘And hear another reason, O king. Just as a mighty bonfire burning on a mountain top would be visible afar off in the darkness and the gloom of night, so was Vessantara the king well known among men, and therefore could no one whatever keep in use, as his slaves, the children of so distinguished a man — for just as at the time of the flowering of the Nâga trees in the Himâlaya mountains, when the soft winds (of spring) are blowing, the perfume of the flowers is wafted for ten leagues, or for twelve, so was the sound of the fame of king Vessantara noised abroad, and the sweet perfume of his righteousness wafted along for thousands of leagues, even up to the abodes of the Akani<em>tth</em>a, (the highest of all) gods, passing on its way the dwelling places of the gods and Asuras, of the Garudas and Gandhabbas, of the Yakshas and Râkshasas, of the Mahoragas and Kinnaras, and of Indra the monarch of the gods! Therefore is it that no one could keep his children as slaves."},{"ref":"23.17","t":"‘And the young prince <em>G</em>âli, O king, was instructed by his father, Vessantara, in these words: “When your grandfather, my child, shall ransom you with wealth that he gives to the Brahman, let him buy you back for a thousand ounces of gold, and when he ransoms your sister Ka<em>n</em>hâ<em>g</em>inâ let him buy her back for a hundred slaves and a hundred slave girls and a hundred elephants and a hundred horses and a hundred cows and a hundred buffaloes and a hundred ounces of gold. And if, my child, your grandfather should take you out of the hands of the Brahman by word of command, or by force, paying nothing, then obey not the words of your grandfather, but remain still in subjection to the Brahman.” Such was his instruction as he sent him away. And young <em>G</em>âli went accordingly, and when asked by his grandfather, said:"},{"ref":"23.17a","t":"As worth a thousand ounces, Sir,<br>My father gave me to this man;<br>As worth a hundred elephants,<br>He gave the girl Ka<em>n</em>hâ<em>g</em>inâ.”’"},{"ref":"23.17b","t":"‘Well has this puzzle, Nâgasena, been unravelled, well has the net of heresy been torn to pieces, well has the argument of the adversaries been overcome and your own doctrine been made evident, well has the letter (of the Scriptures) been maintained while you have thus explained its spirit! That is so, and I accept it as you say.’"},{"ref":"23.17c","t":"* * * *"},{"ref":"23.17d","t":"[Here ends the dilemma as to Vessantara’s gift of his wife and children.]"},{"ref":"23.17e","t":"* * * *"},{"ref":"23.17f","t":"[DILEMMA THE SEVENTY-SECOND."},{"ref":"23.17g","t":"PENANCE.]"},{"ref":"23.18","t":"‘Venerable Nâgasena, did all the Bodisats go through a period of penance, or only Gotama?’"},{"ref":"23.18a","t":"‘Not all, O king, but Gotama did.’"},{"ref":"23.18b","t":"‘Venerable Nâgasena, if that be so, it is not right that there should be a difference between Bodisat and Bodisat.’"},{"ref":"23.18c","t":"‘There are four matters, O king, in which there is such difference. And what are the four? There is a difference as to the kind of family (in which they are born ), there is a difference as to their place in the period (which has elapsed since the succession of Buddhas began ), there is a difference as to the length of their individual lives, there is a difference as to their individual size. In these four respects, O king, there is a difference between Bodisat and Bodisat. But there is no difference between any of the Buddhas, who are alike in bodily beauty, in goodness of character, in power of contemplation and of reasoning, in emancipation, in the insight arising from the knowledge of emancipation, in the four bases of confidence, in the ten powers of a Tathâgata, in the sixfold special knowledge, in the fourteenfold knowledge of Buddha, in the eighteen characteristics of a Buddha — in a word, in all the qualities of a Buddha. For all the Buddhas are exactly alike in all the Buddha-qualities.’"},{"ref":"23.18d","t":"‘But if, Nâgasena, that be so, what is the reason that it was only the Gotama Bodisat who carried out the penance?’"},{"ref":"23.18e","t":"‘Gotama the Bodisat had gone forth from the world, O king, when his knowledge was immature, and his wisdom was immature. And it was when he was bringing that immature knowledge to maturity that he carried out the penance.’"},{"ref":"23.19","t":"‘Why then, Nâgasena, was it that he thus went forth with knowledge and with wisdom immatured? Why did he not first mature his knowledge, and then, with his knowledge matured, renounce the world?’"},{"ref":"23.19a","t":"‘When the Bodisat, O king, saw the women of his harem all in disorder, then did he become disgusted, and in him thus disgusted discontent sprang up. And on perceiving that his heart was filled with discontent, a certain god of those that wait on Death (Mâra) thought: “This now is the time to dispel that discontent of his heart,” and standing in the air he gave utterance to these words: “O honourable one! O fortunate one! Be not thou distressed. On the seventh day from this the heavenly treasure of the Wheel shall appear to thee, with its thousand spokes, its tire, and its nave, complete and perfect; and the other treasures, those that walk on earth and those that travel through the sky, shall come to thee of their own accord; and the words of command of thy mouth shall bear sway over the four great continents and the two thousand dependent isles; and thou shalt have above a thousand sons, heroes mighty in strength to the crushing out of the armies of the foe; and with those sons surrounding thee thou, master of the Seven Treasures, shalt rule the world!” But even as if a bar of iron, heated the livelong day and glowing throughout, had entered the orifice of his ear, so was it that those words, O king, entered the ear of the Bodisat. And to the natural distress he already felt there was added, by that utterance of the god, a further emotion, anxiety, and fear. just as a mighty fiery furnace, were fresh fuel thrown on it, would the more furiously burn — just as the broad earth, by nature moist, and already swampy through the water dripping on it from the vegetation and the grass that have arisen on it, would become more muddy still when a great rain cloud had poured out rain upon it — so to the distress that he already felt there was added, by that utterance of the god, a further emotion, anxiety, and fear.’"},{"ref":"23.20","t":"‘But tell me, Nâgasena, if the heavenly Wheel-treasure had, on the seventh day, appeared to the Bodisat, would he, the Wheel having appeared, have been turned back from his purpose?’"},{"ref":"23.20a","t":"‘No Wheel-treasure appeared, O king, on the seventh day to the Bodisat. For rather that was a lie that was told by that god with the object of tempting him. And even had it appeared, yet would not the Bodisat have turned aside. And why not? Because the Bodisat, O king, had firmly grasped (the facts of) the impermanence (of all things, of) the suffering (inherent in existence as an individual, of) the absence of a soul (in any being made up of the five Skandhas), and had thus arrived at the destruction of the attachment (to individuality which arises from lust, or from heresy, or from dependence upon outward acts, or from delusions as to the possession of a permanent soul). The water, O king, which flows into the river Ganges from the Anottata lake, and from the Ganges river into the great ocean, and from the great ocean into the openings into the regions under the earth — would that water, after it had once entered that opening, turn back and flow again into the great ocean, and from the great ocean into the Ganges river, and from the Ganges river into the Anottata lake?’"},{"ref":"23.20b","t":"‘Certainly not, Sir.’"},{"ref":"23.20c","t":"‘In the same way, O king, it was for the sake of that last existence of his that the Bodisat had matured merit through the immeasurable aeons of the past. He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel-treasure, turn back?’"},{"ref":"23.20d","t":"‘Certainly not, Sir.’"},{"ref":"23.20e","t":"‘No! Though the great earth, O king, with all its peaks and mountain ranges, should turn back, yet the Bodisat would not before he had attained to Buddhahood. Though the water of the Ganges should flow backwards up the stream, yet the Bodisat would not turn back before he had attained to Buddhahood. Though the mighty ocean with its immeasurable waters should dry up like the water in the footprint of a cow, yet would not the Bodisat turn back before he had attained to Buddhahood. Though Sineru, the king of the mountains, should split up into a hundred or a thousand fragments, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the sun and moon with all the stars should fall, like a clod, upon the ground, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the expanse of heaven should be rolled up like a mat, yet would not the Bodisat turn back before he had attained to Buddhahood! And why not? Because he had torn asunder every bond.’"},{"ref":"23.21","t":"‘Venerable Nâgasena, how many bonds are there in the world?’"},{"ref":"23.21a","t":"‘There are these ten bonds in the world, O king, bound by which men renounce not the world, or turn back again to it. And what are the ten? A mother, O king, is often a bond, and a father, and a wife, and children, and relations, and friends, and wealth, and easy income, and sovranty, and the five pleasures of sense. These are the ten bonds common in the world, bonds bound by which men renounce not the world or turn back to it. And all these bonds had the Bodisat, O king, burst through. And therefore could he not, O king, turn back.’"},{"ref":"23.22","t":"‘Venerable Nâgasena, if the Bodisat, on discontent arising in his heart at the words of the god, though his knowledge (of the four Truths) was yet imperfect, and his insight of a Buddha not mature, did nevertheless go forth into renunciation of the world, of what advantage was penance to him then? Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods?’"},{"ref":"23.22a","t":"‘There are, O king, these ten sorts of individuals who are despised and contemned in the world, thought shameful, looked down upon, held blameworthy, treated with contumely, not loved. And what are the ten? A woman without a husband, O king, and a weak creature, and one without friends or relatives, and a glutton, and one dwelling in a disreputable family, and the friend of sinners, and he whose wealth has been dissipated, and he who has no character, and he who has no occupation, and he who has no means. These are the ten despised and contemned in the world, thought shameful, looked down upon, held blameworthy, treated with contumely, not loved. It was on calling these conditions to mind, O king, that this idea occurred to the Bodisat: “Let me not incur blame among gods and men as being without occupation or without means! Let me as a master in action, held in respect by reason of action, one having the supremacy which arises from action, one whose conduct is based upon action, one who carries action (into every concern of life), one who has his dwelling in action, be constant in earnestness.” That was the spirit, O king, in which the Bodisat, when he was bringing his knowledge to maturity, undertook the practice of penance.’"},{"ref":"23.23","t":"‘Venerable Nâgasena, the Bodisat, when he was undergoing penance, said thus to himself:"},{"ref":"23.23a","t":"“But it is not by this penance severe that I shall reach the peculiar faculty of the insight arising from the knowledge of that which is fit and noble — that insight beyond the powers of ordinary men, May there not be now some other way to the wisdom (of Buddhahood)?”"},{"ref":"23.23b","t":"‘Was then the Bodisat, at that time, confused in his mind about the way?’"},{"ref":"23.23c","t":"‘There are twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the Âsavas (the Great Evils — lust, becoming, delusion, and ignorance). And what are the twenty-five? Anger, O king, and enmity, and hypocrisy, and conceit, and envy, and avarice, and deceit, and treachery, and obstinacy, and perverseness, and pride, and vainglory, and the intoxication (of exalted ideas about birth or health or wealth), and negligence in (well-doing), and intellectual inertness or bodily sloth, and drowsiness, and idleness, and friendship with sinners, and forms, and sounds, and odours, and tastes, and sensations of touch, and hunger, and thirst, and discontent. These are the twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the Âsavas. (And of these it was) hunger and thirst, O king, which had then seized hold of the body of the Bodisat. And his body being thus, as it were, “possessed,” his mind was not rightly devoted to the destruction of the Âsavas. Now the Bodisat, O king, through the immeasurable æons of the past, had followed after the perception of the Four Noble Truths through all of his successive births. Is it then possible that in his last existence, in the birth in which that perception was to arise, there should be any confusion in his mind as to the way? But nevertheless there arose, O king, in the Bodisat’s mind the thought: “May there not now be some other way to the wisdom (of a Buddha)?” And already before that, O king, when he was only one month old, when his father the Sakya was at work (ploughing), the Bodisat, placed in his sacred cot for coolness under the shade of the <em>G</em>ambu tree, sat up crosslegged, and putting away passion, free from all evil conditions of heart, he entered into and remained in the first <em>Gh</em>âna — a state of joy and ease, born of seclusion, full of reflection, full of investigation, and so into the second, and so into the third, and so into the fourth <em>Gh</em>âna.’"},{"ref":"23.23d","t":"‘Very good, Nâgasena! That is so, and I accept it as you say. It was whilst he was bringing his knowledge to maturity that the Bodisat underwent the penance.’"},{"ref":"23.23e","t":"* * * *"},{"ref":"23.23f","t":"[Here ends the dilemma as to the penance undergone by the Bodisat.]"},{"ref":"23.23g","t":"* * * *"},{"ref":"23.23h","t":"[DILEMMA THE SEVENTY-THIRD."},{"ref":"23.23i","t":"VIRTUE STRONGER THAN VICE.]"},{"ref":"23.24","t":"‘Venerable Nâgasena, which is the more powerful, virtue or vice?’"},{"ref":"23.24a","t":"‘Virtue, O king.’"},{"ref":"23.24b","t":"‘That is a saying, Nâgasena, which I cannot believe-that virtue is more powerful than vice. For there are to be seen here (in the world) men who destroy living creatures, who take to themselves what has not been given, who walk in evil in their lusts, who speak lies, who commit gang robberies on whole villages, who are highwaymen, sharpers, and swindlers, and these all according to their crime suffer the cutting off of their hands, or their feet, or their hands and feet, or their ears, or their nose, or their ears and nose, or the Gruel Pot, or the Chank Crown, or the Râhu’s Mouth, or the Fire Garland, or the Hand Torch, or the Snake Strips, or the Bark Dress, or the Spotted Antelope, or the Flesh Hooks, or the Penny Cuts, or the Brine Slits, or the Bar Turn, or the Straw Seat, or they are anointed with boiling oil, or eaten by dogs, or are impaled alive, or are beheaded with a sword. Some of them sin one night and that night experience the fruit of their sin, some sinning by night experience the next day, some sinning one day experience that day, some sinning by day experience that night, some experience when two days or three have elapsed. But all experience in this present visible world the result of their iniquity. And is there any one, Nâgasena, who from having provided a meal with all its accessories for one, or two, or three, or four, or five, or ten, or a hundred, or a thousand (members of the Order), has enjoyed in this present visible world wealth or fame or happiness — (is there any one who) from righteousness of life, or from observance of the Uposatha, (has received bliss even in this life )?’"},{"ref":"23.25","t":"‘There are, O king, four men who by giving gifts, and by the practice of uprightness, and by the keeping of Uposatha, even in their earthly bodies attained to glory in Tidasapura (the city of the gods).’"},{"ref":"23.25a","t":"‘And who, Sir, were they?’"},{"ref":"23.25b","t":"‘Mandhâtâ the king, and Nimi the king, and Sâdhîna the king, and Guttila the musician.’"},{"ref":"23.25c","t":"‘Venerable Nâgasena, this happened thousands of births ago, and is beyond the ken of either of us two. Give me, if you can, some examples from that period (of the world) which is now elapsing in which the Blessed One has been alive.’"},{"ref":"23.25d","t":"‘In this present period, O king, the slave Pu<em>nn</em>aka, on giving a meal to Sâriputta the Elder, attained that day to the dignity of a treasurer (Se<em>tth</em>i), and he is now generally known as Pu<em>nn</em>aka the Se<em>tth</em>i. The queen, the mother of Gopâla, who (being the daughter of poor peasant folk) sold her hair for eight pennies, and therewith gave a meal to Mahâ Ka<em>kk</em>âyana the Elder and his seven companions, became that very day the chief queen of king Udena. Suppiyâ, the believing woman, cut flesh from her own thigh to provide broth for a sick Bhikkhu, and on the very next day the wound closed up, and the place became cured, with skin grown over it. Mallikâ, the queen who (when a poor flower girl) gave the last night’s gruel (she had reserved for her own dinner) to the Blessed One, became that very day the chief queen of the king of Kosala. Sumana, the garland maker, when he had presented to the Blessed One eight bunches of jessamine flowers, came that very day into great prosperity. Eka-sâ<em>t</em>aka the Brahman, who gave to the Blessed One his only garment, received that very day the office of Sabba<em>tth</em>aka (Minister in general). All these, O king, came into the enjoyment of wealth and glory in their then existing lives.’"},{"ref":"23.25e","t":"‘So then, Nâgasena, with all your searching and enquiry you have only found six cases?’"},{"ref":"23.25f","t":"‘That is so, O king.’"},{"ref":"23.26","t":"‘Then it is vice, Nâgasena, and not virtue which is the more powerful. For on one day alone I have seen ten men expiating their crimes by being impaled alive, and thirty even, and forty, and fifty,, and a hundred, and a thousand. And further, there was Bhaddasâla, the soldier in the service of the royal family of Nanda, and he waged war against king <em>K</em>andagutta. Now in that war, Nâgasena, there were eighty Corpse Dances. For they say that when one great Head Holocaust has taken place (by which is meant the slaughter of ten thousand elephants, and a lac of horses, and five thousand charioteers, and a hundred ko<em>t</em>is of soldiers on foot), then the headless corpses arise and dance in frenzy over the battle-field. And all the men thus slain came to destruction through the fruit of the Karma of their evil deeds. And therefore, too, do I say, Nâgasena, that vice is more powerful than virtue. And have you heard, Nâgasena, that in all this dispensation (since the time of Gotama the Buddha) the giving by the Kosala king has been unequalled?’"},{"ref":"23.26a","t":"‘Yes, I have heard so, O king.’"},{"ref":"23.26b","t":"‘But did he, Nâgasena, on account of his having given gifts so unequalled, receive in this present life wealth, or glory, or happiness?’"},{"ref":"23.26c","t":"‘No, O king, he did not.’"},{"ref":"23.26d","t":"‘Then, in that case, surely, Nâgasena, vice is more powerful than virtue?’"},{"ref":"23.27","t":"‘Vice, O king, by reason of its meanness, dies quickly away. But virtue, by reason of its grandeur, takes a long time to die. And this can be further examined into by a metaphor. just, O king, as in the West Country the kind of corn called Kumuda-bha<em>nd</em>ikâ, ripening quickly and being garnered in a month, is called Mâsalu (got in a month), but the rices only come to perfection in six months or five. What then is the difference, what the distinction herein between Kumuda-bha<em>nd</em>ikâ and rice?"},{"ref":"23.27a","t":"‘The one is a mean plant, O king, the other a grand one. The rices are worthy of kings, meet for the king’s table; the other is the food of servants and of slaves."},{"ref":"23.27b","t":"‘Just so, O king, it is by reason of its meanness that vice dies quickly away. But virtue, by its grandeur, takes a long time to die.’"},{"ref":"23.28","t":"‘But, Nâgasena, it is just those things which come most quickly to their end which are in the world considered the most powerful. And so still vice must be the more powerful, not virtue. just, Nâgasena, as the strong man who, when he enters into a terrible battle, is able the most quickly to get hold of his enemies’ heads under his armpit, and dragging them along to bring them prisoners to his lord, that is the champion who is regarded, in the world, as the ablest hero — just as that surgeon who is able the most quickly to extract the dart, and allay the disease, is considered the most clever — just as the accountant who is able with the greatest speed to make his calculations, and with most rapidity to show the result, is considered the cleverest counter — just as the wrestler who is able the most quickly to lift his opponent up, and make him fall flat on his back, is considered the ablest hero — just so, Nâgasena, it is that one of these two things — virtue and vice — which most quickly reaches its end that is, in the world, the more powerful of the two.’"},{"ref":"23.28a","t":"‘The Karma of both the two, O king, will be made evident in future births; but vice besides that will by reason of its guilt be made evident at once, and in this present life. The rulers (Kshatriyas) of old, O king, established this decree: “Whosoever takes life shall be subject to a fine, and whosoever takes to himself what has not been given, and whosoever commits adultery,, and whosoever speaks lies, and whosoever is a dacoit, and whosoever is a highwayman, and whosoever cheats and swindles. Such men shall be liable to be fined or beaten or mutilated or broken or executed.” And in pursuance thereof they held repeated enquiry, and then adjudged one or other punishment accordingly. But, O king, has there ever been by any one a decree promulgated: “Whosoever gives gifts, or observes a virtuous life, or keeps Uposatha, to him shall wealth be given, or honours?” And do they make continued enquiry, and bestow wealth or honours accordingly, as they do stripes or bonds upon a thief?’"},{"ref":"23.28b","t":"‘Certainly not, Sir.’"},{"ref":"23.28c","t":"‘Well, if they did so then would virtue too be made evident even in this life. But as they neither make such enquiry concerning givers, nor bestow wealth and honours upon them, therefore is virtue not manifested now. And this is the reason, O king, why vice is made known in this life, whereas he (the giver) receives the more abundantly in the lives to come. And therefore it is virtue which, through the destructions brought about by Karma, is by far the more powerful of the two.’"},{"ref":"23.28d","t":"‘Very good, Nâgasena! Only by one wise as you could this puzzle have been so well solved."},{"ref":"23.28e","t":"The problem put by me in worldly sense have you in transcendental sense made clear.’"},{"ref":"23.28f","t":"* * * *"},{"ref":"23.28g","t":"[Here ends the dilemma as to virtue and vice.]"},{"ref":"23.28h","t":"* * * *"},{"ref":"23.28i","t":"[DILEMMA THE SEVENTY-FOURTH."},{"ref":"23.28j","t":"OFFERINGS TO THE DEAD.]"},{"ref":"23.29","t":"‘Venerable Nâgasena, these givers when they bestow their offerings, devote them specifically to former (relatives) now departed, saying: “May this gift benefit such and such.” Now do they (the dead) derive any benefit therefrom?’"},{"ref":"23.29a","t":"‘Some do, O king, and some do not.’"},{"ref":"23.29b","t":"‘Which then are they that do, and which do not?’"},{"ref":"23.29c","t":"‘Those who have been reborn in purgatory, O king, do not; nor those reborn in heaven; nor those reborn as animals. And of those reborn as Pretas three kinds do not-the Vantâsikâ (who feed on vomit), the Khuppipâsino (who hunger and thirst.), the Ni<em>ggh</em>âma-ta<em>n</em>hikâ (who are consumed by thirst). But the Paradattûpa<em>g</em>îvino (who live on the gifts of others) they do derive profit, and those who bear them in remembrance do so too.’"},{"ref":"23.29d","t":"‘Then, Nâgasena, offerings given by the givers have run to waste, and are fruitless, since those for whose benefit they are given derive no profit therefrom.’"},{"ref":"23.29e","t":"‘No, O king. They run not to waste, neither are fruitless. The givers themselves derive profit from them.’"},{"ref":"23.29f","t":"‘Then convince me of this by a simile.’"},{"ref":"23.29g","t":"‘Suppose, O king, people were to get ready fish and meat and strong drinks and rice and cakes, and make a visit on a family related to them. If their relatives should not accept their complimentary present, would that present be wasted or fruitless?’"},{"ref":"23.29h","t":"No, Sir, it would go to the owners of it.’"},{"ref":"23.29i","t":"‘Well, just so the givers themselves derive the profit. Or just, O king, as if a man were to enter an inner chamber, and there were no exit in front of him, how would he get out?’"},{"ref":"23.29j","t":"‘By the way he entered.’"},{"ref":"23.29k","t":"‘Well, just so the givers themselves derive the profit.’"},{"ref":"23.30","t":"‘Let that pass, Nâgasena. That is so, and I accept it as you say. We will not dispute your argument. But, venerable Nâgasena, if the offerings made by such givers do advantage certain of the departed, and they do reap the result of the gifts, then if a man who destroys living creatures and drinks blood and is of cruel heart, were after committing murder or any other dreadful act, to dedicate it to the departed, saying: “May the result of this act of mine accrue to the departed” — would it then be transferred to them?’"},{"ref":"23.30a","t":"‘No, O king.’"},{"ref":"23.30b","t":"‘But what is the reason, what is the cause, that a good deed can accrue to them, and not an evil one?’"},{"ref":"23.30c","t":"‘This is really not a question you should ask, O king. Ask me no foolish question, O king, in the idea that an answer will be forthcoming. You will be asking me next why space is boundless, why the Ganges does not flow up stream, why men and birds are bipeds, and the animals quadrupeds!’"},{"ref":"23.30d","t":"‘It is not to annoy you that I ask this question, Nâgasena, but for the sake of resolving a doubt. There are many people in the world who are left-handed or squint. I put that question to you, thinking: “Why should not also these unlucky ones have a chance of bettering themselves?”’"},{"ref":"23.30e","t":"‘An evil deed, O king, cannot be shared with one who has not done it, and has not consented to it. People convey water long distances by an aqueduct. But could they in the same way remove a great mountain of solid rock?’"},{"ref":"23.30f","t":"‘Certainly not, Sir.’"},{"ref":"23.30g","t":"‘Well, just in that way can a good deed be shared, but a bad one cannot. And one can light a lamp with oil, but could one in the same way, O king, light it with water?’"},{"ref":"23.30h","t":"‘Certainly not, Sir.’"},{"ref":"23.30i","t":"‘Well, so is it that a good deed can be shared, but not an evil one. And husbandmen take water from a reservoir to bring their crops to maturity, but could they for the same purpose, O king, take water from the sea?’"},{"ref":"23.30j","t":"‘Certainly not, Sir.’"},{"ref":"23.30k","t":"‘So again is it that though a good deed can be shared, an evil one cannot.’"},{"ref":"23.31","t":"‘But, venerable Nâgasena, why is that? Convince me of this by a reason. I am not blind, or unobservant. I shall understand when I have heard.’"},{"ref":"23.31a","t":"‘Vice, O king, is a mean thing, virtue is great and grand. By its meanness vice affects only the doer, but virtue by its grandeur overspreads the whole world of gods and men.’"},{"ref":"23.31b","t":"‘Show me this by a metaphor.’"},{"ref":"23.31c","t":"‘Were a tiny drop of water to fall on the ground, O king, would it flow on over ten leagues or twelve?’"},{"ref":"23.31d","t":"‘Certainly not. It would only have effect on that very spot of ground on which it fell.’"},{"ref":"23.31e","t":"‘But why so?’"},{"ref":"23.31f","t":"‘Because o its minuteness.’"},{"ref":"23.31g","t":"‘Just so, O king, is vice minute. And by reason of its littleness it affects the doer only, and cannot possibly be shared. But if a mighty rain cloud were to pour out rain satisfying the surface of the earth, would that water spread round about?’"},{"ref":"23.31h","t":"‘Certainly, Sir. That thunderstorm would fill up the depressions in the ground and the pools and ponds, and the gullies and crevices and chasms, and the lakes and reservoirs and wells and lotus-tanks, and the water would spread abroad for ten leagues or for twelve.’"},{"ref":"23.31i","t":"‘But why so, O king?’"},{"ref":"23.31j","t":"‘Because of the greatness of the storm.’"},{"ref":"23.31k","t":"‘Just so, O king, is virtue great. And by reason of its abundance it can be shared by gods and men."},{"ref":"23.31l","t":"‘Venerable Nâgasena, why is it that vice is so limited, and virtue so much more wide-reaching?’"},{"ref":"23.31m","t":"‘Whosoever, O king, in this world gives gifts, and lives in righteousness, and keeps Uposatha, he, glad, right glad, joyful, cheerful, happy, becomes filled with a sweet sense of trust and bliss, and bliss ruling in his heart his goodness grows still more and more abundantly. Like a deep pool of clear water, O king, and into which on one side the spring pours, while on the other the water flows away; so as it flows away it comes again, and there can be no failure there — so, O king, does his goodness grow more and more abundantly. If even through a hundred years, O king, a man were to keep on transferring to others (the merit of) any good he had done, the more he gave it away the more would his goodness grow, and he would still be able to share it with whomsoever he would. This, O king, is the reason why virtue is so much the greater of the two."},{"ref":"23.32","t":"‘But on doing evil, O king, a man becomes filled with remorse, and the heart of him who feels remorse cannot get away (from the thought of the evil he has done), it is forcibly bent back on it, thrown back on it, obtains no peace; miserable, burning, abandoned of hope, he wastes away, and gaining no relief from depression, he is, as it were, possessed with his woe! just, O king, as a drop of water, falling on a dry river bed with its mighty sandbanks rising and falling in undulations along its crooked and shifty course, gains not in volume, but is swallowed up on the very spot where it fell, just so, O king, is a man, when he has done wrong, overcome with remorse, and the heart of him who feels remorse cannot get away from the thought of the evil he has done, it is forcibly bent back on it, thrown back on it, obtains no peace; miserable, burning, abandoned of hope, he wastes away, and gaining no release from his depression, he is, as it were, swallowed up of his woe. This is the reason, O king, why vice is so mean.’"},{"ref":"23.32a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.32b","t":"* * * *"},{"ref":"23.32c","t":"[Here ends the problem as to virtue and vice.]"},{"ref":"23.32d","t":"* * * *"},{"ref":"23.32e","t":"[DILEMMA THE SEVENTY-FIFTH."},{"ref":"23.32f","t":"DREAMS.]"},{"ref":"23.33","t":"‘Venerable Nâgasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not, things they have done before and things they have not, dreams peaceful and terrible, dreams of matters near to them and distant from them, full of many shapes and innumerable colours. What is this that men call a dream, and who is it who dreams it?’"},{"ref":"23.33a","t":"‘It is a suggestion, O king, coming across the path of the mind which is what is called a dream. And there are six kinds of people who see dreams — the man who is of a windy humour, or of a bilious one, or of a phlegmatic one, the man who dreams dreams by the influence of a god, the man who does so by the influence of his own habits, and the man who does so in the way of prognostication. And of these, O king, only the last kind of dreams is true; all the rest are false.’"},{"ref":"23.34","t":"‘Venerable Nâgasena, when a man dreams a dream that is a prognostication, how is it? Does his own mind set out itself to seek the omen, or does the prognostication come of its own accord into the path of his mind, or does some one else come and tell him of it?’"},{"ref":"23.34a","t":"‘His own mind does not itself seek the omen, neither does any one else come and tell him of it. The prognostication comes of its own accord into his mind. It is like the case of a looking-glass, which does not go anywhere to seek for the reflection; neither does any one else come and put the reflection on to the looking-glass. But the object reflected comes from somewhere or other across the sphere over which the reflecting power of the looking-glass extends.’"},{"ref":"23.35","t":"‘Venerable Nâgasena, does the same mind which sees the dream also know: “Such and such a result, auspicious or terrible, will follow?”’"},{"ref":"23.35a","t":"‘No, that is not so, O king. After the omen has occurred he tells others, and then they explain the meaning of it.’"},{"ref":"23.35b","t":"‘Come, now, Nâgasena, give me a simile to explain this.’"},{"ref":"23.35c","t":"‘It is like the marks, O king, and pimples, and cutaneous eruptions which arise on a man’s body to his profit or loss, to his fame or dishonour, to his praise or blame, to his happiness or woe. Do in that case the pimples come because they know: “Such and such is the event which we shall bring about?”’"},{"ref":"23.35d","t":"‘Certainly not, Sir. But according to the place on which the pimples have arisen, the fortune-tellers, making their observations, give decision, saying: Such and such will be the result.”’"},{"ref":"23.35e","t":"‘Well, in the same way, O king, it is not the same mind which dreams the dream which also knows: “Such and such a result, conspicuous or terrible, will follow.” But after the omen has occurred he tells others, and they then explain the meaning of it.’"},{"ref":"23.36","t":"‘Venerable Nâgasena, when a man dreams a dream, is he awake or asleep?’"},{"ref":"23.36a","t":"‘Neither the one, O king; nor yet the other. But when his sleep has become light, and he is not yet fully conscious, in that interval it is that dreams are dreamt. When a man is in deep sleep, O king, his mind has returned home (has entered again into the Bhavanga), and a mind thus shut in does not act, and a mind hindered in its action knows not the evil and the good, and he who knows not has no dreams. It is when the mind is active that dreams are dreamt. just, O king, as in the darkness and gloom, where no light is, no shadow will fall even on the most burnished mirror, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the mirror, O king, are you to regard the body, as the darkness sleep, as the light the mind. Or again, O king, just as the glory of a sun veiled in fog is imperceptible, as its rays, though they do exist, are unable to pierce through, and as when its rays act not there is no light, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the sun, O king, are you to regard the body, as the veil of fog sleep, as the rays the mind."},{"ref":"23.37","t":"‘Under two conditions, O king, is the mind inactive though the body is there — when a man being in deep sleep the mind has returned into itself, and when the man has fallen into a trance. The mind of a man who is awake, O king, is excited, open, clear, untrammelled, and no prognostication occurs to one whose mind is so. Just, O king, as men seeking concealment avoid the man who is open, candid, unoccupied, and unreserved, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake therefore sees no dream. Or again, O king, just as the qualities which lead to wisdom are found not in that brother whose mode of livelihood and conduct are wrong, who is the friend of sinners, wicked, insolent, devoid of zeal, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake, therefore, sees no dream.’"},{"ref":"23.38","t":"‘Venerable Nâgasena, is there a beginning, a middle, and an end in sleep?’"},{"ref":"23.38a","t":"‘Yes, O king, there is.’"},{"ref":"23.38b","t":"‘Which then is the beginning, which the middle, and which the end?’"},{"ref":"23.38c","t":"‘The feeling of oppression and inability in the body, O king, of weakness, slackness, inertness — that is the beginning of sleep. The light “monkey’s sleep” in which a man still guards his scattered thoughts — that is the middle of sleep. When the mind has entered into itself — that is the end of sleep. And it is in the middle stage, O king, in the “monkey’s sleep” that dreams are dreamt. Just, O king, as when a man self-restrained with collected thoughts, stedfast in the faith, unshaken in wisdom, plunges deep into the woods far from the sound of strife, and thinks over some subtle matter, he there, tranquil and at peace, will master the meaning of it — just so a man still watchful, not fallen into sleep, but dozing in a “monkey’s sleep,” will dream a dream. As the sound of strife, so, O king, are you to regard wakefulness, and as the lonely wood the “monkey’s sleep.” And as that man avoiding the sound of strife, keeping out of sleep, remaining in the middle stage, will master the meaning of that subtle matter, so the still watchful man, not fallen into sleep, but dozing in a “monkey’s sleep,” will dream a dream.’"},{"ref":"23.38d","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.38e","t":"* * * *"},{"ref":"23.38f","t":"[Here ends the dilemma as to dreams.]"},{"ref":"23.38g","t":"* * * *"},{"ref":"23.38h","t":"[DILEMMA THE SEVENTY-SIXTH."},{"ref":"23.38i","t":"PREMATURE DEATH.]"},{"ref":"23.39","t":"‘Venerable Nâgasena, when beings die, do they all die in fullness of time, or do some die out of due season?’"},{"ref":"23.39a","t":"‘There is such a thing, O king, as death at the due time, and such a thing as premature death.’"},{"ref":"23.39b","t":"‘Then who are they whose decease is at the due time, and who are they whose decease is premature?’"},{"ref":"23.39c","t":"‘Have you ever noticed, O king, in the case of mango trees or Gambu trees or other fruit-bearing trees, that their fruits fall both when they are ripe and when they are not ripe?’"},{"ref":"23.39d","t":"‘Yes, I have.’"},{"ref":"23.39e","t":"‘Well, those fallen fruits, do they all fall at the due time, or do some fall prematurely?’"},{"ref":"23.39f","t":"‘Such of those fruits, Nâgasena, as are ripe and mature when they fall, fall in fullness of time. But of the rest some fall because they are bored into by worms, some because they are knocked down by a long stick, some because they are blown down by the wind, some because they have become rotten — and all these fall out of due season.’"},{"ref":"23.39g","t":"‘Just so, O king, those men who die of the effect of old age, they die in fullness of time. But of the rest some die of the dire effect of the Karma (of evil deeds), some of excessive journeying, some of excessive activity.’"},{"ref":"23.40","t":"‘Venerable Nâgasena, those who die of Karma, or of journeying, or of activity, or of old age, they all die in fullness of time: and even he who dies in the womb, that is his appointed time, so that he too dies in fullness of time; and so of him who dies in the birth chamber, or when he is a month old, or at any age up to a hundred years. It is always his appointed time, and it is in the fullness of time that he dies. So, Nâgasena, there is no such thing as death out of due season. For all who die, die at the appointed time.’"},{"ref":"23.40a","t":"‘There are seven kinds of persons, O king, who, there being still a portion of their appointed age to run, die out of time. And which are the seven? The starving man, O king, who can get no food, whose inwards are consumed — and the thirsty man who can get no water, whose heart is dried up — and the man bitten by a snake, who, when consumed by the fierce energy of poison, can find no cure and he who has taken poison, and when all his limbs are burning, is unable to procure medicine — and one fallen into fire, who when he is aflame, can find no means of putting out the fire — and he who having fallen into water can find no firm ground to stand on — and the man wounded by a dart, who in his illness can find no surgeon — all these seven, there being still a portion of their appointed time to run, die out of due season. And herein (in all these seven cases) I declare that they are all of one nature. In eight ways, O king, does the death of mortals take place — through excess of windy humour, or of bilious humour, or of phlegmatic humour, through the adverse union of these three, through variations in temperature, through inequality in protection, through (medical) treatment, and through the working of Karma. And of these, O king, it is only death by the working of Karma that is death at the due season, all the rest are cases of death out of due season. For it is said:"},{"ref":"23.40b","t":"“By hunger, thirst, by poison, and by bites,<br>Burnt, drowned, or slain, men out of time do die;<br>By the three humours, and by three combined,<br>By heats, by inequalities, by aids,<br>By all these seven men die out of time.”"},{"ref":"23.41","t":"‘But there are some men, O king, who die through the working of some evil deed or other they have committed in a former birth. And of these, O king, whosoever has starved others to death, after having been himself through many hundreds of thousands of years tormented by hunger, famished, exhausted, emaciated, and withered of heart, dried up, wasted away, heated, and all on fire within, will, either as youth or man or old man, die of hunger too. And that death will be to him a death at the appointed time. Whosoever has put others to death by thirst, after having through many hundreds of thousands of years become a Preta consumed by thirst, thin and miserable, will himself too, either as youth or man or old man, die of thirst. And that death will be to him a death at the appointed time. Whosoever has put others to death by having them bitten by snakes, will, after wandering through many hundreds of thousands of years from existence to existence, in which he is constantly bitten by boa constrictors and black snakes, himself too, either as youth or man or old man, die of snake bite. And that will be to him a death at the appointed time. Whosoever has put others to death by poison will, after existing for many hundreds of thousands of years with burning limbs and broken body, and exhaling the odour of a corpse, himself too, either as youth or man or old man, die of poison. And that will be to him a death at the appointed time. Whosoever has put others to death by fire, he having wandered from purgatory to purgatory, from one mass of burning charcoal to another, with burning and tortured limbs, for many hundreds of thousands of years, will himself too, either as youth or man or old man, be burnt to death. And that will be to him a death at the appointed time. Whosoever has put others to death by drowning, he having suffered many hundreds of thousands of years as a being disabled, ruined, broken, weak in limb, and anxious in heart, will himself too, either as youth or man or old man, die by drowning. And that will be to him a death at the appointed time. Whosoever has put others to death by the sword, he having suffered for many hundreds of thousands of years (in repeated births as an animal) from cuts and wounds and blows and bruises, or (when born as a man) ever destroyed by weapons, will himself too, either as youth or man or old man, perish by the sword. And that will be to him a death at the appointed time.’"},{"ref":"23.42","t":"‘Venerable Nâgasena, the death out of due time that you also speak of — come now, tell me the reason for that.’"},{"ref":"23.42a","t":"‘As a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves have been heaped, will nevertheless, when this its food has been consumed, die out by the exhaustion of the fuel. Yet such a fire is said to have gone out in fullness of time, without any calamity or accident (having happened to it). Just so, O king, the man who, when he has lived many thousands of days, when he is old and stricken in years, dies at last of old age, without any calamity or accident having happened to him, is said to have reached death in the fullness of time. But if there were a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves had been heaped, then if a mighty rain cloud were to pour out rain upon it, and it were thus to be put out, even before the fuel was consumed, could it be said, O king, that that great fire had gone out in fullness of time?’"},{"ref":"23.42b","t":"‘No, Sir, it could not.’"},{"ref":"23.42c","t":"‘But wherein would the second fire differ, in its nature, from the first?’"},{"ref":"23.42d","t":"‘The second one, Sir, which suffered from the onset of the rain — that fire would have gone out before its time.’"},{"ref":"23.42e","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.43","t":"‘Or again, O king, it is like a mighty storm cloud which, rising up into the heavens, should pour out rain, filling the valleys and the plains. That cloud would be said to have rained without calamity or accident. Just so, O king, the man who after having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have reached death in the fullness of time. But if, O king, a mighty storm cloud were to rise up into the heavens, and as it did so were to be dissipated by a mighty wind, could it be said, O king, that that cloud had perished in due time?’"},{"ref":"23.43a","t":"‘No, Sir, it could not.’"},{"ref":"23.43b","t":"‘But wherein would the second cloud differ, in its nature, from the first?’"},{"ref":"23.43c","t":"‘The second one, Sir, which suffered from the onset of the whirlwind, would have been dissipated before its time.’"},{"ref":"23.43d","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.44","t":"‘Or again, O king, it is like a powerful and deadly snake, which being angered should bite a man, and to him that poison, no impediment and no accident happening to it, should bring death. That poison would be said, without impediment or accident, to have reached its aim. Just so, O king, the man who, having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, he is said to have reached, unimpeded and uninterrupted, to the goal of his life, to have died in the fullness of time. But if a snake charmer were to give a drug to the man while he was suffering from the bite, and thus get rid of the poison, could it be said that the poison was removed in the fullness of time?’"},{"ref":"23.44a","t":"‘No, Sir, it could not.’"},{"ref":"23.44b","t":"‘But wherein, O king, would the second poison differ, in its nature, from the first?’"},{"ref":"23.44c","t":"‘The second one, Sir, which was acted upon by the introduction of the drug, would have been removed before its end was attained.’"},{"ref":"23.44d","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.45","t":"‘Or again, O king, it is like the arrow discharged by an archer. If that arrow should go to the very end of the line of the path along which it was natural for it to go, then it would be said to have reached that aim, without let or hindrance. Just so, O king, the man who, having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have reached death, unimpeded and uninterrupted, in the fullness of time. But if, at the moment when the archer was discharging the arrow, some one should catch hold of it, could that arrow be said to have reached the end of the line of the path along which it was shot?’"},{"ref":"23.45a","t":"‘No, Sir, it could not.’"},{"ref":"23.45b","t":"‘But wherein, O king, would the second arrow differ, in its nature, from the first?’"},{"ref":"23.45c","t":"‘By the seizure which intervened, Sir, the course of the second arrow was arrested.’"},{"ref":"23.45d","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.46","t":"‘Or again, O king, it is like the brazen vessel which a man should strike. And by his striking thereof a note should be produced, and sound to the very end of the line of the path along which it was its nature to sound. It would then be said to have reached that aim without let or hindrance. Just so, O king, the man who, having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have reached death, without let or hindrance, in the fullness of time. But if a man were to strike a brazen vessel, and by his striking thereof a note should be produced, but some one, before it had reached any distance, were to touch the vessel, and at his touching thereof the sound should cease, could then that sound be said to have reached the end of the line of the path along which it was its nature to sound"},{"ref":"23.46a","t":"‘No, Sir, it could not.’"},{"ref":"23.46b","t":"‘But wherein, O king, would the second sound differ, in its nature, from the first?’"},{"ref":"23.46c","t":"‘By the touching which intervened, Sir, that sound was suppressed.’"},{"ref":"23.46d","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.47","t":"‘Or again, O king, it is like the corn seed which had sprung up well in the field, and by means of a plentiful downpour of rain had become well laden far and wide with many seeds, and had survived in safety to the time of standing crops, that corn would be said to have reached, without let or hindrance, to its due season. Just so, O king, the man who, having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have reached death, without let or hindrance, in the fullness of time. But if that corn, after it had sprung up well in the field, should, deprived of water, die, could it be said to have reached its due season?’"},{"ref":"23.47a","t":"‘No, Sir, it could not.’"},{"ref":"23.47b","t":"‘But wherein, O king, would the second crop differ, in its nature, from the first?’"},{"ref":"23.47c","t":"‘Oppressed by the heat which intervened, that crop, Sir, perished.’"},{"ref":"23.47d","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.48","t":"‘And have you ever heard, O king, of a young crop that, after it had come to ear, worms sprung up and destroyed down to the roots?’"},{"ref":"23.48a","t":"‘We have both heard of such a thing, Sir, and have seen it, too.’"},{"ref":"23.48b","t":"‘Well, O king, was that crop destroyed in season, or out of season?’"},{"ref":"23.48c","t":"‘Out of season, Sir. For surely if worms had not destroyed the crop it would have survived to harvest time.’"},{"ref":"23.48d","t":"‘What then, O king! on a disaster intervening the crop is lost, but if no injury is done it, it survives to the harvest?’"},{"ref":"23.48e","t":"‘That is so, Sir.’"},{"ref":"23.48f","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time."},{"ref":"23.49","t":"‘And have you ever heard, O king, of a crop that had grown, and was bent down by the weight of the grains of corn, the ears having duly formed, when a so-called Karaka rain (hail-storm) falling on it, destroyed it?’"},{"ref":"23.49a","t":"‘We have both heard of such a thing, Sir, and have seen it, too.’"},{"ref":"23.49b","t":"‘Well, O king! would you say the crop was destroyed in season or out of season?’"},{"ref":"23.49c","t":"‘Out of season, Sir. For if the hail-storm had not come the crop would have lasted to harvest time.’"},{"ref":"23.49d","t":"‘What then, O king! on a disaster intervening the crop is lost, but if no injury is done it, it survives to the harvest?’"},{"ref":"23.49e","t":"‘That is so, Sir.’"},{"ref":"23.49f","t":"‘Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in temperature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one’s time.’"},{"ref":"23.50","t":"‘Most wonderful, Nâgasena, most strange! Right well have you explained, by reason and by simile, how it is that people die before their time. That there is such a thing as premature death have you made clear and plain and evident. A thoughtless man even, Nâgasena, a puzzle-headed fellow, could by any one of your comparisons have come to the conclusion that premature deaths do occur; — how much more an able man! I was convinced already, Sir, by the first of your similes, that such deaths happen, but nevertheless, out of the wish to hear still further and further solutions, I would not give in.’"},{"ref":"23.50a","t":"* * * *"},{"ref":"23.50b","t":"[Here ends the dilemma as to premature deaths.]"},{"ref":"23.50c","t":"* * * *"},{"ref":"23.50d","t":"[DILEMMA THE SEVENTY-SEVENTH."},{"ref":"23.50e","t":"WONDERS AT THE GRAVE.]"},{"ref":"23.51","t":"‘Venerable Nâgasena, are there wonders at the <em>K</em>etiyas (the mounds raised over the ashes) of all who have passed entirely away (of all the Arahats deceased)?"},{"ref":"23.51a","t":"‘Of some, O king, but not of others.’"},{"ref":"23.51b","t":"‘But of which, Sir, is this the case, and of which not?’"},{"ref":"23.51c","t":"‘It is by the stedfast resolve, O king, of three kinds of people, that wonders take place at the <em>K</em>etiya of some person deceased who has been entirely set free. And who are the three? In the first place, O king, an Arahat, when still alive, may, out of pity for gods and men, make the resolve: “Let there be such and such wonders at my <em>K</em>etiya.” Then, by reason of his resolve, wonders happen there. Thus is it that wonders occur by the resolve of an Arahat at the <em>K</em>etiya of one entirely set free."},{"ref":"23.51d","t":"‘And again, O king, the gods, out of pity for men, show wonders at the <em>K</em>etiya of one who has been entirely set free, thinking: “By this wonder may the true faith remain always established on the earth, and may mankind, believing, grow in grace!” Thus is it that wonders occur by the resolve of a god at the Ketiya of one entirely set free."},{"ref":"23.51e","t":"‘And again, O king, some woman or some man of believing heart, able, intelligent, wise, endowed with insight, may deliberately take perfumes, or a garland, or a cloth, and place it on the Ketiya, making the resolve: “May such and such a wonder take place!” Thus is it that wonders occur by the resolve of human beings at the <em>K</em>etiya of one entirely set free."},{"ref":"23.52","t":"‘These, O king, are the three kinds of people by whose stedfast resolve wonders take place at the <em>K</em>etiyas of Arahats deceased. And if there has been no such resolve, O king, by one of these, then is there no wonder at the <em>K</em>etiya even of one whose Âsavas had been destroyed, who had attained to the sixfold insight, who was master of himself. And if there be no such wonder, then, O king, one should call to mind the purity of conduct one has seen, and draw in trusting faith the conclusion: “Verily, this child of the Buddhas has been entirely set free!”’"},{"ref":"23.52a","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.52b","t":"* * * *"},{"ref":"23.52c","t":"[Here ends the dilemma as to wonders at the grave.]"},{"ref":"23.52d","t":"* * * *"},{"ref":"23.52e","t":"[DILEMMA THE SEVENTY-EIGHTH."},{"ref":"23.52f","t":"CONVERSION AND CONDUCT.]"},{"ref":"23.53","t":"‘Venerable Nâgasena, those who regulate their lives aright — do they all attain to insight into the Truth, or are there some of them who do not?’"},{"ref":"23.53a","t":"‘Some do, O king, and some do not.’"},{"ref":"23.53b","t":"‘Then which do, Sir, and which do not?’"},{"ref":"23.53c","t":"‘He who is born as an animal, O king, even though he regulate his life aright, will not attain to insight into the Truth, nor he who is born in the Preta world, nor he who holds wrong views, nor the deceitful man, nor he who has slain his mother, or his father, or an Arahat, nor he who has raised up a schism in the Order, nor he who has shed a Buddha’s blood, nor he who has furtively attached himself to the Order, nor he who has become a pervert, nor he who has violated a sister of the Order, nor he who, having been guilty of one or other of the thirteen grievous offences, has not been rehabilitated, nor a eunuch, nor an hermaphrodite — and whosoever is a human child under seven years of age, even though he regulate his life aright, will not attain to insight into the Truth. To these sixteen individuals there is no attainment of insight, O king, even though they regulate their life aright.’"},{"ref":"23.54","t":"‘Venerable Nâgasena, there may or may not be a possibility of insight to the fifteen you have first singled out for opposition. But what is the reason why an infant, one under seven years of age, should not, even though he regulate his life aright, attain to insight? Therein there is still a puzzle left. For is it not admitted that in a child there is not passion, neither malice, nor dullness, nor pride, nor heresy, nor discontent, nor lustful thoughts? Being undefiled by sin, that which we call an infant is fit and ready (to the attainment even of Arahatship — how much more) is he worthy to penetrate at a glance into the four truths!’"},{"ref":"23.54a","t":"‘The following is the reason, O king, for my saying that an infant, even though he regulate his life aright, cannot attain to insight. If, O king, one under seven years of age could feel passion about things exciting to passion, could go wrong in things leading to iniquity, could be befooled in matters that mislead, could be maddened as to things that infatuate, could understand a heresy, could distinguish between content and discontent, could think out virtue and vice, then might insight be possible to him. But the mind of one under seven years of age, O king, is powerless and weak, mean, small, slight, obscure, and dull, whereas the essential principle of Nirvâ<em>n</em>a is transcendental, important, weighty, wide-reaching, and extensive. Therefore is it, O king, that the infant, with so imperfect a mind, is unable to grasp an idea so great. It is like the case of Sineru, O king, the king of the mountains, heavy and ponderous, wide-reaching and mighty as it is, — could now a man, by his ordinary strength and power and energy, root that mountain up?’"},{"ref":"23.54b","t":"‘Certainly not, Sir.’"},{"ref":"23.54c","t":"‘But why not?’"},{"ref":"23.54d","t":"‘Because of the weakness of the man, and because of the mightiness of Sineru, the mountain king.’"},{"ref":"23.54e","t":"‘Just so, O king, is the relation of the infant’s mind to Nirvâ<em>n</em>a.’"},{"ref":"23.55","t":"‘And again, it is like the broad earth, O king, long and wide, great in expanse and extension, large and mighty — would now a tiny drop of water be able to wet and turn to mud that broad earth?’"},{"ref":"23.55a","t":"‘Certainly not, Sir.’"},{"ref":"23.55b","t":"‘But why not, O king?’"},{"ref":"23.55c","t":"‘Because of the minuteness of the drop of water, and because of the greatness of the broad earth.’"},{"ref":"23.55d","t":"‘Just so, O king, is the relation of the infant’s mind to Nirvâ<em>n</em>a."},{"ref":"23.56","t":"‘Or again, O king, suppose there were weak and powerless, minute, tiny, limited, and dull fire — would it be possible, with so insignificant a fire, to overcome darkness and make light appear over the whole world of gods and men?’"},{"ref":"23.56a","t":"‘Certainly not, Sir.’"},{"ref":"23.56b","t":"‘But why not, O king?’"},{"ref":"23.56c","t":"‘Because of the dullness of the fire, and because of the greatness of the world.’"},{"ref":"23.56d","t":"‘Just so, O king, the mind of one under seven years of age is powerless and weak, limited, insignificant, obscure, and dull; it is veiled, moreover, with the thick darkness of ignorance. Hard would it be, therefore, for it to shine forth with the light of knowledge. And that is the reason, O king, why to an infant, to one under seven years of age, even though he order his conduct aright, there can be no attainment of insight into the Truth."},{"ref":"23.57","t":"‘Or again, O king, suppose there were a Sâlaka, minute in the measure of its body, and rendered lean by disease, and it on seeing an elephant king, which showed the signs of rut in three places, and was nine cubits in length, and three in breadth, and ten in girth, and seven in height, coming to its lair, were to begin to drag the elephant towards it with the view of swallowing it — now would the Sâlaka, O king, be able to do?’"},{"ref":"23.57a","t":"‘Certainly not, Sir.’"},{"ref":"23.57b","t":"‘But why not, O king?’"},{"ref":"23.57c","t":"‘Because of the minuteness of the Sâlaka’s body, and because of the magnitude of the elephant king.’"},{"ref":"23.57d","t":"‘Just so, O king, the mind of one under seven years of age is powerless and weak, limited, insignificant, obscure, and dull. Grand and transcendental is the ambrosial essence of Nirvâ<em>n</em>a. With that mind so powerless and weak, so limited, insignificant, obscure, and dull, he cannot penetrate into the grand and transcendental essence of Nirvâ<em>n</em>a."},{"ref":"23.57e","t":"And that is the reason, O king, why to an infant, one under seven years of age, even though he order his conduct aright, there can be no attainment to insight of the Truth.’"},{"ref":"23.57f","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.57g","t":"* * * *"},{"ref":"23.57h","t":"[Here ends the dilemma on conversion and conduct.]"},{"ref":"23.57i","t":"* * * *"},{"ref":"23.57j","t":"[DILEMMA THE SEVENTY-NINTH."},{"ref":"23.57k","t":"THE PAIN OF NIRVÂ<em>N</em>A.]"},{"ref":"23.58","t":"‘Venerable Nâgasena, how is it? Is Nirvâ<em>n</em>a all bliss, or is it partly pain.?"},{"ref":"23.58a","t":"‘Nirvâ<em>n</em>a is all bliss, O king. There is no intermingling of pain in it.’"},{"ref":"23.58b","t":"‘That, Sir, is a saying we cannot believe — that Nirvâ<em>n</em>a is all bliss. On this point, Nâgasena, we maintain that Nirvâ<em>n</em>a must be alloyed with pain. And there is a reason for our adopting that view. What is that reason? Those, Nâgasena, who seek after Nirvâ<em>n</em>a are seen to practise exertion and application both of body and of mind, restraint in standing, walking, sitting, lying, and eating, suppression of sleep, subjugation of the organs of sense, renunciation of wealth and corn, of dear relatives and friends. But all those who are joyful and happy in the world take delight in, are devoted to, the five pleasures of sense — they practise and delight their eyes in many kinds of pleasurable forms, such as at any time they like the best — they practise and delight their ears in many kinds of pleasurable sounds of revelry and song, such as at any time they like the best — they practise and delight their sense of smell with many kinds of perfumes of flowers, and fruits, and leaves, and bark, and roots, and sap, such as at any time they like the best — they practise and delight their tongue with many kinds of pleasurable tastes of hard foods and of soft, of syrups, drinks, and beverages, such as at any time they like the best — they practise and delight their sense of touch with many kinds of pleasurable feelings, tender and delicate, exquisite and soft, such as at any time they like the best — they practise and delight their minds with many sorts of conceptions and ideas, pure and impure, good and bad, such as at any time they like the best. You, on the other hand, put a stop to and destroy, maim and mangle, put a drag on and restrain the development of your eye, and ear, and nose, and tongue, and body, and mind. Therefore is your body afflicted and your mind afflicted too, and your body being afflicted you feel bodily discomfort and pain, and your minds being afflicted you feel mental discomfort too and pain. Did not even Mâgandiya, the ascetic, find fault with the Blessed One, and say: “The Sama<em>n</em>a Gotama is a destroyer of increase?”’"},{"ref":"23.59","t":"‘Nirvâ<em>n</em>a, O king, has no pain in it. It is bliss unalloyed. When you, O king, maintain that Nirvâ<em>n</em>a is painful, that which you call “painful” is not Nirvâ<em>n</em>a. It is the preliminary stage to the realisation of Nirvâ<em>n</em>a, it is the process of seeking after Nirvâ<em>n</em>a. Nirvâ<em>n</em>a itself is bliss pure and simple, there is no pain mixed with it. And I will give you an explanation of this. Is there such a thing, O king, as the bliss of sovranty which kings enjoy?’"},{"ref":"23.59a","t":"‘Most certainly.’"},{"ref":"23.59b","t":"‘And is there no pain, O king, mingled with that bliss?’"},{"ref":"23.59c","t":"‘No, Sir.’"},{"ref":"23.59d","t":"‘But surely then, O king, why is it that when their frontier provinces have broken out in revolt, the kings, to the end that they may bring the inhabitants of those provinces into subjection again, leave their homes, attended by their ministers and chiefs, their soldiers and their guards, and marching over ground even and uneven, tormented the while by gnats and mosquitoes and hot winds, engage in fierce fights, and suffer the presentiment of death?’"},{"ref":"23.59e","t":"‘That, venerable Nâgasena, is not what is called the bliss of sovranty. It is only the preliminary stage in the pursuit of that bliss. It is after they have thus, in pain, sought after sovranty, that they enjoy the bliss thereof. And thus that bliss, Nâgasena, is itself unmixed with pain, for the bliss of sovranty is one thing, and the pain another.’"},{"ref":"23.59f","t":"‘Just so, O king, is Nirvâ<em>n</em>a all bliss, and there is no pain mingled with it. Those who are in quest of Nirvâ<em>n</em>a afflict their minds and bodies it is true, restrain themselves in standing, walking, sitting, lying, and in food, suppress their sleep, keep their senses in subjection, abandon their very body and their life. But it is after they have thus, in pain, sought after Nirvâ<em>n</em>a, that they enjoy the Nirvâ<em>n</em>a which is bliss unalloyed — as kings do the bliss of sovranty after their foes have been put down. Thus is it, O king, that Nirvâ<em>n</em>a is all bliss, and there is no pain mingled with it. For Nirvâ<em>n</em>a is one thing, and the pain another."},{"ref":"23.60","t":"‘And hear another explanation, O king, of the same thing. Is there such a thing, O king, as the bliss of knowledge which those teachers have who have passed through their course?’"},{"ref":"23.60a","t":"‘Yes, Sir, there is.’"},{"ref":"23.60b","t":"‘Well, is that bliss of knowledge alloyed with pain?’"},{"ref":"23.60c","t":"‘No.’"},{"ref":"23.60d","t":"‘What then, O king, is the good of their afflicting themselves by bowing down before and standing up in the presence of their teachers; by drawing water, and sweeping out the cell, and placing tooth-sticks and washing-water ready; by living upon scraps left over; by doing service in shampooing, and bathing, and washing of the feet; by suppressing their own will, and acting according to the will of others; by sleeping in discomfort, and feeding on distasteful food?’"},{"ref":"23.60e","t":"‘That, Nâgasena, is not the bliss of knowledge, it is a preliminary stage in the pursuit thereof. It is after the teachers have, in pain, sought after knowledge, that they enjoy its bliss. Thus is it, Nâgasena, that the bliss of knowledge is unalloyed with pain. For that bliss of knowledge is one thing, and the pain another.’"},{"ref":"23.60f","t":"‘Just so, O king, is Nirvâ<em>n</em>a all bliss, and there is no pain mingled with it. Those who are in quest of Nirvâ<em>n</em>a afflict their minds and bodies it is true, restrain themselves in standing, walking, sitting, lying, and in food, suppress their sleep, keep their senses in subjection, abandon their very body and their life. But it is after they have thus, in pain, sought after Nirvâ<em>n</em>a, that they enjoy the Nirvâ<em>n</em>a which is bliss unalloyed — as teachers do the bliss of knowledge. Thus is it, O king, that Nirvâ<em>n</em>a is all bliss, and there is no pain mingled with it. For Nirvâ<em>n</em>a is one thing, and the pain another.’"},{"ref":"23.60g","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.60h","t":"* * * *"},{"ref":"23.60i","t":"[Here ends the dilemma as to the pain of Nirvâ<em>n</em>a.]"},{"ref":"23.60j","t":"[DILEMMA THE EIGHTIETH."},{"ref":"23.60k","t":"THE OUTWARD FORM OF NIRVÂ<em>N</em>A.]"},{"ref":"23.61","t":"‘Venerable Nâgasena, this Nirvâ<em>n</em>a that you are always talking of — can you make clear by metaphor, or explanation, or reason, or argument, the form, or figure, or duration, or measure of it?’"},{"ref":"23.61a","t":"‘Nirvâ<em>n</em>a, O king, has nothing similar to it. By no metaphor, or explanation, or reason, or argument can its form, or figure, or duration, or measure be made clear.’"},{"ref":"23.61b","t":"‘That I cannot believe, Nâgasena, — that of Nirvâ<em>n</em>a, which really after all is a condition that exists, it should be so impossible in any way to make us understand either the form, or figure, or duration, or measure! Give me some explanation of this.’"},{"ref":"23.62","t":"‘Very well, O king, I will do so. Is there such a thing, O king, as the great ocean?’"},{"ref":"23.62a","t":"‘Yes, the ocean exists.’"},{"ref":"23.62b","t":"‘Well, suppose some one were to ask you, saying: “How much water is there, your majesty, in the sea, and how many are the creatures that dwell therein?” When that question had been put, how would you answer him?’"},{"ref":"23.62c","t":"‘I should reply thus to such a question: “My good fellow! this is an unaskable thing that you ask me. No one ought to ask such a question. It is a point that should be left alone. The physicists have never examined into the ocean in that way. And no one can measure the water there, or count the creatures who dwell therein.” Thus, Sir, should I make reply.’"},{"ref":"23.63","t":"‘But why, O king, would you make such a reply about the ocean which, after all, is really an existing condition of things. Ought you not rather to count and tell him, saying: “So and so much is the water in the sea, and so and so many are the creatures that dwell therein?”’"},{"ref":"23.63a","t":"‘That would be impossible, Sir. The question is beyond one’s power.’"},{"ref":"23.63b","t":"‘As impossible as it is, O king, to tell the measure of the water in the sea, or the number of the creatures dwelling therein, though after all the sea exists, so impossible is it in any of the ways you suggest to tell the form, or figure, or duration, or measure of Nirvâ<em>n</em>a, though after all it is a condition that does exist. And even, O king, if one of magical powers, master over mind, were to be able to count the water and the creatures in the sea, even he could not tell the form or the figure, the duration or the measure of Nirvâ<em>n</em>a."},{"ref":"23.64","t":"‘And hear another explanation of the same thing, O king. Are there, O king, among the gods certain of them called “The Formless Ones?"},{"ref":"23.64a","t":"‘Yes, Sir. I have heard there are such.’"},{"ref":"23.64b","t":"‘Well, O king, can you make clear by metaphor, or explanation, or reason, or argument the form, or figure, or duration, or size of these gods, the “Formless Ones?”’"},{"ref":"23.64c","t":"‘No, I cannot.’"},{"ref":"23.64d","t":"‘Then, O king, there are none.’"},{"ref":"23.64e","t":"‘The Formless Ones, Sir, do exist; and yet it is impossible in any of the ways you suggest to explain either their form or figure, either their duration or their size.’"},{"ref":"23.64f","t":"‘As impossible as it is, O king, to tell the form or figure, the duration or the size of the gods called “Formless Ones,” though they after all are beings that exist, so impossible is it in any of the ways you suggest to explain the form or the figure, the duration or the measure of Nirvâ<em>n</em>a, though after all it is a condition that does exist.’"},{"ref":"23.65","t":"‘Venerable Nâgasena, I will grant you that Nirvâ<em>n</em>a is bliss unalloyed, and yet that is impossible to make clear, either by simile or explanation, by reason or by argument, either its form or its figure, either its duration or its size. But is there no quality of Nirvâ<em>n</em>a which is inherent also in other things, and is such that it can be made evident by metaphor?’"},{"ref":"23.65a","t":"‘Though there is nothing as to its form which can be so explained, there is something, O king, as to its qualities which can.’"},{"ref":"23.65b","t":"‘O happy word, Nâgasena! Speak then, quickly, that I may have an explanation of even one point in the characteristics of Nirvâ<em>n</em>a. Appease the fever of my heart. Allay it by the cool sweet breezes of your words!’"},{"ref":"23.65c","t":"‘There is one quality of the lotus, O king, inherent in Nirvâ<em>n</em>a, and two qualities of water, and three of medicine, and four of the ocean, and five of food, and ten of space, and three of the wish-conferring gem, and three of red sandal wood, and three of the froth of ghee, and five of a mountain peak.’"},{"ref":"23.66","t":"‘Venerable Nâgasena, that one quality of the lotus which you said was inherent in Nirvâ<em>n</em>a, — which is that?’"},{"ref":"23.66a","t":"‘As the lotus, O king, is untarnished by the water, so is Nirvâ<em>n</em>a untarnished by any evil dispositions. This is the one quality of the lotus inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.67","t":"‘Venerable Nâgasena, those two qualities of water which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.67a","t":"‘As water, O king, is cool and assuages heat, so also is Nirvâ<em>n</em>a cool, and assuages the fever arising from all evil dispositions. This is the first quality of water inherent in Nirvâ<em>n</em>a. And again, O king, as water allays the thirst of men and beasts when they are exhausted and anxious, craving for drink, and tormented by thirst, so does Nirvâ<em>n</em>a allay the thirst of the craving after lusts, the craving after future life, and the craving after worldly prosperity. This is the second quality of water inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.68","t":"‘Venerable Nâgasena, those three qualities of medicine, which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.68a","t":"‘As medicine, O king, is the refuge of beings tormented by poison, so is Nirvâ<em>n</em>a the refuge of beings tormented with the poison of evil dispositions. This is the first quality of medicine inherent in Nirvâ<em>n</em>a. And again, O king, as medicine puts an end to diseases, so does Nirvâ<em>n</em>a put an end to griefs. This is the second quality of medicine inherent in Nirvâ<em>n</em>a. And again, O king, as medicine is ambrosia, so also is Nirvâ<em>n</em>a ambrosia. This is the third quality of medicine inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.69","t":"‘Venerable Nâgasena, those four qualities of the ocean which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.69a","t":"‘As the ocean, O king, is free from (empty of) corpses, so also is Nirvâ<em>n</em>a free from (empty of) the dead bodies of all evil dispositions. This, O king, is the first quality of the ocean inherent in Nirvâ<em>n</em>a. And again, O king, as the ocean is mighty and boundless, and fills not with all the rivers that flow in to it; so is Nirvâ<em>n</em>a mighty and boundless, and fills not with all beings (who enter in to it). This is the second quality of the ocean inherent in Nirvâ<em>n</em>a. And again, O king, as the ocean is the abode of mighty creatures, so is Nirvâ<em>n</em>a the abode of great men — Arahats, in whom the Great Evils and all stains have been destroyed, endowed with power, masters of themselves. This is the third quality of the ocean inherent in Nirvâ<em>n</em>a. And again, O king, as the ocean is all in blossom, as it were, with the innumerable and various and fine flowers of the ripple of its waves, so is Nirvâ<em>n</em>a all in blossom, as it were, with the innumerable and various and fine flowers of purity, of knowledge, and of emancipation. This is the fourth quality of the ocean inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.70","t":"‘Venerable Nâgasena, those five qualities of food which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.70a","t":"‘As food, O king, is the support of the life of all beings, so is Nirvâ<em>n</em>a, when it has been realised, the support of life, for it puts an end to old age and death. This is the first quality of food inherent in Nirvâ<em>n</em>a. And again, O king, as food increases the strength of all beings, so does Nirvâ<em>n</em>a, when it has been realised, increase the power of Iddhi of all beings. This is the second quality of food inherent in Nirvâ<em>n</em>a. And again, O king, as food is the source of the beauty of all beings, so is Nirvâ<em>n</em>a, when it has been realised, the source to all beings of the beauty of holiness. This is the third quality of food inherent in Nirvâ<em>n</em>a. And again, O king, as food puts a stop to suffering in all beings, so does Nirvâ<em>n</em>a, when it has been realised, put a stop in all beings to the suffering arising from every evil disposition. This is the fourth quality of food inherent in Nirvâ<em>n</em>a. And again, O king, as food overcomes in all beings the weakness of hunger, so does Nirvâ<em>n</em>a, when it has been realised, overcome in all beings the weakness which arises from hunger and every sort of pain. This is the fifth quality of food inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.71","t":"‘Venerable Nâgasena, those ten qualities of space which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.71a","t":"‘As space, O king, neither is born nor grows old, neither dies nor passes away nor is reborn (has a future life to spring up into), as it is incompressible, cannot be carried off by thieves, rests on nothing, is the sphere in which birds fly, is unobstructed, and is infinite; so, O king, Nirvâ<em>n</em>a is not born, neither does it grow old, it dies not, it passes not away, it has no rebirth (no future life to spring up into), it is unconquerable, thieves carry it not off, it is not attached to anything, it is the sphere in which Arahats move, nothing can obstruct it, and it is infinite. These are the ten qualities of space inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.72","t":"‘Venerable Nâgasena, those three qualities of the wish-conferring gem which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.72a","t":"‘As the wishing-gem, O king, satisfies every desire, so also does Nirvâ<em>n</em>a. This is the first quality of the wishing-gem inherent in Nirvâ<em>n</em>a. And again, O king, as the wishing-gem causes delight, so also does Nirvâ<em>n</em>a. This is the second quality of the wishing-gem inherent in Nirvâ<em>n</em>a. And again, O king, as the wishing-gem is full of lustre, so also is Nirvâ<em>n</em>a. This is the third quality of the wishing-gem inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.73","t":"‘Venerable Nâgasena, those three qualities of red sandal wood which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.73a","t":"‘As red sandal wood, O king, is hard to get, so is Nirvâ<em>n</em>a hard to attain to. This is the first quality of red sandal wood inherent in Nirvâ<em>n</em>a. And again, O king, as red sandal wood is unequalled in the beauty of its perfume, so is Nirvâ<em>n</em>a. This is the second quality of red sandal wood inherent in Nirvâ<em>n</em>a. And again, O king, as red sandal wood is praised by all the good, so is Nirvâ<em>n</em>a praised by all the Noble Ones. This is the third quality of red sandal wood inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.74","t":"‘Venerable Nâgasena, those three qualities of the skimmings of ghee which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.74a","t":"‘As ghee is beautiful in colour, O king, so also is Nirvâ<em>n</em>a beautiful in righteousness. This is the first quality of the ghee inherent in Nirvâ<em>n</em>a. And again, O king, as ghee has a pleasant perfume, so also has Nirvâ<em>n</em>a the pleasant perfume of righteousness. This is the second quality of ghee inherent in Nirvâ<em>n</em>a. And again, O king, as ghee has a pleasant taste, so also has Nirvâ<em>n</em>a. This is the third quality of ghee inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.75","t":"‘Venerable Nâgasena, those five qualities of a mountain peak which you said were inherent in Nirvâ<em>n</em>a, — which are they?’"},{"ref":"23.75a","t":"‘As a mountain peak is very lofty, so also is Nirvâ<em>n</em>a very exalted. This is the first quality of a mountain peak inherent in Nirvâ<em>n</em>a. And again, O king, as a mountain peak is immoveable, so also is Nirvâ<em>n</em>a. This is the second quality of a mountain peak inherent in Nirvâ<em>n</em>a. And again, O king, as a mountain peak is inaccessible, so also is Nirvâ<em>n</em>a inaccessible to all evil dispositions. This is the third quality of a mountain peak inherent in Nirvâ<em>n</em>a. And again, O king, as a mountain peak is a place where no plants can grow, so also is Nirvâ<em>n</em>a a condition in which no evil dispositions can grow. This is the fourth quality of a mountain peak inherent in Nirvâ<em>n</em>a. And again, O king, as a mountain peak is free alike from desire to please and from resentment, so also is Nirvâ<em>n</em>a. This is the fifth quality of a mountain peak inherent in Nirvâ<em>n</em>a.’"},{"ref":"23.75b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.75c","t":"* * * *"},{"ref":"23.75d","t":"[Here ends the problem as to the form of Nirvâ<em>n</em>a.]"},{"ref":"23.75e","t":"* * * *"},{"ref":"23.75f","t":"[DILEMMA THE EIGHTY-FIRST."},{"ref":"23.75g","t":"THE TIME OF NIRVANA.]"},{"ref":"23.76","t":"‘Venerable Nâgasena, your people say:"},{"ref":"23.76a","t":"“Nirvâ<em>n</em>a is not past, nor future, nor present, nor produced, nor not produced, nor producible.”"},{"ref":"23.76b","t":"‘In that case, Nâgasena, does the man who, having ordered his life aright, realises Nirvâ<em>n</em>a, realise something already produced, or does he himself produce it first, and then realise it?’"},{"ref":"23.76c","t":"‘Neither the one, O king, nor the other. And nevertheless, O king, that principle of Nirvâ<em>n</em>a (nibbâna-dhâtu) which he, so ordering his life aright, realises — that exists.’"},{"ref":"23.76d","t":"‘Do not, venerable Nâgasena, clear up this puzzle by making it dark! Make it open and plain as you elucidate it. With a will, strenuous in endeavour, pour out upon it all that has been taught you. It is a point on which this people is bewildered, plunged into perplexity, lost in doubt. Dissipate this guilty uncertainty; it pierces like a dart!’"},{"ref":"23.77","t":"‘That principle of Nirvâ<em>n</em>a, O king, so peaceful, so blissful, so delicate, exists. And it is that which he who orders his life aright, grasping the idea of all things (of the Confections, Sa<em>m</em>khâras) according to the teachings of the Conquerors, realises by his wisdom — even as a pupil, by his knowledge, makes himself, according to the instruction of his teacher, master of an art."},{"ref":"23.77a","t":"‘And if you ask: “How is Nirvâ<em>n</em>a to be known?” it is by freedom from distress and danger, by confidence, by peace, by calm, by bliss, by happiness, by delicacy, by purity, by freshness."},{"ref":"23.78","t":"‘Just, O king, as a man being burnt in a blazing fiery furnace heaped up with many faggots of dry sticks, when he has freed himself from it by a violent effort, and escaped into a cool place, would experience supreme bliss — just so whosoever orders his life aright, he by his careful thinking will realise the supreme bliss of Nirvâ<em>n</em>a, in which the burning heat of the threefold fire (of lust, malice, and delusion) has all gone out. As the furnace, O king, so should you regard this threefold fire, as the man fallen into the fire the man who is ordering his life aright, as the cool place Nirvâ<em>n</em>a."},{"ref":"23.79","t":"‘Or again, O king, as a man fallen into a pit full of the dead bodies of snakes and dogs and men, of ordure, and of refuse, when, finding himself in the midst of it entangled in the hair of the corpses, he had by a violent effort escaped into a place where no dead bodies were, would experience supreme bliss — just so whosoever orders his life aright, he by his careful thinking will realise the supreme bliss of Nirvâ<em>n</em>a, from which the corpses of all evil dispositions have been removed. As a corpse, O king, so should you regard the four pleasures of sense, as the man fallen among corpses the man who is ordering his life aright, as the place free from corpses Nirvâ<em>n</em>a."},{"ref":"23.80","t":"‘Or again, O king, as a man (fallen among enemies with drawn swords in their hands), quaking with fear and terror, agitated and upset in mind, when with a violent effort he has freed himself from them, and escaped into a strong refuge, a firm place of security, experiences supreme bliss — just so whosoever orders his life aright, he by his careful thinking will realise the supreme bliss of Nirvâ<em>n</em>a, in which fear and terror have been put away. As the terror, O king, so should you regard the anxiety which arises again and again on account of birth, old age, disease, and death, as the terrified man the man who is ordering his life aright, as the place of refuge Nirvâ<em>n</em>a."},{"ref":"23.81","t":"‘Or again, O king, as a man fallen on a spot filthy with dirt, and slime, and mud, when with a violent effort he has got rid of the mud, and escaped to a clean and spotless place, would experience supreme bliss-just so whosoever orders his life aright, he by his careful thinking will realise the supreme bliss of Nirvâ<em>n</em>a, from which the stains and mud of evil dispositions have been removed. As the mud, O king, so should you regard income, and honour, and praise, as the man fallen into the mud the man who is ordering his life aright, as the clean and spotless place Nirvâ<em>n</em>a."},{"ref":"23.82","t":"‘And if again you should ask: “How does he who orders his life aright realise that Nirvâ<em>n</em>a?” (I should reply), He, O king, who orders his life aright grasps the truth as to the development of all things, and when he is doing so he perceives therein birth, he perceives old age, he perceives disease, he perceives death. But he perceives not therein either happiness or bliss, he perceives not therein, whether in the beginning, or the middle, or the end, anything worthy of being laid hold of (as lasting satisfaction). As a man, O king, if a mass of iron had been heated the livelong day, and were all glowing, scorching, and red hot, would find no spot on it, whether at one end or in the middle or at the other end, fit to be taken hold of — just so, O king, he who orders his life aright grasps the truth of the development of things, and in doing so he perceives therein birth, he perceives old age, he perceives disease, he perceives death. But he perceives not therein either happiness or bliss, he perceives not therein, whether in the beginning, or in the middle, or in the end, anything fit to be taken hold of (as a lasting satisfaction)."},{"ref":"23.83","t":"‘And discontent arises in his mind when he thus finds nothing fit to be relied on as a lasting satisfaction, and a fever takes possession of his body, and without a refuge or protection, hopeless, he becomes weary of repeated lives. As if a man had fallen into a burning and blazing mighty fiery furnace, and saw no refuge from it, no way of escape, he would, hopeless, be weary of the fire — just so, O king, discontent arises in his mind when he thus finds nothing fit to be relied on as a lasting satisfaction, and a fever takes possession of his body, and without a refuge or protection, hopeless, he becomes weary of repeated births."},{"ref":"23.84","t":"‘And in the mind of him who thus perceives"},{"ref":"23.84a","t":"the insecurity of transitory life, (of starting afresh ha innumerable births) the thought arises: “All on fire is this endless becoming, burning, and blazing! Full of pain is it, of despair! If only one could reach a state in which there were no becoming, there would there be calm, that would be sweet-the cessation of all these conditions, the getting rid of all these defects (of lusts, of evil, and of Karma), the end of cravings, the absence of passion, peace, Nirvâ<em>n</em>a!” And therewith does his mind leap forward into that state in which there is no becoming, and then has he found peace, then does he exult and rejoice at the thought: “A refuge have I gained at last!” Just, O king, as a man who, venturing into a strange land, has lost his way, on becoming aware of a path, free from jungle, that will lead him home, bounds forward along it, contented in mind, exulting and rejoicing at the thought: “I have found the way at last!” — just so in him who thus perceives the insecurity of transitory births there arises the thought: “All on fire is this endless becoming, burning, and blazing! Full of pain is it, and despair! If only one could reach a state in which there were no becoming, there would there be calm, that would be sweet-the cessation of all these conditions, the getting rid of all these defects, the end of cravings, the absence of passion, peace, Nirvâ<em>n</em>a!” And therewith does his mind leap forward into that state in which there is no becoming, and then has he found peace, then does he exult and rejoice at the thought: “A refuge have I found at last!” And he strives with might and main along that path, searches it out, accustoms himself thoroughly to it, to that end does he make firm his self-possession, to that end does he hold fast in effort, to that end does he remain stedfast in love (toward all beings in all the worlds), and still to that does he direct his mind again and again, until gone far beyond the transitory, he gains the Real, the highest fruit (of Arahatship). And when he has gained that, O king, the man who has ordered his life aright has realised, (seen face to face,) Nirvâ<em>n</em>a!’"},{"ref":"23.84b","t":"‘Very good, Nâgasena! That is so, and I accept it as you say.’"},{"ref":"23.84c","t":"* * * *"},{"ref":"23.84d","t":"[Here ends the problem as to the time of Nirvâ<em>n</em>a.]"},{"ref":"23.84e","t":"[DILEMMA THE EIGHTY-SECOND."},{"ref":"23.84f","t":"THE PLACE OF NIRVANA.]"},{"ref":"23.85","t":"‘Venerable Nâgasena, does there exist the spot — either in the direction of the East, or of the South, or of the West, or of the North, either above, or below, or on the horizon-where Nirvâ<em>n</em>a is stored up?’"},{"ref":"23.85a","t":"‘There is no spot, O king, — either in the East, or the South, or in the West, or the North, either above, or below, or on the horizon — where Nirvâ<em>n</em>a is.’"},{"ref":"23.85b","t":"‘But if so, Nâgasena, then neither can Nirvâ<em>n</em>a exist, and those who realise it, their realisation is vain. And I will give you an explanation of this. Just, Sir, as there are on the earth fields in which crops can be grown, flowers from which perfumes come, bushes on which flowers can grow, trees on which fruits can ripen, mines from which gems can be dug, so that whosoever desires any of these things can go there and get it — just so, Nâgasena, if Nirvâ<em>n</em>a exists one must expect there to be some place, where it is produced. But since there is not, therefore I declare that there can be no Nirvâ<em>n</em>a, and those who realise it, their realisation is vain.’"},{"ref":"23.86","t":"‘There is no spot, O king, where Nirvâ<em>n</em>a is situate, and yet Nirvâ<em>n</em>a is, and he who orders his life right will, by careful attention, realise Nirvâ<em>n</em>a. Just as fire exists, and yet there is no place where fire (by itself) is stored up. But if a man rubs two sticks together the fire comes; — just so, O king, Nirvâ<em>n</em>a exists, though there is no spot where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvâ<em>n</em>a."},{"ref":"23.87","t":"‘Or again, O king, just as there are the seven treasures of the king of kings — the treasure of the wheel, and the treasure of the elephant, and the treasure of the horse, and the treasure of the gem, and the treasure of the woman, and the treasure of the finance minister, and the treasure of the adviser. But there is no spot where these treasures are laid up. When a sovran conducts himself aright they appear to him of their own accord — just so, O king, Nirvâ<em>n</em>a, exists, though there is no place where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvâ<em>n</em>a.’"},{"ref":"23.88","t":"‘Venerable Nâgasena, let it be granted that there is no place where Nirvâ<em>n</em>a, is stored up. But is there any place on which a man may stand and, ordering his life aright, realise Nirvâ<em>n</em>a?’"},{"ref":"23.88a","t":"‘Yes, O king, there is such a place.’"},{"ref":"23.88b","t":"‘Which then, Nâgasena, is that place"},{"ref":"23.88c","t":"‘Virtue, O king, is the place. For if grounded in virtue, and careful in attention — whether in the land of the Scythians or the Greeks, whether in China or"},{"ref":"23.88d","t":"Tartary, whether in Alexandria or in Nikumba, whether in Benares or in Kosala, whether in Kashmir or in Gandhâra, whether on a mountain top or in the highest heavens — wheresoever he may be, the man who orders his life aright will realise Nirvâ<em>n</em>a. Just, O king, as the man who has eyes wherever he may be — in the land of the Scythians or the Greeks, in China or in Tartary, in Alexandria, Nikumba, Benares, or Kosala, in Kashmir or in Gandhâra, on a mountain top or in the highest heavens — will be able to behold the expanse of heaven and to see the horizon facing him — just so, O king, will he who orders his conduct aright and is careful in attention — whether in the land of the Scythians or the Greeks, whether in China or Tartary, whether in Alexandria, or Benares, or Kosala, or Nikumba, whether in Kashmir or in Gandhâra, whether on a mountain top or in the highest heavens — wheresoever he may be, attain to the realisation of Nirvâ<em>n</em>a.’"},{"ref":"23.88e","t":"‘Very good, Nâgasena! You have preached to me of Nirvâ<em>n</em>a, and of the realisation thereof, you have set forth the advantages of virtue, you have explained the supreme attainment, you have raised aloft the standard of the Truth, you have established the eye of Truth, you have shown how right means adopted by those of high aims will be neither barren nor unfruitful. That is so, and I accept it as you say.’"},{"ref":"23.88f","t":"* * * *"},{"ref":"23.88g","t":"[Here ends the problem of the place of Nirvâ<em>n</em>a.]"},{"ref":"23.88h","t":"* * * *"},{"ref":"23.88i","t":"[Here ends the Eighth Chapter.]"},{"sp":"HDR","t":"BOOK V. THE PROBLEM OF INFERENCE."},{"ref":"24.1","t":"NOW MILINDA the king went up to the place where Nâgasena was, and bowed down before him, and took his seat on one side. And when so seated he, longing to know, to hear, and to remember, and longing to make the light of knowledge arise and to break in pieces his ignorance, roused up in himself courage and zeal, and, full of self-possession and thoughtfulness, spake thus to Nâgasena:"},{"ref":"24.2","t":"‘Venerable Nâgasena, tell me, have you ever seen the Buddha?’"},{"ref":"24.2a","t":"‘No, O king.’"},{"ref":"24.2b","t":"‘Then have your teachers ever seen the Buddha?’"},{"ref":"24.2c","t":"‘No, Sire.’"},{"ref":"24.2d","t":"‘So you say, venerable Nâgasena, that you have never seen the Buddha, and that your teachers have never seen the Buddha. Therefore, Nâgasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha.’"},{"ref":"24.2e","t":"‘But did those Kshatriyas of old exist, who were the founders of the line of kings from which you come?’"},{"ref":"24.2f","t":"‘Certainly, Sir. How can there be any doubt about that?’"},{"ref":"24.2g","t":"‘Well, O king. Have you ever seen them?’"},{"ref":"24.2h","t":"‘No, Sir.’"},{"ref":"24.2i","t":"‘And those who instructed you — the family chaplains, and officers of the staff, and those who lay down the law, and ministers of state — have they ever seen those Kshatriyas of old?’"},{"ref":"24.2j","t":"‘No, Sir.’"},{"ref":"24.2k","t":"‘If then neither have you seen them, nor your teachers, where are they? There is no clear evidence, in that case, of those Kshatriyas of old!’"},{"ref":"24.3","t":"‘But, Nâgasena, the royal insignia they used are still to be seen — the white sunshade of state, and the crown, and the slippers, and the fan with the yak’s tail, and the sword of state, and the priceless throne — and by these can we know and believe that the Kshatriyas of old lived once.’"},{"ref":"24.3a","t":"‘Just so, O king, can we know that Blessed One and believe in him. For there is a reason for our knowledge and belief that the Blessed One was. And what is that reason? — The royal insignia used by that Blessed One, by him of knowledge and insight, the Arahat, the Buddha Supreme, are still to be seen-the four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven forms of the wisdom of the Arahats, and the Noble Eightfold Path — and by these can the whole world of gods and men know and believe that that Blessed One existed once. By this reason, on this ground, by this argument, through this inference, can it be known that the Blessed One lived."},{"ref":"24.3b","t":"He who, himself set free in that bless’d state<br>In which the Upadhis have ceased to be,<br> — Lusts, sin, and Karma, — has brought safe ashore,<br>Saved from the sea of woe, great multitudes — <br>Only by inference can it be known<br>That he, the best of men, existed once.”’"},{"ref":"24.4","t":"‘Venerable Nâgasena, give me an illustration.’"},{"ref":"24.4a","t":"‘Just, O king, as the architect of a City, when he wants to build one, would first search out a pleasant spot of ground, with which no fault can be found, even, with no hills or gullies in it, free from rough ground and rocks, not open to the danger of attack. And then, when he has made plain any rough places there may still be on it, he would clear it thoroughly of all stumps and stakes, and would proceed to build there a city fine and regular, measured out into suitable quarters, with trenches and ramparts thrown up around it, with strong gateways, watch-towers, and battlements, with wide squares and open places and junctions (where two roads meet) and cross-ways (where four roads meet), with cleanly and even high roads, with regular lines of open shops (bazaars), well provided with parks, and gardens, and lakes, and lotus-ponds, and wells, adorned with many kinds of temples to the gods, free from every fault. And then when the city stood there in all its glory, he would go away to some other land. And in course of time that city might become mighty and prosperous, filled with stores of food, peaceful, glorious, happy, free from distress and calamity, the meeting-place of all sorts and conditions of men. Then nobles and brahmans, merchants and work-people; soldiers mounted on elephants, and on horses, and on chariots; infantry, and bowmen, and swordsmen; standard-bearers, officers, and camp-followers; highborn warriors whose delight is in war, fighting champions, men mighty as elephants, heroes, men who fight in buckskin, devoted fighting-men born of slaves in great houses or of the privates in the royal army; troops of professional wrestlers; cooks and curry makers, barbers and bathing attendants, smiths and florists, workers in gold and silver and lead and tin and copper and brass and iron, and jewellers; messengers; potters, salt gatherers, tanners, carriage builders, carvers in ivory, rope makers, comb makers, cotton-thread spinners, basket makers, bow manufacturers, bowstring makers, arrow fletchers, painters, dye manufacturers, dyers, weavers, tailors, assayers of gold, cloth merchants, dealers in perfumes, grass cutters ‘ hewers of wood, hired servants, people who live by gathering flowers and fruits and roots in the woods, hawkers of boiled rice, sellers of cakes, fishmongers, butchers, dealers in strong drinks, play actors, dancers, acrobats, conjurors, professional bards, wrestlers"},{"ref":"24.4b","t":"(boxers), corpse burners, casters out of rotten flowers, savages, wild men of the woods, prostitutes, swingers and jumpers, and the slave girls of bullies — people of many countries, people from Scythia, Bactria, China, and Vilâta; people of U<em>gg</em>eni, of Bhâruka<em>kkh</em>a, of Benares, of Kosala, and of the border lands; people from Magadha, and Sâketa, and Sura<em>tth</em>a, and the West; from Ko<em>t</em>umbara and Madhura, from Alexandria, Kashmîr, and Gandhâra, — all these coming to take up their residence there, and finding the new city to be regular, faultless, perfect, and pleasant, would know: “Able indeed must that architect have been by whom this city was built!”"},{"ref":"24.5","t":"‘Just so, O king that Blessed One, peerless, unequalled, unapproached, incomparable, admirable beyond all measure by weight or calculation, of infinite virtue, full of virtue and perfection, boundless in wisdom and glory and zeal and power, who, when he had attained to the summit of all the perfections of the Buddhas, overthrew Mâra and all his hosts, — he, bursting asunder the net of heresy, and casting aside ignorance, and causing wisdom to arise, and bearing aloft the torch of Truth, reached forward to Buddhahood itself, and so, unconquered and unconquerable in the fight, built this city of Righteousness. And the Blessed One’s City of Righteousness, O king, has righteousness for its rampart, and fear of sin for its moat, and knowledge for the battlement over its city gate, and zeal for the watch-tower above that, and faith for the pillars at its base, and mindfulness for the watchman at the gate, and wisdom for the terrace above, and the Suttantas for its market-place, and the Abhidhamma for its cross-ways, and the Vinaya (the Canon Law) for its judgment hall, and constant self-possession for its chief street. And in that street, O king, these bazaars are open — a flower bazaar, and a fruit bazaar, and an antidote bazaar, and a medicine bazaar, and an ambrosia bazaar, and a bazaar for precious stones, and a bazaar for all manner of merchandise.’"},{"ref":"24.6","t":"‘But what, venerable Nâgasena, is the flower bazaar of the Blessed One, the Buddha?’"},{"ref":"24.6a","t":"‘There are certain subjects for meditation, O king, that have been made known by the Blessed One, by him of knowledge and insight, by the Arahat, the Buddha Supreme. And they are these. The idea of the impermanence (of every thing and of every being), the idea of the absence of any abiding principle (any soul in any thing or any being), the idea of the impurity and the idea of the danger connected with the body, the idea of getting rid of evil dispositions, the idea of freedom from passion, the idea of peace, the idea of dissatisfaction with the things of the world, the idea of the transitory nature of all conditions, the idea of ecstatic trance, the ideas of a corpse in the various stages of decay, the ideas of a place of execution in all its various horrors, the idea of love to all beings, the idea of pity for all beings, the idea of sympathy with all beings, the idea of equanimity in all the changing circumstances of life, the idea of death, and the idea of the body. These, O king, are the subjects for meditation prescribed by the Blessed One. And of these, whoever, longing to be delivered from old age and death, takes any one as the subject of his meditation, by that meditation does he become set free from passion, set free from malice, set free from dullness, set free from pride, set free from wrong views, by that does he cross the ocean of Sa<em>m</em>sâra, and stem the torrent of cravings, and cleanse himself of the threefold stain, and destroy within himself all evil; and so, entering that glorious city, spotless and stainless, pure and white, ageless and deathless, where all is security and calm and bliss — the city of Nirvâ<em>n</em>a — he emancipates his mind in Arahatship! And this, O king, is what is called “The Blessed One’s bazaar of flowers.”"},{"ref":"24.6b","t":"“Take with you Karma as the price,<br>And go ye up to that bazaar,<br>Buy there an object for your thought,<br>Emancipate yourselves. Be free!”’"},{"ref":"24.7","t":"‘And what, venerable Nâgasena, is the perfume bazaar of the Blessed One, the Buddha?’"},{"ref":"24.7a","t":"‘There are certain categories of virtue, O king, that have been made known by the Blessed One, and anointed by the perfume of that righteousness the children of the Blessed One fill with the fumes of the fragrant incense of the perfume of goodness the whole world of gods and men, in every direction, and to windward and to leeward, continuing to pervade it again and yet again. And which are those categories? The virtue of taking refuge, the virtue that is fivefold and eightfold and tenfold, and the virtue of self-restraint tabulated in the five recitations that compose the Pâtimokkha. And this, O king, is what is called “The Blessed One’s bazaar of perfumes.” For it has been said, O king, by the Blessed One, the god over all gods:"},{"ref":"24.7b","t":"“No flower’s scent can go against the wind,<br>Not sandal wood’s, nor musk’s, nor jasmine flower’s:<br>But the sweet perfume of the good doth go<br>Against the wind, and the good man pervades,<br>On every side, the sweetness of his life.”"},{"ref":"24.7c","t":"“Red sandal wood, musk, and the lotus, and jasmine — <br>The perfume of goodness surpasseth them all.<br>Abundant the sweet scent of musk and of sandal wood — <br>Still stronger, the scent of the good mounts to heaven!”’"},{"ref":"24.8","t":"‘And what, venerable Nâgasena, is the fruit bazaar of the Blessed One, the Buddha?’"},{"ref":"24.8a","t":"‘Certain fruits have been made known, O king, by the Blessed One. And they are these: — The fruit of the first stage of the Excellent Way (conversion), and of the second stage, and of the third stage, and of the fourth (Arahatship), — the fruit of the attainment of emptiness — the fruit of the attainment of the absence of the three signs (of an unconverted life, lust, malice, and dullness) — and the truth of the attainment of that state in which no low aspirations survive. And whosoever desires any one of these, he gives his Karma as the price, and buys the fruit he longs for — either conversion or any other."},{"ref":"24.9","t":"‘Just, O king, as any man who has a mango-tree bearing fruit all the year round, he does not knock down the fruits until buyers come. But when a buyer has come, and the fruit-grower has taken the price, then he says: “Come, my good man, this tree is always in bearing (it has therefore fruits in all stages of growth), take from it the kind of fruit you prefer, whether unripe, or decayed, or hairy, or sour, or ripe.” And the buyer, for the price paid, takes the kind he likes the best-if that be unripe fruit then he takes that, if it be decayed fruit then that, if it be hairy fruit then that, if it be sour fruit then that, if it be ripe fruit then he takes a ripe one. Just so, O king, whosoever desires any one of those other fruits, he gives his Karma as the price, and buys the fruit he longs for- either conversion or any other. And this, O king, is what is called “The Blessed One’s bazaar of fruits.”"},{"ref":"24.9a","t":"“Men give their Karma as the price,<br>And buy the fruit ambrosia;<br>And happiness is theirs, and peace,<br>Who’ve bought the fruit ambrosia.”"},{"ref":"24.10","t":"‘And what, venerable Nâgasena, is the antidote bazaar of the Blessed One, the Buddha?’"},{"ref":"24.10a","t":"‘Certain drugs, O king, have been made known by the Blessed One; drugs by which the Blessed One delivers the whole world of gods and men from the poison of evil dispositions. And what are these drugs? The four Noble Truths made known by the Blessed One, that is to say, the truth as to sorrow, and the truth as to the origin of sorrow, and the truth as to the cessation of sorrow, and the truth as to that path which leads to the cessation of sorrow. And whosoever, longing for the highest insight (the insight of Arahatship), hear this doctrine of the four truths, they are set quite free from rebirth, they are set quite free from old age, they are set quite free from death, they are set quite free from grief, lamentation, pain, sorrow, and despair. And this, O king, is what is called “The Blessed One’s bazaar of antidotes.”"},{"ref":"24.10b","t":"“Of all the drugs, in all the world,<br>The antidotes of poison dire,<br>Not one equals that Doctrine sweet.<br>Drink that, O brethren. Drink and live!”’"},{"ref":"24.11","t":"‘And what, venerable Nâgasena, is the medicine bazaar of the Blessed One, the Buddha?’"},{"ref":"24.11a","t":"‘Certain medicines, O king, have been made known by the Blessed One, medicines by which he cures the whole world of gods and men. And they are these:— “The four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four Steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven Forms of the Wisdom of the Arahats, and the Noble Eightfold Path.” By these medicines the Blessed One purges men of wrong views, purges them of low aspirations, purges them of evil speaking, purges them of evil deeds, purges them of evil modes of livelihood, purges them of wrong endeavours, purges them of evil thoughts, purges them of erroneous meditation; and he gives emetics to the vomiting up of lusts, and of malice, and of dullness, and of doubt, and of self-righteousness, and of sloth of body and inertness of mind, and of shamelessness and hardness of heart, and of all evil. And this, O king, is what is called “The Blessed One’s bazaar of medicine.”"},{"ref":"24.11b","t":"Of all the medicines found in all the world,<br>Many in number, various in their powers,<br>Not one equals this medicine of the Truth.<br>Drink that, O brethren. Drink, and drinking, live!"},{"ref":"24.11c","t":"For having drunk that medicine of the Truth,<br>Ye shall have past beyond old age and death,<br>And — evil, lusts, and Karma rooted out — <br>Thoughtful and seeing, ye shall be at rest!”’"},{"ref":"24.12","t":"‘And what, venerable Nâgasena, is the ambrosia bazaar of the Blessed One, the Buddha?’"},{"ref":"24.12a","t":"‘An ambrosia, O king, has been made known by the Blessed One, that ambrosia with which he besprinkles the whole world of gods and men — as men anoint a king on his coronation day — and men and gods, when sprinkled with that ambrosia, are set free from rebirths, old age, disease, and death, from grief, and lamentation, and pain, and sorrow, and despair. And what is that ambrosia? That meditation which consists in active attention to, and leads to a true grasp of, the real conditions of corporeal things. For it has been said, O king, by the Blessed One, the god over all gods:"},{"ref":"24.12b","t":"“They, O brethren, feed on ambrosia who feed on active attention directed to corporeal things.” This, O king, is what is called “The Blessed One’s ambrosia bazaar.”"},{"ref":"24.12c","t":"“He saw mankind afflicted with disease,<br>He opened freely his ambrosia shop;<br>Go, then, O brethren, give your Karma for it,<br>And buy, and feed on, that ambrosial food.”’"},{"ref":"24.13","t":"‘And what, venerable Nâgasena, is the jewel bazaar of the Blessed One, the Buddha?’"},{"ref":"24.13a","t":"‘Certain jewels, O king, have been made known by the Blessed One, and adorned with those jewels the children of the Blessed One shine forth in splendour, illuminating the whole world of gods and men, brightening it in its heights, in its depths, from horizon to horizon, with a brilliant glory. And those jewels are these — the jewel of right conduct, and the jewel of meditation, and the jewel of knowledge, and the jewel of emancipation, and the jewel of the insight which arises from the assurance of emancipation, and the jewel of discrimination, and the jewel of the sevenfold wisdom of the Arahats."},{"ref":"24.14","t":"‘And what, O king, is the Blessed One’s jewel of right conduct? The right conduct which follows on self-restraint according to the rules of the Pâtimokkha, the right conduct which follows on restraint of the bodily organs and the mind, the right conduct which results from a pure means of livelihood, the right conduct in relation to the four requisites of a recluse, the right conduct presented in the Short, and Middle, and Long Summonses, the right conduct of those who are walking in the Path, and the right conduct of those who have attained each of the various fruits thereof (beginning at conversion and ending at Arahatship). And all the beings in the world, O king, gods and men, and the Mâras too (the spirits of evil), and the Brahmas (the very highest of the gods), and Samanas and Brahmans are filled with longing and desire for a man who wears, as his ornament, this jewel of right conduct. And the Bhikkhu, O king, who puts it on shines forth in glory all around, upwards and downwards, and from side to side, surpassing in lustre all the jewels to be found from the Waveless Deep, below to the highest heavens above, excelling them all, overwhelming them all. Such, O king, are the jewels of right conduct set out for sale in the Blessed One’s bazaar of gems. And this is what is called “The Blessed One’s jewel of righteousness.”"},{"ref":"24.14a","t":"“Such are the virtues sold in that bazaar,<br>The shop of the Enlightened One,<br>the Blest; Pay Karma as the price, O ye ill-clad!<br>Buy, and put on, these lustrous Buddha-gems!”"},{"ref":"24.15","t":"‘And what, O king, is the Blessed One’s jewel of meditation? The meditation that consists of specific conceptions, and of investigation regarding them; — the meditation that consists of reflection only, specific conceptions being lost sight of; — the meditation that continues after specific conceptions and reflection on them have both ceased; — the meditation that is void (of lusts, evil dispositions, and Karma); — the meditation from which three signs (of an unconverted life-lust, malice, and dullness) are absent; — the meditation in which no low aspirations remain. And when a Bhikkhu, O king, has put on this jewel of meditation (Samâdhi), then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, adhesion to wrong views, and doubt — all these, since they come into contact with meditation, flow off from him, disperse, and are dispelled, they stay not with him, adhere not to him. just, O king, as when water has fallen on a lotus leaf it flows off from it, is dispersed and scattered away, stays not on it, adheres not to it — so when a Bhikkhu has put on this jewel of meditation, then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, obstinacy in wrong views, and doubt — these all, as soon as they come in contact with meditation, flow off, disperse, and are dispelled, stay not with him, adhere not to him. And why not? Because of the exceeding purity of the habit of meditation. This, O king, is what is called “The Blessed One’s jewel of meditation,” and such are the jewels of meditation set out for sale in the Blessed One’s bazaar of gems."},{"ref":"24.15a","t":"“Bad thoughts can ne’er arise beneath the brow<br>Encircled by this coronet of gems.<br>It charms away perplexed and wandering thought.<br>Make it your own, buy it, put on the crown!”"},{"ref":"24.16","t":"‘And what, O king, is the Blessed One’s jewel of knowledge? That knowledge by which the disciple of the noble ones knows thoroughly what is virtue, and what is not; what is blameworthy, and what is not; what should be made a habit of, and what should not; what is mean, and what is exalted; what is dark, and what is light, and what is both dark and light; — the knowledge by which he truly knows what sorrow is, and what the origin of sorrow is, and what the cessation of sorrow is, and what is the path that leads thereto. This, O king, is what is called “The Blessed One’s jewel of knowledge.”"},{"ref":"24.16a","t":"“He who has knowledge as his jewelled wreath,<br>Will not continue long in outward form.<br>Soon will he reach Nirvâ<em>n</em>a, in rebirth<br>In any world no longer take delight!"},{"ref":"24.17","t":"‘And what, O king, is the Blessed One’s jewel of emancipation? Arahatship is called the jewel of emancipation, and the Bhikkhu who has reached Arahatship is said to have decked himself with the jewel of emancipation. And just as a man, O king, who is decorated with ornaments made of strings of pearls, of diamonds and gold and corals; whose limbs are anointed with akalu, and with frankincense, and with Talis, and with red sandal wood; who is adorned with a garland of Ironwood blossoms, and Rottleria flowers, and flowers from the Sal tree, and the Sa<em>l</em>ala, and the champak, and yellow jasmines, and Atimuttaka flowers, and trumpet flowers, and lotuses, and white and Arabian jasmines — just as, with all this finery of garlands and perfumes and jewelry, he would outshine all other men, overwhelming them with brilliant glory and splendour — just so, O king, does he who has attained to Arahatship, he in whom the Great Evils (lusts, and becoming, delusion, and ignorance) are rooted out, he who has put on the diadem of emancipation of heart, just so does he outshine all other Bhikkhus from the lowest in attainment up to those even who are themselves emancipated, overwhelming them in brilliant glory and splendour. And why is that so? Because, O king, there is one diadem that is the chief of all, and that is this diadem of emancipation of heart! And this, O king, is what is called “The Blessed One’s jewel of emancipation.”"},{"ref":"24.17a","t":"“All the people that dwell in a house look up<br>To their Lord when he wears his crown of gems — <br>The wide world of the gods and of men looks up<br>To the wearer of Freedom’s diadem!”"},{"ref":"24.18","t":"‘And what, O king, is the Blessed One’s jewel of the insight that follows on the assurance of emancipation? The knowledge arising out of looking back over the course — that knowledge by which the disciple who is walking along the Excellent Way passes, from time to time, both the Way itself and the Fruits thereof up to Nirvâ<em>n</em>a, in review, and is aware what evil dispositions he has got rid of, and what evil dispositions remain to be conquered — that is what is called “The jewel of the assurance that follows on the knowledge of emancipation.”"},{"ref":"24.18a","t":"“The knowledge by which the Noble Ones know<br>The stages they’ve passed, and the road yet untrod; — <br>Strive, O ye sons of the Conqueror, strive<br>That jewel— ‘Assurance’ — yourselves to obtain!”"},{"ref":"24.19","t":"‘And what, O king, is the Blessed One’s jewel of discrimination? The discrimination of the sense of, and the discrimination of the deeper truths underlying the sense of the sacred writ, and the discrimination of philological peculiarities, and the discrimination of correct and ready exposition. And the Bhikkhu, O king, who is adorned with these four jewels of discrimination, whatsoever company he enters into, whether of nobles, or brahmans, or merchants, or workpeople, enters it in confidence, neither put out nor shy; undaunted and undismayed, he enters the assembly without excitement or fear. just, O king, as a warrior, a hero in the fight, when accoutred in all his harness of war, goes down undismayed to the battle, in the confident thought: “If the enemy should remain afar off I can knock them down with my arrows, should they come thence towards me I can hit them with my javelins, should they come yet nearer I can reach them with my spear, should they come right up I can cleave them in two with my sabre, should they come to close quarters I can pierce them through and through with my dagger “ — just so, O king, does the Bhikkhu, when he wears the fourfold jewel of discernment, enter any assembly undismayed, in the confident thought: “Should any one put to me a puzzle turning on the discrimination of the sense, I shall be able to explain it, comparing sense with sense, explanation with explanation, reason with reason, argument with argument — and thus shall I resolve his doubts, dispel his perplexity, and delight him by my exposition of the problem raised. Should any one put to me a puzzle turning on discrimination of the deeper truths, I shall be able to explain it by comparing truth with truth, and the various aspects and phases of Arahatship each with each, and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should any one put to me a puzzle turning on the discrimination of philological peculiarities, I shall be able to explain it by comparing derivation with derivation, and word with word, and particle with particle, and letter with letter, and one modification of a letter by contact (sandhi) with another, and consonant with consonant, and vowel with vowel, and accent (intonation) with accent, and quantity with quantity, and rule with rule, and idiom with idiom; — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should anyone put to me a puzzle turning on the discrimination of expositions, I shall be able to explain it by comparing metaphor with metaphor, and characteristic with characteristic, and sentiment with sentiment — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. And this, O king, is what is called “The Blessed One’s jewel of discrimination.”"},{"ref":"24.19a","t":"First buy the jewel of discrimination,<br>Then cut it with your knowledge and your skill;<br>So, free from all anxiety and fear,<br>Shall you illuminate both earth and heaven!"},{"ref":"24.20","t":"‘And what, O king, is the Blessed One’s jewel of the sevenfold wisdom of the Arahats? It is self-possession, and investigation of the system of doctrine, and zeal, and joy, and tranquillity, and contemplation, and equanimity. And the Bhikkhu, O king, who is adorned with this sevenfold jewel of the divisions of the higher wisdom shines forth over the whole world of gods and men, brightens it, illuminates it, and dispersing the darkness makes the light arise. This, O king, is what is called “The Blessed One’s jewel of the sevenfold wisdom.”"},{"ref":"24.20a","t":"“The gods and men in reverence stand up<br>To him who wears this wisdom-diadem.<br>Show your good actions then, — that is the price, — <br>And buy, and wear, this wisdom-diadem!”’"},{"ref":"24.21","t":"‘And what, venerable Nâgasena, is the bazaar for all manner of merchandise set up by the Blessed One, the Buddha?’"},{"ref":"24.21a","t":"‘The Blessed One’s bazaar for all manner of merchandise, O king, is the ninefold word of the Buddha; and the relics remaining of his body, and of the things he used; and the sacred mounds (<em>K</em>etiyâni, Dâgabas) erected over them; and the jewel of his Order. And in that bazaar there are set out by the Blessed One the attainment (in a future birth) of high lineage, and of wealth, and of long life, and of good health, and of beauty, and of wisdom, and of worldly glory, and of heavenly glory, and of Nirvâ<em>n</em>a. And of these all they who desire either the one or the other, give Karma as the price, and so buy whichever glory they desire. And some buy with it a vow of right conduct, and some by observance of the Uposatha day, and so on down to the smallest Karma-price they buy the various glories from the greatest to the least. just, O king, as in a trader’s shop, oil, seed, and peas and beans can be either taken in barter for a small quantity of rice or peas or beans, or bought for a small price decreasing in order according to requirement — just so, O king, in the Blessed One’s bazaar for all manner of merchandise advantages are to be bought for Karma according to requirement. And this, O king, is what is called “The Blessed One’s bazaar of all manner of merchandise.”"},{"ref":"24.21b","t":"“Long life, good health, beauty, rebirth in heaven,<br>High birth, Nirvâ<em>n</em>a-all are found for sale — <br>There to be bought for Karma, great or small — <br>In the great Conqueror’s world-famed bazaar.<br>Come; show your faith, O brethren, as the price,<br>Buy and enjoy such goods as you prefer!”"},{"ref":"24.22","t":"‘And the inhabitants that dwell in the Blessed One’s City of Righteousness, O king, are such as these: Masters in the Suttantas, and masters in the Vinaya, and masters in the Abhidhamma; preachers of the faith; repeaters of the Gâtakas, and repeaters of the Dîgha, and repeaters of the Ma<em>ggh</em>ima, and repeaters of the Samyutta, and repeaters of the Anguttara, and repeaters of the Khuddaka Nikâya; — men endowed with right conduct, men accomplished in meditation, men full of knowledge, men taking delight in contemplation of the sevenfold wisdom of the Arahats, men of insight; — men who frequent the woods for meditation, or sit at the roots of trees, or dwell in the open air, or sleep on heaps of straw, or live near cemeteries, or lie not down to sleep, — men who have entered the Excellent Way, men who have attained one or more of the four fruits thereof, men who are still learners (have not yet reached Arahatship, but are close upon it), men enjoying the Fruits, that is, either Sotâpannas, or Sakadâgâmins, or Anâgâmins, or Arahats; — men of the threefold wisdom, men of the sixfold transcendental wisdom, men of the power of Iddhi, men who have reached perfection in knowledge, men skilled in the maintenance of constant self-possession, in the Great Struggle, in the Steps to Iddhi, in the Organs of their moral sense, in the sevenfold wisdom, in the Excellent Way, in <em>Gh</em>âna, in Vimokkha, and in the attainment of the exalted and tranquil bliss that is independent of form or the absence of form — yea! like a forest full of bamboos, full of reeds, that City of Righteousness has been ever crowded and frequented by such Arahats as these! For it is said:"},{"ref":"24.22a","t":"(1) “Men devoid of passion, and of malice, and of dullness, men in whom the Great Evils (lust, becoming, delusion, and ignorance) are not, men who have neither craving thirst, nor grasping desires, — these are they who dwell in the City of Righteousness."},{"ref":"24.22b","t":"(2) “Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, men rejoicing in solitude, heroes — these are they who dwell in the City of Righteousness."},{"ref":"24.22c","t":"(3) “Men who sleep sitting, or on any sleeping-place that comes, or spend their time standing or walking up and down in meditation, men who clad themselves in cast-off raiment — all these dwell in the City of Righteousness."},{"ref":"24.22d","t":"(4) “Men wearing the full set of three robes, tranquil, with a skin for the fourth, who rejoice in taking but one meal each day, the wise-these are they who dwell in the City of Righteousness."},{"ref":"24.22e","t":"(5) “The earnest and prudent, heroes who feed on little and know no greed, content whether they receive an alms or receive it not-these are they who dwell in the City of Righteousness."},{"ref":"24.22f","t":"(6) “The meditative, delighting in <em>Gh</em>âna, heroes of tranquil minds, and stedfast, looking forward to Nirvâ<em>n</em>a — these are they who dwell in the City of Righteousness."},{"ref":"24.22g","t":"(7) “Men walking in the path, and standing in the fruits thereof, those who have attained some fruits thereof but are yet learners as to the last, whose hope is directed to the utmost goal — these are they who dwell in the City of Righteousness."},{"ref":"24.22h","t":"(8) “Those who have entered the stream, and those who, free from stains, will only be reborn once more on earth, those who will never return again, and Arahats — these are they who dwell in the City of Righteousness."},{"ref":"24.22i","t":"(9) “Those skilled in the means of attaining undisturbed self-possession, and rejoicing in contemplation on the sevenfold wisdom, those who are full of insight, and bear the words of the Dharma in their hearts — these are they who dwell in the City of Righteousness."},{"ref":"24.22j","t":"(10) “Those skilled in the Steps to Iddhi, and rejoicing in the meditations of Samâdhi, those who are devoted to the Great Struggle — these are they who dwell in the City of Righteousness."},{"ref":"24.22k","t":"(11) “Those perfect in the sixfold wisdom of the Abhi<em>ññ</em>âs, delighting in the sphere that is theirs by rightful inheritance, those having the power of flying through the air — these are they who dwell in the City of Righteousness."},{"ref":"24.22l","t":"(12) “Those of downcast eyes, and measured speech, the doors of whose senses are guarded, who are self-restrained, who are well trained according to the supreme Dhamma — these are they who dwell in the City of Righteousness."},{"ref":"24.22m","t":"(13) “Those of the threefold wisdom, and of the sixfold wisdom, those who have become perfect in Iddhi and perfect in knowledge — these are they who dwell in the City of Righteousness.”"},{"ref":"24.23","t":"‘And furthermore, O king, those of the Bhikkhus who carry in their hearts the words of the excellent knowledge that is immeasurable, who are free from bonds, whose goodness and fame and power and glory no man can weigh, who (in imitation of their Master) keep the royal chariot-wheel of the kingdom of righteousness rolling on, who have reached perfection in knowledge-such Bhikkhus are called, O king, “The Commanders of the Faith in the Blessed One’s City of Righteousness.”"},{"ref":"24.23a","t":"‘And furthermore, O king, those of the Bhikkhus, who have the power of Iddhi, who have learned the discriminations, who are full of confidence, who travel through the air, who are hard to oppose, hard to overcome, who can move without support, who can shake the broad earth and the waters on which it rests, who can touch the sun and the moon, who are skilful in transforming themselves and in making stedfast resolutions and high aspirations, who are perfect in Iddhi — such Bhikkhus are called, O king, “The royal chaplains in the Blessed One’s City of Righteousness.”"},{"ref":"24.23b","t":"‘And furthermore, O king, those of the Bhikkhus who have taken upon themselves the extra vows, who desire little and are content, who would loathe any breach of the regulations as to the manner of seeking an alms, and beg straight on from hut to hut, as a bee smells flower after flower, and then go away into the loneliness of the woods, those who are indifferent as to their body and as to life, those who have attained to Arahatship, those who place the highest value on the virtues of the practice of the extra vows — such Bhikkhus are called, O king, “The judges in the Blessed One’s City of Righteousness.”"},{"ref":"24.23c","t":"‘And furthermore, O king, those of the Bhikkhus who are pure and stainless, in whom no evil dispositions are left, who, skilful in the knowledge of the fall and rise of beings, have perfected themselves in the Divine Eye — such Bhikkhus are called, O king, “The givers of light in the Blessed One’s City of Righteousness.”"},{"ref":"24.23d","t":"‘And furthermore, O king, those of the Bhikkhus who are learned in the traditions, who hand on what has been handed down, the repeaters of the Discourses, and of the Canon Law, and of the tables of contents, those who are skilled in the exact determination of letters into surds and sonants, into longs and short, as to lightness and heaviness, those who know by heart the ninefold word — such Bhikkhus are called, O king, “The peace officers in the Blessed One’s City of Righteousness.”"},{"ref":"24.23e","t":"‘And furthermore, O king, those of the Bhikkhus who are learned in the Vinaya (Rules of the Order, Canon Law), wise in the Vinaya, skilled in detecting the source of offences. skilled in deciding whether any act is an offence or not, whether an offence is grievous or slight, whether it can be atoned for or not, skilled in deciding questions as to the rise, the acknowledgment, the absolution, or the confession of an offence; as to the suspension, or the restoration, or the defence of an offender, who are perfect Masters in the Vinaya — such Bhikkhus are called, O king, “The Rûpa-dakshas in the Blessed One’s City of Righteousness.”"},{"ref":"24.23f","t":"‘And furthermore, O king, those of the Bhikkhus who wear on their brows the lotus garland of that noble Emancipation, who have attained to that highest and best and most exceeding excellent of all conditions, who are loved and longed for by the great multitudes — such Bhikkhus are called, O king, “Flower-sellers in the Blessed One’s City of Righteousness.”"},{"ref":"24.23g","t":"‘And furthermore, O king, those of the Bhikkhus who have penetrated to the comprehension of the four Truths, and have seen them with their eyes, who are wise in the teaching, who have passed beyond doubt as to the four fruits of Sama<em>n</em>aship, who having attained to the bliss thereof, share those fruits with others who have entered the paths — such Bhikkhus are called, O king, “Fruit-dealers in the Blessed One’s City of Righteousness.”"},{"ref":"24.23h","t":"‘And furthermore, O king, those of the Bhikkhus who, being anointed with that most excellent perfume of right conduct, are gifted with many and various virtues, and are able to dispel the bad odour of sin and evil dispositions — such Bhikkhus are called, O king, “Perfume dealers in the Blessed One’s City of Righteousness.”"},{"ref":"24.23i","t":"‘And furthermore, O king, those of the Bhikkhus whose delight is in the Dhamma, and whose converse is pleasant, who find exceeding joy in the higher subtleties of the Dharma and the Vinaya, who either in the forest, or at the foot of trees, or in empty places, drink the sweet sap of the Dharma, who plunging themselves, as it were, in body, speech, and mind into the sweet juice of the Dharma, excel in expounding it, in seeking and in detecting the deeper truths in the various doctrines, who — wheresoever and whensoever the discourse is of wishing for little, of contentment, of solitude, of retirement, of the exertion in zeal, of right conduct, of meditation, of knowledge, of emancipation, of the insight arising from the assurance of emancipation thither do they repair, and drink in the sweet savour of that discourse-such Bhikkhus are called, O king, “Thirsty and drunkards in the Blessed One’s City of Righteousness.”"},{"ref":"24.23j","t":"‘And furthermore, O king, those of the Bhikkhus who are addicted to the habit of wakefulness from the first watch of the night to the last, who spend day and night in sitting, standing, or walking up and down in meditation, who, addicted to the habit of contemplation, are devoted to their own advancement by the suppressing of evil dispositions — such Bhikkhus are called, O king, “Watchmen in the Blessed One’s City of Righteousness.”"},{"ref":"24.23k","t":"‘And furthermore, O king, those of the Bhikkhus who in the spirit and in the letter, in its arguments and explanations, in its reasons and examples, teach and repeat, utter forth and recapitulate the ninefold word of the Buddha-such Bhikkhus are called, O king, “Lawyers (dealers in Dharma ) in the Blessed One’s City of Righteousness.”"},{"ref":"24.23l","t":"‘And furthermore, O king, those of the Bhikkhus who are wealthy and rich in the wealth of the treasures of the Doctrine, in the wealth of the traditions, and the text, and the learning thereof, who comprehend the signs, and vowels, and consonants thereof, in all their details, pervading all directions with their knowledge — such Bhikkhus are called, O king, “Bankers of the Dhamma in the Blessed One’s City of Righteousness.”"},{"ref":"24.23m","t":"‘And furthermore, O king, those of the Bhikkhus who have penetrated to the sublimer teaching, who understand exposition and the divisions of objects of meditation to be practised, who are perfect in all the subtler points of training — Such Bhikkhus are called, O king, “Distinguished masters of law in the Blessed One’s City of Righteousness.”"},{"ref":"24.24","t":"‘Thus well planned out, O king, is the Blessed One’s City of Righteousness, thus well built, thus well appointed, thus well provisioned, thus well established, thus well guarded, thus well protected, thus impregnable by enemies or foes. And by this explanation, O king, by this argument, by this reason, you may by inference know that the Blessed One did once exist."},{"ref":"24.24a","t":"(I) “As when they see a pleasant city, well planned out,<br>Men know, by inference, how great the founder was;<br>So when they see our Lord’s ‘City of Righteousness’<br>They know, by inference, that he did once exist."},{"ref":"24.24b","t":"(2) “As men, seeing its waves, can judge, by inference,<br>The great extent and power of the world-embracing sea;<br>So may they judge the Buddha when they see the waves<br>That he set rolling through the world of gods and men — <br>He who, unconquered in the fight, allays all griefs,<br>Who rooted out, in his own heart, Craving’s dread power,<br>And set his followers free from the whirlpool of rebirths — <br>‘Far as the waves of the Good-Law extend and roll,<br>So great, so mighty, must our Lord, the Buddha, be.’"},{"ref":"24.24c","t":"(3) “As men, seeing its mighty peaks that tower aloft,<br>Can judge, by inference, Himâlaya’s wondrous height;<br>So when they see the Buddha’s Mount-of-Righteousness — <br>Stedfast, unshaken by fierce passion’s stormy blasts,<br>Towering aloft in wondrous heights of calm and peace,<br>Where lusts, evil, and Karma cannot breathe or live, — <br>They draw the inference: ‘Great as this mountain high<br>That mighty Hero’s power upon whose word it stands.’"},{"ref":"24.24d","t":"(4) “As men, seeing the footprint of an elephant king,<br>Can judge, by inference: ‘How great his size must be!’<br>So when they see the footprint of the elephant of men,<br>Buddha, the wise, upon the path that men have trod,<br>They know, by inference: ‘How glorious Buddha was!’"},{"ref":"24.24e","t":"(5) As when they see all living things crouching in fear,<br>Men know: ‘’Tis the roar of the king of the beasts that frightens them.’<br>So, seeing other teachers break and fly in fear,<br>They know: ‘’Tis a king of the truth hath uttered words sublime!’"},{"ref":"24.24f","t":"(6) Seeing the earth smiling, well watered, green with grass,<br>Men say: ‘A great and pleasant rain hath fallen fast.’<br>So when they see this multitude rejoicing, peaceful, blest,<br>Men may infer: ‘How sweet the rain that stilled their hearts!’"},{"ref":"24.24g","t":"(7) Seeing the wide earth soaked, boggy, a marsh of mud,<br>Men say: ‘Mighty the mass of waters broken loose. <br>So, when they see this mighty host, that once were dazed<br>With the mud of sin, swept down in Dhamma’s stream, and left<br>In the wide sea of the Good-Law, some here, some there,<br>All, gods and men alike, plunged in ambrosial waves,<br>They may infer, and say: ‘How great that Dhamma is!’"},{"ref":"24.24h","t":"(8) “As when men, travelling, feel a glorious perfume sweet<br>Pervading all the country side, and gladdening them, infer at once,<br>‘Surely, ’tis giant forest trees are flowering now!’<br>So, conscious of this perfume sweet of righteousness<br>That now pervades the earth and heavens, they may infer:<br>‘A Buddha, infinitely great, must once have lived!’”"},{"ref":"24.25","t":"‘And it would be possible, O king, to show forth the Buddha’s greatness, by a hundred or a thousand such examples, such reasons, such arguments, such metaphors. just, O king, as a clever garland maker will, from one heap of all kinds of flowers, both following the instruction of his teacher, and also using his own individuality as a man, make many variegated and beautiful bouquets, — just so, O king, that Blessed One is, as it were, an infinite, immeasurable, heap of variegated flowers of virtue. And I now, a garland maker, as it were in the church of the Conqueror, stringing those flowers together, — both following the path of our teachers of old, and also using such power of wisdom as in me is, — could show forth by inference the power of the Buddha in innumerable similes. But you, on the other hand, must show a desire to hear them.’"},{"ref":"24.25a","t":"‘Hard would it be, Nâgasena, for any other men thus to have shown by inference, drawn from such examples, the power of the Buddha. I am filled with satisfaction, venerable Nâgasena, at your so perfectly varied exposition of this problem.’"},{"ref":"24.25b","t":"* * * *"},{"ref":"24.25c","t":"Here ends the problem of Inference."},{"ref":"24.25d","t":"* * * *"},{"sp":"HDR","t":"BOOK VI. THE DHUTANGAS."},{"ref":"25.1","t":"The king saw Bhikkhus in the forest, lone<br>And far away from men, keeping hard vows.<br>And then he saw too householders, at home,<br>Eating the sweet fruits of the Noble Path.<br>Considering both of these, deep doubts he felt.<br>‘If laymen also realise the Truth<br>Then surely vowing vows must be in vain.<br>Come! let me ask that best of teachers, wise<br>In the threefold basket of the Buddha’s words,<br>Skilled to o’erthrow the arguments of the foe.<br>He will be able to resolve my doubts!’"},{"ref":"25.2","t":"Now Milinda the king went up to the place where Nâgasena was, and bowed down before him, and took his seat on one side. And when so seated, he said to Nâgasena: ‘Venerable Nâgasena, is there any layman living at home, enjoying the pleasures of sense, occupying a dwelling encumbered with wife and children, enjoying the use of sandal wood from Benares, and of garlands, perfumes, and ointments, accepting gold and silver, with an embroidered head-dress on, set with diamonds and pearls and gold-is there any such who has seen face to face the calm, the supreme good, Nirvâ<em>n</em>a"},{"ref":"25.2a","t":"‘Not one hundred only, O king, nor two nor three nor five nor six hundred, not a thousand only, nor a hundred thousand, nor ten millions, nor ten thousand millions, not even only a billion laymen (have seen Nirvâ<em>n</em>a) — not to speak of twenty or thirty or a hundred or a thousand who have attained to clear understanding (of the four Truths). By what kind of exposition shall I lay before you evidence showing that I know this?’"},{"ref":"25.2b","t":"‘Do you yourself tell me.’"},{"ref":"25.3","t":"‘Then, O king, I will explain it. All those passages in the ninefold word of the Buddha that deal with holiness of life, and attainment of the path, and the divisions of the excellent habit of living under vows, shall be brought to bear in this connection. Just, O king, as water which has rained down upon a country district, with both low-lying and high places, level land and undulations, dry ground and wet, will-all of it-flow off thence and meet together in the ocean of great waters; so will all those passages meet together, and be brought into connection, here. And a manifestation of reasons out of my experience and knowledge shall be also brought to bear. Thus will this matter be thoroughly analysed, its beauty will be brought out, it will be exhausted, brought home to rest. It will be, O king, as when an able writing-master, on exhibiting, by request, his skill in writing, will supplement the written signs by an explanation of reasons out of his experience and knowledge, and thus that writing of his becomes finished, perfect, without defect. So will I also bring to bear a manifestation of reasons out of my experience and knowledge; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest."},{"ref":"25.4","t":"‘In the city of Sâvatthi, O king, about fifty millions of the disciples of the Blessed One, devout men and devout women, were walking in the paths, and out of those three hundred and fifty-seven thousand were established in the fruit of the third path. And all of them were laity, not members of the Order. And there too, at the foot of the Ga<em>nd</em>amba tree, when the double miracle took place, two hundred millions of living beings penetrated to an understanding (of the four Truths). And again on the delivery of the Râhulovâda discourse, and of the Mahâ Mangala discourse, and of the Sama<em>k</em>itta exposition, and of the"},{"ref":"25.4a","t":"Parâbhava discourse, and of the Purâbheda discourse, and of the Kalaha-vivâda discourse, and of the <em>K</em>ûla-vyûha discourse, and of the Mahâ-vyûha discourse, and of the Tuwa<em>t</em>aka discourse, and of the Sâriputta discourse, an innumerable number of celestial beings penetrated to knowledge (of the four Truths). In the city of Râ<em>g</em>agaha three hundred and fifty thousand devout laymen and devout laywomen, disciples of the Blessed One, were walking in the Paths. And there again at the taming of Dhanapâla the great elephant nine hundred million living beings, and again at the meeting at the Pâsâ<em>n</em>ika <em>K</em>etiya on the occasion of the Pârâyana discourse one hundred and forty million living beings, and again at the Indasâla cave eight hundred millions of gods, and again at Benares in the deer park Isipatana at the first preaching of the Dhamma one hundred and eighty million Brahmâ gods and innumerable others, and again in the heaven of the Thirty-Three at the preaching of the Abhidhamma on the Pa<em>nd</em>u Kambala Rock eight hundred millions of the gods, and on the descent from the world of the gods at the gate of the city of Sankassa, at the miracle of the manifestation to the world, three hundred millions of believing men and deities penetrated to a knowledge (of the four Truths). And again at Kapila-vatthu among the Sakyas, at the preaching of the Buddhava<em>m</em>sa in the Nigrodha Arâma, and again at the preaching of the Mahâ Samaya Suttanta, gods in numbers that cannot be counted penetrated to a knowledge of the Dhamma. And again at the assemblies on the occasions of Sumana the garland maker, and of Garahadinna, and of Ânanda the rich man, and of Gambuka the naked ascetic, and of Ma<em>nd</em>ûka the god, and of Ma<em>tt</em>a-ku<em>nd</em>ali the god, and of Sulasâ the courtesan, and of Sirimâ the courtesan, and of the weaver’s daughter, and of Subhaddâ, and of the spectacle of the cremation of the Brahman of Sâketa, and of the Sûnâparantas, and of the problem put by Sakka, and of the Tiroku<em>dd</em>a Sutta, and of the Ratana Sutta — at each of these eighty-four thousand penetrated to a knowledge of the Dhamma. So long, O king, as the Blessed One remained in the world, so long wheresoever in the three great divisions"},{"ref":"25.4b","t":"(of India) or in the sixteen principal countries (in them) he stayed, there, as a usual thing, two, three, four, or five hundred, or a thousand, or a hundred thousand, both gods and men, saw face to face the calm, the supreme good, Nirvâ<em>n</em>a. And all of those who were gods, O king, were laymen. They had not entered the Order. So these and many other billions of gods, O king, — even while they were yet laymen, living at home, enjoying the pleasures of sense, — saw face to face (realised in themselves) the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a.’"},{"ref":"25.5","t":"‘If so, venerable Nâgasena, — if laymen, living at home and enjoying the pleasures of sense, can see Nirvâ<em>n</em>a, — what purpose then do these extra vows serve? That being so, rather must the vows be workers of mischief. For, Nâgasena, if diseases would abate without medicine, what would be the advantage of weakening the body by emetics, by purges, and other like remedies? — if one’s enemies could be subdued with one’s fists only, where would be the need of swords and spears, of javelins and bows and cross-bows, of maces and of clubs? — if trees could be climbed by clambering up them with the aid of the knots and of the crooked and hollow places in them, of the thorny excrescences and creepers and branches growing on them, what would be the need of going in quest of ladders long and strong? — if sleeping on the bare ground gave ease to the limbs, why should one seek after fine large beds, soft to the touch? — if one could cross the desert alone, inaccessible though it be, and full of danger and fear, why need one wait for a grand caravan, well armed and well equipped? — if a man were able by his own arms to cross a flowing river, what need he care for firm dykes or boats? — if he could provide board and lodging for himself out of his own property, why should he trouble to do service to others, to flatter with sweet words, to run to and fro? — when he can get water from a natural pool, why should he dig wells and tanks and artificial ponds? And just so, venerable Nâgasena, if laymen, living at home and enjoying the pleasures of sense, can realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a, what is the need of taking upon oneself these vows?’"},{"ref":"25.6","t":"‘There are, O king, these twenty-eight good qualities in the vows, virtues really inherent in them; and on account of these all the Buddhas alike have longed for them and held them dear. And what are the twenty-eight? The keeping of the vows, O king, implies a mode of livelihood without evil, it has a blissful calm as its fruit, it avoids blame, it works no harm to others, it is free from danger, it brings no trouble on others, it is certain to bring with it growth in goodness, it wastes not away, it deludes not, it is in itself a protection, it works the satisfaction of desires and the taming of all beings, it is good for self-control, it is appropriate, (he who keeps the vows) is self-dependent, is emancipated, the keeping of them is the destruction of lust; and of malice, and of dullness; it is the pulling away of pride, the cutting off of evil thoughts, the removal of doubts, the suppression of sloth, the putting away of discontent; it is long-suffering, its merit is beyond weight, and its virtue beyond measure, and it is the path that leads to the end of every grief. These, O king, are the twenty-eight good qualities in the vows; and it is on account of these that all the Buddhas alike have longed for them and held them dear."},{"ref":"25.7","t":"‘And whosoever, O king, thoroughly carry out the vows, they become completely endowed with eighteen good qualities. What are these eighteen? Their walk is pure, their path is accomplished, well guarded are they in deed and word, altogether pure are they in manners and in mind, their zeal flags not, all their fears are allayed, all delusions (as to the permanence and as to the degree) of their individuality have been put away, anger has died away while love (to all beings) has arisen in their hearts, in taking nourishment they eat it with the three right views regarding food, they are honoured of all men, they are temperate in eating, they are full of watchfulness, they need no home, wheresoever is a pleasant spot there do they dwell, they loathe to do ill, they take delight in solitude, they are in earnest always. These, O king, are the good qualities with which they who carry out the vows are completely endowed."},{"ref":"25.8","t":"‘And these ten, O king, are the individuals worthy of those advantages inherent in the vows — the man full of faith, ashamed to do wrong, full of courage, void of hypocrisy, master of himself, not unstable, desirous to learn, glad to undertake the task that is hard, not easy to take offence, of a loving heart. These, O king, are the ten individuals worthy of those advantages inherent in the vows."},{"ref":"25.9","t":"‘And all they, O king, who as laymen, living at home and in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a, — all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, living at home and in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a. Just, O king, as a clever archer first in regular succession teaches his pupils at the training ground the different kinds of bows, the manner of holding the bow up, and of keeping it in a firm grasp, and of bending the fingers, and of planting the feet, and of taking up the arrow, and of placing it on the string, and of drawing it back, and of restraining it, and of aiming at the mark, and thus of hitting a man of straw, or targets made of the <em>Kh</em>a<em>n</em>aka plant, or of grass, or of straw, or of masses of clay, or of shields — and after that, introducing them to the service of the king, he gains the reward of high-bred chargers and chariots and elephants and horses and money and corn and red gold and slave girls and slaves and wives and lands. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a, — all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a."},{"ref":"25.10","t":"‘And there is no realisation of Arahatship, O king, in one single life, without a previous keeping of the vows. Only on the utmost zeal and the most devoted practice of righteousness, and with the aid of a suitable teacher, is the realisation of Arahatship attained. just, O king, as a doctor or surgeon first procures for himself a teacher, either by the payment of a fee or by the performance of service, and then thoroughly trains himself in holding the lancet, in cutting, marking, or piercing with it, in extracting darts, in cleansing wounds, in causing them to dry up, in the application of ointments, in the administration of emetics and purges and oily enemas, and only when he has thus gone through training, served his apprenticeship, made himself skilful, does he visit the sick to heal them. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a, — all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvâ<em>n</em>a."},{"ref":"25.11","t":"‘And there is no perception of the truth to those who are not purified by the virtues that depend on the keeping of the vows. just as without water no seed will grow, so can there be no perception of the truth to those not purified by the practice of the vows. just as there is no rebirth in bliss to those who have done no meritorious actions, no beautiful deeds, so is there no perception of the truth for those not purified by the practice of the vows."},{"ref":"25.12","t":"‘Like the broad earth, O king, is the character resulting from the keeping of the vows, to serve as a basis to those who desire to be pure. Like water is it, O king, to wash away the stain of all things evil in those who desire to be pure. Like the fire is it, O king, to burn out the lust of all evil in those who desire to be pure. Like the wind is it, O king, to carry away the dust of all evil in those desiring to be pure. Like medicine is it, O king, to allay the disease of evil in those desiring to be pure. Like ambrosia is it, O king, to act as an antidote to the poison of evil in those desiring to be pure. Like arable land is it, O king, on which to grow the crop of ‘all the virtues of renunciation to those desiring to be pure. Like a wishing-gem is it, O king; for conferring all the high attainments they long and crave for upon those who desire to be pure. Like a boat is it, O king, for carrying to the further shore of the mighty ocean of transmigration all those who desire to be pure. Like a place of refuge is it, O king, where those who desire to be pure can be safe from the fear of old age and death. Like a mother is it, O king, to comfort those who desire to be pure when afflicted with the sorrows of sin. Like a father is it, O king, to raise up in those who desire to be pure and to increase in goodness all the good qualities of those who have renounced the world. Like a friend is it, O king, in not disappointing those who desire to be pure in their search after the good qualities of those who have renounced the world. Like a lotus flower, O king, is it, in not being tarnished by the stain of evil. Like costly perfume (of saffron and of jasmine and the Turkish incense and the Greek) is it, O king, for counteracting the bad odour of evil for those who desire to be pure. Like a lofty mountain range is it, O king, for protecting those who desire to be pure from the onslaught of the winds of the eight conditions to which men are subject in this world (gain and loss, and fame and dishonour, and praise and blame, and happiness and woe). Like the space of heaven is it, O king, in the freedom from all obstruction, in the magnitude, in the great expanse and breadth it gives to those who desire to be pure. Like a stream is it, O king, in washing away for those who desire to be pure the stain of all evil. Like a guide is it, O king, in bringing safe out of the desert of rebirths, out of the jungle of lusts and sins, those who desire to be pure. Like a mighty caravan is it, O king, for bringing those who desire to be pure safe into that most blessed city of Nirvâ<em>n</em>a, peaceful and calm, where no fear dwells, Like a well-polished spotless mirror is it, O king, for showing to those who desire to be pure the true nature of the constituent elements of all beings. Like a shield is it, O king, for warding off from those who desire to be pure the clubs and the arrows and the swords of evil dispositions. Like a sunshade is it, O king, for warding off from those who desire to be pure the scorching heat of the threefold fire. Like the moon is it, O king, as being longed and hoped for by those who desire to be pure. Like the sun is it, O king, as dispelling the blackness of the darkness of ignorance for those who desire to be pure. Like the ocean is it, O king, as causing to arise in those desiring to be pure the costly treasures of the virtues of those who have renounced the world, and by reason too of its immensity, of its being beyond measure and beyond count,"},{"ref":"25.13","t":"‘Thus is it, O king, of great service to those desiring to be pure, a remover of all sorrow and lamentation, an antidote to discontent; it puts an end to fear, and individuality, and imperviousness of mind; to evil, and to grief, and to pain, and to lust, and to malice, and to dullness, and to pride, and to heresy, and to all wrong dispositions; it brings with it honour and advantage and bliss; it fills them with ease and with love and with peace of mind; it is free from blame; it has happiness here as its fruit; it is a mine and treasure of goodness that is beyond measure and beyond count, costly above all things, and precious."},{"ref":"25.14","t":"‘Just, O king, as men for nourishment seek after food, for health medicine, for assistance a friend, for crossing water a boat, for pleasant odours a perfume, for security a place of refuge, for support the earth, for instruction a teacher, for honours a king, and for whatever they desire a wishing-gem — just so, O king, do the Arahats seek after the virtues of the keeping of the vows for the attainment of all the advantages of renunciation of the world."},{"ref":"25.15","t":"‘And what water is for the growth of seeds, what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what a sword is for cutting, what water is for allaying thirst, what a treasure is for giving confidence, what a boat is for crossing to the further shore, what medicine is for allaying disease, what a carriage is for journeying at ease, what a place of refuge is for appeasing fear, what a king is for protection, what a shield is for warding off the blows of sticks and stakes, of clubs, of arrows, and of darts, what a teacher is for instruction, what a mother is for nourishing, what a mirror is for seeing, what a jewel is for ornament, what a dress is for clothing, what a ladder is for mounting up, what a pair of scales is for comparison, what a charm is for repetition, what a weapon is for warding off scorn, what a lamp is for dissipating darkness, what a breeze is for allaying fever, what knowledge of an art is for the accomplishment of business, what medicinal drugs are for the preservation of life, what a mine is for the production of jewels, what a gem is for ornament, what a command is for preventing transgression, what sovranty is for dominion — all that, O king, is the character-that-comes-of-keeping-the-vows for the good growth of the seed of renunciation, for the burning out of the stains of evil, for giving the strength of Iddhi, for tying up one’s self in self-control and presence of mind, for the complete cutting off of doubt and mistrust, for allaying the thirst of craving, for giving confidence as to perception of the truth, for crossing to the further shore of the fourfold stream (of sensuality, individuality, delusion, and ignorance), for allaying the disease of evil dispositions, for attaining to the bliss of Nirvâ<em>n</em>a, for appeasing the fears that arise from birth, old age, decay and death, grief, pain, lamentation, woe, and despair, for being protected in the possession of the advantages of renunciation, for warding off discontent and evil thoughts, for instruction in all the good involved in the life of those who have renounced the world, for nourishment therein, for explaining to men quietude and insight, and the path and the fruits thereof and Nirvâ<em>n</em>a, for bestowing upon men a costly ornament high in the praise and admiration of the world, for closing the doors of all evil states, for mounting up to the peaks of the mountain heights of renunciation, for distinguishing crooked and cunning and evil intentions in others, for the proper recitation of those qualities which ought to be practised and those which ought not, for warding off as one’s enemies all evil dispositions, for dissipating the darkness of ignorance, for allaying the fever arising from the scorching of the threefold fire, for the accomplishment of the attainment of the Condition of Peace — so gentle and so subtle, — for the protection of the virtues of the life of a recluse, for the production of the precious jewels of the sevenfold wisdom — self-possession, investigation of the truth, energy, joy, calm contemplation, and serenity, — for the adornment of the recluses, for the prevention of any transgression against that blameless, abstruse, delicate bliss that comes of peace, for dominion over all the qualities that recluses and Arahats affect. Thus, O king, is it that keeping the vows is one and the same thing as attaining to all these qualities. And the advantage thereof, O king, cannot be weighed, neither measured; it has no equal, no rival, no superior, great is it and glorious, extensive and abundant, deep and broad, and large and wide, full of weight and worth and might."},{"ref":"25.16","t":"‘And whosoever, O king, having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excommunication, and expulsion, and he shall be outcast, rejected, dismissed; and in his next life he shall suffer torment in the great Avî<em>k</em>i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o’er the earth!"},{"ref":"25.17","t":"‘Just, O king, as whosoever, being unfit for royalty, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, should receive the consecration of a king, he would suffer mutilation, having his hands or his feet, or his hands and feet cut off, or his ears or his nose, or his ears and nose cut off, or he would be tortured, being subjected to the Gruel Pot, or to the Chank Crown, or to the Râhu’s Mouth, or to the Fire Garland, or to the Hand Torch, or to the Snake Strips, or to the Bark Dress, or to the Spotted Antelope, or to the Flesh Hooks, or to the Pennies, or to the Brine Slits, or to the Bar Turn, or to the Straw Seat, or he would be anointed with boiling oil, or be eaten by dogs, or be impaled alive, or be beheaded, or be subjected to punishments of various kinds. And why? Because he being unfit for it, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, he had placed himself in the seat of sovranty, and thus transgressed beyond his right limits. Just so, O king, whosoever having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excommunication, and expulsion, and he shall be outcast, rejected, dismissed; and in his next life he shall suffer torment in the great Avî<em>k</em>i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his cars all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o’er the earth!"},{"ref":"25.18","t":"‘But whosoever, O king, is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation!"},{"ref":"25.19","t":"‘Just, O king, as all the citizens and country folk in the land, the soldiers and the peons (royal messengers), wait in service upon a Kshatriya king, born to the purple, and on both sides of lineage high, when he has been consecrated with the inauguration ceremonies of the Kshatriyas; the thirty-eight divisions of the royal retinue, and the dancing men, and acrobats, and the soothsayers, and the heralds, and Sama<em>n</em>as and Brahmans, and the followers of every sect, frequent his court, and he becomes the lord of every seaport, and treasure-mine, and town, and custom-house — giving instructions as to the fate of every foreigner and criminal — just so, O king, whoever is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation!"},{"ref":"25.20","t":"‘Such, O king, are the thirteen vows purified by which a man shall bathe in the mighty waters of Nirvâ<em>n</em>a, and there indulge himself, as one sporting in the waves, with the manifold delights of religion, he shall addict himself to the eight modes of transcendental ecstacy, he shall acquire the powers of Iddhi, distant sounds, human and divine, shall greet his ear, he shall divine the thoughts of others, he shall be able to call to mind his own previous births, and to watch the rise and fall from birth to birth of others, and he shall perceive the real nature and the origin of, he shall perceive the means of escape from sorrow, and from lust, individuality, delusion, and ignorance, the stains of life!"},{"ref":"25.20a","t":"‘And what are these thirteen? Wearing raiment made up of pieces taken from a dust-heap — Wearing three robes, and three robes only — Living on food received by begging — Begging straight on from house to house — Eating only once a day, at one sitting — Eating from one vessel only — Refusing food in excess of the regulations — Dwelling in the woods — Dwelling at the root of a tree-Dwelling in the open air — Dwelling in or near a cemetery — Not altering the mat or bed when it has once been spread out to sleep on — and sleeping in a sitting posture. It is he, O king, who, in former births, has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own."},{"ref":"25.21","t":"‘Just, O king, as a shipowner who has become wealthy by constantly levying freight in some seaport town, will be able to traverse the high seas, and go to Vanga, or Takkola, or China, or Sovîra, or Surat, or Alexandria, or the Koromandel coast, or Further India, or any other place where ships do congregate — just so, O king, it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own."},{"ref":"25.22","t":"‘And just, O king, as a husbandman will first remove the defects in the soil-weeds, and thorns, and stones-arid then by ploughing, and sowing, and irrigating, and fencing, and watching, and reaping, and grinding, will become the owner of much flour, and so the lord of whosoever are poor and needy, reduced to beggary and misery — just so, O king, it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own."},{"ref":"25.23","t":"‘And again, O king, just as an anointed monarch is master over the treatment of outlaws, is an independent ruler and lord, and does whatsoever he desires, and all the broad earth is subject to him — just so, O king, is he who has undertaken, practised, and fulfilled in former births these vows, master, ruler, and lord in the religion of the Conquerors, and all the virtues of the Samanas are his."},{"ref":"25.24","t":"‘And was not Upasena, the Elder, he of the sons of the Vangantas, from his having thoroughly practised all the purifying merits of the vows, able to neglect the agreement arrived at by the members of the Order resident at Sâvatthi, and to visit with his attendant brethren the Subduer of men, then retired into solitude, and when he had bowed down before him, to take his scat respectfully aside? And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice:"},{"ref":"25.24a","t":"Most pleasant, Upasena, is the deportment of these brethren waiting upon you. How have you managed thus to train your followers?”"},{"ref":"25.24b","t":"‘And he, when so questioned by the omniscient Buddha, the god over all gods, spake thus to the Blessed One as to the real reason for the goodness of their nature: “Whosoever, Lord, may come to me to ask for admission to the Order or to become my disciple, to him do I say: ‘I, Sir, am a frequenter of the woods, who gain my food by begging, and wear but this robe pieced together from cast-off rags. If you will be the same, I can admit you to the Order and make you my disciple.’ Then, if he agree thereto with joy, and abase himself, I thereupon admit him to the Order and to the company of my pupils. But if not, then neither do I admit him to the one nor to the other. Thus is it, Lord, that I train them.” And thus is it, O king, that he who has taken upon himself the vows becomes master, ruler, and lord in the religion of the Conquerors; and all its ecstacy of peace and bliss becomes his very own."},{"ref":"25.25","t":"‘Just, O king, as a lotus flower of glorious, pure, and high descent and origin is glossy, soft, desirable, sweet-smelling, longed for, loved, and praised, untarnished by the water or the mud, graced with tiny petals and filaments and pericarps, the resort of many bees, a child of the clear cold stream — just so is that disciple of the Noble Ones who in former births has undertaken and practised, followed and carried out, observed and framed his conduct according to, and fulfilled these thirteen vows, endowed with the thirty graces. And what are the thirty? His heart is full of affectionate, soft, and tender love, evil is killed, destroyed, cast out from within him, pride and self-righteousness are put an end to and cast down, stable and strong and established and undeviating is his faith, he enters into the enjoyment of the heart’s refreshment, the highly praised and desirable peace and bliss of the ecstacies of contemplation fully felt, he exhales the most excellent and unequalled sweet savour of righteousness of life, near is he and dear to gods and men alike, exalted by the best of beings the Arahat Noble Ones themselves, gods and men delight to honour him, the enlightened, wise, and learned approve, esteem, appreciate, and praise him, untarnished is he by the love either of this world or the next, he sees the danger in the smallest tiniest offence, rich is he in the best of wealth — the wealth that is the fruit of the Path, the wealth of those who are seeking the highest of the attainments, — he is partaker of the best of the four requisites of a recluse that may be obtained by asking, he lives without a home addicted to that best austerity that is dependent on the meditation of the <em>Gh</em>ânas, he has unravelled the whole net of evil, he has broken and burst through, doubled up and utterly destroyed both the possibility of rebirth in any of the five future states, and the five obstacles to the higher life in this one (lust, malice, sloth, pride, and doubt), unalterable in character, excellent in conduct, transgressing none of the rules as to the four requisites of a recluse, he is set free from rebirths, he has passed beyond all perplexity, his mind is set upon complete emancipation, he has seen the truth, the sure and stedfast place of refuge from all fear has he gained, the seven evil inclinations (to lust, and malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him, he has reached the end of the Great Evils (lust, individuality, delusion, and ignorance), he abounds in the peace and the bliss of the ecstacies of contemplation, he is endowed with all the virtues a recluse should have. These, O king, are the thirty graces he is adorned withal."},{"ref":"25.26","t":"‘And was not Sâriputta, the Elder, O king, the best man in the whole ten thousand world systems, the Teacher of the world himself alone excepted? And he who through endless ages had heaped up merit, and had been reborn in a Brahman family, relinquished all the delights of the pleasures of sense, and gave up boundless wealth, to enter the Order according to the teaching of the Conqueror, and having restrained his actions, words, and thoughts by these thirteen vows, became in this life of such exalted virtue that he was the one who, after the Master, set rolling on the royal chariot-wheel of the kingdom of righteousness in the religion of Gotama, the Blessed One. So that this was said, O king, by the Blessed One, the god over all gods, in that most excellent collection, the Anguttara Nikâya:"},{"ref":"25.26a","t":"“I know, O brethren, of no other man who in succession to me sets rolling on the glorious chariot-wheel of the kingdom of righteousness so well as Sâriputta. Sâriputta, O brethren, sets rolling that wheel the best of all.”’"},{"ref":"25.26b","t":"‘Most excellent, Nâgasena! The whole ninefold word of the Buddha, the most exalted conduct, the highest and best of the attainments to be gained in the world, — all these are wrapped up together in the virtues that result from the keeping of the vows.’"},{"ref":"25.26c","t":"* * * *"},{"ref":"25.26d","t":"Here ends the Ninth Chapter"},{"ref":"25.26e","t":"* * * *"},{"ref":"25.26f","t":"Here ends the Solving of Puzzles."},{"sp":"HDR","t":"CHAPTER 1."},{"ref":"27.1","t":"1. ‘VENERABLE NÂGASENA, with how many qualities must a member of the Order (a Bhikshu) be endowed to realise Arahatship?’"},{"ref":"27.2","t":"‘The brother, O king, who wishes to attain Arahatship must take:"},{"ref":"27.3","t":"1. One quality of the ass"},{"ref":"27.4","t":"VII, 1,"},{"ref":"27.5","t":"2. 2. And five of the cock"},{"ref":"27.6","t":"“"},{"ref":"27.7","t":"3. 3. And one of the squirrel"},{"ref":"27.8","t":"“"},{"ref":"27.9","t":"8. 4. And one of the female panther"},{"ref":"27.10","t":"“"},{"ref":"27.11","t":"9. 5. And two of the male panther"},{"ref":"27.12","t":"“"},{"ref":"27.13","t":"10. 6. And five of the tortoise"},{"ref":"27.14","t":"“"},{"ref":"27.15","t":"12. 7. And one of the bamboo"},{"ref":"27.16","t":"“"},{"ref":"27.17","t":"17. 8. And one of the bow"},{"ref":"27.18","t":"“"},{"ref":"27.19","t":"18. 9. And two of the crow"},{"ref":"27.20","t":"“"},{"ref":"27.21","t":"19. 10. And two of the monkey"},{"ref":"27.22","t":"“"},{"ref":"27.23","t":"21. 11. And one of the gourd"},{"ref":"27.24","t":"VII, 2,"},{"ref":"27.25","t":"1. 12. And three of the lotus"},{"ref":"27.26","t":"“"},{"ref":"27.27","t":"2. 13. And two of seed"},{"ref":"27.28","t":"“"},{"ref":"27.29","t":"5. 14. And one of the Sal-tree"},{"ref":"27.30","t":"“"},{"ref":"27.31","t":"7. Is. And three of a ship"},{"ref":"27.32","t":"“"},{"ref":"27.33","t":"8. 16. And two of the anchor"},{"ref":"27.34","t":"“"},{"ref":"27.35","t":"11. 117. And one of the mast"},{"ref":"27.36","t":"“"},{"ref":"27.37","t":"13. 18. And three of the pilot"},{"ref":"27.38","t":"“"},{"ref":"27.39","t":"14. 19. And one of the sailor"},{"ref":"27.40","t":"“"},{"ref":"27.41","t":"17. 20. And five of the ocean"},{"ref":"27.42","t":"“"},{"ref":"27.43","t":"18. 21. And five of the earth"},{"ref":"27.44","t":"VII, 3,"},{"ref":"27.45","t":"1. 22. And five of water"},{"ref":"27.46","t":"VII, 3,"},{"ref":"27.47","t":"6. 23. And five of fire"},{"ref":"27.48","t":"“"},{"ref":"27.49","t":"11. 24. And five of wind"},{"ref":"27.50","t":"“"},{"ref":"27.51","t":"16. 25. And five of rock"},{"ref":"27.52","t":"“"},{"ref":"27.53","t":"21. 26. And five of space"},{"ref":"27.54","t":"“"},{"ref":"27.55","t":"26. 27. And five of the moon"},{"ref":"27.56","t":"“"},{"ref":"27.57","t":"31. 28. And seven of the sun"},{"ref":"27.58","t":"“"},{"ref":"27.59","t":"36. 29. And three of Sakka"},{"ref":"27.60","t":"“"},{"ref":"27.61","t":"43. 30. And four of a sovran overlord"},{"ref":"27.62","t":"“"},{"ref":"27.63","t":"46. 31. And one of the white ant"},{"ref":"27.64","t":"VII, 4,"},{"ref":"27.65","t":"1. 32. And two of the cat"},{"ref":"27.66","t":"“"},{"ref":"27.67","t":"2. 33. And one of the rat"},{"ref":"27.68","t":"“"},{"ref":"27.69","t":"4. 34. And one of the scorpion"},{"ref":"27.70","t":"“"},{"ref":"27.71","t":"5. 35. And one of the mungoose"},{"ref":"27.72","t":"“"},{"ref":"27.73","t":"6. 36. And two of the old jackal"},{"ref":"27.74","t":"“"},{"ref":"27.75","t":"7. 37. And three of the deer"},{"ref":"27.76","t":"“"},{"ref":"27.77","t":"9. 38. And four of the bull"},{"ref":"27.78","t":"“"},{"ref":"27.79","t":"12. 39. And two of the boar"},{"ref":"27.80","t":"“"},{"ref":"27.81","t":"16. 40. And five of the elephant"},{"ref":"27.82","t":"“"},{"ref":"27.83","t":"18. 41. And seven of the lion"},{"ref":"27.84","t":"VII, 5,"},{"ref":"27.85","t":"1. 42. And three of the <em>K</em>akravâka bird"},{"ref":"27.86","t":"“"},{"ref":"27.87","t":"8. 43. And two of the Pe<em>n</em>âhikâ bird"},{"ref":"27.88","t":"“"},{"ref":"27.89","t":"11. 44. And one of the house-pigeon"},{"ref":"27.90","t":"“"},{"ref":"27.91","t":"13. 45. And two of the owl"},{"ref":"27.92","t":"“"},{"ref":"27.93","t":"14. 46. And one of the crane"},{"ref":"27.94","t":"“"},{"ref":"27.95","t":"16. 47. And two of the bat"},{"ref":"27.96","t":"“"},{"ref":"27.97","t":"17. 48. And one of the leech"},{"ref":"27.98","t":"“"},{"ref":"27.99","t":"19. 49. And three of the serpent"},{"ref":"27.100","t":"“"},{"ref":"27.101","t":"20. 50. And one of the rock-snake"},{"ref":"27.102","t":"“"},{"ref":"27.103","t":"23. 51. And one of the road spider"},{"ref":"27.104","t":"VII, 6,"},{"ref":"27.105","t":"1. 52. And one of the child at the breast"},{"ref":"27.106","t":"“"},{"ref":"27.107","t":"2. 53. And one of the land tortoise"},{"ref":"27.108","t":"“"},{"ref":"27.109","t":"3. 54. And five of the mountain height"},{"ref":"27.110","t":"“"},{"ref":"27.111","t":"4. 55. And three of the tree"},{"ref":"27.112","t":"“"},{"ref":"27.113","t":"9. 56. And five of the rain-cloud"},{"ref":"27.114","t":"VII, 6,"},{"ref":"27.115","t":"12. 57. And three of the jewel"},{"ref":"27.116","t":"“"},{"ref":"27.117","t":"17. 58. And four of the hunter"},{"ref":"27.118","t":"“"},{"ref":"27.119","t":"20. 59. And two of the fisherman"},{"ref":"27.120","t":"“"},{"ref":"27.121","t":"24. 60. And two of the carpenter"},{"ref":"27.122","t":"“"},{"ref":"27.123","t":"26. 61. And one of the waterpot"},{"ref":"27.124","t":"VII, 7,"},{"ref":"27.125","t":"1. 62. And two of iron"},{"ref":"27.126","t":"“"},{"ref":"27.127","t":"2. 63. And three of a sunshade"},{"ref":"27.128","t":"“"},{"ref":"27.129","t":"4. 64. And three of a rice field"},{"ref":"27.130","t":"“"},{"ref":"27.131","t":"7. 65. And two of medicine"},{"ref":"27.132","t":"“"},{"ref":"27.133","t":"10. 66. And three of food"},{"ref":"27.134","t":"“"},{"ref":"27.135","t":"12. 67. And four of the archer"},{"ref":"27.136","t":"“"},{"ref":"27.137","t":"15. And four of the king."},{"ref":"27.138","t":"And two of the doorkeeper."},{"ref":"27.139","t":"And one of a grindstone."},{"ref":"27.140","t":"And two of a lamp."},{"ref":"27.141","t":"And two of the peacock."},{"ref":"27.142","t":"And two of the steed."},{"ref":"27.143","t":"And two of the publican."},{"ref":"27.144","t":"And two of a threshold."},{"ref":"27.145","t":"And one of a balance."},{"ref":"27.146","t":"And two of a sword."},{"ref":"27.147","t":"And two of a fish."},{"ref":"27.148","t":"And one of a borrower."},{"ref":"27.149","t":"And two of a sick man."},{"ref":"27.150","t":"And two of a corpse."},{"ref":"27.151","t":"And two of. a river."},{"ref":"27.152","t":"And one of a buffalo."},{"ref":"27.153","t":"And two of a road."},{"ref":"27.154","t":"And one of a tax-gatherer."},{"ref":"27.155","t":"And three of a thief."},{"ref":"27.156","t":"And one of the hawk."},{"ref":"27.157","t":"And one of the dog."},{"ref":"27.158","t":"And three of the physician."},{"ref":"27.159","t":"And two of a woman with child."},{"ref":"27.160","t":"And one of the yak cow."},{"ref":"27.161","t":"And two of the hen."},{"ref":"27.162","t":"And three of the dove."},{"ref":"27.163","t":"And two of the one-eyed man."},{"ref":"27.164","t":"And three of the husbandman."},{"ref":"27.165","t":"And one of the female jackal."},{"ref":"27.166","t":"And two of the dyers’ straining-cloth."},{"ref":"27.167","t":"And one of a spoon."},{"ref":"27.168","t":"And one of the negociator of a loan."},{"ref":"27.169","t":"And one of a collector."},{"ref":"27.170","t":"And two of a charioteer."},{"ref":"27.171","t":"And two of a village headman."},{"ref":"27.172","t":"And one of a tailor."},{"ref":"27.173","t":"And one of a helmsman."},{"ref":"27.174","t":"And two of a bee.’"},{"ref":"27.175","t":"* * * *"},{"ref":"27.176","t":"Here ends the Table of Contents."},{"ref":"27.177","t":"1. THE ASS."},{"ref":"27.178","t":"2. ‘Venerable Nâgasena, that one quality of the harsh-voiced ass which you say he ought to take, which is that?’"},{"ref":"27.179","t":"‘Just, O king, as the ass, wheresoever he may lie down — whether on a dust heap, or in the open space where four roads meet, or three, or at the entrance to a village, or on a heap of straw —— nowhere is he given to resting long; just so, O king, should the strenuous Bhikshu, earnest in effort, wheresoever he may spread out his mat for repose — whether on strewed grass, or leaves, or on a bed of thorns, or on the bare earth — nowhere should he be given to sloth. This is the one quality of the ass he ought to have. For this has been said, O king, by the Blessed One, the god over all gods:"},{"ref":"27.180","t":"Sleeping on pillows of chaff, my disciples, O brethren,<br>Keep themselves earnest and ardent in strenuous fight.”"},{"ref":"27.181","t":"‘And this too, O king, was said by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"27.182","t":"“If it but raineth not knee-deep on him<br>When sitting in high meditations plunged — <br>What cares the man on Arahatship intent for ease!”"},{"ref":"27.183","t":"* * * *"},{"ref":"27.184","t":"2. THE COCK."},{"ref":"27.185","t":"3. ‘Venerable Nâgasena, those five qualities of the cock which you say he ought to take, what are they?’"},{"ref":"27.186","t":"‘Just, O king, as a cock goes early and betimes to roost; so, O king, should the strenuous Bhikshu, earnest in effort, early and betimes sweep out the open space around the Dâgaba, and having got ready the drinking-water for the day’s use, and dressed himself, and taken his bath, he should bow down in reverence before the Dâgaba, and then pay visits to the senior Bhikshus, and, on his return, enter in due time into the chamber of solitude. This, O king, is the first of the qualities of the cock he ought to have."},{"ref":"27.187","t":"4. ‘And again, O king, as a cock rises early and betimes; so, O king, should the strenuous Bhikshu, earnest in effort, rise early and betimes to sweep out the open space around the Dâgaba, and get ready the drinking-water for the day’s use, and dress himself, and pay his daily reverence to the Dâgaba, and enter into the chamber of solitude. This, O king, is the second of the qualities of the cock he ought to have."},{"ref":"27.188","t":"5. ‘And again, O king, as the cock is unremitting in scratching the earth to pick up what he can find to eat; so, O king, should the strenuous Bhikshu, earnest in effort, practise continual self-examination and circumspection in taking any nourishment he may find to eat, reminding himself: “I eat this, seeking not after pleasure, nor after excitement, nor after beauty of body, nor after elegance of form, but merely for the preservation of my body, to keep myself alive, as a means of appeasing the pain of hunger, and of assisting me in the practice of the higher life. Thus shall I put an end to all former sorrow, and give no cause for future sorrow to arise; therein shall I be free from blame, and dwell at ease.” This, O king, is the third of the qualities of the cock he ought to have. For it has been said, O king, by the Blessed One, the god over all gods:"},{"ref":"27.189","t":"“Like child’s flesh in the desert wild,<br>Or smearing grease upon the wheel, <br>Solely to keep himself alive,<br>Does he, when feeling faint, take food.”"},{"ref":"27.190","t":"6. ‘And again, O king, as the cock, though it has eyes, is blind by night; so, O king, should the strenuous Bhikshu, earnest in effort, though he is not blind, be as one blind. Whether in the woods, or on his daily walk for alms in search of food, blind should he be and deaf and dumb to all delights of form, or sound, or taste, or smell, or touch, should not make them the objects of his thought, should pay no special, detailed, attention to them. This, O king, is the fourth of the qualities of the cock he ought to have. For it was said, O king, by Mahâ Ka<em>kk</em>âyana, the Elder:"},{"ref":"27.191","t":"“Let him with eyes be as one blind,<br>And he who hears be as the deaf, <br> He who can speak be as the dumb,<br> The man of strength as were he weak.<br>As each new object rises to his ken,<br>On the sweet couch of blest Nirvâ<em>n</em>a’s peace<br> Let him lie down and rest.”"},{"ref":"27.192","t":"7. ‘And again, O king, as the cock, even though persecuted with clods and sticks and clubs and cudgels, will not desert his home; just so, O king, should the strenuous Bhikshu, earnest in effort, — whether he be engaged in robemaking or in building-work, or in any of his daily duties, or in teaching, or in receiving instruction — never give up his presence of mind. For that, O king — his presence of mind — is the home in which he dwells. This, O king, is the fifth of the qualities of the cock he ought to have. And this, O king, has been said by the Blessed One, the god over all gods:"},{"ref":"27.193","t":"“And which, O Bhikshus, is the Bhikshu’s resort, the realm which is his own by right? — it is this, the four modes of being mindful and thoughtful.”"},{"ref":"27.194","t":"‘And this too, O king, has been said by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"27.195","t":"“The elephant distinguishes good food<br>From bad, he knows what gives him sustenance,<br>And even when asleep he guards his trunk — <br>So let each Buddha’s son, earnest in zeal,<br>Never do violence to the Conqueror’s word,<br>Nor injury to his self-possession, best of gifts.”’"},{"ref":"27.196","t":"* * * *"},{"ref":"27.197","t":"3. THE SQUIRREL."},{"ref":"27.198","t":"8. ‘Venerable Nâgasena, that one quality of the squirrel which you say he ought to take, which is that?’"},{"ref":"27.199","t":"‘Just as the squirrel, O king, when an enemy falls upon him, beats his tail on the ground till it swells, and then with his own tail as a cudgel drives off the foe; just so, O king, should the strenuous Bhikshu, earnest in effort, when his enemy, sin, falls upon him, beat the cudgel of his self-possession till it swells, and then by the cudgel of self-possession drive all evil inclinations off. This, O king, is the one quality of the squirrel which he ought to have. For it was said, O king, by <em>K</em>ulla Panthaka, the Elder:"},{"ref":"27.200","t":"“When sins, those fell destroyers of the gains<br>Gained by the life of recluse, fall on us,<br>They should be slain, again and yet again,<br>By resolute self-possession as a club.”’"},{"ref":"27.201","t":"4. THE PANTHER (FEMALE)."},{"ref":"27.202","t":"9. ‘Venerable Nâgasena, that one quality of the female of the panther which you say he ought to take, which is that?’"},{"ref":"27.203","t":"‘Just, O king, as the female of the panther conceives only once, and does not resort again and again to the male; just so, O king, should the strenuous Bhikshu, earnest in effort, — seeing how future conceptions and births involve a period of gestation and a fall from each state as it is reached, and dissolution and death and destruction, seeing the horrors of transmigration and of rebirths in evil states, the annoyance of them, the torment of them, — he should stedfastly resolve never to enter upon any future life. This, O king, is the one quality of the female panther which he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipâta, in the Sutta of Dhaniya the cowherd:"},{"ref":"27.204","t":"“Like a strong bull who’s burst the bonds that bound him,<br>Or elephant who’s forced his way through jungle,<br>Thus shall I never more enter the womb — <br>And now, if it so please you, god, rain on!”’"},{"ref":"27.205","t":"* * * *"},{"ref":"27.206","t":"5. THE PANTHER (MALE)."},{"ref":"27.207","t":"10. ‘Venerable Nâgasena, those two qualities of the panther which you say he ought to take, which are they?’"},{"ref":"27.208","t":"‘Just, O king, as the panther, lying in ambush in wild places, behind a thicket of long grass or brushwood, or among the rocks, catches the deer; so, O king, should the strenuous Bhikshu, earnest in effort, resort to solitary places in the woods, at the foot of a tree, on mountain heights, in caves and grottoes, in cemeteries, in forests, under the open sky, on beds of straw, in quiet, noiseless spots, free from strong winds, and hid from the haunts of men. For the strenuous Bhikshu, O king, earnest in effort, who frequents such solitudes, will soon become master of the six forms of transcendent insight. This, O king, is the first of the qualities of the panther he ought to have. For it was said, O king, by the Elders who collected the scriptures:"},{"ref":"27.209","t":"“As the panther by lying in ambush catches the deer,<br>So the sons of the Buddha, with insight and earnestness armed,<br>By resorting to solitudes gain that Fruit which is best.”"},{"ref":"27.210","t":"11. ‘And again, O king, as the panther, whatever may be the beast he has killed, will never eat it if it has fallen on the left side; just so, O king, should the strenuous Bhikshu, earnest in effort, not partake of any food that has been procured by gifts of bamboos, or palms’ leaves, or flowers, or fruits, or baths, or chunam, or tooth-sticks, or water for washing; or by flattery, or by gaining the laity over by sugared words (literally by pea-soup-talk), suppressing the truth and suggesting the false, or by petting their children, or by taking messages as he walks from house to house, or by doctoring them, or by acting as a go-between, or as a messenger on matters of business or ceremony, or by exchanging with them things he has received as alms, or by giving back again to them as bribes robes or food once given to him, or by giving them hints as to lucky sites, or lucky days, or lucky signs (on their children’s bodies at birth), or by any other of those wrong modes of obtaining a livelihood that have been condemned by the Buddha — no food so procured should he eat, as the panther will not eat any prey that has fallen on its left side. This is the second of the qualities of the panther he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"27.211","t":"“This food, so sweet, has been procured<br>Through intimation given by speech.<br>Were I, then, to partake thereof,<br>My mode of livelihood would be blamed."},{"ref":"27.212","t":"Now though by hunger dire oppressed<br>My stomach seem to rise, to go,<br>Ne’er will I break my rule of life,<br>Not though my life I sacrifice.”’"},{"ref":"27.213","t":"* * * *"},{"ref":"27.214","t":"6. THE TORTOISE."},{"ref":"27.215","t":"12. ‘Venerable Nâgasena, those five qualities of the tortoise which you say he ought to take, what are they?’"},{"ref":"27.216","t":"‘Just, O king, as the tortoise, which is a water animal, keeps to the water; just so, O king, should the strenuous Bhikshu, earnest in effort, let his heart go out over the whole wide world with pity and with love — mighty, abounding, beyond measure, free from every feeling of hatred or of malice — towards all creatures that have life. This, O king, is the first of the qualities of the tortoise he ought to have."},{"ref":"27.217","t":"13. ‘And again, O king, just as the tortoise, when, as he swims on the water and raises his head, he catches sight of any one, that moment sinks, and dives into the depths, lest they should see him again; just so, O king, should the strenuous Bhikshu, earnest in effort, when evil inclinations fall upon him, sink into the waters of meditation, dive down into the deeps thereof, lest those evil inclinations should catch sight of him again. This, O king, is the second of the qualities of the tortoise he ought to have."},{"ref":"27.218","t":"14. ‘And again, O king, just as the tortoise gets up out of the water, and suns himself; just so, O king, should the strenuous Bhikshu, earnest in effort, when he rouses himself (withdraws his mind) out of meditation, — whether taken sitting, or lying down, or standing, or walking up and down, — sun his mind in the Great Struggle against evil dispositions. This, O king, is the third of the qualities of the tortoise he ought to have."},{"ref":"27.219","t":"15. ‘And again, O king, just as the tortoise, digging a hole in the ground, dwells alone; just so, O king, should the strenuous Bhikshu, earnest in effort, giving up worldly gain and honour and praise, take up his abode alone, plunging into the solitudes of empty lonely places in the groves and woods and hills, in caves and grottoes, noiseless and quiet. This, O king, is the fourth of the qualities of the tortoise he ought to have. For it was said, O king, by Upasena, the Elder, of the sons of the Vangantas:"},{"ref":"27.220","t":"“Lonely and quiet places, haunts<br> Of the deer, and of wild beasts,<br>Should the Bhikshu seek as his abode,<br> For solitude’s sweet sake.”"},{"ref":"27.221","t":"16. ‘And again, O king, as the tortoise, when on his rounds he sees any one, draws in at once all his head and limbs into his shell, and hiding them there, keeps still in silence to save himself; just so, O king, should the strenuous Bhikshu, earnest in effort, wheresoever forms, or sounds, or odours, or tastes, or feelings strike upon him, shut to the gate of self-restraint at the six doors of his senses, cover up his mind in self-control, and continue constant in mindfulness and thoughtfulness to save his Samanaship. This, O king, is the fifth of the qualities of the tortoise he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya, in the Sutta of the parable of the tortoise:"},{"ref":"27.222","t":"“As the tortoise withdraws his limbs in his shell,<br>Let the Bhikshu bury the thoughts of his mind,<br>Himself Independent, injuring none,<br>Set free himself, speaking evil of none.”’"},{"ref":"27.223","t":"* * * *"},{"ref":"27.224","t":"7. THE BAMBOO."},{"ref":"27.225","t":"17. ‘Venerable Nâgasena, that one quality of the bamboo which you say he ought to take, which is it?,"},{"ref":"27.226","t":"‘Just, O king, as the bamboo, whithersoever the gale blows, to that quarter does it bend accordingly, pursuing no other way of its own; just so, O king, should the strenuous Bhikshu, earnest in effort, conduct himself in accordance with the ninefold teaching of the Master, the word of the Buddha, the Blessed One, and stedfastly keeping to all things lawful and blameless, he should seek after the qualities of the Sama<em>n</em>aship itself. This, O king, is the one quality of the bamboo he ought to have. For it was said, O king, by Râhula, the Elder:"},{"ref":"27.227","t":"“In accord alway with Buddha’s ninefold word<br>And stedfast in all lawful, blameless acts,<br>I have passed beyond rebirth in evil states.”’"},{"ref":"27.228","t":"* * * *"},{"ref":"27.229","t":"8. THE BOW."},{"ref":"27.230","t":"18. ‘Venerable Nâgasena, that one quality of the bow which you say he ought to have, which is it?’"},{"ref":"27.231","t":"‘Just, O king, as a well-made and balanced bow bends equally from end to end, and does not resist stiffly, like a post; just so, O king, should the strenuous Bhikshu, earnest in effort, bend easily in accord with all his brethren — whether elders, juniors, of medium seniority, or of like standing with himself — and not repel them. This, O king, is the one quality of the bow he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Vidhura Pu<em>nn</em>aka <em>G</em>âtaka:"},{"ref":"27.232","t":"“Let the wise bend as the bow, yield as the reed,<br>Not be contrary. He shall dwell in the home of kings.”’"},{"ref":"27.233","t":"* * * *"},{"ref":"27.234","t":"9. THE CROW."},{"ref":"27.235","t":"19. ‘Venerable Nâgasena, those two qualities of the crow that you say he ought to take, which are they?’"},{"ref":"27.236","t":"‘Just, O king, as the crow goes about full of apprehension and suspicion, always on watch and guard; just so, O king, should the strenuous Bhikshu, earnest in effort, go about full of apprehension and suspicion, always on watch and guard, in full self-possession, with his senses under control. This, O king, is the first of the qualities of the crow he ought to have."},{"ref":"27.237","t":"20. ‘And again, O king, as the crow, whatever food he catches sight of, eats it, sharing with his kind; just so, O king, should the strenuous Bhikshu, earnest in effort, never omit to share with virtuous co-religionists, and that without distinction of person or deliberation as to quantity, whatever lawful gifts he may have lawfully received, down even to the contents of his begging-bowl. This, O king, is the second of the qualities of the crow he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"27.238","t":"“Whate’er they may present to me, austere in life,<br>All that, just as it comes, do I divide<br>With all, and I myself then take my food.”’"},{"ref":"27.239","t":"* * * *"},{"ref":"27.240","t":"10. THE MONKEY."},{"ref":"27.241","t":"21. ‘Venerable Nâgasena, those two qualities of the monkey which you say he ought to have, which are they?’"},{"ref":"27.242","t":"‘Just, O king, as the monkey, when about to take up his abode does so in some such place as a mighty tree, in a lonely place covered all over with branches, a sure place of refuge; just so, O king, should the strenuous Bhikshu, earnest in effort, choose as the teacher under whom to live a man modest, amiable, righteous, of beauty of character, learned in tradition and in the scriptures, lovable, venerable, worthy of reverence, a speaker of profitable things, meek, clever in admonition, in instruction, and in education, able to arouse, to incite, to gladden — such a friend should he choose as teacher. This, O king, is the first of the qualities of the monkey he ought to have."},{"ref":"27.243","t":"22. ‘And again, O king, as the monkey wanders about, and stands and sits, always on trees, and, if he goes to sleep, spends the night on them; just so, O king, should the strenuous Bhikshu, earnest in effort, stand and walk up and down thinking, and lie down, and sleep, in the forest, and there enjoy the sense of self-possession. This, O king, is the second of the qualities of the monkey he ought to have. For it has been said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"27.244","t":"“Walking, or standing, sitting, lying down,<br>’Tis in the forest that the Bhikshu shines.<br>To dwell in wildernesses far remote<br>Has been exalted by the Buddhas all.”’"},{"ref":"27.245","t":"* * * *"},{"ref":"27.246","t":"Here ends the First Chapter."},{"sp":"HDR","t":"CHAPTER 2. THE SIMILES (continued)."},{"ref":"28.1","t":"11. THE GOURD."},{"ref":"28.2","t":"1. ‘VENERABLE NÂGASENA, that one quality of the gourd which you say he ought to take, which is it?’"},{"ref":"28.3","t":"‘Just, O king, as the gourd, climbing up with its tendrils on to some other plant — whether a grass, or a thorn, or a creeper — grows all over it; just so, O king, should the strenuous Bhikshu, earnest in effort, who desires to grow up into Arahatship, do so by climbing up with his mind over the ideas that present themselves (as subjects for the Kamma<em>tth</em>âna meditations). This, O king, is the one quality of the gourd which he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"28.4","t":"“As the gourd, clambering up with its tendrils, grows<br>O’er the grass, or the thorn-bush, or creeper widespread,<br>So the son of the Buddha on Ar’hatship bent,<br>Climbs up o’er ideas, to perfection and peace.”’"},{"ref":"28.5","t":"12. THE LOTUS."},{"ref":"28.6","t":"2. ‘Venerable Nâgasena, those three qualities of the lotus which you say he ought to take, which are they?’"},{"ref":"28.7","t":"‘Just, O king, as the lotus, though it is born in the water, and grows up in the water, yet remains undefiled by the water (for no water adheres to it); just so, O king, should the strenuous Bhikshu, earnest in effort, remain undefiled by the support that he receives, or by the following of disciples that he obtains, or by fame, or by honour, or by veneration, or by the abundance of the requisites that he enjoys. This, O king, is the first of the qualities of the lotus that he ought to have."},{"ref":"28.8","t":"3. ‘And again, O king, as the lotus remains lifted up far above the water; just so, O king, should the strenuous Bhikshu, earnest in effort, remain far above all worldly things. This, O king, is the second of the qualities of the lotus that he ought to have."},{"ref":"28.9","t":"4. ‘And again, O king, as the lotus trembles when blown upon by the slightest breeze; just so, O king, should the strenuous Bhikshu, earnest in effort, exercise self-control in respect of the least of the evil dispositions, perceiving the danger (in the least offence). This, O king, is the third of the qualities of the lotus he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"28.10","t":"“Seeing danger in the least offence, he takes upon himself, trains himself in, the precepts.”’"},{"ref":"28.11","t":"13. THE SEED."},{"ref":"28.12","t":"5. ‘Venerable Nâgasena, those two qualities of seed which you say he ought to have, which are they?’"},{"ref":"28.13","t":"‘Just, O king, as seed, tiny though it be, yet if sown in good soil, and if the god rains aright, will give abundant fruit; just so, O king, should the strenuous Bhikshu, earnest in effort, so conduct himself aright that the righteousness of his life may give abundantly of the fruits of Samanaship. This, O king, is the first quality of seed which he ought to have."},{"ref":"28.14","t":"6. ‘And again, O king, as seed planted in well-weeded soil comes quickly to maturity; just so, O king, will his mind, when well-mastered, and well-purified in solitude, if it be cast by the strenuous Bhikshu, earnest in effort, into the excellent field of self-possession, come quickly to maturity. This, O king, is the second quality of seed which he ought to have. For it was said, O king, by Anuruddha, the Elder:"},{"ref":"28.15","t":"“If seed be sown on a well-weeded field,<br>Its fruit, abounding, will rejoice the sower.<br>So the recluse’s heart, in solitude made pure,<br>Matures full fast in self-possession’s field.”’"},{"ref":"28.16","t":"* * * *"},{"ref":"28.17","t":"14. THE SAL-TREE."},{"ref":"28.18","t":"7. ‘Venerable Nâgasena, that one quality of the Sal-tree which you say he ought to take, which is it?’"},{"ref":"28.19","t":"‘Just, O king, as the Sal-tree grows within the ground to the depth of a hundred cubits or more; just so, O king, should the strenuous Bhikshu, earnest in effort, perfect in solitude the four Fruits of Samanaship, the four Discriminations, the six forms of transcendental Insight, and all the qualities befitting a recluse. This, O king, is the one quality of the Sal-tree he ought to have. For it was said, O king, by Râhula, the Elder:"},{"ref":"28.20","t":"“The tree that’s called the Sal-tree grows above the earth,<br>And shoots beneath, a hundred cubits deep.<br>As in the fullness of time, and at its highest growth<br>That tree shoots in one day a hundred cubits high,<br>Just so do I, O Buddha, like the Sal,<br>Increase, in solitude, in inward good.”’"},{"ref":"28.21","t":"* * * *"},{"ref":"28.22","t":"15. THE SHIP."},{"ref":"28.23","t":"8. ‘Venerable Nâgasena, those three qualities of the ship that you say he ought to take, which are they?’"},{"ref":"28.24","t":"‘Just, O king, as a ship, by the combination of the quantity of the different kinds of timber of which it is composed, conveys many folk across; just so, O king, should the strenuous Bhikshu, earnest in effort, cross the whole world of existence, whether in heaven, or on earth, by the combination of a number of qualities arising out of good conduct, righteousness, virtue, and the performance of duty."},{"ref":"28.25","t":"This, O king, is the first of the qualities of a ship he ought to have."},{"ref":"28.26","t":"9. ‘And again, O king, just as a ship can bear the onslaught of various thundering waves and of far-reaching whirlpools; so, O king, should the strenuous Bhikshu, earnest in effort, be able to bear the onslaught of the waves of various evil inclinations, and the onslaught of the waves of varied evils — veneration and contempt, support and honour, praise and exaltation, offerings and homage, blame and commendation in families not his own. This, O king, is the second of the qualities of the ship he ought to have."},{"ref":"28.27","t":"10. ‘And again, O king, as the ship journeys over the great ocean, immeasurable and infinite though it be, without a further shore, unshaken in its depths, roaring with a mighty noise, and filled with crowds of fish and monsters and dragons of all sorts; just so, O king, should the strenuous Bhikshu, earnest in effort, make his mind journey through to penetration into the four Truths in their triple order, in their twelvefold form. This, O king, is the third of the qualities of the ship he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya, in the Sa<em>m</em>yutta on the Truths:"},{"ref":"28.28","t":"“Whenever you are thinking, O Bhikkhus, you should think: ‘Such is sorrow,’ — you should think ‘Such is the origin of sorrow,’ — you should think: ‘Such is the end of sorrow,’ — you should think: ‘Such is the path that leads to the end of sorrow.’”’"},{"ref":"28.29","t":"16. THE ANCHOR."},{"ref":"28.30","t":"11. ‘Venerable Nâgasena, those two qualities of the anchor which you say he ought to take, which are they?’"},{"ref":"28.31","t":"‘Just, O king, as the anchor, even in the mighty sea, in the expanse of waters agitated by the crowding of ever-varying waves, will fasten the ship, and keep it still, not letting the sea take it in one direction or another; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his mind stedfast in the mighty struggle of thoughts, in the waters of the waves of lust and malice and dullness, not letting them divert it in one direction or another. This, O king, is the first quality of the anchor he ought to have."},{"ref":"28.32","t":"12. ‘And again, O king, as the anchor floats not, but sinks down, and even in water a hundred cubits deep holds the ship fast, brings it to rest; just so, O king, should the strenuous Bhikshu, earnest in effort, when he receives support, and fame, and honour, and veneration, and reverence, and offerings, and praise, be not lifted up on the summit of the support or the fame, but keep his mind fixed on the idea of merely keeping his body alive. This, O king, is the second quality of the anchor he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"28.33","t":"“As the anchor floats not, but sinks down beneath the waves,<br>So be abased, not lifted up, by praise or gifts.”’"},{"ref":"28.34","t":"17. THE MAST."},{"ref":"28.35","t":"13. ‘Venerable Nâgasena, that one quality of the mast which you say he ought to take, which is it?’"},{"ref":"28.36","t":"‘Just, O king, as the mast carries ropes and braces and sails; just so should the strenuous Bhikshu, earnest in effort, always have mindfulness and self-possession — when going out or coming back, when looking ahead or looking round, when stretching forth his arm or bending it back, when wearing clothes or carrying his bowl, when eating or drinking or swallowing or tasting, when easing himself or walking or standing or sitting, when asleep or awake, when talking and when silent, never should he lose his mindfulness and self-possession. This, O king, is the one quality of the mast he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"28.37","t":"“Mindful, my brethren, should the Bhikshu remain, and self-possessed. This is my instruction to you.”’"},{"ref":"28.38","t":"* * * *"},{"ref":"28.39","t":"18. THE PILOT."},{"ref":"28.40","t":"14. ‘Venerable Nâgasena, those three qualities of the pilot which you say he ought to take, which are they?’"},{"ref":"28.41","t":"‘Just, O king, as the pilot, day and night, with continuous and unceasing zeal and effort, navigates his ship; just so, O king, does the strenuous Bhikshu, earnest in effort, when regulating his mind, continue night and day unceasingly zealous and earnest in regulating his mind by careful thought. This, O king, is the one quality of the pilot he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Dhammapada (the Collection of scripture verses):"},{"ref":"28.42","t":"“Be full of zeal, watch over your own thoughts;<br>Raise yourselves up out of the slough of endless births,<br>As the strong elephant engulphed in depths of mud.”"},{"ref":"28.43","t":"15. ‘And again, O king, as the pilot knows all that is in the sea, whether good or bad; just so, O king, should the strenuous Bhikshu, earnest in effort, know good from evil, and what is an offence from what is not, and what is mean from what is exalted, and what is dark from what is light. This, O king, is the second quality of the pilot he ought to have."},{"ref":"28.44","t":"16. ‘And again, O king, as the pilot puts a seal on the steering apparatus lest any one should touch it; so, O king, should the strenuous Bhikshu, earnest in effort, put the seal of self-control on his heart, lest any evil or wrong thoughts should arise within it. This is the third quality of the pilot he ought to have. For it was said, O king, by the"},{"ref":"28.45","t":"Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya:"},{"ref":"28.46","t":"“Think, O Bhikshus, no evil or wrong thoughts, such as thoughts of lust, or of malice, or of delusion.”’"},{"ref":"28.47","t":"* * * *"},{"ref":"28.48","t":"19. THE SAILOR."},{"ref":"28.49","t":"17. ‘Venerable Nâgasena, that one quality of the sailor which you say he ought to take, which is it?’"},{"ref":"28.50","t":"‘Just as the sailor on board ship, O king, thinks thus: “I am a hireling, and am working for my wage on board this ship. By means of this ship is it that I get food and clothing. I must not be lazy, but zealously navigate the ship;” just so, O king, should the strenuous Bhikshu, earnest in effort, think thus: “Gaining a thorough knowledge of this body of mine, put together of the four elements, continuously and unceasingly will I be self-possessed in mindfulness and thoughtfulness, and tranquil and peaceful will exert myself to be set free from births, old age, disease, and death, grief, lamentation, sorrow, suffering, and despair.” This, O king, is the one quality of the sailor he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"28.51","t":"“Understand what the body is, realise that again and again,<br>Seeing the nature of the body, put an end to grief.”’"},{"ref":"28.52","t":"20. THE SEA."},{"ref":"28.53","t":"18. ‘Venerable Nâgasena, those five qualities of the sea you say he ought to take, which are they?’"},{"ref":"28.54","t":"‘Just, O king, as the sea brooks no contact with a corpse; just so, O king, should the strenuous Bhikshu, earnest in effort, brook no association with the stains of evil — lust and malice and dullness and pride and delusion, concealing the faults one has and claiming virtues one has not, envy and avarice, deceit and treachery and trickiness, wickedness and sinfulness of life. This, O king, is the first quality of the sea he ought to have."},{"ref":"28.55","t":"19. ‘And again, O king, just as the sea carries within it stores of all kinds of gems — pearls and diamonds and cat’s-eyes, and chank shells, and quartz, and coral, and crystal, but conceals them all; just so, O king, should the strenuous Bhikshu, earnest in effort, though he have attained to the various gems of character — the Path, and the Fruits thereof, and the four <em>Gh</em>ânas, and the eight Vimokkhas, and Samâdhi, and the five Attainments (forms of ecstatic contemplation and Insight), and the six forms of Transcendental Knowledge — conceal them and not bring them to the light. This, O king, is the second quality of the sea he ought to have."},{"ref":"28.56","t":"20. ‘And again, O king, just as the sea associates with mighty creatures; just so, O king, should the strenuous Bhikshu, earnest in effort, associate himself with a fellow-disciple who desires little and is contented, who is pure in speech, whose conduct is directed to the eradication of evil, who is given to righteousness, modest, amiable, dignified, venerable, a speaker of profitable words, meek, one who will point out his associate’s faults, and blame him when he does wrong, clever in admonition, in instruction, and in education, able to arouse, to incite, and to gladden — with such a man as a friend, in righteousness should he dwell. This, O king, is the third quality of the sea he ought to have."},{"ref":"28.57","t":"21. ‘And again, O king, as the sea, though filled with the fresh water brought down by the Ganges, and the Jumna, and the A<em>k</em>iravatî, and the Sarabhû, and the Mahî, and by other rivers a hundred thousand in number, and by the rains of heaven, yet never overflows its shore; just so, O king, should the strenuous Bhikshu, earnest in effort, never consciously transgress the precepts for the sake of support, or fame, or praise, or salutations, or reverence, or honour — no! not even for his life. This, O king, is the fourth of the qualities of the sea he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"28.58","t":"“Just, O king, as the great ocean has fixity as its characteristic, and never overflows its shores; just so, O king, should my disciples never overstep the regulations I have laid down for them — no! not even to save themselves alive.”"},{"ref":"28.59","t":"22. ‘And again, O king, as the sea is not filled even by all the rivers — the Ganges, and the Jumna, and the A<em>k</em>iravatî, and the Sarabhû, and the Mahî — nor by the rains from heaven; just so, O king, should the strenuous Bhikshu, earnest in effort, never be satisfied with receiving instruction, with asking and answering questions, with listening to the word, and learning it by heart, and examining into it, with hearing the Abhidhamma and the Vinaya, and the deep sayings of the Suttas, with analysis of forms, with learning the rules of right composition, conjunction, and grammatical construction, with listening to the ninefold teaching of the Conqueror. This, O king, is the fifth quality of the sea he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutasoma <em>G</em>âtaka:"},{"ref":"28.60","t":"“Just as the fire, in burning grass and sticks,<br>Is never satisfied, nor the great sea<br>Filled with the waters of all streams that flow — <br>So are these students wise, O king of kings,<br>Listening, ne’er sated with the words of truth.”’"},{"ref":"28.61","t":"* * * *"},{"ref":"28.62","t":"Here ends the Second Chapter."},{"sp":"HDR","t":"CHAPTER 3. THE SIMILES (continued)."},{"ref":"29.1","t":"21. THE EARTH."},{"ref":"29.2","t":"1. ‘VENERABLE NÂGASENA, those five qualities of the earth which you say he ought to take, which are they?’"},{"ref":"29.3","t":"‘Just, O king, as the earth remains just the same whether one scatter upon it desirable things or the reverse — whether camphor and aloes and jasmine and sandal-wood and saffron, or whether bile and phlegm and pus and blood and sweat and fat and saliva and mucus and the fluid which lubricates the joints and urine and faeces — still it is the same; just so, O king, should the strenuous Bhikshu, earnest in effort, remain the same, unmoved at support or neglect, at fame or dishonour, at blame or praise, in happiness or in woe. This, O king, is the first of the qualities of the earth he ought to have."},{"ref":"29.4","t":"2. ‘And again, O king, as the earth has no adornment, no garlands, but is suffused with the odour of itself; just so, O king, should the strenuous Bhikshu, earnest in effort, wear no finery, but rather be set round with the sweet savour of his own righteousness of life. This, O king, is the second quality of the earth he ought to have."},{"ref":"29.5","t":"3. ‘And again, O king, as the earth is solid, without holes or interstices, thick, dense, and spreads itself out on every side; just so, O king, should the strenuous Bhikshu, earnest in effort, be endowed with an unbroken righteousness of life with no gaps or cracks in it, thick, dense, and spreading itself out on every side. This, O king, is the third quality of the earth he ought to have."},{"ref":"29.6","t":"4. ‘And again, O king, as the earth is never weary, though it bears up the villages and towns and cities and countries, the trees and hills and rivers and ponds and lakes, the wild creatures and birds and men, multitudes of men and women; just so, O king, should the strenuous Bhikshu, earnest in effort, be never weary in giving exhortation and admonition and instruction and education, in rousing and inciting and gladdening, and at the expositions of the faith. This, O king, is the fourth quality of the earth he ought to have."},{"ref":"29.7","t":"5. ‘And again, O king, as the earth is free alike from fawning and from ill-will; just so, O king, should the strenuous Bhikshu, earnest in effort, continue in spirit, like the earth, free alike from fawning upon any man, from ill-will to any man. This is the fifth quality of the earth he ought to have. For it was said, O king, by the devoted woman, <em>K</em>ulla Subhaddâ, when she was exalting the recluses of her own sect:"},{"ref":"29.8","t":"Were one, enraged, to cut their one arm with an axe,<br>Another, pleased, to anoint the other with sweet scent,<br>No ill-will would they bear the one, nor love the other.<br>Their hearts are like the earth, unmoved are my recluses.”’"},{"ref":"29.9","t":"* * * *"},{"ref":"29.10","t":"22. WATER."},{"ref":"29.11","t":"6. ‘Venerable Nâgasena, the five qualities of water which you say he ought to take, which are they?’"},{"ref":"29.12","t":"‘Just, O king, as water is firmly fixed (in pools, wells, &amp;c.), shakes not, and (in its ordinary state) is not disturbed, and is pure by nature; just so, O king, should the strenuous Bhikshu, earnest in effort, putting away hypocrisy, and whining, and intimating their wants, and improper influences of all sorts, be fixed, unshaken, undisturbed, and pure in nature. This, O king, is the first quality of water he ought to have."},{"ref":"29.13","t":"7. ‘And again, O king, as water is always of a refreshing nature; just so, O king, should the strenuous Bhikshu, earnest in effort, be full of pity, and love, and kindness to all beings, seeking the good of all, in mercy to all. This, O king, is the second quality of water he ought to have."},{"ref":"29.14","t":"8. ‘And again, O king, as water makes the dirty clean; just so, O king, should the strenuous Bhikshu, earnest in effort, be in all places, whether in the village or in the forest, free from disputes with, free from offence against his teachers, his masters, or those standing towards him like a teacher. This, O king, is the third quality of water he ought to have."},{"ref":"29.15","t":"9. ‘And again, O king, as water is desired of all men; just so, O king, should the strenuous Bhikshu, earnest in effort, wishing for little, content, given to solitude and retirement, be always an object of desire to all the world. This, O king, is the fourth quality of water he ought to have."},{"ref":"29.16","t":"10. ‘And again, O king, as water works no harm to any man; just so, O king, should the strenuous Bhikshu, earnest in effort, never do any wrong, whether in deed or word or thought, which would produce in others either strife, or quarrel, or contention, or dispute, or a feeling of emptiness, or anger, or discontent. This, O king, is the fifth quality of water he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Ka<em>n</em>ha <em>G</em>âtaka:"},{"ref":"29.17","t":"“If you would grant a boon to me,<br>O Sakka, lord of every creature, — <br>Let none, Sakka, on my account,<br>Be harmed, whether in mind or body,<br>At any time or place. This, Sakka,<br>This would I choose as boon of boons.”’"},{"ref":"29.18","t":"23. FIRE."},{"ref":"29.19","t":"11. ‘Venerable Nâgasena, those five qualities of fire which you say he ought to take, which are they?’"},{"ref":"29.20","t":"‘just, O king, as fire burns grass, and sticks, and branches, and leaves; just so, O king, should the strenuous Bhikshu, earnest in effort, burn out in the fire of wisdom all evil dispositions which feed on objects of thought, whether subjective or objective, whether desirable or the reverse. This, O king, is the first quality of fire he ought to have."},{"ref":"29.21","t":"12. ‘And again, O king, as fire has no pity, neither mercy; just so, O king, should the strenuous Bhikshu, earnest in effort, show no pity, neither mercy, to any evil dispositions. This, O king, is the second quality of fire he ought to have."},{"ref":"29.22","t":"13. ‘And again, O king, as fire destroys cold; just so, O king, should the strenuous Bhikshu, earnest in effort, lighting up in his heart the burning fire of zeal, destroy all evil dispositions therein. This, O king, is the third quality of fire he ought to have."},{"ref":"29.23","t":"14. ‘And again, O king, as fire, seeking no favour of any man, bearing no ill-will to any man, makes heat for all; just so, O king, should the strenuous Bhikshu, earnest in effort, dwell in spirit like the fire, fawning on none, bearing ill-will to none. This, O king, is the fourth quality of fire he ought to have."},{"ref":"29.24","t":"15. ‘And again, O king, as fire dispels darkness, and makes the light appear; just so, O king, should the strenuous Bhikshu, earnest in effort, dispel the darkness of ignorance, and make the light of knowledge to appear. This is the fifth quality of fire he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in his exhortation to Râhula, his son:"},{"ref":"29.25","t":"“Practise thyself, Râhula, in that meditation which acts like fire. Thereby shall no wrong dispositions, which have not yet arisen, arise within thee, nor shall they that have arisen bear sway over thy heart.”’"},{"ref":"29.26","t":"* * * *"},{"ref":"29.27","t":"24. WIND."},{"ref":"29.28","t":"16. ‘Venerable Nâgasena, those five qualities of wind which you say he ought to take, which are they?’"},{"ref":"29.29","t":"‘Just, O king, as wind pervades the spaces in the woods and groves in flowering time; so, O king, should the strenuous Bhikshu, earnest in effort, rejoice in the groves of meditation that are all in blossom with the sweet flowers of emancipation. This, O king, is the first quality of wind he ought to have."},{"ref":"29.30","t":"17. ‘And again, O king, as wind sets all the trees that grow upon the earth in agitation, bends them down; just so, O king, should the strenuous Bhikshu, earnest in effort, retiring into the midst of the woods, there examining into the true nature of all existing things (all phenomena, Sa<em>m</em>khâras), beat down all evil dispositions. This, O king, is the second quality of wind he ought to have."},{"ref":"29.31","t":"18. ‘And again, O king, as the wind wanders through the sky; just so, O king, should the strenuous Bhikshu, earnest in effort, accustom his mind to wander among transcendental things. This is the third quality of wind he ought to have."},{"ref":"29.32","t":"19. ‘And again, O king, as wind carries perfume along; just so, O king, should the strenuous Bhikshu, earnest in effort, carry along with him alway the fragrant perfume of his own righteousness of life. This, O king, is the fourth quality of wind he ought to have."},{"ref":"29.33","t":"20. ‘And again, O king, as wind has no house, no home to dwell in; just so, O king, should the strenuous Bhikshu, earnest in effort, remain alway without a house, without a home to dwell in, not addicted to society, set free in mind. This, O king, is the fifth quality of wind he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipâta:"},{"ref":"29.34","t":"“In friendship of the world anxiety is born,<br>In household life distraction’s dust lies thick;<br>The state set free from home and friendship’s ties — <br>That, and that only, is the recluse’s aim.”’"},{"ref":"29.35","t":"25. THE ROCK."},{"ref":"29.36","t":"21. ‘Venerable Nâgasena, the five qualities of the rock that you say he ought to have, which are they?’"},{"ref":"29.37","t":"‘Just, O king, as rock is firm, unshaken, immoveable; just so, O king, should the strenuous Bhikshu, earnest in effort, never be excited by alluring things — forms, or sounds, or scents, or tastes, or touch — by veneration or contempt, by support or by neglect, by reverence or its absence, by honour or dishonour, by praise or blame, nor should he be offended by things that give offence, nor bewildered on occasions of bewilderment, neither should he quake nor tremble, but like a rock should he be firm. This, O king, is the first quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"29.38","t":"“The solid rock’s not shaken by the wind,<br>Just so the wise man falters not, nor shakes,<br> At praise or blame.”"},{"ref":"29.39","t":"22. ‘And again, O king, as a rock is firm, unmixed with extraneous things; just so, O king, should the strenuous Bhikshu, earnest in effort, be firm and independent, given to association with none. This, O king, is the second quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"29.40","t":"The man who mixes not with householders,<br>Nor with the homeless, but who wanders lone,<br>Without a home, and touched by few desires, — <br>That is the man I call a Brâhma<em>n</em>a.”"},{"ref":"29.41","t":"23. ‘And again, O king, as on the rock no seed will take root; just so, O king, should the strenuous Bhikshu, earnest in effort, never permit evil dispositions to take root in his mind. This, O king, is the third quality of rock that he ought to have. For it was said, O king, by Subhûti, the Elder:"},{"ref":"29.42","t":"“When lustful thoughts arise within my heart,<br>Examining myself, alone I beat them down.<br>Thou who’rt by lust excited, who by things<br>That give offence, allowest of offence,<br>Feeling bewildered when strange things occur,<br>Thou shouldst retire far from the lonely woods.<br>For they’re the dwelling-place of men made pure,<br>Austere in life, free from the stains of sin.<br>Defile not that pure place. Leave thou the woods.”"},{"ref":"29.43","t":"24. ‘And again, just as the rock rises aloft, just so should the strenuous Bhikshu, earnest in effort, rise aloft through knowledge. This is the fourth quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"29.44","t":"When the wise man by earnestness has driven<br>Vanity far away, the terraced heights<br>Of wisdom doth he climb, and, free from care,<br>Looks over the vain world, the careworn crowd — <br>As he who standing on the mountain top<br>Can watch his fellow-men still toiling on the plain.”"},{"ref":"29.45","t":"25. ‘And again, O king, just as the rock cannot be lifted up nor bent down; just so, O king, should the strenuous Bhikshu, earnest in effort, be neither lifted up nor depressed. This, O king, is the fifth quality of the rock he ought to have. For it was said, O king, by the devout woman, <em>K</em>ulla Subhaddâ, when she was exalting the recluses of her own sect:"},{"ref":"29.46","t":"“The world is lifted up by gain, depressed by loss.<br>My Sama<em>n</em>as remain alike in gain or loss.”’"},{"ref":"29.47","t":"* * * *"},{"ref":"29.48","t":"26. SPACE."},{"ref":"29.49","t":"26. ‘Venerable Nâgasena, those five qualities of space which you say he ought to have, which are they?’"},{"ref":"29.50","t":"‘Just, O king, as space is everywhere impossible to grasp; just so, O king, should it be impossible for the strenuous Bhikshu, earnest in effort, to be anywhere taken hold of by evil dispositions. This, O king, is the first quality of space he ought to have."},{"ref":"29.51","t":"27. ‘And again, O king, as space is the familiar resort of <em>R</em>ishis, and ascetics, and gods, and flocks of birds; just so, O king, should the strenuous Bhikshu, earnest in effort, make his mind wander easily over all things with the knowledge that each individual (Sa<em>m</em>khâra) is impermanent, born to sorrow, and without any abiding principle (any soul). This, O king, is the second quality of space he ought to have."},{"ref":"29.52","t":"28. ‘And again, O king, as space inspires terror; just so, O king, should the strenuous Bhikshu, earnest in effort, train his mind to be in terror of rebirths in any kind of existence. To seek no happiness therein. This, O king, is the third quality of space he ought to have."},{"ref":"29.53","t":"29. ‘And again, O king, as space is infinite, boundless, immeasurable; just so, O king, should the righteousness of the strenuous Bhikshu, earnest in effort, know no limit, and his knowledge be beyond measure. This, O king, is the fourth quality of space he ought to have."},{"ref":"29.54","t":"30. ‘And again, O king, as space does not hang on to anything, does not cling to anything, does not rest on anything, is not stopped by anything; just so, O king, should the strenuous Bhikshu, earnest in effort, neither in any way depend on, nor cling to, nor rest on, nor be hindered by either the families that minister to him, or the pupils who resort to him, or the support he receives, or the dwelling he occupies, or any obstacles to the religious life, or any requisites that he may want, or any kind of evil inclination. This, O king, is the fifth quality of space he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in his exhortation to Râhula, his son:"},{"ref":"29.55","t":"“Just, Râhula, as space rests nowhere on anything, so shouldst thou practise thyself in that meditation which is like space. Thereby shall neither pleasant nor unpleasant sensations, as they severally arise, bear sway over thy heart.”’"},{"ref":"29.56","t":"27. THE MOON."},{"ref":"29.57","t":"31. ‘Venerable Nâgasena, those five qualities of the moon which you say he ought to have, which are they?’"},{"ref":"29.58","t":"‘Just, O king, as the moon, rising in the bright fortnight, waxes more and more; just so, O king, should the strenuous Bhikshu, earnest in effort, grow more and more in good conduct and righteousness and virtue and the constant performance of duty, and in knowledge of the scriptures and study, and in the habit of retirement, and in self-possession, and in keeping the doors of his senses guarded, and in moderation in food, and in the practice of vigils. This, O king, is the first quality of the moon he ought to have."},{"ref":"29.59","t":"32. ‘And again, O king, as the moon is a mighty lord; just so, O king, should the strenuous Bhikshu, earnest in effort, be a mighty lord over his own will. well, or a mountain precipice, or a river in flood, would be abashed alike in body and in mind; so be ye, O brethren, as the moon in your visits to the laity. Holding alike in your outward demeanour and your inward spirit, be ye alway, as strangers on their first visit, retiring in the presence of the laity].”’"},{"ref":"29.60","t":"* * * *"},{"ref":"29.61","t":"28. THE SUN."},{"ref":"29.62","t":"36. ‘Venerable Nâgasena, the seven qualities of the sun you say he ought to have, which are they?’"},{"ref":"29.63","t":"‘Just, O king, as the sun evaporates all water; just so, O king, should the strenuous Bhikshu, earnest in effort, cause all evil inclinations, without any exception, to dry up within him. This, O king, is the first quality of the sun he ought to have."},{"ref":"29.64","t":"37. ‘And again, O king, as the sun dispels the darkness; just so, O king, should the strenuous Bhikshu, earnest in effort, dispel all the darkness of lust, and of anger, and of dullness, and of pride, and of heresy, and of evil, and of all unrighteousness. This, O king, is the second quality of the sun he ought to have."},{"ref":"29.65","t":"38. ‘And again, O king, as the sun is always in motion; just so, O king, should the strenuous Bhikshu, earnest in effort, be ever thoughtful. This,"},{"ref":"29.66","t":"O king, is the third quality of the sun he ought to have."},{"ref":"29.67","t":"39. ‘And again, O king, as the sun has a halo of rays; just so, O king, should the strenuous Bhikshu, earnest in effort, have a halo of meditation. This, O king, is the fourth quality of the sun he ought to have."},{"ref":"29.68","t":"40. ‘And again, O king, as the sun continually warms multitudes of people; just so, O king, should the strenuous Bhikshu, earnest in effort, rejoice the whole world of gods and men with good conduct, and righteousness, and virtue, and the performance of duty, and with the <em>Gh</em>ânas, and the Vimokkhas, and Samâdhi, and the Samâpattis (various modes of transcendental meditation or ecstacy), and with the five moral powers, and the seven kinds of wisdom, and the four modes of being mindful and self-possessed, and the fourfold great struggle against evil, and the pursuit of the four roads to saintship. This, O king, is the fifth quality of the sun he ought to have."},{"ref":"29.69","t":"41. ‘And again, O king, as the sun is terrified with the fear of Râhu (the demon of eclipses); just so, O king, should the strenuous Bhikshu, earnest in effort, seeing how beings are entangled in the waste wildernesses of evil life and rebirth in states of woe, caught in the net of the mournful results here of evil done in former births, or of punishment in purgatory, or of evil inclinations, terrify his mind with a great anxiety and fear. This, O king, is the sixth quality of the sun he ought to have."},{"ref":"29.70","t":"42. ‘And again, O king, as the sun makes manifest the evil and the good; just so, O king, should the strenuous Bhikshu, earnest in effort, make manifest the moral powers, and the kinds of wisdom, and the modes of being mindful and self-possessed, and the struggle against evil, and the paths to saintship, and all qualities temporal and spiritual. This, O king, is the seventh quality of the sun he ought to have. For it was said, O king, by Vangîsa, the Elder:"},{"ref":"29.71","t":"“As the rising sun makes plain to all that live<br>Forms pure and impure, forms both good and bad,<br>So should the Bhikshu, like the rising orb,<br>Bearing the scriptures ever in his mind,<br>Make manifest to men, in ignorance blind,<br>The many-sided Noble Path of bliss.”’"},{"ref":"29.72","t":"* * * *"},{"ref":"29.73","t":"29. SAKKA."},{"ref":"29.74","t":"43. ‘Venerable Nâgasena, the three qualities of Sakka (the king of the gods) which you say he ought to take, which are they?’"},{"ref":"29.75","t":"‘Just, O king, as Sakka enjoys perfect bliss; just so, O king, should the strenuous Bhikshu, earnest in effort, rejoice in the perfect bliss of retirement. This, O king, is the first quality of Sakka he ought to have."},{"ref":"29.76","t":"44. ‘And again, O king, as when Sakka when he sees his gods around him keeps them in his favour, fills them with joy; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his mind detached, alert, and tranquil, should make joy spring up within him, should rouse himself, exert himself, be full of zeal. This, O king is the second quality of Sakka he ought to have."},{"ref":"29.77","t":"45. ‘And again, O king, as Sakka feels no discontent; just so, O king, should the strenuous Bhikshu, earnest in effort, never allow himself to become discontented with solitude. This, O king, is the third quality of Sakka he ought to have. For it was said, O king, by Subhûti, the Elder:"},{"ref":"29.78","t":"“Since I, great hero, have renounced the world,<br>According to the doctrine that you teach,<br>I will not grant that any thought of lust<br>Or craving care has risen in my breast.”’"},{"ref":"29.79","t":"* * * *"},{"ref":"29.80","t":"30. THE SOVRAN OVERLORD."},{"ref":"29.81","t":"46. ‘Venerable Nâgasena, the four qualities of the sovran overlord which you say he ought to take, which are they?’"},{"ref":"29.82","t":"‘Just, O king, as the sovran overlord gains the favour of the people by the four elements of popularity (liberality, affability, justice, and impartiality); just so, O king, should the strenuous Bhikshu, earnest in effort, find favour with, please, and gladden the hearts of the brethren and rulers of the Order and the laity of either sex. This, O king, is the quality of the sovran overlord he ought to have."},{"ref":"29.83","t":"47. ‘And again, O king, as the sovran overlord allows no robber bands to form in his realm; just so, O king, should the strenuous Bhikshu, earnest in effort, never allow lustful or angry or cruel ideas to arise within him. This, O king, is the second quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"29.84","t":"“The man who takes delight in the suppression<br>Of evil thoughts, and alway self-possessed,<br>Reflects on the impurity of things<br>The world thinks beautiful, he will remove — <br>Nay, cleave in twain, the bonds of the Evil One.”"},{"ref":"29.85","t":"48. ‘And again, O king, as the sovran overlord travels through the whole world even to its ocean boundary, examining into the evil and the good; just so, O king, should the strenuous Bhikshu, earnest in effort, examine himself day by day as to his acts and words and thoughts, saying to himself: “How may I pass the day blameless in these three directions?” This, O king, is the third quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Ekuttara Nikâya:"},{"ref":"29.86","t":"“With constant care should the recluse<br>Himself examine day by day — <br>‘As days and nights pass quickly by<br>How have they found me? and how left?’”"},{"ref":"29.87","t":"49. ‘And again, O king, as the sovran overlord is completely provided with protection, both within and without; just so, O king, should the strenuous Bhikshu, earnest in effort, keep self-possession as his door-keeper for a protection against all evil, subjective and objective. This, O king, is the fourth quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"29.88","t":"“With self-possession as his door-keeper, O brethren, the disciple of the noble ones puts away evil and devotes himself to goodness, puts away what is matter of offence and devotes himself to blamelessness, preserves himself in purity of life.”’"},{"ref":"29.89","t":"* * * *"},{"ref":"29.90","t":"Here ends the Third Chapter."},{"sp":"HDR","t":"CHAPTER 4. THE SIMILES (continued)."},{"ref":"30.1","t":"31. THE WHITE ANT."},{"ref":"30.2","t":"1. ‘VENERABLE NÂGASENA, that quality of the white ant which you say he ought to have, which is it?’"},{"ref":"30.3","t":"‘Just, O king, as the white ant goes on with his work only when he has made a roof over himself, and covered himself up; just so, O king, should the strenuous Bhikshu, earnest in effort, on his round for alms, cover up his mind with righteousness and self-restraint as a roof. For in so doing, O king, will he have passed beyond all fear. This, O king, is the one quality of the white ant he ought to have. For it was said, O king, by Upasena Vangantaputta, the Elder:"},{"ref":"30.4","t":"“The devotee who covers up his mind,<br>Under the sheltering roof of righteousness<br>And self-control, untarnished by the world<br>Remains, and is set free from every fear.”’"},{"ref":"30.5","t":"* * * *"},{"ref":"30.6","t":"32. THE CAT."},{"ref":"30.7","t":"2. ‘Venerable Nâgasena, those two qualities of the cat you say he ought to have, which are they?’"},{"ref":"30.8","t":"‘Just, O king, as the cat, in frequenting caves and holes and the interiors of storied dwellings, does so only in the search after rats; just so, O king, should the strenuous Bhikshu, earnest in effort, whether he have gone to the village or to the woods or to the foot of trees or into an empty house, be continually and always zealous in the search after that which is his food, namely self-possession. This is the first quality of the cat he ought to have."},{"ref":"30.9","t":"3. ‘And again, O king, as the cat in pursuing its prey always crouches down; just so, O king, should the strenuous Bhikshu, earnest in effort, continue conscious of the origin and end of those five groups of the characteristic marks of individuality which arise out of clinging to existence, thinking to himself: “Such is form, such is its origin, such its end. Such is sensation, such is its origin, such its end. Such are ideas, such is their origin, such their end. Such are the mental potentialities (the Confections, Sa<em>m</em>khârâ), such is their origin, such their end. Such is self-consciousness, such is its origin, such its end.” This, O king, is the second quality of the cat he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"30.10","t":"“Seek not rebirths afar in future states.<br>Pray, what could heaven itself advantage you!<br>Now, in this present world, and in the state<br>In which you find yourselves, be conquerors!”’"},{"ref":"30.11","t":"* * * *"},{"ref":"30.12","t":"33. THE RAT."},{"ref":"30.13","t":"4. ‘Venerable Nâgasena, that one quality of the rat you say he ought to take, which is it?’"},{"ref":"30.14","t":"‘Just, O king, as the rat, wandering about backwards and forwards, is always smelling after food; just so, O king, should the strenuous Bhikshu, earnest in effort, be ever in his wanderings to and fro, bent upon thought. This is the quality of the rat he ought to have. For it was said, O king, by Upasena Vanganta-putta, the Elder:"},{"ref":"30.15","t":"“Ever alert and calm, the man of insight,<br>Esteeming wisdom as the best of all things,<br>Keeps himself independent of all wants and cares.”’"},{"ref":"30.16","t":"* * * *"},{"ref":"30.17","t":"34. THE SCORPION."},{"ref":"30.18","t":"5. ‘Venerable Nâgasena, that one quality of the scorpion you say he ought to take, which is it?’"},{"ref":"30.19","t":"‘Just, O king, as the scorpion, whose tail is its weapon, keeps its tail erect as it wanders about; just so, O king, should the strenuous Bhikshu, earnest in effort, have knowledge as his weapon, and dwell with his weapon, knowledge, always drawn. This, O king, is the quality of the scorpion he ought to have. For it was said, O king, by Upasena Vanganta-putta, the Elder:"},{"ref":"30.20","t":"“With his sword of knowledge drawn, the man of insight<br>Should ever be unconquerable in the fight,<br>Set free from every fear.”’"},{"ref":"30.21","t":"* * * *"},{"ref":"30.22","t":"35. THE MUNGOOSE."},{"ref":"30.23","t":"6. ‘Venerable Nâgasena, that one quality of the mungoose you say he ought to take, which is it?’"},{"ref":"30.24","t":"‘Just, O king, as the mungoose, when attacking a snake, only does so when he has covered his body with an antidote; just so, O king, should the strenuous Bhikshu, earnest in effort, when going into the world where anger and hatred are rife, which is under the sway of quarrels, strife, disputes, and enmities, ever keep his mind anointed with the antidote of love. This, O king, is the quality of the mungoose he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"30.25","t":"“Therefore should love be felt for one’s own kin,<br>And so for strangers too, and the whole wide world<br>Should be pervaded with a heart of love — <br>This is the doctrine of the Buddhas all.”’"},{"ref":"30.26","t":"* * * *"},{"ref":"30.27","t":"36. THE OLD MALE JACKAL."},{"ref":"30.28","t":"7. ‘Venerable Nâgasena, the two qualities of the old male jackal you say he ought to take, which are they?’"},{"ref":"30.29","t":"‘Just, O king, as the old male jackal, whatever kind of food he finds, feels no disgust, but eats of it as much as he requires; just so, O king, should the strenuous Bhikshu, earnest in effort, eat without disgust such food as he receives with the sole object of keeping himself alive. This, O king, is the first quality of the old male jackal he ought to have. For it was said, O king, by Mahâ Kassapa, the Elder:"},{"ref":"30.30","t":"Leaving my dwelling-place, I entered once<br>Upon my round for alms, the village street.<br>A leper there I saw eating his meal,<br>And, as was meet, deliberately, in turn,<br>I stood beside him too that he might give a gift.<br>He, with his hand all leprous and diseased,<br>Put in my bowl— ’twas all he had to give — <br>A ball of rice; and as he placed it there<br>A finger, mortifying, broke and fell.<br>Seated behind a wall, that ball of food<br>I ate, and neither when I ate it, nay,<br>Nor afterwards, did any loathing thought<br>Arise within my breast.”"},{"ref":"30.31","t":"8. ‘And again, O king, as the old male jackal, when he gets any food, does not stop to examine it; just so, O king, should the strenuous Bhikshu, earnest in effort, never stop to find out whether food given to him is bitter or sweet, well-flavoured or ill — just as it is should he be satisfied with it. This, O king, is the second quality of the old male jackal he ought to have. For it was said, O king, by Upasena Vanganta-putta, the Elder:"},{"ref":"30.32","t":"“Bitter food too should he enjoy,<br>Nor long for what is sweet to taste.<br>The mind disturbed by lust of taste<br>Can ne’er enjoy the ecstacies<br>Of meditations high. The man content<br>With anything that’s given — in him alone<br>Is Sama<em>n</em>aship made perfect.”’"},{"ref":"30.33","t":"* * * *"},{"ref":"30.34","t":"37. THE DEER."},{"ref":"30.35","t":"9. ‘Venerable Nâgasena, those three qualities of the deer you say he ought to take, which are they?’"},{"ref":"30.36","t":"‘Just, O king, as the deer frequents the forest by day, and spends the night in the open air; just so, O king, should the strenuous Bhikshu, earnest in effort, pass the day in the forest, and the night under the open sky. This, O king, is the first quality of the deer he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the exposition called the Lomaha<em>m</em>sana Pariyâya:"},{"ref":"30.37","t":"“And I, Sâriputta, when the nights are cold and wintry, at the time of the eights (the Ash<em>t</em>akâ festivals ), when the snow is falling, at such times did I pass the night under the open sky, and the day in the woods. And in the last month of the hot season I spent the day under the open sky, and the night in the woods.”"},{"ref":"30.38","t":"10. ‘And again, O king, as the deer, when a javelin or an arrow is falling upon him, dodges it and escapes, not allowing his body to remain in its way; just so, O king, should the strenuous Bhikshu, earnest in effort, when evil inclinations fall upon him, dodge them, and escape, placing not his mind in their way. This, O king, is the second quality of the deer he ought to have."},{"ref":"30.39","t":"11. ‘And again, O king, as the deer on catching sight of men escapes this way or that, that they may not see him; just so, O king, should the strenuous Bhikshu, earnest in effort, when he sees men of quarrelsome habits, given to contentions and strife and disputes, wicked men and inert, fond of society — then should he escape hither or thither that neither should they see him, nor he them. This, O king, is the third quality of the deer he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"30.40","t":"“Let not the man with evil in his heart,<br>Inert, bereft of zeal, of wicked life,<br>Knowing but little of the sacred words — <br>Let not that man, at any time or place,<br>Be my companion, or associate with me.”"},{"ref":"30.41","t":"38. THE BULL."},{"ref":"30.42","t":"12. ‘Venerable Nâgasena, those four qualities of the bull you say he ought to take, which are they?’"},{"ref":"30.43","t":"‘Just, O king, as the bull never forsakes its own stall; just so, O king, should the strenuous Bhikshu, earnest in effort, never abandon his own body on the ground that its nature is only the decomposition, the wearing away, the dissolution, the destruction of that which is impermanent. This, O king, is the first quality of the bull he ought to have."},{"ref":"30.44","t":"13. ‘And again, O king, as the bull, when he has once taken the yoke upon him, bears that yoke through all conditions of case or of pain; just so, O king, should the strenuous Bhikshu, earnest in effort, when he has once taken upon himself the life of a recluse, keep to it, in happiness or in woe, to the end of his life, to his latest breath. This, O king, is the second quality of the bull he ought to have."},{"ref":"30.45","t":"14. ‘And again, O king, as the bull drinks water with never satiated desire; just so, O king, should the strenuous Bhikshu, earnest in effort, receive the instruction of his teachers and masters with a desire, love, and pleasure that is never satiated. This, O king, is the third quality of the bull he ought to have."},{"ref":"30.46","t":"15. ‘And again, O king, as the bull equally bears the yoke whoever puts it on him; just so, O king, should the strenuous Bhikshu, earnest in effort, accept with bowed head the admonitions and exhortations of the elders, of the brethren of junior or of middle standing, and of the believing laity alike. This, O king, is the fourth quality of the bull he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"30.47","t":"“A novice, seven years of age, a boy<br>Only to-day received into our ranks,<br>He too may teach me, and with bended head,<br>His admonitions will I gladly bear.<br>Time after time, where’er I meet him, still<br>My strong approval, and my love, will I<br>Lavish upon him — if he be but good, — <br>And yield the honoured place of teacher to him.”’"},{"ref":"30.48","t":"* * * *"},{"ref":"30.49","t":"39. THE BOAR."},{"ref":"30.50","t":"16. ‘Venerable Nâgasena, those two qualities of the boar you say he ought to take, which are they?’"},{"ref":"30.51","t":"‘Just, O king, as the boar, in the sultry and scorching weather of the hot season, resorts to the water; just so, O king, should the strenuous Bhikshu, earnest in effort, when his heart is distracted and ready to fall, all in a whirl, inflamed by anger, resort to the cool, ambrosial, sweet water of the meditation on love. This, O king, is the first quality of the boar he ought to have."},{"ref":"30.52","t":"17. ‘And again, O king, as the boar, resorting to muddy water, digs into the swamp with his snout, and making a trough for himself, lies down therein; just so, O king, should the strenuous Bhikshu, earnest in effort, put his body away in his mind, and lie down in the midst of contemplation. This, O king, is the second quality of the boar he ought to have. For it was said, O king, by Pi<em>nd</em>ola Bhâradva<em>g</em>a, the Elder:"},{"ref":"30.53","t":"“Alone, with no one near, the man of insight,<br>Searching into and finding out the nature<br>Of this body, can lay him down to rest<br>On the sweet bed of contemplations deep.”’"},{"ref":"30.54","t":"* * * *"},{"ref":"30.55","t":"40. THE ELEPHANT."},{"ref":"30.56","t":"18. ‘Venerable Nâgasena, the five qualities of the elephant he ought to take, which are they?’"},{"ref":"30.57","t":"‘Just, O king, as the elephant, as he walks about, crushes the earth; just so, O king, should the strenuous Bhikshu, earnest in effort, mastering the nature of the body, crush out all evil. This, O king, is the first quality of the elephant he ought to have."},{"ref":"30.58","t":"19. ‘And again, O king, as the elephant turns his whole body when he looks, always looking straight before him, not glancing round this way and that; just so, O king, should the strenuous Bhikshu, earnest in effort, turn his whole body when he looks, always looking straight before, not glancing round this way and that, not looking aloft, not looking at his feet, but keeping his eyes fixed about a yoke’s length in front of him. This, O king, is the second quality of the elephant he ought to have."},{"ref":"30.59","t":"20. ‘And again, O king, as the elephant has no permanent lair, even in seeking his food does not always frequent the same spot, has no fixed place of abode; just so, O king, should the strenuous Bhikshu, earnest in effort, have no permanent resting-place, but without a home should go his rounds for alms. Full of insight, wherever he sees a pleasant suitable agreeable place, whether in a hut or at the foot of a tree, or in a cave, or on a mountain side, there should he dwell, not taking up a fixed abode. This, O king, is the third quality of the elephant he ought to have."},{"ref":"30.60","t":"21. ‘And again, O king, as the elephant revels in the water, plunging into glorious lotus ponds full of clear pure cool water, and covered-over with lotuses yellow, and blue, and red, and white, sporting there in the games in which the mighty beast delights; just so, O king, should the strenuous Bhikshu, earnest in effort, plunge into the glorious pond of self-possession, covered with the flowers of emancipation, filled with the delicious waters of the pure and stainless clear and limpid Truth; there should he by knowledge shake off and drive away the Sa<em>m</em>khâras, there should he revel in the sport that is the delight of the recluse. This, O king, is the fourth quality of the elephant he ought to have."},{"ref":"30.61","t":"22. ‘And again, O king, as the elephant lifts up his foot with care, and puts it down with care; just so, O king, should the strenuous Bhikshu, earnest in effort, be mindful and self-possessed in lifting up his feet and in putting them down, in going or returning, in stretching his arm or drawing it back, — wherever he is he should be mindful and self-possessed. This, O king, is the fifth quality of the elephant he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya:"},{"ref":"30.62","t":"“Good is restraint in action,<br> And good restraint in speech,<br> Good is restraint in mind,<br> Restraint throughout is good.<br> Well guarded is he said to be<br>Who is ashamed of sin, in all things self-controlled.”’"},{"ref":"30.63","t":"* * * *"},{"ref":"30.64","t":"Here ends the Fourth Chapter."},{"sp":"HDR","t":"CHAPTER 5. THE SIMILES (continued)."},{"ref":"31.1","t":"41. THE LION."},{"ref":"31.2","t":"1. ‘VENERABLE NÂGASENA, those seven qualities of the lion you say he ought to have, which are they?’"},{"ref":"31.3","t":"‘Just, O king, as the lion is of a clear, stainless, and pure light yellow colour; just so, O king, should the strenuous Bhikshu, earnest in effort, be clear, stainless, and pure light in mind, free from anger and moroseness. This, O king, is the first quality of the lion he ought to have."},{"ref":"31.4","t":"2. ‘And again, O king, as the lion has four paws as his means of travelling, and is rapid in his gait; just so, O king, should the strenuous Bhikshu, earnest in effort, move along the four paths of saintship. This, O king, is the second quality of the lion he ought to have."},{"ref":"31.5","t":"3. ‘And again, O king, as the lion has a beautiful coat of hair, pleasant to behold; just so, O king, should the strenuous Bhikshu, earnest in effort, have a beautiful coat of righteousness, pleasant to behold. This, O king, is the third quality of the lion he ought to have."},{"ref":"31.6","t":"4. ‘And again, O king, as the lion, even were his life to cease, bows down before no man; just so, O king, should the strenuous Bhikshu, earnest in effort, even though he should cease to obtain all the requisites of a recluse — food and clothing and lodging and medicine for the sick — never bow down to any man. This is the fourth quality of the lion he ought to have."},{"ref":"31.7","t":"5. ‘And again, O king, as the lion eats regularly on, wheresoever his prey falls there does he eat whatever he requires, and seeks not out the best morsels of flesh; just so, O king, should the strenuous Bhikshu, earnest in effort, stand for alms at each hut in regular order, not seeking out the families where he would be given better food, not missing out any house upon his rounds, he should not pick and choose in eating, wheresoever he may have received a mouthful of rice there should he eat it, seeking not for the best morsels. This, O king, is the fifth quality of the lion he ought to have."},{"ref":"31.8","t":"6. ‘And again, O king, as the lion is not a storer up of what he eats, and when he has once eaten of his prey returns not again to it; just so, O king, should the strenuous Bhikshu, earnest in effort, never be a storer up of food. This is the sixth quality of the lion he ought to have."},{"ref":"31.9","t":"7. ‘And again, O king, as the lion, even if he gets no food, is not alarmed, and if he does, then he eats it without craving, without faintness, without sinking; just so, O king, should the strenuous Bhikshu, earnest in effort, be not alarmed even if he gets no food, and if he does then should he eat it without craving, without faintness, without sinking, conscious of the danger in the lust of taste, in full knowledge of the right outcome of eating (the maintenance of life for the pursuit of holiness). This, O king, is the seventh quality of the lion he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Samyutta Nikâya, when he was exalting Mahâ Kassapa, the Elder:"},{"ref":"31.10","t":"“This Kassapa, O Bhikshus, is content with such food as he receives, he magnifies the being content with whatever food one gets, he is not guilty of anything improper or unbecoming for the sake of an alms, if he receive none, yet is he not alarmed, and if he does then does he eat it without craving, without faintness, without sinking, conscious of danger, with full knowledge of the right object in taking food.”’"},{"ref":"31.11","t":"* * * *"},{"ref":"31.12","t":"42. THE <em>K</em>AKRAVÂKA BIRD."},{"ref":"31.13","t":"8. ‘Venerable Nâgasena, those three qualities of the <em>K</em>akravâka bird you say he ought to take, which are they?’"},{"ref":"31.14","t":"‘Just, O king, as the <em>K</em>akravâka bird never forsakes his mate even to the close of his life; just so, O king, should the strenuous Bhikshu, never, even to the close of his life, give up the habit of thought. This, O king, is the first quality of the <em>K</em>akravâka bird he ought to have."},{"ref":"31.15","t":"9. ‘And again, O king, as the <em>K</em>akravâka bird feeds on the Sevâla and Pa<em>n</em>aka (water-plants so called), and derives satisfaction therefrom, and being so satisfied, neither his strength nor his beauty grows less; just so, O king, should the strenuous Bhikshu, earnest in effort, find satisfaction in whatever he receives. And if he does so find satisfaction, O king, then does he decrease neither in power of meditation, nor in wisdom, nor in emancipation, nor in the insight that arises from the consciousness of emancipation, nor in any kind of goodness. This, O king, is the second quality of the <em>K</em>akravâka bird he ought to have."},{"ref":"31.16","t":"10. ‘And again, O king, as the <em>K</em>akravâka bird does no harm to living things; just so, O king, should the strenuous Bhikshu, earnest in effort, laying aside the cudgel, laying aside the sword, be full of modesty and pity, compassionate and kind to all creatures that have life. This, O king, is the third quality of the <em>K</em>akravâka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the <em>K</em>akravâka <em>G</em>âtaka:"},{"ref":"31.17","t":"“The man who kills not, nor destroys,<br>Oppresses not, nor causes other men<br>To take from men that which is rightly theirs — <br>And this from kindness to all things that live — <br>No wrath with any man disturbs his peace.”’"},{"ref":"31.18","t":"* * * *"},{"ref":"31.19","t":"43. THE PE<em>N</em>ÂHIK BIRD."},{"ref":"31.20","t":"11. ‘Venerable Nâgasena, those two qualities of the Pe<em>n</em>âhikâ bird you say he ought to take, which are they?’"},{"ref":"31.21","t":"‘Just, O king, as the Pe<em>n</em>âhikâ bird, through jealousy of her mate, refuses to nourish her young; just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions which arise within him, and putting them by his mindfulness into the excellent crevice of self-control, should dwell at the door of his mind in the constant practice of self-possession in all things relating to his body. This, O king, is the first quality of the Pe<em>n</em>âhikâ bird he ought to have."},{"ref":"31.22","t":"12. ‘And again, O king, as the Pe<em>n</em>âhikâ bird spends the day in the forest in search of food, but at night time resorts for protection to the flock of birds to which she belongs; just so, O king, should the strenuous Bhikshu, earnest in effort, who has for a time resorted to solitary places for the purpose of emancipation from the ten Fetters, and found no satisfaction therein, repair back to the Order for protection against the danger of blame, and dwell under the shelter of the Order. This, O king, is the second quality of the Pe<em>n</em>âhikâ bird he ought to have. For it was said, O king, by the Brahmâ Sahampati in the presence of the Blessed One:"},{"ref":"31.23","t":"“Seek lodgings distant from the haunts of men,<br>Live there in freedom from the bonds of sin;<br>But he who finds no peace in solitude<br>May with the Order dwell, guarded in heart,<br>Mindful and self-possessed.”’"},{"ref":"31.24","t":"44. THE HOUSE-PIGEON."},{"ref":"31.25","t":"13. ‘Venerable Nâgasena, that one quality of the house-pigeon you say he ought to take, which is it?’"},{"ref":"31.26","t":"‘Just, O king, as the house-pigeon, while dwelling in the abode of others, of men, does not become enamoured of anything that belongs to them, but remains neutral, taking notice only of things pertaining to birds; just so, O king, should the strenuous Bhikshu, earnest in effort, while resorting to other people’s houses, never become enamoured of women or of men, of beds, or chairs, or garments, or jewelry, or things for use or enjoyment, or various forms of food that are there, but remain neutral always, addicted only to such ideas as become a recluse. This, O king, is the quality of the house-pigeon he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the <em>K</em>ulla <em>N</em>ânada <em>G</em>âtaka:"},{"ref":"31.27","t":"“Frequenting people’s homes for food or drink,<br>In food and drink alike be temperate,<br>And let not beauty’s form attract thy thoughts “‘"},{"ref":"31.28","t":"* * * *"},{"ref":"31.29","t":"45. THE OWL."},{"ref":"31.30","t":"14. ‘Venerable Nâgasena, those two qualities of the owl you say he ought to take, which are they?’"},{"ref":"31.31","t":"‘Just, O king, as the owl, being at enmity with the crows, goes at night where the flocks of crows are, and kills numbers of them; just so, O king, should the strenuous Bhikshu, earnest in effort, be at enmity with ignorance; seated alone and in secret, he should crush it out of existence, cut it off at the root. This, O king, is the first quality of the owl he ought to have."},{"ref":"31.32","t":"15. ‘And again, O king, as the owl is a solitary bird; just so, O king, should the strenuous Bhikshu, earnest in effort, be devoted to solitude, take delight in solitude. This, O king, is the second quality of the owl he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya:"},{"ref":"31.33","t":"“Let the Bhikshu, my brethren, be devoted to solitude, take delight in solitude, to the end that he may realise what sorrow really is, and what the origin of sorrow really is, and what the cessation of sorrow really is, and what the path that leads to the cessation of sorrow really is.”’"},{"ref":"31.34","t":"* * * *"},{"ref":"31.35","t":"46. THE INDIAN CRANE."},{"ref":"31.36","t":"16. ‘Venerable Nâgasena, that one quality of the Indian crane you say he ought to take, which is it?’"},{"ref":"31.37","t":"‘Just, O king, as the Indian crane by its cry makes known to other folk the good fortune or disaster that is about to happen to them; just so, O king, should the strenuous Bhikshu, earnest in effort, make known to others by his preaching of the Dhamma how dreadful a state is purgatory, and how blissful is Nirvâ<em>n</em>a. This, O king, is the quality of the Indian crane he ought to have. For it was said, O king, by Pi<em>nd</em>ola Bhâra-dvâ<em>g</em>a, the elder:"},{"ref":"31.38","t":"“Two matters there are that the earnest recluse<br>Should ever to others be making clear — <br>How fearful, how terrible, purgatory is;<br>How great and how deep is Nirvâ<em>n</em>a’s bliss.”’"},{"ref":"31.39","t":"* * * *"},{"ref":"31.40","t":"47. THE BAT."},{"ref":"31.41","t":"17. ‘Venerable Nâgasena, those two qualities of the bat you say he ought to take, which are they?’"},{"ref":"31.42","t":"‘Just, O king, as the bat, though it enters into men’s dwelling-places, and flies about in them, soon goes out from them, delays not therein; just so, O king, should the strenuous Bhikshu, earnest in effort, when he has entered the village for alms, and gone on his rounds in regular order, depart quickly with the alms he has received, and delay not therein. This, O king, is the first quality of the bat he ought to have."},{"ref":"31.43","t":"18. ‘And again, O king, as the bat, while frequenting other folk’s houses, does them no harm; just so, O king, should the strenuous Bhikshu, earnest in effort, when visiting the houses of the laity, never give them cause for vexation by persistent requests, or by pointing out what he wants, or by wrong demeanour, or by chattering, or by being indifferent to their prosperity or adversity; he should never take them away from their chief business occupations, but desire their success in all things. This, O king, is the second quality of the bat he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Lakkhana Suttanta:"},{"ref":"31.44","t":"‘“Oh! How may others never suffer loss<br>Or diminution, whether in their faith,<br>Or righteousness, or knowledge of the word,<br>Or understanding, or self-sacrifice,<br>Or in religion, or in all good things,<br>Or in their stores of wealth, or corn, or lands,<br>Or tenements, or in their sons, or wives,<br>Or in their flocks and herds, or in their friends,<br>And relatives, and kinsmen, or in strength,<br>In beauty, and in joy’— ’tis thus he thinks — <br>Longing for other men’s advantage and success!”’"},{"ref":"31.45","t":"* * * *"},{"ref":"31.46","t":"48. THE LEECH."},{"ref":"31.47","t":"19. ‘Venerable Nâgasena, that one quality of the leech which you say he ought to take, which is it?’"},{"ref":"31.48","t":"‘Just, O king, as the leech, wheresoever it is put on, there does it adhere firmly, drinking the blood; just so, O king, should the strenuous Bhikshu, earnest in effort, on whatsoever subject for meditation he may fix his mind, call that subject firmly up before him in respect of its colour, and shape, and position, and extension, and boundaries, and nature, and characteristic marks, drinking the delicious draught of the ambrosia of emancipation. This, O king, is the quality of the leech he ought to have. For it was said, O king, by Anuruddha, the Elder:"},{"ref":"31.49","t":"“With heart made pure, in meditation firm,<br>Drink deep of freedom’s never-failing draught.”’"},{"ref":"31.50","t":"49. THE SERPENT."},{"ref":"31.51","t":"20. ‘Venerable Nâgasena, those three qualities of the serpent you say he ought to take, which are they?’"},{"ref":"31.52","t":"‘Just, O king, as the serpent progresses by means of its belly; just so, O king, should the strenuous Bhikshu, earnest in effort, progress by means of his knowledge. For the heart of the recluse, O king, who progresses by knowledge, continues in perception (of the four Truths), that which is inconsistent with the characteristics of a recluse does he put away, that which is consistent with them does he develop in himself. This, O king, is the first quality of the serpent he ought to have."},{"ref":"31.53","t":"21. ‘And again, O king, just as the serpent as it moves avoids drugs; just so, O king, should the strenuous Bhikshu, earnest in effort, go on his way avoiding unrighteousness. This, O king, is the second quality of the serpent he ought to have."},{"ref":"31.54","t":"22. ‘And again, O king, as the serpent on catching sight of men is anxious, and pained, and seeks a way of escape; just so, O king, should the strenuous Bhikshu, earnest in effort, when he finds himself thinking wrong thoughts, or discontent arising within him, be anxious and pained, and seek a way of escape, saying to himself: “This day must I have spent in carelessness, and never shall I be able to recover it.” This, O king, is the third quality of the serpent he ought to have. For it is a saying, O king, of the two fairy birds in the Bhallâ<em>t</em>iya <em>G</em>âtaka:"},{"ref":"31.55","t":"“’Tis one night only, hunter, that we’ve spent<br>Away from home, and that against our will,<br>And thinking all night through of one another,<br>Yet that one night is it that we bemoan,<br>And grieve; for nevermore can it return!”’"},{"ref":"31.56","t":"* * * *"},{"ref":"31.57","t":"50. THE ROCK-SNAKE."},{"ref":"31.58","t":"23. ‘Venerable Nâgasena, that one quality of the rock-snake that you say he ought to take, which is it?’"},{"ref":"31.59","t":"‘Just, O king, as the rock-snake, immense as is its length of body, will go many days with empty belly, and, wretched get no food to fill its stomach, yet in spite of that it will just manage to keep itself alive; just so, O king, should the strenuous Bhikshu, earnest in effort, though he be addicted to obtaining his food by alms, dependent on the gifts that others may give, awaiting offers, abstaining from taking anything himself, and find it difficult to get his belly’s-full, yet should he, if he seek after the highest good, even though he receive not so much as four or five mouthfuls to eat, fill up the void by water. This, O king, is the quality of the rock-snake he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"31.60","t":"“Whether it be dry food or wet he eats,<br>Let him to full repletion never eat.<br>The good recluse goes forth in emptiness,<br>And keeps to moderation in his food.<br>If but four mouthfuls or but five he get,<br>Let him drink water. For what cares the man<br>With mind on Arahatship fixed for ease!”’"},{"ref":"31.61","t":"* * * *"},{"ref":"31.62","t":"Here ends the Fifth Chapter."},{"sp":"HDR","t":"CHAPTER 6. THE SIMILES (continued)."},{"ref":"32.1","t":"51. THE ROAD SPIDER."},{"ref":"32.2","t":"1. ‘VENERABLE NÂGASENA, that one quality of the road spider you say he ought to have, which is it?’"},{"ref":"32.3","t":"‘Just, O king, as the road spider weaves the curtain of its net on the road, and whatsoever is caught therein, whether worm, or fly, or beetle, that does he catch and eat; just so, O king, should the strenuous Bhikshu, earnest in effort, spread the curtain of the net of self-possession over the six doors (of his six senses), and if any of the flies of evil are caught therein, there should he seize them. This, O king, is the quality of the road spider he ought to have. For it was said, O king, by Anuruddha, the Elder:"},{"ref":"32.4","t":"“His heart should he shut in, at its six doors,<br>By self-possession, best and chief of gifts,<br>Should any evil thoughts be caught within,<br>Them by the sword of insight should he slay.”’"},{"ref":"32.5","t":"* * * *"},{"ref":"32.6","t":"52. THE CHILD AT THE BREAST."},{"ref":"32.7","t":"2. ‘Venerable Nâgasena, that one quality of the child at the breast you say he ought to take, which is it?’"},{"ref":"32.8","t":"‘Just, O king, as the child at the breast sticks to its own advantage, and if it wants milk, cries for it; just so, O king, should the strenuous Bhikshu, earnest in effort, adhere to his own good, and in everything — in teaching, in asking and answering questions, in the conduct of life, in the habit of solitude, in association with his teachers, in the cultivation of the friendship of the good — should he act with knowledge of the Truth. This, O king, is the quality of the child at the breast he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Dîgha Nikâya, in the Suttanta of the Great Decease:"},{"ref":"32.9","t":"“Be zealous, rather, I beseech you, Ânanda, in your own behalf. Devote yourselves to your own good. Be earnest, all aglow, intent on your own good!”’"},{"ref":"32.10","t":"* * * *"},{"ref":"32.11","t":"53. THE LAND TORTOISE."},{"ref":"32.12","t":"3. ‘Venerable Nâgasena, that one quality of the land tortoise which you say he ought to take, which is it?’"},{"ref":"32.13","t":"‘Just, O king, as the land tortoise, being afraid of the water, frequents places far from it, and by that habit of avoiding water its length of life is kept undiminished; just so, O king, should the strenuous Bhikshu, earnest in effort, seeing the danger in the want of earnestness, be mindful of the advantages that distinguish earnestness. For by that perception of danger in carelessness, his Samanaship fades not away, but rather does he go forward to Nirvâ<em>n</em>a itself. This, O king, is the quality of the land tortoise he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Dhammapada:"},{"ref":"32.14","t":"“The Bhikshu who in earnestness delights,<br>Who sees the danger of indifference,<br>Shall fall not from his high estate away,<br>But in the presence of Nirvâ<em>n</em>a dwell.”’"},{"ref":"32.15","t":"* * * *"},{"ref":"32.16","t":"54. THE MOUNTAIN HEIGHT."},{"ref":"32.17","t":"4. ‘Venerable Nâgasena, those five qualities of the mountain height you say he ought to have, which are they?’"},{"ref":"32.18","t":"‘Just, O king, as the mountain height is a hiding-place for the wicked; just so, O king, should the strenuous Bhikshu, earnest in effort, keep secret the offences and failings of others, revealing them not. This, O king, is the first of the qualities of the mountain height he ought to have."},{"ref":"32.19","t":"5. ‘And again, O king, just as the mountain height is void of many people; just so, O king, should the strenuous Bhikshu, earnest in effort, be void of lust, angers, follies, and pride, of the net of (wrong) views, and of all evil dispositions. This, O king, is the second quality of the mountain height he ought to have."},{"ref":"32.20","t":"6. ‘And again, O king, just as the mountain height is a lonely spot, free from crowding of men; just so, O king, should the strenuous Bhikshu, earnest in effort, be given to solitude, and free from evil, unworthy qualities, from those that are not noble. This, O king, is the third quality of the mountain height he ought to have."},{"ref":"32.21","t":"7. ‘And again, O king, just as the mountain height is clean and pure; just so, O king, should the strenuous Bhikshu, earnest in effort, be good and pure, happy, and without self-righteousness. This, O king, is the fourth quality of the mountain height he ought to have."},{"ref":"32.22","t":"8. ‘And again, O king, just as the mountain height is the resort of the noble ones; just so, O king, should the strenuous Bhikshu, earnest in effort, be sought after by the noble ones. This, O king, is the fifth quality of the mountain height he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa<em>m</em>yutta Nikâya:"},{"ref":"32.23","t":"“With solitary men, those noble ones,<br>Whose minds, on Arahatship strictly bent,<br>Rise easily to contemplation’s heights,<br>Stedfast in zeal and wise in holy writ — <br>With such should he resort, with such commune.”’"},{"ref":"32.24","t":"55. THE TREE."},{"ref":"32.25","t":"9. ‘Venerable Nâgasena, those three qualities of the tree you say he ought to take, which are they?’"},{"ref":"32.26","t":"‘Just, O king, as the tree bears fruits and flowers; just so, O king, should the strenuous Bhikshu, earnest in effort, bear the flowers of emancipation and the fruits of Sama<em>n</em>aship. This, O king, is the first quality of the tree he ought to have."},{"ref":"32.27","t":"10. ‘And again, O king, as the tree casts its shadow over the men who come to it, and stay beneath it; just so, O king, should the strenuous Bhikshu, earnest in effort, receive with kindness, both as regards their bodily wants and their religious necessities, those that wait upon him, and remain near by him. This, O king, is the second quality of the tree he ought to have."},{"ref":"32.28","t":"11. ‘And again, O king, just as the tree makes no kind of distinction in the shadow it affords; just so, O king, should the strenuous Bhikshu, earnest in effort, make no distinctions between all men, but nourish an equal love to those who rob, or hurt, or bear enmity to him, and to those who are like unto himself, This, O king, is the third quality of the tree he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"32.29","t":"“Devadatta, who tried to murder him;<br>Angulimâla, highway robber chief;<br>The elephant set loose to take his life;<br>And Râhula, the good, his only son — <br>The sage is equal-minded to them all.”’"},{"ref":"32.30","t":"56. THE RAIN."},{"ref":"32.31","t":"12. ‘Venerable Nâgasena, those five qualities of the rain you say he ought to take, which are they?’"},{"ref":"32.32","t":"‘Just, O king, as the rain lays any dust that arises; just so, O king, should the strenuous Bhikshu, earnest in effort, lay the dust and dirt of any evil dispositions that may arise within him. This, O king, is the first quality of the rain he ought to have."},{"ref":"32.33","t":"13. ‘And again, O king, just as the rain allays the heat of the ground; just so, O king, should the strenuous Bhikshu, earnest in effort, soothe the whole world of gods and men, with the feeling of his love. This, O king, is the second quality of the rain he ought to have."},{"ref":"32.34","t":"14. ‘And again, O king, as the rain makes all kinds of vegetation to grow; just so, O king, should the strenuous Bhikshu, earnest in effort, cause faith to spring up in all beings, and make that seed of faith grow up into the three Attainments, not only the lesser attainments of glorious rebirths in heaven or on earth, but also the attainment of the highest good, the bliss of Arahatship. This, O king, is the third quality of the rain he ought to have."},{"ref":"32.35","t":"15. ‘And again, O king, just as the rain-cloud, rising up in the hot season, affords protection to the grass, and trees, and creepers, and shrubs, and medicinal herbs, and to the monarchs of the woods that grow on the surface of the earth; just so, O king, should the strenuous Bhikshu, earnest in effort, cultivating the habit of thoughtfulness, afford protection by his thoughtfulness to his condition of Samanaship, for in thoughtfulness is it that all good qualities have their root. This, O king, is the fourth quality of the rain he ought to have."},{"ref":"32.36","t":"16. ‘And again, O king, as the rain when it pours down fills the rivers, and reservoirs, and artificial lakes, the caves, and chasms, and ponds, and holes, and wells, with water; just so, O king, should the strenuous Bhikshu, earnest in effort, pour down the rain of the Dhamma — according to the texts handed down by tradition, and so fill to satisfaction the mind of those who are longing for instruction. This, O king, is the fifth quality of the rain he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"32.37","t":"“When the Great Sage perceives a man afar,<br>Were it a hundred or a thousand leagues,<br>Ripe for enlightenment, straightway he goes<br>And guides him gently to the path of Truth.”’"},{"ref":"32.38","t":"* * * *"},{"ref":"32.39","t":"57. THE DIAMOND."},{"ref":"32.40","t":"17. ‘Venerable Nâgasena, those three qualities of the diamond you say he ought to take, which are they?’"},{"ref":"32.41","t":"‘Just, O king, as the diamond is pure throughout; just so, O king, should the strenuous Bhikshu, earnest in effort, be perfectly pure in his means of livelihood. This, O king, is the first quality of the diamond he ought to have."},{"ref":"32.42","t":"18. ‘And again, O king, as the diamond cannot be alloyed with any other substance; just so, O king, should the strenuous Bhikshu, earnest in effort, never mix with wicked men as friends. This, O king, is the second quality of the diamond he ought to have."},{"ref":"32.43","t":"19. ‘And again, O king, just as the diamond is set together with the most costly gems; just so, O king, should the strenuous Bhikshu, earnest in effort, associate with those of the higher excellence, with men who have entered the first or the second or the third stage of the Noble Path, with the jewel treasures of the Arahats, of the recluses, of the threefold Wisdom, or of the sixfold Insight. This, O king, is the third quality of the diamond he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipâta:"},{"ref":"32.44","t":"“Let the pure associate with the pure,<br>Ever in recollection firm;<br>Dwelling harmoniously wise<br>Thus shall ye put an end to griefs.”’"},{"ref":"32.45","t":"* * * *"},{"ref":"32.46","t":"58. THE HUNTER."},{"ref":"32.47","t":"20. ‘Venerable Nâgasena, those four qualities of the hunter you say he ought to have, which are they?’"},{"ref":"32.48","t":"‘Just, O king, as the hunter is indefatigable, so also, O king, should the strenuous Bhikshu, earnest in effort, be indefatigable. This, O king, is the first quality of the hunter he ought to have."},{"ref":"32.49","t":"21. ‘And again, O king, just as the hunter keeps his attention fixed on the deer; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his attention fixed on the particular object which is the subject of his thought. This, O king, is the second quality of the hunter he ought to have."},{"ref":"32.50","t":"22. ‘And again, O king, just as the hunter knows the right time for his work; just so, O king, should the strenuous Bhikshu, earnest in effort, know the right time for retirement, saying to himself: “Now is the right time to retire. Now is the right time to come out of retirement.” This, O king, is the third quality of the hunter he ought to have."},{"ref":"32.51","t":"23. ‘And again, O king, just as the hunter on catching sight of a deer experiences joy at the thought: “Him shall I get!” just so, O king, should the strenuous Bhikshu, earnest in effort, rejoice at the sight of an object for contemplation, and experience joy at the thought: “Thereby shall I grasp the specific idea of which I am in search.” This, O king, is the fourth quality of the hunter he ought to have. For it was said, O king, by Mogharâ<em>g</em>a, the Elder:"},{"ref":"32.52","t":"“The recluse who, with mind on Nirvâ<em>n</em>a bent,<br>Has acquired an object his thoughts to guide,<br>Should be filled with exceeding joy at the hope:<br>‘By this my uttermost aim shall I gain.’”’"},{"ref":"32.53","t":"* * * *"},{"ref":"32.54","t":"59. THE FISHERMAN."},{"ref":"32.55","t":"24. ‘Venerable Nâgasena, those two qualities of the fisherman you say he ought to take, which are they?’"},{"ref":"32.56","t":"‘Just, O king, as the fisherman draws up the fish on his hook; just so, O king, should the strenuous Bhikshu, earnest in effort, draw up by his knowledge, and that to the uttermost, the fruits of Samanaship. This, O king, is the first quality of the fisherman he ought to have."},{"ref":"32.57","t":"25. ‘And again, O king, just as the fisherman by the sacrifice of a very little comes to great gain; just so, O king, should the strenuous Bhikshu, earnest in effort, renounce the mean baits of worldly things; then by that renunciation will he gain the mighty fruits of Samanaship. This, O king, is the second quality of the fisherman he ought to have. For it was said, O king, by Râhula, the Elder:"},{"ref":"32.58","t":"“Renouncing the baits of the world he shall gain<br>The state that is void of lust, anger, and sin, — <br>Those conditions of sentient life — and be free,<br>Free from the cravings that mortals feel,<br>And the fruits of the stages of th’ Excellent Way<br>And the six modes of Insight shall all be his.”’"},{"ref":"32.59","t":"60. THE CARPENTER."},{"ref":"32.60","t":"26. ‘Venerable Nâgasena, those two qualities of the carpenter he ought to take, which are they?’"},{"ref":"32.61","t":"‘Just, O king, as the carpenter saws off the wood along the line of the blackened string (he has put round it to guide him); just so, O king, should the strenuous Bhikshu, earnest in effort, standing on righteousness as a basis, and holding in the hand of faith the saw of knowledge, cut off his evil dispositions according to the doctrine laid down by the Conquerors. This, O king, is the first quality of the carpenter he ought to have."},{"ref":"32.62","t":"27. ‘And again, O king, just as the carpenter, discarding the soft parts of the wood, takes the hard parts; just so, O king, should the strenuous Bhikshu, earnest in effort, forsaking the path of the discussion of useless theses, to wit: — the everlasting life theory — the let-us-eat-and-drink-for-tomorrow-we-die theory — the theory that the soul and the body are one and the same — that the soul is one thing, the body another — that all teachings are alike excellent — that what is not done is of no avail — that men’s actions are of no importance — that holiness of life does not matter — that on the destruction of beings nine new sorts of beings appear — that the constituent elements of being are eternal — that he who commits an act experiences the result thereof — that one acts and another experiences the result of this action — and other such theories of Karma or wrong views on the result of actions — forsaking, I say, all such theses, paths which lead to heresy, he should learn what is the real nature of those constituent elements of which each individuality is, for the short term of its individuality, put together, and so reach forward to that state which is void of lusts, of malice, and of dullness, in which the excitements of individuality are known no more, and which is therefore designated the Void Supreme."},{"ref":"32.63","t":"This, O king, is the second quality of the carpenter he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipâta:"},{"ref":"32.64","t":"“Get rid of filth! Put aside rubbish from you!<br>Winnow away the chaff, the men who hold<br>Those who are not so, as true Sama<em>n</em>as!<br>Get rid of those who harbour evil thoughts,<br>Who follow after evil modes of life!<br>Thoughtful yourselves, and pure, with those resort,<br>With those associate, who are pure themselves!”’"},{"ref":"32.65","t":"* * * *"},{"ref":"32.66","t":"Here ends the Sixth Chapter."},{"sp":"HDR","t":"CHAPTER 7. THE SIMILES (continued)."},{"ref":"33.1","t":"61. THE WATERPOT."},{"ref":"33.2","t":"1. ‘VENERABLE NÂGASENA, that one quality of the waterpot you say he ought to take, which is it?’"},{"ref":"33.3","t":"‘Just, O king, as the waterpot when it is full gives forth no sound; just so, O king, should the strenuous Bhikshu, earnest in effort, even when he has reached the summit of Sama<em>n</em>aship, and knows all tradition and learning and interpretation, yet should give forth no sound, not pride himself thereon, not show himself puffed up, but putting away pride and self-righteousness, should be straightforward, not garrulous of himself, neither deprecating others. This, O king, is the quality of the waterpot he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipâta:"},{"ref":"33.4","t":"“What is not full, that is the thing that sounds,<br>That which is full is noiseless and at rest;<br>The fool is like an empty waterpot,<br>The wise man like a deep pool, clear and full.”’"},{"ref":"33.5","t":"* * * *"},{"ref":"33.6","t":"62. BLACK IRON."},{"ref":"33.7","t":"2. ‘Venerable Nâgasena, those two qualities of black iron you say he ought to take, which are they?’"},{"ref":"33.8","t":"‘Just, O king, as black iron even when beaten out carries weight; just so, O king, should the mind of the strenuous Bhikshu, earnest in effort, be able, by his habit of thoughtfulness, to carry heavy burdens. This, O king, is the first quality of black iron he ought to have."},{"ref":"33.9","t":"3. ‘And again, O king, as black iron does not vomit up the water it has once soaked in; just so, O king, should the strenuous Bhikshu, earnest in effort, never give up the faith he has once felt in the greatness of the Blessed One, the Supreme Buddha, in the perfection of his Doctrine, in the excellence of the Order — never give up the knowledge he has once acquired of the impermanence of forms, or of sensations, or of ideas, or of qualities, or of modes of consciousness. This, O king, is the second quality of black iron he ought to have. For it was said, O king, by the Blessed One, the god over all gods:"},{"ref":"33.10","t":"“That man who is in insight purified,<br>Trained in the doctrine of the Noble Ones,<br>Grasping distinctions as they really are,<br>What need hath he to tremble? Not in part<br>Only, but in its full extent, shall he<br>To the clear heights of Arahatship attain.”’"},{"ref":"33.11","t":"* * * *"},{"ref":"33.12","t":"63. THE SUNSHADE."},{"ref":"33.13","t":"4. ‘Venerable Nâgasena, those three qualities of the sunshade you say he ought to take, which are they?’"},{"ref":"33.14","t":"‘Just, O king, as the sunshade goes along over one’s head; just so, O king, should the strenuous Bhikshu, earnest in effort, be of a character above all evil dispositions. This, O king, is the first quality of the sunshade he ought to have."},{"ref":"33.15","t":"5. ‘And again, O king, just as the sunshade is held over the head by a handle; just so, O king, should the strenuous Bhikshu, earnest in effort, have thoughtfulness as his handle. This, O king, is the second quality of the sunshade he ought to have."},{"ref":"33.16","t":"6. ‘And again, O king, as the sunshade wards off winds and heat and storms of rain; just so, O king, should the strenuous Bhikshu, earnest in effort, ward off the empty winds of the opinions of the numerous Samanas and Brahmans who hold forth their various and divergent nostrums, ward off the heat of the threefold fire (of lust, malice, and dullness), and ward off the rains of evil dispositions. This, O king, is the third quality of the sunshade he ought to have. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"33.17","t":"“As a broad sunshade spreading far and firm,<br>Without a hole from rim to rim, wards off<br>The burning heat, and the god’s mighty rain;<br>So doth the Buddha’s son, all pure within,<br>Bearing the sunshade brave of righteousness,<br>Ward off the rain of evil tendencies,<br>And the dread heat of all the threefold fire.”’"},{"ref":"33.18","t":"64. THE RICE FIELD."},{"ref":"33.19","t":"7. ‘Venerable Nâgasena, those three qualities of the rice field you say he ought to have, which are they?’"},{"ref":"33.20","t":"‘Just, O king, as the rice field is provided with canals for irrigation; just so, O king, should the strenuous Bhikshu, earnest in effort, be provided with the lists of the various duties incumbent on the righteous man — the canals that bring the water to the rice fields of the Buddha’s doctrine. This, O king, is the first of the qualities of the rice field he ought to have."},{"ref":"33.21","t":"8. ‘And again, O king, just as the rice field is provided with embankments whereby men keep the water in, and so bring the crop to maturity; just so, O king, should the strenuous Bhikshu, earnest in effort, be provided with the embankments of righteousness of life, and shame at sin, and thereby keep his Sama<em>n</em>aship intact, and gain the fruits thereof. This, O king, is the second quality of the rice field he ought to have."},{"ref":"33.22","t":"9. ‘And again, O king, just as the rice field is fruitful, filling the heart of the farmer with joy, so that if the seed be little the crop is great, and if the seed be much the crop is greater still; just so, O king, should the strenuous Bhikshu, earnest in effort, be fruitful to the bearing of much good fruit, making the hearts of those who support him to rejoice, so that where little is given the result is great, and where much is given the result is greater still."},{"ref":"33.23","t":"This, O king, is the third quality of the rice field he ought to have. For it was said, O king, by Upâli, the Elder, he who carried the rules of the Order in his head:"},{"ref":"33.24","t":"“Be fruitful as a rice field, yea, be rich<br>In all good works! For that is the best field<br>Which yieldeth to the sower the goodliest crop.”’"},{"ref":"33.25","t":"* * * *"},{"ref":"33.26","t":"65. MEDICINE."},{"ref":"33.27","t":"10. ‘Venerable Nâgasena, those two qualities of medicine you say he ought. to take, which are they?’"},{"ref":"33.28","t":"‘Just, O king, as vermin are not produced in medicine; just so, O king, should no evil dispositions be allowed to arise in the mind of the strenuous Bhikshu, earnest in effort. This, O king, is the first of the qualities of medicine he ought to have."},{"ref":"33.29","t":"11. ‘And again, O king, just as medicine is an antidote to whatever poison may have been imparted by bites or contact, by eating or by drinking in any way; just so, O king, should the strenuous Bhikshu, earnest in effort, counteract in himself the poison of lusts, and malice, and dullness, and pride, and wrong belief, This, O king, is the second of the qualities of medicine he ought to have. For it was said, O king, by the Blessed One, the god over all the gods:"},{"ref":"33.30","t":"“The strenuous recluse who longs to see<br>Into the nature, and the meaning true,<br>Of the constituent elements of things,<br>Must as it were an antidote become,<br>To the destruction of all evil thoughts.”’"},{"ref":"33.31","t":"66. FOOD."},{"ref":"33.32","t":"12. ‘Venerable Nâgasena, those three qualities of food you say he ought to take, which are they?’"},{"ref":"33.33","t":"‘Just, O king, as food is the support of all beings, just so, O king, should the strenuous Bhikshu, earnest in effort, be a handle, as it were, by which all beings may open the door of the noble eightfold path. This, O king, is the first of the qualities of food he ought to have."},{"ref":"33.34","t":"13. ‘And again, O king, just as food increases people’s strength; just so, O king, should the strenuous Bhikshu, earnest in effort, grow in increase of virtue. This, O king, is the second of the qualities of food he ought to have."},{"ref":"33.35","t":"14. ‘And again, O king, just as food is a thing desired of all beings; just so, O king, should the strenuous Bhikshu, earnest in effort, be desired of all the world. This, O king, is the third of the qualities of food he ought to have. For it was said, O king, by Mahâ Moggallâna, the Elder:"},{"ref":"33.36","t":"“By self-restraint, training, and righteousness,<br>By duty done, and by attainments reached,<br>The strenuous recluse should make himself<br>To all men in the world a thing desired “‘"},{"ref":"33.37","t":"* * * *"},{"ref":"33.38","t":"67. THE ARCHER."},{"ref":"33.39","t":"15. ‘Venerable Nâgasena, those four qualities of the archer you say he ought to take, which are they?’"},{"ref":"33.40","t":"Just, O king, as the archer, when discharging his arrows, plants both his feet firmly on the ground, keeps his knees straight, hangs his quiver against the narrow part of his waist, keeps his whole body steady, places both his hands firmly on the point of junction (of the arrow on the bow), closes his fists, leaves no openings between his fingers, stretches out his neck, shuts his mouth and one eye, and takes aim in joy at the thought: “I shall hit it;” just so, O king, should the strenuous Bhikshu, earnest in effort, plant firmly the feet of his zeal on the basis of righteousness, keep intact his kindness and tenderness of heart, fix his mind on subjugation of the senses, keep himself steady by self-restraint and performance of duty, suppress excitement and sense of faintness, by continual thoughtfulness let no openings remain in his mind, reach forward in zeal, shut the six doors (of the five senses and the mind), and continue mindful and thoughtful in joy at the thought: “By the javelin of my knowledge will I slay all my evil dispositions.” This, O king, is the first of the qualities of the archer he ought to have."},{"ref":"33.41","t":"16. ‘And again, O king, as the archer carries a vice for straightening out bent and crooked and uneven arrows; just so, O king, should the strenuous Bhikshu, earnest in effort, carry about with him, so long as he is in the body, the vice of mindfulness and thoughtfulness, wherewith he may straighten out any crooked and bent and shifty ideas. This, O king, is the second of the qualities of the archer he ought to have."},{"ref":"33.42","t":"17. ‘And again, O king, as the archer practises at a target; just so, O king, should the strenuous Bhikshu, earnest in effort, practise, so long as he is in the body. And how, O king, should he practise? He should practise himself in the idea of the impermanence of all things, of the sorrow inherent in individuality, in the absence in any thing or creature of any abiding principle (any soul); in the ideas of the diseases, sores, pains, aches, and ailments of the body that follow in the train of the necessary conditions of individuality; in the ideas of its dependence on others, and of its certain disintegration; in the ideas of the calamities, dangers, fears, and misfortunes to which it is subject; of its instability under the changing conditions of life; of its liability to dissolution, its want of firmness, its being no true place of refuge, no cave of security, no home of protection, no right object of trust; of its vanity, emptiness, danger, and insubstantiality; of its being the source of pains and subject to punishments and full of impurity, a mongrel compound of conditions and qualities that have no coherence; of its being the food alike of evil and of the Evil One; of its inherent liability to rebirths, old age, disease, and death, to griefs, lamentations, despair; and of the corruption of the cravings and delusions that are never absent from it. This, O king, is the third of the qualities of the archer he ought to have."},{"ref":"33.43","t":"18. ‘And again, O king, just as the archer practises early and late; just so, O king, should the strenuous Bhikshu, earnest in effort, practise meditation early and late. For it was said, O king, by Sâriputta, the Elder, the Commander of the Faith:"},{"ref":"33.44","t":"“Early and late the true archer will practise,<br>’Tis only by never neglecting his art,<br>That he earns the reward and the wage of his skill.<br>So the sons of the Buddha, too, practise their art.<br>It is just by never neglecting in thought<br>The conditions of life in this bodily frame<br>That they gain the rich fruits which the Arahats love.”’"},{"ref":"33.45","t":"* * * *"},{"ref":"33.46","t":"Here ends the fifth riddle, the riddle of the archer."},{"ref":"33.47","t":"* * * *"},{"ref":"33.48","t":"Here end the two hundred and sixty-two questions of Milinda, as handed down in the book in its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty-two. Taking together all those that have been, and those that have not been, handed down, there are three hundred plus four, all of which are reckoned as ‘Questions of Milinda.’"},{"ref":"33.49","t":"19. On the conclusion of this putting of puzzles and giving of solutions between the king and the Elder, this great earth, eighty-four thousand leagues in extent, shook six times even to its ocean boundary, the lightnings flashed, the gods poured down a rainfall of flowers from heaven, Mahâ Brahmâ himself signified his applause, and there was a mighty roar like the crashing and thundering of a storm in the mighty deep. And on beholding that wonder, the five hundred high ministers of the king, and all the inhabitants of the city of Sâgala who were there, and the women of the king’s palace, bowed down before Nâgasena, the great teacher, raising their clasped hands to their foreheads, and departed thence."},{"ref":"33.50","t":"20. But Milinda the king was filled with joy of heart, and all pride was suppressed within him. And he became aware of the virtue that lay in the religion of the Buddhas, he ceased to have any doubt at all in the Three Gems, he tarried no longer in the jungle of heresy, he renounced all obstinacy; and pleased beyond measure at the high qualities of the Elder, at the excellence of his manners befitting a recluse, he become filled with confidence, and free from cravings, and all his pride and self-righteousness left his heart; and like a cobra deprived of its fangs he said: ‘Most excellent, most excellent, venerable Nâgasena! The puzzles, worthy of a Buddha to solve, have you made clear. There is none like you, amongst all the followers of the Buddha, in the solution of problems, save only Sâriputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nâgasena, my faults. May the venerable Nâgasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last!’"},{"ref":"33.51","t":"21. Thenceforward the king and his mighty men continued in paying honour to Nâgasena. And the king had a Wihâra built called ‘The Milinda Wihâra,’ and handed it over to Nâgasena, the Elder, and waited upon him and all the multitude of the Arahat Bhikshus of whom he was the chief with the four requisites of the Bhikshu’s life. And afterwards, taking delight in the wisdom of the Elder, he handed over his kingdom to his son, and abandoning the household life for the houseless state, grew great in insight, and himself attained to Arahatship! Therefore is it said:"},{"ref":"33.52","t":"‘Wisdom is magnified o’er all the world,<br>And preaching for the endurance of the Faith.<br>When they, by wisdom, have put doubt aside<br>The wise reach upward to that Tranquil State.<br>That man in whom wisdom is firmly set,<br>And mindful self-possession never fails,<br>He is the best of those who gifts receive,<br>The chief of men to whom distinction’s given. <br>Let therefore able men, in due regard<br>To their own welfare, honour those who’re wise, — <br>Worthy of honour like the sacred pile<br>Beneath whose solid dome the bones of the great dead lie.’"},{"ref":"33.53","t":"Here ends the book of the puzzles and the solutions of Milinda and Nâgasena."},{"ref":"33.54","t":"<strong>ADDITIONS AND CORRECTIONS.</strong>"},{"ref":"33.55","t":"PART 1."},{"ref":"33.56","t":"P. xxv. For ‘Mahâyâna’ read 1 Madhyamika.’ There is a Nâgasena mentioned in the Bharhut Tope."},{"ref":"33.57","t":"6, l. 1. Read ‘to Tissa the Elder, the son of the Moggalî.’ The whole sentence had better perhaps have been rendered: ‘And these two also were foreseen by our Buddha (just as he foresaw Tissa the Elder, the son of the Moggalî), in that he foretold, saying, &amp;c.’"},{"ref":"33.58","t":"30, n. 1. The phrase isi-vâta<em>m</em> parivâta<em>m</em> nagara<em>m</em> aka<em>m</em>su recurs at <em>G</em>âtaka III, 142; Samanta Pâsadikâ 316; Saddhamma Sa<em>m</em>gaha 41."},{"ref":"33.59","t":"32, n. 1. Compare Saddhamma Samgaha,"},{"ref":"33.60","t":"60, § 13. On the first simile, compare the Samyutta Nikâya XXII, 102, 7."},{"ref":"33.61","t":"76, last line. For ‘yoke’ read ‘yolk.’"},{"ref":"33.62","t":"78. It would have been better perhaps to have avoided the use of the words ‘where’ and ‘there,’ and to have rendered: ‘In the case of beings who, having died, have been reborn elsewhere, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not. And in the case of beings, &amp;c.’ The three cases are those of the Puthu<em>gg</em>ana, the Arahat when dead, and the Arahat alive. My note refers to the third case, not to the second; and should, I think, be modified accordingly. See Sa<em>m</em>yutta Nikâya III, 12, 35; Mahâ Parinibbâna Sutta IV, 3; Dhammapada, verse 89; Sutta Nipâta II, 13, 1, 12; Ma<em>ggh</em>ima Nikâya I, 235; <em>G</em>âtaka IV, 453; and compare Udâna,"},{"ref":"33.63","t":"Hîna<em>t</em>i-kumburê gives only a literal translation. A similar question is discussed in the Kathâ Vatthu XV, 3."},{"ref":"33.64","t":"99, n. 1. For ‘chapter’ read ‘book,’"},{"ref":"33.65","t":"107, l. 16. After ‘brought about’ insert a comma."},{"ref":"33.66","t":"118, 5. I now prefer ‘initiation’ instead of ‘ordination’ as the translation of Upasampadâ."},{"ref":"33.67","t":"119, n. 1. This interpretation is confirmed by part ii,"},{"ref":"33.68","t":"129, l. 7. The phrase, ‘though his hands and feet were cut off,’ seems, at first sight, out of place. But compare part ii,"},{"ref":"33.69","t":"150, l. 2. Read I and not accepting them.’"},{"ref":"33.70","t":"P. 153, § 18. Read ‘Ki<em>ñk</em>â:’ and compare <em>G</em>âtaka IV, 189."},{"ref":"33.71","t":"164 (six lines from the bottom of the page). Read ‘and then a subsequent ease to the pain he has given.’"},{"ref":"33.72","t":"176, § 39. In accordance with the note at part ii, p, 87, we must read ‘a huge and mighty cauldron, full of water and crowded with grains of rice, is placed over a fireplace.’"},{"ref":"33.73","t":"179. On the problem of king Sivi and his new eyes, compare the question discussed in Kathâ Vatthu III, 7."},{"ref":"33.74","t":"229, n. 1, l. 6. For ‘these’ read ‘those.’"},{"ref":"33.75","t":"239, n. 2. For ‘But I never think’ read ‘But I now think.’"},{"ref":"33.76","t":"241, § 20. For ‘The Master said, Nâgasena,’ read ‘The Master said, O king.’"},{"ref":"33.77","t":"244, n. 2. For ‘<em>G</em>atharaggi’ read ‘<em>G</em>a<em>th</em>araggi.’"},{"ref":"33.78","t":"278, n. 1. For ‘adika’ read ‘âdika.’"},{"ref":"33.79","t":"288, n. 3. For ‘purdhita’ read ‘purohita.’"},{"ref":"33.80","t":"190, n. 2. This story, which I could not trace, is no doubt the one referred to in Kariyâ Pi<em>t</em>aka I, 7."},{"ref":"33.81","t":"291, l. 22. Read ‘Uposatha.’"},{"ref":"33.82","t":"PART II."},{"ref":"33.83","t":"P. 27, last line but two. Read ‘kâma-loka.’"},{"ref":"33.84","t":"29, n. 2, l. 7. Read ‘sa<em>m</em>sâra.’"},{"ref":"33.85","t":"139, l, 4. For ‘sun and moon’ read ‘moon and sun.’"},{"ref":"33.86","t":"748, two lines from the bottom. For ‘O king’ read ‘Sir.’"},{"ref":"33.87","t":"150, four lines from the bottom. For ‘destructions’ read ‘distinctions.’"},{"ref":"33.88","t":"166, n. 1. Read ‘samâhato.’"},{"ref":"33.89","t":"219, n. 2. Read ‘bhavanâ.’"},{"ref":"33.90","t":"252, l. 4. For ‘pulling’ read ‘putting.’"},{"ref":"33.91","t":"271, n. 1. Compare the ‘Journal of the Pâli Text Society,’ 1887,"}],"footnotes":[]},{"meta":{"key":"digha-nikaya","en":"The Digha-Nikaya","gr":"","color":"#c08a2e","author":"The Buddha","kind":"prose"},"text":{"title":"The Digha-Nikaya","greek":"","translator":"T. W. Rhys Davids, 1899","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"The Digha-Nikaya"},{"ref":"1.1","t":"<em>Translated by T. W. Rhys Davids, 1899</em>"},{"ref":"1.2","t":"A major text of the <em>Sutta Piṭaka</em>, the second of the three divisions of the <em>Pali Tripitaka</em>, the <em>Dīgha Nikāya</em> (Dialogues of the Buddha) offers a collection of important Buddhist scriptures. Some of the most commonly referenced <em>suttas</em> include the <em>Mahāparinibbāṇa Sutta</em>, which describes the final days and passing of the Buddha, the <em>Sigālovāda Sutta</em> in which the Buddha discusses ethics and practices for lay followers and the <em>Samaññaphala Sutta</em> and <em>Brahmajāla Sutta</em>, which describe and compare the point of view of the Buddha and other ascetics in India about the universe and time. It also features the <em>Poṭṭhapāda Sutta</em>, which explains the benefits and practice of <em>Samatha</em> meditation."},{"ref":"1.3","t":"The text consists of 34 discourses, broken into three groups:"},{"ref":"1.4","t":"Silakkhandha-vagga — The Division Concerning Morality (suttas 1-13); named after a tract on monks’ morality that occurs in each of its suttas (in theory; in practice it is not written out in full in all of them); in most of them it leads on to the jhānas (the main attainments of samatha meditation), the cultivation of psychic powers and attaining the fruit of an Arhat."},{"ref":"1.5","t":"Maha-vagga — The Great Division (suttas 14-23)"},{"ref":"1.6","t":"Patika-vagga — The Patika Division (suttas 24-34)"},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"The “Isapur Buddha”, probably the earliest known representation of the Buddha (possibly together with the Butkara seated Buddha statue at the Butkara Stupa, Swat), on a railing post, dated to circa 15 AD."},{"sp":"HDR","t":"I. BRAHMA-GÂLA SUTTA."},{"ref":"5.1","t":"[THE PERFECT NET.]"},{"ref":"5.2","t":"I. 1. THUS have I heard. The Blessed One was once going along the high road between Râ<em>g</em>agaha and Nâlandâ with a great company of the brethren, with about five hundred brethren. And Suppiya the mendicant too was going along the high road between Râ<em>g</em>agaha and Nâlandâ with his disciple the youth Brahmadatta. Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order. Thus they two, teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by step, after the Blessed One and the company of the brethren."},{"ref":"5.2a","t":"Now the Blessed One put up at the royal rest-house in the Ambala<em>tth</em>ikâ pleasance to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest-house, these two carried on the same discussion as before."},{"ref":"5.3","t":"And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and this was the trend of the talk that sprang up among them, as they were seated there. ‘How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat, the Buddha Supreme, should so clearly have perceived how various are the inclinations of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple young Brahmadatta, speaks, in as many ways, in praise of them. So do these two, teacher and pupil, follow step by step after the Blessed One and the company of the brethren, giving utterance to views in direct contradiction one to the other.’"},{"ref":"5.4","t":"Now the Blessed One, on realising what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said: ‘What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?’ And they told him all. And he said:"},{"ref":"5.5","t":"‘Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel illwill. If you, on that account, should be angry and hurt, that would stand in the way of your own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?’"},{"ref":"5.5a","t":"‘That would not be so, Sir.’"},{"ref":"5.5b","t":"‘But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: “For this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.”"},{"ref":"5.6","t":"‘But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: “For this or that reason this is the fact, that is so, such a thing is found among us, is in us.”"},{"ref":"5.7","t":"‘It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathâgata, would speak. And what are such trifling, minor details of mere morality that he would praise?’"},{"ref":"5.7a","t":"THE MORALITIES. PART I."},{"ref":"5.8","t":"‘“Putting away the killing of living things, Gotama the recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.” It is thus that the unconverted man, when speaking in praise of the Tathâgata, might speak."},{"ref":"5.8a","t":"‘Or he might say: “Putting away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.”"},{"ref":"5.8b","t":"‘Or he might say: “Putting away unchastity, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act.”"},{"ref":"5.9","t":"‘Or he might say: “Putting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.”"},{"ref":"5.9a","t":"‘Or he might say: “Putting away slander, Gotama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.”"},{"ref":"5.9b","t":"‘Or he might say: “Putting away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people — such are words he speaks.”"},{"ref":"5.9c","t":"‘Or he might say: “Putting away frivolous talk, Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.”"},{"ref":"5.10","t":"‘Or he might say: “Gotama the recluse holds himself aloof from causing injury to seeds or plants."},{"ref":"5.10a","t":"He takes but one meal a day, not eating at night, refraining from food after hours (after midday)."},{"ref":"5.10b","t":"He refrains from being a spectator at shows at fairs, with nautch dances, singing, and music."},{"ref":"5.10c","t":"He abstains from wearing, adorning, or ornamenting himself with garlands, scents, and unguents."},{"ref":"5.10d","t":"He abstains from the use of large and lofty beds."},{"ref":"5.10e","t":"He abstains from accepting silver or gold."},{"ref":"5.10f","t":"He abstains from accepting uncooked grain."},{"ref":"5.10g","t":"He abstains from accepting raw meat."},{"ref":"5.10h","t":"He abstains from accepting women or girls."},{"ref":"5.10i","t":"He abstains from accepting bondmen or bondwomen."},{"ref":"5.10j","t":"He abstains from accepting sheep or goats."},{"ref":"5.10k","t":"He abstains from accepting fowls or swine."},{"ref":"5.10l","t":"He abstains from accepting elephants, cattle, horses, and mares."},{"ref":"5.10m","t":"He abstains from accepting cultivated fields or waste."},{"ref":"5.10n","t":"He abstains from the acting as a go-between or messenger."},{"ref":"5.10o","t":"He abstains from buying and selling."},{"ref":"5.10p","t":"He abstains from cheating with scales or bronzes or measures."},{"ref":"5.10q","t":"He abstains from the crooked ways of bribery, cheating, and fraud."},{"ref":"5.10r","t":"He abstains from maiming, murder, putting in bonds, highway robbery, dacoity, and violence.”"},{"ref":"5.10s","t":"‘Such are the things, brethren, which an unconverted man, when speaking in praise of the Tathâgata, might say.’"},{"ref":"5.10t","t":"Here ends the Kûla Sîla [the Short Paragraphs on Conduct]."},{"ref":"5.11","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the injury of seedlings and growing plants whether propagated from roots or cuttings or joints or buddings or seeds — Gotama the recluse holds aloof from such injury to seedlings and growing plants.”"},{"ref":"5.12","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of things stored up; stores, to wit, of foods, drinks, clothing, equipages, bedding, perfumes, and curry-stuffs — Gotama the recluse holds aloof from such use of things stored up.”"},{"ref":"5.13","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to visiting shows; that is to say,"},{"ref":"5.13a","t":"(1) Nautch dances (na<em>kk</em>a<em>m</em>).<br>(2) Singing of songs (gîta<em>m</em>).<br>(3) Instrumental music (vâdita<em>m</em>).<br>(4) Shows at fairs (pekkha<em>m</em>)."},{"ref":"5.13b","t":"(5) Ballad recitations (akkhâna<em>m</em>).<br>(6) Hand music (pâ<em>n</em>issara<em>m</em>).<br>(7) The chanting of bards (vetâla<em>m</em>).<br>(8) Tam-tam playing (kumbhathûna<em>m</em>)."},{"ref":"5.13c","t":"(9) Fairy scenes (Sobhanagaraka<em>m</em>).<br>(10) Acrobatic feats by <em>K</em>a<em>nd</em>âlas(<em>K</em>a<em>nd</em>âla-va<em>m</em>sa-dhopana<em>m</em>).<br>(11) Combats of elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails.<br>(12) Bouts at quarter-staff, boxing, wrestling.<br>(13-16) Sham-fights, roll-calls, manreuvres, reviews. —"},{"ref":"5.13d","t":"Gotama the recluse holds aloof from visiting such shows.”"},{"ref":"5.14","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to games and recreations; that is to say,"},{"ref":"5.14a","t":"(1) Games on boards with eight, or with ten, rows of squares.<br>(2) The same games played by imagining such boards in the air.<br>(3) Keeping going over diagrams drawn on the ground so that one steps only where one ought to go.<br>(4) Either removing the pieces or men from a heap with one’s nail, or putting them into a heap, in each case without shaking it, He who shakes the heap, loses.<br>(5) Throwing dice.<br>(6) Hitting a short stick with a long one.<br>(7) Dipping the hand with the fingers stretched out in lac, or red dye, or flour-water, and striking the wet hand on the ground or on a wall, calling out ‘What shall it be?’ and showing the form required — elephants, horses, &amp;c.<br>(8) Games with balls.<br>(9) Blowing through toy pipes made of leaves.<br>(10) Ploughing with toy ploughs.<br>(11) Turning summersaults.<br>(12) Playing with toy windmills made of palm-leaves."},{"ref":"5.14b","t":"(13) Playing with toy measures made of palm-leaves.<br>(14, 15) Playing with toy carts or toy bows.<br>(16) Guessing at letters traced in the air, or on a playfellow’s back.<br>(17) Guessing the playfellow’s thoughts.<br>(18) Mimicry of deformities."},{"ref":"5.14c","t":"Gotama the recluse holds aloof from such games and recreations.”"},{"ref":"5.15","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of high and large couches; that is to say,"},{"ref":"5.15a","t":"(1) Moveable settees, high, and six feet long (Âsandi).<br>(2) Divans with animal figures carved on the supports (Pallanko)."},{"ref":"5.15b","t":"(3) Goats’ hair coverlets with very long fleece (Gonako).<br>(4) Patchwork counterpanes of many colours (<em>K</em>ittakâ).<br>(5) White blankets (Pa<em>t</em>ikâ).<br>(6) Woollen coverlets embroidered with flowers (Pa<em>t</em>alikâ).<br>(7) Quilts stuffed with cotton wool (Tûlikâ).<br>(8) Coverlets embroidered with figures of lions, tigers, &amp;c. (Vikatikâ).<br>(9) Rugs with fur on both sides (Uddalomî).<br>(10) Rugs with fur on one side (Ekantalomi).<br>(11) Coverlets embroidered with gems (Ka<em>tth</em>issa<em>m</em>).<br>(12) Silk coverlets (Koseyya<em>m</em>).<br>(13) Carpets large enough for sixteen dancers (Kuttaka<em>m</em>).<br>(14-16) Elephant, horse, and chariot rugs.<br>(17) Rugs of antelope skins sewn together (A<em>g</em>ina-pave<em>n</em>i).<br>(18) Rugs of skins of the plantain antelope.<br>(19) Carpets with awnings above them (Sauttara-<em>kkh</em>ada<em>m</em>).<br>(20) Sofas with red pillows for the head and feet.”"},{"ref":"5.16","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of means for adorning and beautifying themselves; that is to say, — Rubbing in scented powders on one’s body, shampooing it, and bathing it. Patting the limbs with clubs after the manner of wrestlers. The use of mirrors, eye-ointments, garlands, rouge, cosmetics, bracelets, necklaces, walking-sticks, reed cases for drugs, rapiers, sunshades, embroidered slippers, turbans, diadems, whisks of the yak’s tail, and long-fringed white robes —"},{"ref":"5.16a","t":"Gotama the recluse holds aloof from such means of adorning and beautifying the person.”"},{"ref":"5.17","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to such low conversation as these:"},{"ref":"5.17a","t":"Tales of kings, of robbers, of ministers of state; tales of war, of terrors, of battles; talk about foods and drinks, clothes, beds, garlands, perfumes; talks about relationships, equipages, villages, town, cities, and countries; tales about women, and about heroes; gossip at street corners, or places whence water is fetched; ghost stories; desultory talk; speculations about the creation of the land or sea, or about existence and non-existence —"},{"ref":"5.17b","t":"Gotama the recluse holds aloof from such low conversation.”"},{"ref":"5.18","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of wrangling phrases: such as —"},{"ref":"5.18a","t":"“You don’t understand this doctrine and discipline, I do.”"},{"ref":"5.18b","t":"“How should you know about this doctrine and discipline?”"},{"ref":"5.18c","t":"“You have fallen into wrong views. It is I who am in the right.”"},{"ref":"5.18d","t":"“I am speaking to the point, you are not.”"},{"ref":"5.18e","t":"“You are putting last what ought to come first, and first what ought to come last.”"},{"ref":"5.18f","t":"“What you’ve excogitated so long, that’s all quite upset.”"},{"ref":"5.18g","t":"“Your challenge has been taken up.”"},{"ref":"5.18h","t":"“You are proved to be wrong.”"},{"ref":"5.18i","t":"“Set to work to clear your views.”"},{"ref":"5.18j","t":"“Disentangle yourself if you can.”"},{"ref":"5.18k","t":"Gotama the recluse holds aloof from such wrangling phrases.”"},{"ref":"5.19","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to taking messages, going on errands, and acting as go-betweens; to wit, on kings, ministers of state, Kshatriyas, Brahmans, or young men, saying: ‘Go there, come hither, take this with you, bring that from thence’ —"},{"ref":"5.19a","t":"Gotama the recluse abstains from such servile duties.”"},{"ref":"5.20","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, are tricksters, droners out (of holy words for pay), diviners, and exorcists, ever hungering to add gain to gain — Gotama the recluse holds aloof from such deception and patter.”’"},{"ref":"5.20a","t":"Here ends the Ma<em>ggh</em>ima Sîla [the Longer Paragraphs on Conduct]."},{"ref":"5.21","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these: —"},{"ref":"5.21a","t":"(1) palmistry-prophesying long life, prosperity, &amp;c. (or the reverse), from marks on a child’s hands, feet, &amp;c.<br>(2) Divining by means of omens and signs.<br>(3) Auguries drawn from thunderbolts and other celestial portents."},{"ref":"5.21b","t":"(4) Prognostication by interpreting dreams.<br>(5) Fortune-telling from marks on the body.<br>(6) Auguries from the marks on cloth gnawed by mice.<br>(7) Sacrificing to Agni.<br>(8) Offering oblations from a spoon.<br>(9-13) Making offerings to gods of husks, of the red powder between the grain and the husk, of husked grain ready for boiling, of ghee, and of oil.<br>(14) Sacrificing by spewing mustard seeds, &amp;c. into the fire out of one’s mouth.<br>(15) Drawing blood from one’s right knee as a sacrifice to the gods."},{"ref":"5.21c","t":"(16) Looking at the knuckles, &amp;c. and, after muttering a charm, divining whether a man is well born or lucky or not.<br>(17) Determining whether the site, for a proposed house or pleasance, is lucky or not.<br>(18) Advising on customary law.<br>(19) Laying demons in a cemetery.<br>(20) Laying ghosts.<br>(21) Knowledge of the charms to be used when lodging in an earth house.<br>(22) Snake charming."},{"ref":"5.21d","t":"(23) The poison craft.<br>(24) The scorpion craft.<br>(25) The mouse craft.<br>(26) The bird craft.<br>(27) The crow craft.<br>(28) Foretelling the number of years that a man has yet to live.<br>(29) Giving charms to ward off arrows.<br>(30) The animal wheel."},{"ref":"5.21e","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.22","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these —"},{"ref":"5.22a","t":"Knowledge of the signs of good and bad qualities in the following things and of the marks in them denoting the health or luck of their owners: — to wit, gems, staves, garments, swords, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-girls, elephants, horses, buffaloes, balls, oxen, goats, sheep, fowls, quails, iguanas, earrings, tortoises, and other animals —"},{"ref":"5.22b","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.23","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as soothsaying, to the effect that —"},{"ref":"5.23a","t":"The chiefs will march out."},{"ref":"5.23b","t":"The chiefs will march back."},{"ref":"5.23c","t":"The home chiefs will attack, and the enemies’ retreat."},{"ref":"5.23d","t":"The enemies’ chiefs will attack, and ours will retreat."},{"ref":"5.23e","t":"The home chiefs will gain the victory, and the foreign chiefs suffer defeat."},{"ref":"5.23f","t":"The foreign chiefs will gain the victory, and ours will suffer defeat —"},{"ref":"5.23g","t":"Thus will there be victory on this side, defeat on that —"},{"ref":"5.23h","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.24","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by such low arts as foretelling —"},{"ref":"5.24a","t":"(1) There will be an eclipse of the moon.<br>(2) There will be an eclipse of the sun.<br>(3) There will be an eclipse of a star (Nakshatra).<br>(4) There will be aberration of the sun or the moon.<br>(5) The sun or the moon will return to its usual path.<br>(6) There will be aberrations of the stars.<br>(7) The stars will return to their usual course."},{"ref":"5.24b","t":"(8) There will be a fall of meteors.<br>(9) There will be a jungle fire.<br>(10) There will be an earthquake.<br>(11) The god will thunder.<br>(12-15) There will be rising and setting, clearness and dimness, of the sun or the moon or the stars, or foretelling of each of these fifteen phenomena that they will betoken such and such a result”"},{"ref":"5.25","t":"‘Or he might say: ‘Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these: —"},{"ref":"5.25a","t":"Foretelling an abundant rainfall."},{"ref":"5.25b","t":"Foretelling a deficient rainfall."},{"ref":"5.25c","t":"Foretelling a good harvest"},{"ref":"5.25d","t":"Foretelling scarcity of food."},{"ref":"5.25e","t":"Foretelling tranquillity."},{"ref":"5.25f","t":"Foretelling disturbances."},{"ref":"5.25g","t":"Foretelling a pestilence."},{"ref":"5.25h","t":"Fortelling a healthy season."},{"ref":"5.25i","t":"Counting on the fingers."},{"ref":"5.25j","t":"Counting without using the fingers."},{"ref":"5.25k","t":"Summing up large totals."},{"ref":"5.25l","t":"Composing ballads, poetizing."},{"ref":"5.25m","t":"Casuistry, sophistry —"},{"ref":"5.25n","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.26","t":"Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as —"},{"ref":"5.26a","t":"(1) Arranging a lucky day for marriages in which the bride or bridegroom is brought home.<br>(2) Arranging a lucky day for marriages in which the bride or bridegroom is sent forth.<br>(3) Fixing a lucky time for the conclusion of treaties of peace [or using charms to procure harmony].<br>(4) Fixing a lucky time for the outbreak of hostilities [or using charms to make discord].<br>(5) Fixing a lucky time for the calling in of debts [Or charms for success in throwing dice].<br>(6) Fixing a lucky time for the expenditure of money [or charms to bring ill luck to an opponent throwing dice].<br>(7) Using charms to make people lucky.<br>(8) Using charms to make people unlucky.<br>(9) Using charms to procure abortion.<br>(10) Incantations to bring on dumbness.<br>(11) Incantations to keep a man’s jaws fixed.<br>(12) Incantations to make a man throw up his hands.<br>(13) Incantations to bring on deafness."},{"ref":"5.26b","t":"(14) Obtaining oracular answers by means of the magic mirror.<br>(15) Obtaining oracular answers through a girl possessed.<br>(16) Obtaining oracular answers from a god.<br>(17} The worship of the Sun.<br>(18} The worship of the Great One.<br>(19) Bringing forth flames from one’s mouth.<br>(20) Invoking Sirî, the goddess of Luck —"},{"ref":"5.26c","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.27","t":"‘Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these: —"},{"ref":"5.27a","t":"(1) Vowing gifts to a god if a certain benefit be granted.<br>(2) Paying such vows.<br>(3) Repeating charms while lodging in an earth house.<br>(4) Causing virility.<br>(5) Making a man impotent.<br>(6) Fixing on lucky sites for dwellings.<br>(7) Consecrating sites.<br>(8) Ceremonial rinsings of the mouth.<br>(9) Ceremonial bathings.<br>(10) Offering sacrifices.<br>(11-14) Administering emetics and purgatives.<br>(15) Purging people to relieve the head (that is by giving drugs to make people sneeze).<br>(16) Oiling people’s ears (either to make them grow or to heal sores on them).<br>(17) Satisfying people’s eyes (soothing them by dropping medicinal oils into them).<br>(18) Administering drugs through the nose.<br>(19) Applying collyrium to the eyes.<br>(20) Giving medical ointment for the eyes.<br>(21) Practising as an oculist.<br>(22) Practising as a surgeon.<br>(23) Practising as a doctor for children."},{"ref":"5.27b","t":"(24) Administering roots and drugs.<br>(25) Administering medicines in rotation —"},{"ref":"5.27c","t":"Gotama the recluse holds aloof from such low arts.”"},{"ref":"5.27d","t":"‘These, brethren, are the trifling matters, the minor details, of mere morality, of which the unconverted man, when praising the Tathâgata, might speak.’"},{"ref":"5.27e","t":"Here end the Long Paragraphs on Conduct."},{"ref":"5.28","t":"‘There are, brethren. other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise. These things the Tathâgata, having himself realised them and seen them face to face, hath set forth; and it is of them that they, who would rightly praise the Tathâgata in accordance with the truth, should speak."},{"ref":"5.28a","t":"‘And what are they?"},{"ref":"5.29","t":"‘There are recluses and Brahmans, brethren, who reconstruct the ultimate beginnings of things, whose speculations are concerned with the ultimate past, and who on eighteen grounds put forward various"},{"ref":"5.29a","t":"has had a similar history, and dogma or speculation is a better rendering than view or belief.} assertions regarding it. And about what, with reference to what, do those venerable ones do so?"},{"ref":"5.30","t":"‘There are, brethren, some recluses and Brahmans who are Eternalists, and who, on four grounds, proclaim that both the soul and the world are eternal. And about what, with reference to what, do those venerable ones do so?"},{"ref":"5.31","t":"‘In the first place, brethren, some recluse or Brahman by means of ardour, of exertion, of application, of earnestness, of careful thought, reaches up to such rapture of heart that, rapt in heart, he calls to mind his various dwelling-places in times gone by — in one birth, or in two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or in several hundreds or thousands or laks of births — to the effect that “There I had such and such a name, was of such and such a lineage and caste, lived on such and such food, experienced such and such pains and pleasures, had such and such a span of years. And when I fell from thence I was reborn in such and such a place under such and such a name, in such and such a lineage and caste, living on such and such food, experiencing such and such pains and pleasures, with such and such a span of years. And when I fell from thence I was reborn here.” Thus does he recollect, in full detail both of condition and of custom, his various dwelling-places in times gone by. And he says to himself: “Eternal is the soul; and the world, giving birth to nothing new, is stedfast as a mountain peak, as a pillar firmly fixed; and though these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet they are for ever and ever. And why must that be so? Because I, by means of ardour of exertion of application of earnestness of careful thought, can reach up to such rapture of heart that, rapt in heart, I can call to mind, and in full detail both of condition and of custom, my various dwelling-places in times gone by — by that is it that I know this — that the soul is eternal; and that the world, giving birth to nothing new, is stedfast as a mountain peak, as a pillar firmly fixed; and that though these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet they are for ever and ever.”"},{"ref":"5.31a","t":"‘This, brethren, is the first state of things on account of which, starting from which, some recluses and Brahmans are Eternalists, and maintain that both the soul and the world are eternal."},{"ref":"5.32","t":"[The second case put is in all respects the same save that the previous births thus called to mind extend over a still longer period up to ten world aeons.]"},{"ref":"5.33","t":"[The third case put is in all respects the same save that the previous birth: “thus called to mind extend over a still longer period up to forty world aeons.]"},{"ref":"5.34","t":"‘And in the fourth place, brethren, on what ground is it, starting from what, that those venerable ones are Eternalists, and maintain that the soul and the world are eternal."},{"ref":"5.34a","t":"‘In this case, brethren, some recluse or Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentations and based on his sophistry; “Eternal is the soul; and the world, giving birth to nothing new, is stedfast as a mountain peak, as a pillar firmly fixed; and these living creatures, though they transmigrate and pass away, fall from one state of existence and spring up in another, yet they are for ever and ever.”"},{"ref":"5.34b","t":"‘This, brethren, is the fourth state of things on the ground of which, starting from which, some recluses and Brahmans are Eternalists, and maintain that the soul and the world are eternal."},{"ref":"5.35","t":"‘These, brethren, are those recluses and Brahmans who are Eternalists, and in four ways maintain that both the soul and the world are eternal. For whosoever of the recluses and Brahmans are such and maintain this, they do so in these four ways, or in one or other of the same, and outside these there is no way in which this opinion is arrived at."},{"ref":"5.36","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on; and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"5.37","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"5.37a","t":"Here ends the First Portion for Recitation."},{"sp":"HDR","t":"CHAPTER II."},{"ref":"6.1","t":"‘THERE ARE, brethren, some recluses and Brahmans who are Eternalists with regard to some things, and in regard to others Non-Eternalists; who on four grounds maintain that the soul and the world are partly eternal and partly not."},{"ref":"6.1a","t":"‘And what is it that these venerable ones depend upon, what is it that they start from, in arriving at this conclusion?"},{"ref":"6.2","t":"‘Now there comes a time, brethren, when, sooner or later, after the lapse of a long long period, this world-system passes away. And when this happens beings have mostly been reborn in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, continuing in glory; and thus they remain for a long long period of time."},{"ref":"6.3","t":"‘Now there comes also a time, brethren, when, sooner or later, this world-system begins to re-evolve. When this happens the Palace of Brahmâ appears, but it is empty. And some being or other, either because his span of years has passed or his merit is exhausted, falls from that World of Radiance, and comes to life in the Palace of Brahmâ. And there also he lives made of mind, feeding on joy, radiating light from himself, traversing the air, continuing in glory; and thus does he remain for a long long period of time."},{"ref":"6.4","t":"‘Now there arises in him, from his dwelling there so long alone, a dissatisfaction and a longing: “O! would that other beings might come to join me in this place!” And just then, either because their span of years had passed or their merit was exhausted, other beings fall from the World of Radiance, and appear in the Palace of Brahmâ as companions to him, and in all respects like him."},{"ref":"6.5","t":"‘On this, brethren, the one who was first reborn thinks thus to himself: “I am Brahmâ, the Great Brahmâ, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be. These other beings are of my creation. And why is that so? A while ago I thought, ‘Would that they might come!’ And on my mental aspiration, behold the beings came.”"},{"ref":"6.5a","t":"‘And those beings themselves, too, think thus: “This must be Brahmâ, the Great Brahmâ, the Supreme, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be, And we must have been created by him. And why? Because, as we see, it was he who was here first, and we came after that.”"},{"ref":"6.6","t":"‘On this, brethren, the one who first came into existence there is of longer life, and more glorious, and more powerful than those who appeared after him. And it might well be, brethren, that some being on his falling from that state, should come hither. And having come hither he might go forth from the household life into the homeless state, And having thus become a recluse he, by reason of ardour of exertion of application of earnestness of careful thought, reaches up to such rapture of heart that, rapt in heart, he calls to mind his last dwelling-place, but not the previous ones. He says to himself: “That illustrious Brahmâ, the Great Brahmâ, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be, he by whom we were created, he is stedfast immutable eternal, of a nature that knows no change, and he will remain so for ever and ever. But we who were created by him have come hither as being impermanent mutable limited in duration of life."},{"ref":"6.6a","t":"‘This, brethren, is the first state of things on account of which, starting out from which, some recluses and Brahmans, being Eternalists as to some things, and Non-eternalists as to others, maintain that the soul and the world are partly eternal and partly not."},{"ref":"6.7","t":"‘And what is the second?"},{"ref":"6.7a","t":"‘There are, brethren, certain gods called the “Debauched by Pleasure,” For ages they pass their time in the pursuit of the laughter and sport of sensual lusts. In consequence thereof their self-possession is corrupted, and through the loss of their self-control they fall from that state:."},{"ref":"6.8","t":"‘Now it might well be, brethren, that some being, on his falling from that state, should come hither. And having come hither he should, as in the last case, become a recluse, and acquire the power of recollecting his last birth, but only his last one."},{"ref":"6.9","t":"‘And he would say to himself: “Those gods who are not debauched by pleasure are stedfast, immutable, eternal, of a nature that knows no change, and they will remain so for ever and ever. But we — who fell from that state, having lost our self-control through being debauched by pleasure — we have come hither as being impermanent, mutable, limited in duration of life.”"},{"ref":"6.10","t":"‘And what is the third?"},{"ref":"6.10a","t":"‘There are, brethren, certain gods called “the Debauched in Mind.” They burn continually with envy one against another, and being thus irritated, their hearts become ill-disposed towards each other, and being thus debauched, their bodies become feeble, and their minds imbecile. And those gods fall from that state."},{"ref":"6.11","t":"‘Now it might well be, brethren, that some being, on his falling from that state, should come hither; and having become a recluse should, as in the other cases, acquire the power of recollecting his last birth, but only his last one."},{"ref":"6.12","t":"I And he would say to himself: “Those gods who are not debauched in mind do not continually burn with envy against each other, so their hearts do not become evil disposed one towards another, nor their bodies feeble and their minds imbecile. Therefore they fall not from that state; they are stedfast, immutable, eternal, of a nature that knows no change, and they will remain so for ever and ever. But we were corrupted in mind, being constantly excited by envy against one another. And being thus envious and corrupt our bodies became feeble, and our minds imbecile, and we fell from that state, and have come hither as being impermanent, mutable, limited in duration of life.”"},{"ref":"6.12a","t":"‘This, brethren, is the third case."},{"ref":"6.13","t":"‘And what is the fourth?"},{"ref":"6.13a","t":"‘In this case, brethren, some recluse or Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentations and based on his sophistry: “This which is called eye and ear and nose and tongue and body is a self which is impermanent, unstable, not eternal, subject to change. But this which is called heart, or mind, or consciousness is a self which is permanent, stedfast, eternal, and knows no change, and it will remain for ever and ever.”"},{"ref":"6.13b","t":"‘This, brethren, is the fourth state of things, on the ground of which, starting from which, some recluses and Brahmans are Semi-eternalists, and in four ways maintain that the soul and the world are in some respects eternal, and in some not."},{"ref":"6.14","t":"‘These, brethren, are those recluses and Brahmans who are Semi-eternalists, and in four ways maintain that the soul and the world are eternal in some cases and not in others. For whosoever of the recluses and Brahmans are such and maintain this, they do so in these four ways or in one or other of the same; and outside these there is no way in which this opinion is arrived at."},{"ref":"6.15","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge, he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.15a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"6.16","t":"‘There are, brethren, certain recluses and Brahmans who are Extensionists, and who in four ways set forth the infinity or finiteness of the world. And on what ground, starting out from what, do these venerable ones maintain this?"},{"ref":"6.17","t":"‘In the first case, brethren, some recluse or Brahman, by means of ardour of exertion of application of earnestness of careful thought, reaches up to such rapture of heart that he, rapt in heart, dwells in the world imagining it finite. And he says thus to himself: “Finite is the world, so that a path could be traced round it. And why is this so? Since I, by means of ardour of exertion of application of earnestness of careful thought, can reach up to such rapture of heart that, rapt in heart, I dwell in the world perceiving it to be finite — by that I know this.”"},{"ref":"6.17a","t":"‘This, brethren, is the first case."},{"ref":"6.18","t":"‘The second case is similar, only that the conclusion is: “Infinite is the world without a limit. Those recluses and Brahmans who say it is finite, so that a path could be traced round it, are wrong.”"},{"ref":"6.19","t":"‘The third case is similar, only that the conclusion is that he imagines the world limited in the upward and downward directions, but infinite across; he declares both the former conclusions to be wrong."},{"ref":"6.20","t":"‘In the fourth case, brethren, some recluse or Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentations and based on his sophistry: “This world is neither finite nor yet infinite, Those recluses and Brahmans who maintain either the first, or the second, or the third conclusion, are wrong. Neither is the world finite, nor is it infinite.”"},{"ref":"6.20a","t":"‘This, brethren, is the fourth case."},{"ref":"6.21","t":"‘These, brethren, are those recluses and Brahmans who are Extensionists, and in four ways maintain that the world is finite or infinite. For whosoever of the recluses and Brahmans are such, and maintain this, they do so in these four ways or in one or other of the same; and outside these there is no way in which this opinion is arrived at."},{"ref":"6.22","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition: of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.22a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak:"},{"ref":"6.23","t":"‘There are, brethren, some recluses and Brahmans who wriggle like eels; and when a question is put to them on this or that they resort to equivocation, to eel-wriggling, and this in four ways."},{"ref":"6.23a","t":"‘Now on what ground, starting out from what, do those venerable ones do so?"},{"ref":"6.24","t":"‘In the first place, brethren, some recluse or Brahman does not understand the good in its real nature, nor the evil. And he thinks: “I neither know the good, as it really is, nor the evil. That being so, were I to pronounce this to be good or that to be evil, I might be influenced therein by my feelings or desires, by illwill or resentment. And under these circumstances I might be wrong; and my having been wrong might cause me the pain of remorse; and the sense of remorse might become a hindrance to me.” Thus fearing and abhorring the being wrong in an expressed opinion, he will neither declare anything to be good, nor to be bad; but on a question being put to him on this or that, he resorts to eel-wriggling, to equivocation, and says: “I don’t take it thus. I don’t take it the other way. But I advance no different opinion. And I don’t deny your position. And I don’t say it is neither the one, nor the other.”"},{"ref":"6.24a","t":"‘This is the first case."},{"ref":"6.24b","t":"‘And what is the second?"},{"ref":"6.25","t":"[The same, reading] ‘... “Under these circumstances I might fall into that grasping condition of heart which causes rebirth; and my so falling might cause me the pain of remorse; and the sense of remorse might become a hindrance to me.” Thus fearing and abhorring the falling into that state, he will neither declare (&amp;c. as in § 24)."},{"ref":"6.25a","t":"‘This is the second case."},{"ref":"6.25b","t":"‘And what is the third?"},{"ref":"6.26","t":"[The same, reading] ‘And he thinks: “I neither know the good, as it really is, nor the evil. Now there are recluses and Brahmans who are clever, subtle, experienced in controversy, hair-splitters, who go about, methinks, breaking to pieces by their wisdom the speculations of others. Were I to pronounce this to be good, or that to be evil, these men might join issue with me, call upon me for my reasons, point out my errors. And on their doing so, I might be unable to explain. And that might cause me the pain of remorse; and the sense of remorse might become a hindrance to me.” Thus fearing and abhorring the joinder of issue, he will neither declare (&amp;c. as in § 24)."},{"ref":"6.26a","t":"‘This is the third case."},{"ref":"6.26b","t":"‘And what is the fourth?"},{"ref":"6.27","t":"‘In this case, brethren, some recluse or Brahman is dull, stupid. And it is by reason of his dullness, his stupidity, that when a question on this or that is put to him, he resorts to equivocation, to wriggling like an eel— “If you ask me whether there is another world, — well, if I thought there were, I would say so. But I don’t say so. And I don’t think it is thus or thus. And I don’t think it is otherwise. And I don’t deny it. And I don’t say there neither is, nor is not, another world.” Thus does he equivocate, and in like manner about each of such propositions as the following: —"},{"ref":"6.27a","t":"<em>a</em>."},{"ref":"6.27b","t":"(2) There is not another world."},{"ref":"6.27c","t":"(3) There both is, and is not, another world."},{"ref":"6.27d","t":"(4) There neither is, nor is not, another world."},{"ref":"6.27e","t":"<em>b</em>."},{"ref":"6.27f","t":"(1) There are Chance Beings (so called because they spring into existence, either here or in another world, without the intervention of parents, and seem therefore to come without a cause)."},{"ref":"6.27g","t":"(2) There are no such beings."},{"ref":"6.27h","t":"(3) There both are, and are not, such beings."},{"ref":"6.27i","t":"(4) There neither are, nor are not, such beings."},{"ref":"6.27j","t":"<em>c</em>."},{"ref":"6.27k","t":"(1) There is fruit, result, of good and bad actions."},{"ref":"6.27l","t":"(2) There is not."},{"ref":"6.27m","t":"(3) There both is, and is not."},{"ref":"6.27n","t":"(4) There neither is, nor is not."},{"ref":"6.27o","t":"<em>d</em>."},{"ref":"6.27p","t":"(1) A man who has penetrated to the truth continues to exist after death."},{"ref":"6.27q","t":"(2) He does not."},{"ref":"6.27r","t":"(3) He both does, and does not."},{"ref":"6.27s","t":"(4) He neither does, nor does not."},{"ref":"6.27t","t":"This, brethren, is the fourth case."},{"ref":"6.28","t":"‘These, brethren, are those recluses and Brahmans who wriggle like eels; and who, when a question is put to them on this or that, resort to equivocation, to eel-wriggling; and that in four ways. For whosoever do so, they do so in these four ways, or in one or other of the same; there is no other way in which they do so."},{"ref":"6.29","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.29a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata; having himself realised and seen face to face, hath set forths and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"6.30","t":"‘There are, brethren, some recluses and Brahmans who are Fortuitous-Originists, and who in two ways maintain that the soul and the world arise without a cause. And on what ground, starting out from what, do they do so?"},{"ref":"6.31","t":"‘There are, brethren, certain gods called Unconscious Beings. As soon as an idea occurs to them they fall from that state. Now it may well be, brethren, that a being, on falling from that state, should come hither; and having come hither he might go forth from the household life into the homeless state. And having thus become a recluse he, by reason of ardour and so on (as in the other cases) reaches up to such rapture of heart that, rapt in heart, he calls to mind how that idea occurred to him, but not more than that. He says to himself: “Fortuitous in origin are the soul and the world. And why so? Because formerly I was not, but now am. Having not been, I have come to be.”"},{"ref":"6.31a","t":"‘This, brethren, is the first state of things on account of which, starting out from which, some recluses and Brahmans become Fortuitous-Originists, and maintain that the soul and the world arise without a cause."},{"ref":"6.31b","t":"32, 33. ‘And what is the second?"},{"ref":"6.31c","t":"‘In this case, brethren, some recluse or Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his argumentations, and based on his sophistry: “The soul and the world arose without a cause.”"},{"ref":"6.31d","t":"‘This, brethren, is the second case."},{"ref":"6.34","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.34a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"6.35","t":"‘These, brethren, are the recluses and Brahmans who reconstruct the ultimate beginnings of things, whose speculations are concerned with the ultimate past, and who on eighteen grounds put forward various assertions regarding the past. And those who do so, all of them, do so in one or other of these eighteen ways. There is none beside."},{"ref":"6.36","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.36a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"6.37","t":"‘There are, brethren, recluses and Brahmans who arrange the future, whose speculations are concerned with the future, and who on forty-four grounds put forward various assertions regarding the future. And on account of what, starting out from what, do they do so?"},{"ref":"6.38","t":"‘There are, brethren, recluses and Brahmans who hold the doctrine of a conscious existence after death, and who maintain in sixteen ways that the soul after death is conscious. And how do they do so?"},{"ref":"6.38a","t":"‘They say of the soul: “The soul after death, not subject to decay, and conscious,"},{"ref":"6.38b","t":"(1) has form,<br>(2) is formless,<br>(3) has, and has not, form,<br>(4) neither has, nor has not, form,<br>(5) is finite,<br>(6) is infinite,<br>(7) is both,<br>(8) is neither,<br>(9) has one mode of consciousness,<br>(10) has various modes of consciousness,<br>(11) has limited consciousness,<br>(12) has infinite consciousness,<br>(13) is altogether happy,<br>(14) is altogether miserable,<br>(15) is both,<br>(16) is neither.”"},{"ref":"6.39","t":"‘These, brethren, are those recluses and Brahmans who hold the doctrine of a conscious existence after death, and who maintain in sixteen ways that the soul after death is conscious. And those who do so, all of them, do so in one or other of these sixteen ways. There is none beside."},{"ref":"6.40","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"6.40a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand. tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face, hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth, should speak.’"},{"ref":"6.40b","t":"Here ends the Second Portion for Recitation."},{"sp":"HDR","t":"CHAPTER III."},{"ref":"7.1","t":"‘THERE ARE, brethren, recluses and Brahmans who hold the doctrine of an unconscious existence after death, and who maintain in eight ways that the soul after death is unconscious. And how do they do so?"},{"ref":"7.2","t":"‘They say of the soul: “The soul after death, not subject to decay, and unconscious,"},{"ref":"7.2a","t":"(1) has form,<br>(2) is formless,<br>(3) has, and has not, form,<br>(4) neither has, nor has not, form<br>(5) is finite,<br>(6) is infinite,<br>(7) is both,<br>(8) is neither.”"},{"ref":"7.3","t":"‘These, brethren, are those recluses and Brahmans who hold the doctrine of an unconscious existence after death, and who maintain in eight ways that the soul after death is unconscious. And those who do so, all of them, do so in one or other of those eight ways. There is none beside."},{"ref":"7.4","t":"‘Now of these, brethren, the Tathâgata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them. That does he know, and he knows also other things far beyond (far better than those speculations); and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations. their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathâgata, is quite set free."},{"ref":"7.4a","t":"‘These, brethren, are those other things, profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathâgata, having himself realised and seen face to face hath set forth; and it is concerning these that they who would rightly praise the Tathâgata in accordance with the truth should speak."},{"ref":"7.4b","t":"5-8. [Similar sections for those who maintain in eight ways that the soul after death is neither conscious nor unconscious.]"},{"ref":"7.9","t":"‘There are, brethren, recluses and Brahmans who are Annihilationists, who in seven ways maintain the cutting off, the destruction, the annihilation of a living being. And on account of what, starting out from what, do they do so?"},{"ref":"7.10","t":"‘In the first place, brethren, some recluse or Brahman puts forth the following opinion, the following view: “Since, Sir, this soul has form, is built up of the four elements, and is the offspring of father and mother, it is cut off, destroyed, on the dissolution of the body; and does not continue after death; and then, Sir, the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.11","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated. For there is a further soul — divine, having form, belonging to the sensuous plane, feeding on solid food. That you neither know of nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off and destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.12","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated. For there is a further soul-divine, having form, made of mind, with all its major and minor parts complete, not deficient in any organ. This you neither know of nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off and destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.13","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated. For there is a further soul, which by passing beyond ideas of form, by the dying out of ideas of resistance, by paying no heed to ideas of difference, conscious that space is infinite, reaches up to the plane of the infinity of space. This you neither know of nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off and destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.14","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated."},{"ref":"7.14a","t":"For there is a further soul, which having passed beyond the plane of the infinity of space, knowing that consciousness is infinite, reaches up to the plane of the infinity of consciousness. This you neither know of nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off and destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.15","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated. For there is a further soul, which by passing quite beyond the plane of the infinity of consciousness, knowing that there is nothing, reaches up to the plane of no obstruction. This you neither know of nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off and destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.16","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the whole soul, Sir, is not then completely annihilated. For there is a further soul, which by passing quite beyond the plane of no obstruction, realises ‘This is good, this is excellent,’ and reaches up to the plane of neither ideas nor the absence of ideas. This you neither know of, nor perceive. But I know and have experienced it. And since this soul, on the dissolution of the body, is cut off, destroyed, does not continue after death, then is it, Sir, that the soul is completely annihilated.” Thus is it that some maintain the cutting off, the destruction, the annihilation of a living being."},{"ref":"7.17","t":"‘These, brethren, are the recluses and Brahmans who are Annihilationists and in seven ways maintain the cutting off, the destruction, the annihilation of a living being. And whosoever do so they, all of them, do so in one or other of these seven ways. There is none beside."},{"ref":"7.18","t":"[Repetition of § 40, above, setting forth that other, higher, knowledge of a Tathâgata, for which alone he can be rightly praised.]"},{"ref":"7.19","t":"‘There are, brethren, recluses and Brahmans who hold the doctrine of happiness in this life, who in five ways maintain the complete salvation, in this visible world, of a living being. And relying on what, starting out from what, do they do so?"},{"ref":"7.20","t":"‘Hereon, brethren, some recluse or Brahman may have the following opinion, the following view: “Whensoever the soul, in full enjoyment and possession of the five pleasures of sense, indulges all its functions, then, Sir, the soul has attained, in this visible world, to the highest Nirvâ<em>n</em>a.” Thus do some maintain the complete happiness, in the visible world, of a living being."},{"ref":"7.21","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the soul does not by that alone attain to the highest Nirvâ<em>n</em>a. And why not? Sensuous delights, Sir, are transitory, they involve pain, their very nature is to fluctuate. And grief, lamentation, pain, sorrow, and loathing arise out of their inconstancy and change. But whensoever the soul, putting away sensuous delights and evil dispositions, enters into and abides in the First <em>Gh</em>âna, the state of joy and ease, born of seclusion, accompanied by reflection, accompanied by investigation, then, Sir, has the soul attained, in this visible world, to the highest Nirvâ<em>n</em>a.” Thus do some maintain the complete happiness, in the visible world, of a living being."},{"ref":"7.22","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the soul does not by that alone attain to the highest Nirvâ<em>n</em>a. And why not? Because inasmuch as that state involves reasoning and investigation it is stamped as being gross. But whensoever, Sir, the soul, suppressing both reasoning and investigation, enters into and abides in the Second <em>Gh</em>âna, the state of joy and ease, born of serenity, without reflection or investigation, a state of elevation of mind, internal calm of heart, then, Sir, has the soul attained, in this visible world, to the highest Nirvâ<em>n</em>a.” Thus do some maintain the complete happiness, in the visible world, of a living being."},{"ref":"7.23","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the soul does not by that alone attain to the highest Nirvâ<em>n</em>a. And why not? Because inasmuch as that state involves the sense of joy, of exhilaration of heart, it is stamped as being gross. But whensoever, Sir, the soul, by absence of the longing after joy remains in equanimity, mindful and self-possessed, and experiences in the body that ease of which the Arahats speak (when they say) ‘the man serene and thoughtful dwells at ease,’ and so enters into and abides in the Third <em>Gh</em>âna — then, Sir, has the soul attained, in this visible world, to the highest Nirvâ<em>n</em>a.” Thus do some maintain the complete happiness, in the visible world, of a living being."},{"ref":"7.24","t":"‘To him another says: “There is, Sir, such a soul as you describe. That I do not deny. But the soul does not by that alone attain to the highest Nirvâ<em>n</em>a. And why not? Because inasmuch as that state involves a constant dwelling of the mind on the ease it has enjoyed it is stamped as gross. But whensoever, Sir, the soul, by putting away ease, by putting away pain. by the previous dying away both of joys and griefs has entered into and abides in the Fourth <em>Gh</em>âna — a state made pure by self-possession and equanimity, without pain arid without ease — then, Sir, has the soul attained, in this visible world, to the highest Nirvâ<em>n</em>a.” Thus do some maintain the complete happiness, in the visible world, of a living being."},{"ref":"7.25","t":"‘These, brethren, are the recluses and Brahmans who hold the doctrine of happiness in this life, who in five ways maintain the complete salvation, in this visible world, of a living being. And those who do so, all of them, do so in one or other of these five ways. There is none beside."},{"ref":"7.26","t":"[Repetition of § 40, above, setting forth that other, higher, knowledge of a Tathâgata, for which alone he can be rightly praised.]"},{"ref":"7.27","t":"‘These, brethren, are the recluses and Brahmans who arrange the future, whose speculations are concerned with the future, and who on forty-four grounds put forward various assertions regarding the future. And those who do so, all of them, do so in one or other of these forty-four ways. There is none beside."},{"ref":"7.28","t":"[Repetition of § 40, above, setting forth that other, higher, knowledge of a Tathâgata, for which alone he can be rightly praised.]"},{"ref":"7.29","t":"‘These, brethren, are the recluses and Brahmans who reconstruct the past, and arrange the future, or who do both, whose speculations are concerned with both, and who in sixty-two ways put forward propositions with regard to the past and to the future, and those who do so, all of them, do so in one or other of these sixty-two ways. There is none beside."},{"ref":"7.30","t":"[Repetition of § 40, above, setting forth that other, higher, knowledge of a Tathâgata, for which alone he can be rightly praised.]"},{"ref":"7.32","t":"‘Of these, brethren, those recluses and Brahmans who are Eternalists, who in four ways maintain that the soul and the world are eternal:"},{"ref":"7.32a","t":"(2) those who are Semi-eternalists, who in four ways maintain that the soul and the world are partly eternal and partly not:"},{"ref":"7.32b","t":"(3) those who are Extensionists, who in four ways maintain the infinity or the finiteness of the world:"},{"ref":"7.32c","t":"(4) those who are Eel-wrigglers, who when a question is put to them on this or that resort, in four ways, to equivocation, to wriggling like eels:"},{"ref":"7.32d","t":"(5) those who are Fortuitous-Originists, who in two ways maintain that the soul and the world arose without a cause:"},{"ref":"7.32e","t":"(6) those who in any of these eighteen ways reconstruct the past:"},{"ref":"7.32f","t":"(7) those who hold the doctrine of a conscious existence after death, who maintain in sixteen ways that the soul after death is conscious:"},{"ref":"7.32g","t":"(8) those who hold the doctrine of an unconscious existence after death, who maintain in eight ways that the soul after death is unconscious:"},{"ref":"7.32h","t":"(9) those who maintain in eight ways that the soul after death is neither conscious nor unconscious:"},{"ref":"7.32i","t":"(10) those who are Annihilationists, who maintain in seven ways the cutting off, the destruction, the annihilation of a living being:"},{"ref":"7.32j","t":"(11) those who hold the doctrine of happiness in this life, who in five ways maintain the complete salvation, in this visible world, of a living being —"},{"ref":"7.32k","t":"That opinion of theirs is based only on the personal sensations, on the worry and writhing consequent thereon, of those venerable recluses and Brahmans, who know not, neither perceive, and are subject to all kinds of craving:"},{"ref":"7.32l","t":"45 foll. ‘Those opinions of theirs are therefore based upon contact (through the senses)."},{"ref":"7.32m","t":"58 foll. ‘That they should experience those sensations without such contact, such a condition of things could not be."},{"ref":"7.71","t":"‘They, all of them, receive those sensations through continual contact in the spheres of touch. To them on account of the sensations arises craving, on account of the craving arises the fuel (that is, the necessary condition, the food, the basis, of future lives). from the fuel results becoming, from the tendency to become arises rebirth, and from rebirth comes death, and grief, lamentation, pain, sorrow, and despair. It is, brethren, when a brother understands, as they really are, the origin and the end, the attraction, the danger, and the way of escape from the six realms of contact, that he gets to know what is above, beyond, them all."},{"ref":"7.72","t":"‘For whosoever, brethren, whether recluses or Brahmans, are thus reconstructors of the past or arrangers of the future, or who are both, whose speculations are concerned with both, who put forward various propositions with regard to the past and to the future, they, all of them, are entrapped in the net of these sixty-two modes; this way and that they plunge about, but they are in it; this way and that they may flounder, but they are included in it, caught in it."},{"ref":"7.72a","t":"‘Just, brethren, as when a skilful fisherman or fisherlad should drag a tiny pool of water with a fine-meshed net he might fairly think: “Whatever fish of size may be in this pond, everyone will be in this net; flounder about as they may, they will be included in it, and caught” — just so is it with these speculators about the past and the future, in this net, flounder as they may, they are included and caught."},{"ref":"7.73","t":"‘The outward form, brethren, of him who has won the truth, stands before you, but that which binds it to rebirth is cut in twain. So long as his body shall last, so long do gods and men behold him. On the dissolution of the body, beyond the end of his life, neither gods nor men shall see him."},{"ref":"7.73a","t":"‘Just, brethren, as when the stalk of a bunch of mangoes has been cut, all the mangoes that were hanging on that stalk go with it; just so, brethren, though the outward form of him who has won the truth stands before you, that which binds it to rebirth has been cut in twain. So long as his body shall last, so long do gods and men behold him. On the dissolution of the body, beyond the end of his life, neither gods nor men shall see him.’"},{"ref":"7.74","t":"When he had thus spoken, the venerable Ananda said to the Blessed One: ‘Strange, Lord, is this, and wonderful! And what name has this exposition of the truth?’"},{"ref":"7.74a","t":"‘Ananda, you may remember this exposition as the Net of Advantage, and as the Net of Truth, and as the Supreme Net, and as the Net of Theories; remember it even as the Glorious Victory in the day of battle!’"},{"ref":"7.74b","t":"Thus spake the Blessed One, and glad at heart the brethren exalted his word. And on the delivery of this discourse the thousandfold world-system shook."},{"ref":"7.74c","t":"Here ends the Brahma-<em>g</em>âla Sutta."},{"sp":"HDR","t":"II. SÂMAÑÑA-PHALA SUTTA."},{"ref":"9.1","t":"[THE FRUITS OF THE LIFE OF A RECLUSE.]"},{"ref":"9.2","t":"I. THUS HAVE I heard. The Blessed One was once dwelling at Râ<em>g</em>agaha in the Mango Grove of <em>G</em>îvaka the children’s physician, with a great company of the brethren, with twelve hundred and fifty of the brethren. Now at that time the king of Magadha, A<em>g</em>âtasattu, the son of the Videha princess, on the Uposatha day, held on the fifteenth, on Komudi (white water-lily), the full moon day of the fourth month, at night, when the moon was full, was seated on the upper terrace roof of his palace surrounded by his ministers. And the king, on that sacred day, gave utterance to a hymn of joy, saying:"},{"ref":"9.3","t":"‘How pleasant, friends, is the moonlight night!"},{"ref":"9.4","t":"How beautiful, friends, is the moonlight night!"},{"ref":"9.5","t":"How lovely, friends, is the moonlight night!"},{"ref":"9.6","t":"How soothing, friends, is the moonlight night!"},{"ref":"9.7","t":"How grand a sign, friends, is the moonlight night!"},{"ref":"9.8","t":"‘Who is the recluse or Brahman whom we may call upon to-night, who, when we call upon him, shall be able to satisfy our hearts?’"},{"ref":"9.2a","t":"When he had thus spoken, a certain minister said to the king: ‘There is, Sire, Pûra<em>n</em>a Kassapa, the head of an order, of a following, the teacher of a school, well known and of repute as a sophist, revered by the people, a man of experience, who has long been a recluse, old and well stricken in years. Let your Majesty pay a visit to him. It may well be that, on calling upon him, your heart, Sire, shall find peace.’ But when he had thus spoken A<em>g</em>âtasattu the king kept silence."},{"ref":"9.2aa","t":"3-7. Then other five ministers spake in the same terms of Makkhali of the cow-pen, of A<em>g</em>ita of the garment of hair, of Pakudha Ka<em>kk</em>âyana, of Sa<em>ñg</em>aya of the Bela<em>tt</em>ha clan, and of the Niga<em>nth</em>a of the Nâta clan. And still, to each, A<em>g</em>âtasattu the king kept silence."},{"ref":"9.8a","t":"Now at that time <em>G</em>îvaka the physician was seated, in silence, not far from A<em>g</em>âtasattu the king. And the king said to him: ‘But you, friend <em>G</em>îvaka, why do you say nothing?’"},{"ref":"9.8aa","t":"‘The Blessed One, Sire, the Arahat, the all-awakened-one, is now lodging in our Mango Grove, with a great company of the brethren, with twelve hundred and fifty brethren. And this is the good report that has been noised abroad as to Gotama the Blessed One: “An Arahat, fully awakened, is the exalted One, abounding In wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, the teacher of gods and men, a blessed Buddha.” Let your Majesty pay a visit to him. It may well be that, on calling upon him, your heart, Sire, shall find peace.’"},{"ref":"9.8b","t":"‘Then, friend <em>G</em>îvaka, have the riding-elephants made ready.’ —"},{"ref":"9.9","t":"‘Very good, Sire!’ said <em>G</em>îvaka the physician in assent to the words of the king. And he had five hundred she-elephants made ready, and the state elephant the king was wont to ride, and had word brought to the king: ‘The elephants, Sire, are caparisoned. Do now what seemeth to you meet.’ Then the king had five hundred of his women mounted on the she-elephants, one on each; and himself mounted the state elephant; and he went forth, the attendants bearing torches, in royal pomp, from Râ<em>g</em>agaha to <em>G</em>îvaka the physician’s Mango Grove."},{"ref":"9.10","t":"And the king, when close upon the Mango Grove, was seized with a sudden fear and consternation, and the hairs on his body stood erect. And anxious and excited, he said to <em>G</em>îvaka: ‘You are playing me no tricks, <em>G</em>îvaka? You are not deceiving me? You are not betraying me to my foes? How can it be that there should be no sound at all, not a sneeze nor a cough, in so large an assembly of the brethren, among twelve hundred and fifty of the brethren?’"},{"ref":"9.10a","t":"‘Fear not, O king. I play no trick, neither deceive you; nor would I betray you to the foe. Go on, O king, go straight on! There, in the pavilion hall, the lamps are burning.’"},{"ref":"9.11","t":"Then the king went on, on his elephant as far as the path was passable for elephants, and then on foot, to the door of the pavilion; and then said to <em>G</em>îvaka:"},{"ref":"9.11a","t":"‘But where, <em>G</em>îvaka, is the Blessed One?’"},{"ref":"9.11b","t":"‘That is he, O king, sitting against the middle pillar, and facing the East, with the brethren around him.’"},{"ref":"9.12","t":"Then the king went up, and stood respectfully on one side. And as he stood there and looked on the assembly, seated in perfect silence, calm as a clear lake, he broke out: ‘Would that my son, Udâyi Bhadda, might have such calm as this assembly of the brethren now has!’"},{"ref":"9.12a","t":"‘Do your thoughts then go where love guides them?’"},{"ref":"9.12b","t":"‘I love the boy, and wish that he, Udâyi Bhadda, might enjoy such calm as this assembly has.’"},{"ref":"9.13","t":"Then the king bowed to the Blessed One, and stretching forth his joined palms in salutation to the Order took his seat aside, and said to the Blessed One: ‘I would fain question the Blessed One on a certain matter, if he give me opportunity to set forth the question.’"},{"ref":"9.13a","t":"‘Ask, O king, whatsoever you desire.’"},{"ref":"9.14","t":"‘There are, Sir, a number of ordinary crafts: — mahouts, horsemen, charioteers, archers, standard bearers, camp marshalls, camp followers, high military officers of royal birth, military scouts, men brave as elephants, champions, heroes, warriors in buckskin, home-born slaves, cooks, barbers, bath attendants, confectioners, garland-makers, washermen, weavers, basket-makers, potters, arithmeticians, accountants, and whatsoever others of like kind there may be. All these enjoy, in this very world, the visible fruits of their craft. They maintain themselves, and their parents and children and friends, in happiness and comfort. They keep up gifts, the object of which is gain on high, to recluses and Brahmans, — gifts that lead to rebirth in heaven, that redound to happiness, and have bliss as their result. Can you, Sir, declare to me any such immediate fruit, visible in this very world, of the life of a recluse?’"},{"ref":"9.15","t":"‘Do you admit to us, O king, that you have put the same question to other recluses or to Brahmans?’"},{"ref":"9.15a","t":"‘I do, Lord.’"},{"ref":"9.15b","t":"‘Then tell us how they answered it, if you do not mind.’"},{"ref":"9.15c","t":"‘I have no objection where the Blessed One, or others like him, are.’"},{"ref":"9.15d","t":"‘Then speak, O king.’"},{"ref":"9.16","t":"“Once I went to Pûra<em>n</em>a Kassapa. And after exchanging with him the greetings and compliments of friendship and courtesy, I seated myself beside him, and put to him the same question as I have now put, Lord, to you."},{"ref":"9.17","t":"‘Then Pûra<em>n</em>a Kassapa said to me: “To him who acts, O king, or causes another to act, to him who mutilates or causes another to mutilate, to him who punishes or causes another to punish, to him who causes grief or torment, to him who trembles or causes others to tremble, to him who kills a living creature, who takes what is not given, who breaks into houses, who commits dacoity, or robbery, or highway robbery, or adultery, or who speaks lies, to him thus acting there is no guilt. If with a discus with an edge sharp as a razor he should make all the living creatures on the earth one heap, one mass, of flesh, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the south bank of the Ganges striking and slaying, mutilating and having men mutilated, oppressing and having men oppressed, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting, no increase of merit. In generosity, in self-mastery, in control of the senses, in speaking truth there is neither merit, nor increase of merit.” Thus, Lord, did Pûra<em>n</em>a Kassapa, when asked what was the immediate advantage in the life of a recluse, expound his theory of non-action. Just, Lord, as if a man, when asked what a mango was, should explain what a bread fruit is, just so did Pûra<em>n</em>a Kassapa, when asked what was the fruit, in this present state of being, of the life of a recluse, expound his theory of non-action. Then, Lord, it occurred to me: “How should such a one as I think of giving dissatisfaction to any recluse or Brahman in my realm?” So I neither applauded nor blamed what he said, and though dissatisfied I gave utterance to no expression of dissatisfaction, and neither accepting nor rejecting that answer of his, I arose from my seat, and departed thence."},{"ref":"9.19","t":"[‘In the same manner I went to five other teachers, and receiving to this same question put an answer not to the point, I behaved in each case as just set forth. And the answers of the five were thus:]"},{"ref":"9.20","t":"‘When one day I had thus asked Makkhali of the cow-pen, he said: “There is, O king, no cause, either ultimate or remote, for the depravity of beings; they become depraved without reason and without cause. There is no cause, either proximate or remote, for the rectitude of beings; they become pure without reason and without cause. The attainment of any given condition, of any character, does not depend either on one’s own acts, or on the acts of another, or on human effort. There is no such thing as power or energy, or human strength or human vigour. All animals, all creatures (with one, two, or more senses), all beings (produced from eggs or in a womb), all souls (in plants) are without force and power and energy of their own. They are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature: and it is according to their position in one or other of the six classes that they experience ease or pain."},{"ref":"9.20a","t":"‘“There are fourteen hundred thousands of the principal sorts of birth, and again six thousand others, and again six hundred. There are five hundred sorts of Karma, and again five (according to the five senses), and again three (according to act, word, and thought); and there is a whole Karma and a half Karma (the whole being a Karma of act or word, the half a Karma of thought)."},{"ref":"9.20b","t":"‘“There are sixty-two paths (or modes of conduct), sixty-two periods, six classes (or distinctions among men), eight stages of a prophet’s existence, forty-nine hundred sorts of occupation, forty-nine hundred sorts of wandering mendicants, forty-nine hundred regions dwelt in by Nâgas, two thousand faculties, three thousand purgatories, thirty-six places where dust accumulates, seven sorts of animate and seven of inanimate production, and seven of production by grafting, seven sorts of gods, and of men, and of devils, and of great lakes, and seven principal and again seven hundred minor sorts of Pa<em>k</em>u<em>t</em>as of precipices, and of dreams."},{"ref":"9.20c","t":"‘“There are eighty-four hundred thousand periods during which both fools and wise alike, wandering in transmigration, shall at last make an end of pain. Though the wise should hope: ‘By this virtue or this performance of duty, or this penance, or this righteousness will I make the Karma (I have inherited), that is not yet mature, mature’ — though the fool should hope, by the same means, to get gradually rid of Karma that has matured — neither of them can do it. The ease and pain, measured out, as it were, with a measure, cannot be altered in the course of transmigration; there can be neither increase nor decrease thereof, neither excess nor deficiency. Just as when a ball of string is cast forth it will spread out just as far, and no farther, than it can unwind, just so both fools and wise alike, wandering in transmigration exactly for the allotted term, shall then, and only then, make an end of pain.”"},{"ref":"9.20d","t":"‘Thus, Lord, did Makkhali of the cow-pen, when asked what was the immediate advantage in the life of a recluse, expound his theory of purification through transmigration."},{"ref":"9.23","t":"‘When, one day, I had thus asked A<em>g</em>ita of the garment of hair, he said: “There is no such thing, O king, as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them. There are in the world no recluses or Brahmans who have reached the highest point, who walk perfectly, and who having understood and realised, by themselves alone, both this world and the next, make their wisdom known to others."},{"ref":"9.23a","t":"‘“A human being is built up of the four elements. When he dies the earthy in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the windy to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning-ground men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit therein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.”"},{"ref":"9.23b","t":"‘Thus, Lord, did A<em>g</em>ita of the garment of hair, when asked what was the immediate advantage in the life of a recluse, expound his theory of annihilation."},{"ref":"9.26","t":"‘When, one day, I had thus asked Pakudha Ka<em>kk</em>âyana, he said: “The following seven things, O king, are neither made nor commanded to be made, neither created nor caused to be created, they are barren (so that nothing is produced out of them), stedfast as a mountain peak, as a pillar firmly fixed. They move not, neither do they vary, they trench not one upon another, nor avail aught as to ease or pain or both. And what are the seven? The four elements — earth, water, fire, and air-and ease, and pain, and the soul as a seventh. So there is neither slayer nor causer of slaying, hearer or speaker, knower or explainer. When one with a sharp sword cleaves a head in twain, no one thereby deprives any one of life, a sword has only penetrated into the interval between seven elementary substances.”"},{"ref":"9.26a","t":"‘Thus, Lord, did Pakudha Ka<em>kk</em>âyana, when asked what was the immediate advantage in the life of a recluse, expound the matter by expounding something else."},{"ref":"9.28","t":"‘When, one day, I had thus asked the Niga<em>nth</em>a of the Nâta clan, he said: “A Niga<em>nth</em>a, O king (a man free from bonds}, is restrained with a fourfold self-restraint. He lives restrained as regards all water; restrained as regards all evil; all evil has he washed away; and he lives suffused with the sense of evil held at bay. Such is his fourfold self-restraint. And since he is thus tied with this fourfold bond, therefore is he, the Niga<em>nth</em>o (free from bonds), called Gatatto (whose heart has gone; that is, to the summit, to the attainment, of his aim) Yatatto (whose heart is kept down; that is, is under command), and <em>Th</em>itatto (whose heart is fixed).”"},{"ref":"9.28a","t":"‘Thus, Lord, did the Niga<em>nth</em>a of the Nâta clan, when asked what was the immediate advantage in the life of a recluse, expound his theory of the fourfold bond."},{"ref":"9.31","t":"‘When, one day, I had thus asked Sa<em>ñg</em>aya of the Bela<em>tth</em>a clan, he said: “If you ask me whether there is another world — well, if I thought there were, I would say so. But I don’t say so. And I don’t think it is thus or thus. And I don’t think it is otherwise. And I don’t deny it. And I don’t say there neither is, nor is not, another world. And if you ask me about the beings produced by chance; or whether there is any fruit, any result, of good or bad actions; or whether a man who has won the truth continues, or not, after death — to each or any of these questions do I give the same reply.”"},{"ref":"9.33","t":"‘Thus, Lord, did Sa<em>ñg</em>aya of the Bela<em>tth</em>a clan, when asked what was the immediate advantage in the life of a recluse, show his manner of prevarication. And to hint, as to all the others, I expressed neither approval nor dissatisfaction, but neither accepting nor rejecting what was said, I arose from my seat, and departed thence."},{"ref":"9.33a","t":"34, ‘And now, Lord, I put the same question to the Blessed One. Can you show me any immediate fruit, in this world, of the life of a recluse, such as those who follow each of the occupations I have mentioned are, each of them, able tO show?’"},{"ref":"9.33b","t":"‘I can, O king. And to that end I would fain put a question to you. Answer it as you may think most fit."},{"ref":"9.35","t":"‘Now what do you think, O king. Suppose among the people of your household there were a slave who does work for you, rises up in the morning before you do and retires later to rest, who is keen to carry out your pleasure, anxious to make himself agreeable in what. he does and says, a man who watches your every look. Suppose he should think, “Strange is it and wonderful, this issue of meritorious deeds, this result of merit! Here is this king of Magadha, A<em>g</em>âtasattu, the son of the Videha princess — he is a man, and so am I. But the king lives in the full enjoyment and possession of the five pleasures of sense — a very god, methinks — and here am I a slave, working for him, rising before him and retiring later to rest, keen to carry out his pleasure, anxious to make myself agreeable in deed and word, watching his very looks. Would that I were like him, that I too might earn merit. Why should not I have my hair and beard shaved off, and don the yellow robes, and going forth from the household state, renounce the world?” And suppose, after a time, he should do so. And having been admitted into an Order, should dwell restrained in act and word and thought, content with mere food and shelter, delighting in solitude. And suppose your people should tell you of this, saying: “If it please your majesty, do you know that such a one, formerly your slave, who worked for you, and so on (all as before) has now donned the yellow robes, and has been admitted into an Order, and dwells restrained, content with mere food and shelter, delighting in solitude?” Would you then say: “Let the man come back; let him become a slave again, and work for me”?’"},{"ref":"9.36","t":"‘Nay, Lord, rather should we greet him with reverence, and rise up from our seat out of deference towards him, and press him to be seated. And we should have robes and a bowl, and a lodging place, and medicine for the sick — all the requisites of a recluse — made ready, and beg him to accept of them. And we should order watch and ward and guard to be kept for him according to the law.’"},{"ref":"9.36a","t":"‘But what do you think, O king. That being so, is there, or is there not, some fruit, visible in this world, of the life of a recluse?’"},{"ref":"9.36b","t":"‘Certainly, Lord, that is so.’"},{"ref":"9.36c","t":"‘This then, O king, is the first kind of the fruit, visible in this world, which I maintained to arise from the life of a recluse.’"},{"ref":"9.37","t":"‘Can you, Lord, show me any other fruit, visible in this world, of the life of a recluse?’"},{"ref":"9.37a","t":"‘I can, O king. And to that end I would fain put a question, &amp;c. [as before, to the end of § 36, the case now put being that of a free man who cultivates his land, a householder, who pays taxes and thus increases the king’s wealth, but gives up his little property and his position in his clan, and enters an Order.]’"},{"ref":"9.39","t":"‘Can you, Lord, show me any other fruit, visible in this world, of the life of a reclase, a fruit higher and sweeter than these?’"},{"ref":"9.39a","t":"‘I can, O king. Give ear therefore, O king, and give good heed, and I will speak."},{"ref":"9.40","t":"‘Suppose, O king, there appears in the world one who has won the truth, an Arahat, a fully awakened one, abounding in wisdom and goodness; happy, who knows all worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, — including the worlds above of the gods, the Brahmas, and the Maras, and the world below with its recluses and Brahmans, its princes and peoples, — and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity."},{"ref":"9.41","t":"‘A householder or one of his children, or a man of inferior birth in any class listens to that truth; and on hearing it he has faith in the Tathâgata (the one who has found the truth); and when he is possessed of that faith, he considers thus within himself:"},{"ref":"9.41a","t":"‘“Full of hindrances is household life, a path for the dust of passion. Free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from the household life into the homeless state.”"},{"ref":"9.41b","t":"‘Then, before long, forsaking his portion of wealth, be it great or small, forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state."},{"ref":"9.42","t":"‘When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse. Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts, and trains himself in, the precepts. He encompasses himself with good deeds in act and word. Pure are his means of livelihood, good is his conduct, guarded the door of his senses. Mindful and self-possessed he is altogether happy."},{"ref":"9.43","t":"‘And how, O king, is his conduct good?"},{"ref":"9.43a","t":"‘In this, O king, that the Bhikshu, putting away the killing of living things, holds aloof from the destruction of life. The cudgel and the sword he has laid aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life."},{"ref":"9.43b","t":"‘This is part of the goodness that he has."},{"ref":"9.43c","t":"[Here follow the whole of the Sîlas (the paragraphs on minor morality), in the words already translated above in the Brahma-<em>g</em>âla Sutta, §§ 8 to 27. Only for ‘Gotama the recluse’ one should read ‘the Bhikshu’; and alter in each case the words of the refrain accordingly.]"},{"ref":"9.63","t":"‘And then that Bhikshu, O king, being thus master of the minor moralities, sees no danger from any side; that is, so far as concerns his self-restraint in conduct. Just, O king, as a sovereign, duly crowned, whose enemies have been beaten down, sees no danger from any side; that is, so far as enemies are concerned, so is the Bhikshu confident. And endowed with this body of morals, so worthy of honour, he experiences, within himself, a sense of ease without alloy. Thus is it, O king, that the Bhikshu becomes righteous."},{"ref":"9.64","t":"‘And how. O king, is the Bhikshu guarded as to the doors of his senses?’"},{"ref":"9.64a","t":"‘When, O king, he sees an object with his eye he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his sense of sight. He keeps watch upon his faculty of sight, and he attains to mastery over it. And so, in like manner, when he hears a sound with his ear, or smells an odour with his nose, or tastes a flavour with his tongue, or feels a touch with his body, or when he cognises a phenomenon with his mind he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his mental (representative) faculty. He keeps watch upon his representative faculty, and he attains to mastery over it. And endowed with this self-restraint, so worthy of honour, as regards the senses, he experiences, within himself, a sense of ease into which no evil state can enter. Thus is it, O king, that the Bhikshu becomes guarded as to the doors of his senses."},{"ref":"9.65","t":"‘And how, O king, is the Bhikshu mindful and self-possessed?’"},{"ref":"9.65a","t":"‘In this matter, O king. the Bhikshu in going forth or in coming back keeps clearly before his mind’s eye (all that is wrapt up therein — the immediate object of the act itself, its ethical significance, whether or not it is conducive to the high aim set before him, and the real facts underlying the mere phenomenon of the outward act). And so also in looking forward, or in looking round; in stretching forth his arm, or in drawing it in again; in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in going or standing or sitting, in sleeping or waking, in speaking or in being still, he keeps himself aware of all it really means. Thus is it, O king, that the Bhikshu becomes mindful and self-possessed."},{"ref":"9.66","t":"‘And how, O king, is the Bhikshu content?"},{"ref":"9.66a","t":"‘In this matter, O king, the Bhikshu is satisfied with sufficient robes to cherish his body, with sufficient food to keep his stomach going. Whithersoever he may go forth, these he takes with him as he goes — just as a bird with his wings, O king, whithersoever he may fly, carries his wings with him as he flies. Thus is it, ‘O king, that the Bhikshu becomes content."},{"ref":"9.67","t":"‘Then, master of this so excellent body of moral precepts, gifted with this so excellent self-restraint as to the senses, endowed with this so excellent mindfulness and self-possession, filled with this so excellent content, he chooses some lonely spot to rest at on his way — in the woods, at the foot of a tree, on a hill side, in a mountain glen, in a rocky cave, in a charnel place, or on a heap of straw in the open field. And returning thither after his round for alms he seats himself, when his meal is done, cross-legged, keeping his body erect, and his intelligence alert, intent."},{"ref":"9.68","t":"‘Putting away the hankering after the world, he remains with a heart that hankers not, and purifies his mind of lusts. Putting away the corruption of the wish to injure, he remains with a heart free from ill-temper, and purifies his mind of malevolence. Putting away torpor of heart and mind, keeping his ideas alight, mindful and self-possessed, he purifies his mind of weakness and of sloth. Putting away flurry and worry, he remains free from fretfulness, and with heart serene within, he purifies himself of irritability and vexation of spirit. Putting away wavering, he remains as one passed beyond perplexity; and no longer in suspense as to what is good, he purifies his mind of doubt."},{"ref":"9.69","t":"‘Then just, O king, as when a man, after contracting a loan, should set a business on foot, and his business should succeed, and he should not only be able to pay off the old debt he had incurred, but there should be a surplus over to maintain a wife. Then would he realise: “I used to have to carry on my business by getting into debt, but it has gone so well with me that I have paid off what I owed, and have a surplus over to maintain a wife.” And he would be of good cheer at that, would be glad of heart at that: —"},{"ref":"9.70","t":"‘Then just, O king, as if a man were a prey to disease, in pain, and very ill, and his food would not digest, and there were no strength left in him; and after a time he were to recover from that disease, and his food should digest, and his strength come back to him; then, when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —"},{"ref":"9.71","t":"‘Then just, O king, as if a man were bound in a prison house, and after a time he should be set free from his bonds, safe and sound, and without any confiscation of his goods; when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —"},{"ref":"9.72","t":"‘Then just, O king, as if a man were a slave, not his own master, subject to another, unable to go whither he would; and after a time he should be emancipated from that slavery, become his own master, not subject to others, a free man, free to go whither he would; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —"},{"ref":"9.73","t":"‘Then just, O king, as if a man, rich and prosperous, were to find himself on a long road, in a desert, where no food was, but much danger; and after a time were to find himself out of the desert, arrived safe; on the borders of his village, in security and peace; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —"},{"ref":"9.74","t":"‘Just so, O king, the Bhikshu, so long as these five Hindrances are not put away within him looks upon himself as in debt, diseased, in prison, in slavery, lost on a desert road. But when these five Hindrances have been put away within him, he looks upon himself as freed from debt, rid of disease, out of jail, a free man, and secure;"},{"ref":"9.75","t":"‘And gladness springs up within him on his realising that, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed."},{"ref":"9.75a","t":"75 A. ‘Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture — a state of joy and ease born of detachment, reasoning and investigation going on the while."},{"ref":"9.75b","t":"‘His very body does he so pervade, drench, permeate, and suffuse with the joy and ease born of detachment, that there is no spot in his whole frame not suffused therewith."},{"ref":"9.76","t":"‘Just, O king, as a skilful bathman or his apprentice will scatter perfumed soap powder in a metal basin, and then besprinkling it with water, drop by drop, will so knead it together that the ball of lather, taking up the unctuous moisture, is drenched with it, pervaded by it, permeated by it within and without, and there is no leakage possible."},{"ref":"9.76a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, higher and sweeter than the last."},{"ref":"9.77","t":"‘Then further, O king, the Bhikshu suppressing all reasoning and investigation enters into and abides in the Second <em>Gh</em>âna, a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes on, — a state of elevation of mind, a tranquillisation of the heart within."},{"ref":"9.77a","t":"‘And his very body does he so pervade, drench, permeate, and suffuse with the joy and ease born of concentration, that there is no spot in his whole frame not suffused therewith."},{"ref":"9.78","t":"‘Just, O king, as if there were a deep pool, with water welling up into it from a spring beneath, and with no inlet from the east or west, from the north or south, and the god should not from time to time send down showers of rain upon it. Still the current of cool waters rising up from that spring would pervade, fill, permeate, and suffuse the pool with cool waters; and there would be no part or portion of the pool unsuffused therewith."},{"ref":"9.78a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last."},{"ref":"9.79","t":"‘Then further, O king, the Bhikshu, holding aloof from joy, becomes equable; and mindful and self-possessed he experiences in his body that ease which the Arahats talk of when they say: “The man serene and self-possessed is well at ease,” and so he enters into and abides in the Third <em>Gh</em>âna."},{"ref":"9.79a","t":"‘And his very body does he so pervade, drench, permeate, and suffuse with that ease that has no joy with it, that there is no spot in his whole frame not suffused therewith."},{"ref":"9.80","t":"“Just, O king, as when in a lotus tank the several lotus flowers, red or white or blue, born in the water, grown up in the water, not rising up above the surface of the water, drawing up nourishment from the depths of the water, are so pervaded, drenched, permeated, and suffused from their very tips down to their roots with the cool moisture thereof, that there is no spot in the whole plant, whether of the red lotus, or of the white, or of the blue, not suffused therewith."},{"ref":"9.80a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last."},{"ref":"9.81","t":"‘Then further, O king, the Bhikshu, by the putting away alike of ease and of pain, by the passing away alike of any elation, any dejection, he had previously felt, enters into and abides in the Fourth <em>Gh</em>âna, a state of pure self-possession and equanimity. without pain and without ease."},{"ref":"9.81a","t":"‘And he sits there so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith."},{"ref":"9.82","t":"‘Just, O king, as if a man were sitting so wrapt from head to foot in a clean white robe, that there were no spot in his whole frame not in contact with the clean white robe — just so, O king, does the Bhikshu sit there, so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith."},{"ref":"9.82a","t":"‘This, O king, is an immediate fruit of the life of a recluse, and higher and sweeter than the last."},{"ref":"9.83","t":"‘With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to that insight that comes from knowledge. He grasps the fact: “This body of mine has form, it is built up of the four elements, it springs from father and mother, it is continually renewed by so much boiled rice and juicy foods, its very nature is impermanence, it is subject to erasion, abrasion, dissolution, and disintegration; and therein is this consciousness of mine, too, bound up, on that does it depend.”"},{"ref":"9.84","t":"‘Just, O king, as if there were a Veluriya gem, bright, of the purest water, with eight facets, excellently cut, clear, translucent, without a flaw, excellent in every way. And through it a string, blue, or orange-coloured, or red, or white, or yellow should be threaded. If a man, who had eyes to see, were to take it into his hand, he would clearly perceive how the one is bound up with the other."},{"ref":"9.84a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last."},{"ref":"9.85","t":"‘With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to the calling up of a mental image. He calls up from this body another body, having form; made of mind, having all (his own body’s) limbs and parts, not deprived of any organ."},{"ref":"9.86","t":"‘Just, O king, as if a man were to pull out a reed from its sheath. He would know: “This is the reed, this the sheath. The reed is one thing, the sheath another. It is from the sheath that the reed has been drawn forth.” And similarly were he to take a snake out of its slough, or draw a sword from its scabbard."},{"ref":"9.86a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this life, and higher and sweeter than the last."},{"ref":"9.87","t":"‘With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the modes of the Wondrous Gift. He enjoys the Wondrous Gift in its various modes — being one he becomes many, or having become many becomes one again; he becomes visible or invisible; he goes, feeling no obstruction, to the further side of a wall or rampart or hill, as if through air; he penetrates up and down through solid ground, as if through water; he walks on water without breaking through as if on solid ground; he travels cross-legged in the sky, like the birds on wing; even the Moon and the Sun, so potent, so mighty though they be, does he touch and feel with his hand; he reaches in the body even up to the heaven of Brahmâ."},{"ref":"9.88","t":"‘Just, O king, as a clever potter or his apprentice could make, could succeed in getting out of properly prepared clay any shape of vessel he wanted to have — or an ivory carver out of ivory, or a goldsmith out of gold."},{"ref":"9.88a","t":"‘This, O king, is an immediate fruit of the life of a recluse, and higher and sweeter than the last."},{"ref":"9.89","t":"‘With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the Heavenly Ear. With that clear Heavenly Ear surpassing the ear of men he hears sounds both human and celestial, whether far or near."},{"ref":"9.90","t":"‘Just, O king, as if a man were on the high road and were to hear the sound of a kettledrum or a tabor or the sound of chank horns and small drums he would know: “This is the sound of a kettledrum, this is the sound of a tabor, this of chank horns and of drums.”"},{"ref":"9.90a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this life, and higher and sweeter than the last."},{"ref":"9.91","t":"‘With his heart thus serene (&amp;c. as before), he directs and bends down his mind to the knowledge which penetrates the heart. Penetrating with his own heart the hearts of other beings, of other men, he knows them. He discerns —"},{"ref":"9.91a","t":"The passionate mind to be passionate, and the calm mind calm;"},{"ref":"9.91b","t":"The angry mind to be angry, and the peaceful mind peaceful;"},{"ref":"9.91c","t":"The dull mind to be dull, and the alert mind alert;"},{"ref":"9.91d","t":"The attentive mind to be attentive, and the wandering mind wandering;"},{"ref":"9.91e","t":"The broad mind to be broad, and the narrow mind narrow;"},{"ref":"9.91f","t":"The mean mind to be mean, and the lofty mind lofty;"},{"ref":"9.91g","t":"The stedfast mind to be stedfast; and the wavering mind to be wavering;"},{"ref":"9.91h","t":"The free mind to be free, and the enslaved mind enslaved."},{"ref":"9.92","t":"‘Just, O king, as a woman or a man or a lad, young and smart, on considering attentively the image of his own face in a bright and brilliant mirror or in a vessel of clear water would, if it had a mole on it, know that it had, and if not, would know it had not."},{"ref":"9.92a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last."},{"ref":"9.93","t":"‘With his heart thus serene (&amp;c. as before), he directs and bends down his mind to the knowledge of the memory of his previous temporary states. He recalls to mind his various temporary states in days gone by — one birth, or two or three or four or five births, or ten or twenty or thirty or forty or fifty or a hundred or a thousand or a hundred thousand births, through many an aeon of dissolution, many an aeon of evolution, many an aeon of both dissolution and evolution. “In such a place such was my name, such my family, such my caste, such my food, such my experience of discomfort or of ease, and such the limits of my life. When I passed away from that state, I took form again in such a place. There I had such and such a name and family and caste and food and experience of discomfort or of ease, such was the limit of my life. When I passed away from that state I took form again here” — thus does he call to mind his temporary state in days gone by in all their details, and in all their modes."},{"ref":"9.94","t":"‘Just, O king, as if a man were to go from his own to another village, and from that one to another, and from that one should return home. Then he would know: “From my own village I came to that other one. There I stood in such and such a way, sat thus, spake thus, and held my peace thus. Thence I came to that other village; and there I stood in such and such a way, sat thus, spake thus, and held my peace thus. And now, from that other village, I have returned back again home.”"},{"ref":"9.94a","t":"‘This, O king, is an immediate fruit of the life of a recluse. Visible in this world, and higher and sweeter than the last."},{"ref":"9.95","t":"‘With his heart thus serene (&amp;c. as before), he directs and bends down his mind to the knowledge of the fall and rise of beings. With the pure Heavenly Eye, surpassing that of men, he sees beings as they pass away from one form of existence and take shape in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds: “Such and such beings, brethren, evil in act and word and thought, revilers of the noble ones, holding to wrong views, acquiring for themselves that Karma which results from wrong views, they, on the dissolution of the body, after death, are reborn in some unhappy state of suffering or woe. But such and such beings, my brethren, well doers in act and word and thought, not revilers of the noble ones, holding to right views, acquiring for themselves that Karma that results from right views, they, on the dissolution of the body, after death, are reborn in some happy state in heaven.” Thus with the pure Heavenly Eye, surpassing that of men, he sees beings as they pass away from one state of existence, and take form in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds."},{"ref":"9.96","t":"‘Just, O king, as if there were a house with an upper terrace on it in the midst of a place where four roads meet, and a man standing thereon, and with eyes to see, should watch men entering a house, and coming forth out of it, and walking hither and thither along the street, and seated in the square in the midst. Then he would know: “Those men are entering a house, and those are leaving it, and those are walking to and fro in the street, and those are seated in the square in the midst.”"},{"ref":"9.96a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last."},{"ref":"9.97","t":"‘With his heart thus serene (&amp;c. as before), he directs and bends down his mind to the knowledge of the destruction of the Deadly Floods. He knows as it really is: “This is pain.” He knows as it really is: “This is the origin of pain.” He knows as it really is: “This is the cessation of pain.” He knows as it really is: “This is the Path that leads to the cessation of pain.” He knows as they really are: “These are the Deadly Floods.” He knows as it really is: “This is the origin of the Deadly Floods.” He knows as it really is: “This is the cessation of the Deadly Floods.” He knows as it really is: “This is the Path that leads to the cessation of the Deadly Floods.” To him, thus knowing, thus seeing, the heart is set free from the Deadly Taint of Lusts, is set free from the Deadly Taint of Becomings, is set free from the Deadly Taint of Ignorance. In him, thus set free, there arises the knowledge of his emancipation, and he knows: “Rebirth has been destroyed. The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond!”"},{"ref":"9.98","t":"‘Just, O king, as if in a mountain fastness there were a pool of water, clear, translucent, and serene; and a man, standing on the bank, and with eyes to see, should perceive the oysters and the shells, the gravel and the pebbles and the shoals of fish, as they move about or lie within it: he would know: “This pool is clear, transparent, and serene, and there within it are the oysters and the shells, and the sand and gravel, and the shoals of fish are moving about or lying still.”"},{"ref":"9.98a","t":"‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last. And there is no fruit of the life of a recluse, visible in this world, that is higher and sweeter than this.’"},{"ref":"9.99","t":"And when he had thus spoken, A<em>g</em>âtasattu the king said to the Blessed One: ‘Most excellent, Lord, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness so that those who have eyes could see external forms — just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And now I betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken his refuge in them. Sin has overcome me, Lord, weak and foolish and wrong that I am, in that, for the sake of sovranty, I put to death my father, that righteous man, that righteous king! May the Blessed One accept it of me, Lord, that do so acknowledge it as a sin, to the end that in future I may restrain myself.’"},{"ref":"9.100","t":"‘Verily, O king, it was sin that overcame you in acting thus. But inasmuch as you look upon it as sin, and confess it according to what is right, we accept your confession as to that. For that, O king, is custom in the discipline of the noble ones, that whosoever looks upon his fault as a fault, and rightfully confesses it, shall attain to self-restraint in future.’"},{"ref":"9.101","t":"When he had thus spoken, A<em>g</em>âtasattu the king said to the Blessed One: ‘Now, Lord, we would fain go. We are busy, and there is much to do.’"},{"ref":"9.101a","t":"‘Do, O king. whatever seemeth to thee fit.’"},{"ref":"9.101b","t":"Then A<em>g</em>âtasattu the king, pleased and delighted with the words of the Blessed One, arose from his seat, and bowed to the Blessed One, and keeping him on the right hand as he passed him, departed thence."},{"ref":"9.102","t":"Now the Blessed One, not long after A<em>g</em>âtasattu the king had gone, addressed the brethren, and said: ‘This king. brethren, was deeply affected, he was touched in heart. If, brethren, the king had not put his father to death, that righteous man, and righteous king, then would the clear and spotless eye for the truth have arisen in him, even as he sat there.’"},{"ref":"9.102a","t":"Thus spake the Blessed One. The brethren were pleased and delighted at his words."},{"ref":"9.102b","t":"Here ends the Discourse on the Fruits of the Life of a Recluse."},{"ref":"9.102c","t":"Sâma<em>ññ</em>a-phala Sutta is ended."},{"sp":"HDR","t":"III. AMBATTHA SUTTA."},{"ref":"11.1","t":"[A YOUNG BRAHMAN’S RUDENESS AND AN OLD ONE’S FAITH.]"},{"ref":"11.2","t":"I. 1. THUS have I heard. The Blessed One, when once on a tour through the Kosala country with a great company of the brethren, with about five hundred brethren, arrived at a Brahman village in Kosala named I<em>kkh</em>ânankala; and while there he stayed in the I<em>kkh</em>ânankala Wood."},{"ref":"11.3","t":"Now at that time the Brahman Pokkharasâdi was dwelling at Ukka<em>tth</em>a, a spot teeming with life, with much grassland and woodland and corn, on a royal domain, granted him by King Pasenadi of Kosala as a royal gift, with power over it as if he were the king."},{"ref":"11.4","t":"2. Now the Brahman Pokkharasâdi heard the news:"},{"ref":"11.5","t":"of the text, and râ<em>g</em>a-bhogga<em>m</em> at Vin. III, 222. Compare Divyâvadâna,"},{"ref":"11.6","t":"The land revenue, payable of course in kind, would be a tithe. If the king had full proprietary (zemindary) rights as well, which is the probable meaning of râ<em>g</em>a-bhogga<em>m</em>, his share would be, either with or without the land tax, one half. The grant would be of his own rights only. The rights of the peasants to the other half, and to the use of the common and waste and woods, would remain to them. If Buddhaghosa’s interpretation of brahmadeyya<em>m</em> is correct, then the grantee would also be the king’s representative for all purposes judicial and executive. Elsewhere the word has only been found as applied to marriage; and the first part of the compound (brahma) has always been interpreted by Brahmans as referring to themselves. But brahma as the first part of a compound never has that meaning in Pâli; and the word in our passage means literally ‘a full gift.’"},{"ref":"11.7","t":"2. His full name was Pokkharasâdi Opama<em>ññ</em>o Subhagavaniko (M. II, 200); where the second is the gotta (<em>gens</em>) name and the third a local name. See the Introduction to the Mahâli Sutta.}"},{"ref":"11.8","t":"‘They say that the Sama<em>n</em>a Gotama, of the Sâkya clan, who went out from a Sâkya family to adopt the religious life, has now arrived, with a great company of the brethren of his Order, at I<em>kkh</em>ânankala, and is staying there in the I<em>kkh</em>ânankala Wood. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: — That Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, — including the worlds above of the gods, the Brahmas, and the Mâras, and the world below with its recluses and Brahmans, its princes and peoples, — and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity."},{"ref":"11.9","t":"‘And good is it to pay visits to Arahats like that.’"},{"ref":"11.10","t":"3. Now at that time a young Brahman, an Amba<em>tth</em>a, was a pupil under Pokkharasâdi the Brahman. And he was a repeater (of the sacred words) knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth. learned in the idioms and the grammar, versed in Lokâyata sophistry, and in the theory of the signs on the body of a great man, — so recognised an authority in the system of the threefold Vedic knowledge as expounded by his master, that he could say of him: ‘What I know that you know, and what you know that I know.’"},{"ref":"11.11","t":"4. And Pokkarasâdi told Amba<em>tth</em>a the news, and said: ‘Come now, dear Amba<em>tth</em>a, go to the Sama<em>n</em>a Gotama, and find out whether the reputation so noised abroad regarding him is in accord with the facts or not, whether the Sama<em>n</em>a Gotama is such as they say or not.’"},{"ref":"11.12","t":"5. ‘But how, Sir, shall I know whether that is so or not?’"},{"ref":"11.13","t":"‘There have been handed down, Amba<em>tth</em>a, in our mystic verses thirty-two bodily signs of a great man, — signs which, if a man has, he will become one of two things, and no other. If he dwells at home he will become a sovran of the world, a righteous king, bearing rule even to the shores of the four great oceans, a conqueror, the protector of his people, possessor of the seven royal treasures. And these are the seven treasures that he has — the Wheel, the Elephant, the Horse, the Gem, the Woman, the Treasurer, and the"},{"ref":"11.14","t":"Adviser as a seventh. And he has more than a thousand sons, heroes, mighty in frame, beating down the armies of the foe. And he dwells in complete ascendancy over the wide earth from sea to sea, ruling it in righteousness without the need of baton or of sword. But if he go forth from the household life into the houseless state, then he will become a Buddha who removes the veil from the eyes of the world. Now I, Amba<em>tth</em>a, am a giver of the mystic verses; you have received them from me.’"},{"ref":"11.15","t":"6. ‘Very good, Sir,’ said Amba<em>tth</em>a in reply; and rising from his seat and paying reverence to Pokkharasâdi, he mounted a chariot drawn by mares, and proceeded, with a retinue of young Brahmans, to the I<em>kkh</em>ânankala Wood. And when he had gone on in the chariot as far as the road was practicable for vehicles, he got down, and went on, into the park, on foot."},{"ref":"11.16","t":"7. Now at that time a number of the brethren were walking up and down in the open air. And Amba<em>tth</em>a went up to them, and said: ‘Where may the venerable Gotama be lodging now? We have come hither to call upon him.’"},{"ref":"11.17","t":"8. Then the brethren thought: ‘This young Brahman Amba<em>tth</em>a is of distinguished family. and a pupil of the distinguished Brahman Pokkharasâdi. The Blessed One will not find it difficult to hold conversation with such.’ And they said to Amba<em>tth</em>a: ‘There, Amba<em>tth</em>a, is his lodging, where the door is shut, go quietly up and enter the porch gently, and give a cough, and knock on the cross-bar. The Blessed One will open the door for you.’"},{"ref":"11.18","t":"9. Then Amba<em>tth</em>a did so. And the Blessed One opened the door, and Amba<em>tth</em>a entered in. And the other young Brahmans also went in; and they exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took their seats. But Amba<em>tth</em>a, walking about, said something or other of a civil kind in an off-hand way, fidgeting about the while, or standing up, to the Blessed One sitting there."},{"ref":"11.19","t":"10. And the Blessed One said to him: ‘Is that the way, Amba<em>tth</em>a, that you would hold converse with aged teachers, and teachers of your teachers well stricken in years, as you now do, moving about the while or standing, with me thus seated?’"},{"ref":"11.20","t":"11. ‘Certainly not, Gotama. It is proper to speak with a Brahman as one goes along only when the Brahman himself is walking, and standing to a Brahman who stands, and seated to a Brahman who has taken his seat, or reclining to a Brahman who reclines. But with shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels — with them I would talk as I now do to you!’"},{"ref":"11.21","t":"‘But you must have been wanting something, Amba<em>tth</em>a, when you came here. Turn your thoughts rather to the object you had in view when you came. This young Brahman Amba<em>tth</em>a is ill bred, though he prides himself on his culture; what can this come from except from want of training?’"},{"ref":"11.22","t":"12. Then Amba<em>tth</em>a was displeased and angry with the Blessed One at being called rude; and at the thought that the Blessed One was vexed with him, he said, scoffing, jeering, and sneering at the Blessed One: ‘Rough is this Sâkya breed of yours, Gotama, and rude; touchy is this Sâkya breed of yours and violent. Menials, mere menials, they neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans. That, Gotama, is neither fitting, nor is it seemly!’"},{"ref":"11.23","t":"Thus did the young Brahman Amba<em>tth</em>a for the first time charge the Sâkyas with being menials."},{"ref":"11.24","t":"13. ‘But in what then, Amba<em>tth</em>a, have the Sâkyas given you offence?’"},{"ref":"11.25","t":"‘Once, Gotama, I had to go to Kapilavatthu on some business or other of Pokkharasâdi’s, and went into the Sâkyas’ Congress Hall. Now at that time there were a number of Sâkyas, old and young, seated in the hall on grand seats, making merry and joking together, nudging one another with their fingers; and for a truth, methinks, it was I myself that was the subject of their jokes; and not one of them even offered me a seat. That, Gotama, is neither fitting, nor is it seemly, that the Sâkyas, menials as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans.’"},{"ref":"11.26","t":"Thus did the young Brahman Amba<em>tth</em>a for the second time charge the Sâkyas with being menials."},{"ref":"11.27","t":"14. ‘Why a quail, Amba<em>tth</em>a, little hen bird though she be, can say what she likes in her own nest. And there the Sâkyas are at their own home, in Kapilavatthu. It is not fitting for you to take offence at so trifling a thing.’"},{"ref":"11.28","t":"15. ‘There are these four grades, Gotama, — the nobles, the Brahmans, the tradesfolk, and the work-people. And of these four, three — the nobles, the tradesfolk, and the work-people — are, verily, but attendants on the Brahmans. So, Gotama, that is neither fitting, nor is it seemly, that the Sâkyas, menials as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to the Brahmans.’"},{"ref":"11.29","t":"Thus did the young Brahman Amba<em>tth</em>a for the third time charge the Sâkyas with being menials."},{"ref":"11.30","t":"16. Then the Blessed One thought thus: ‘This Amba<em>tth</em>a is very set on humbling the Sâkyas with his charge of servile origin. What if I were to ask him as to his own lineage.’ And he said to him:"},{"ref":"11.31","t":"‘And what family do you then, Amba<em>tth</em>a, belong to?’"},{"ref":"11.32","t":"‘I am a Ka<em>n</em>hâyana.’"},{"ref":"11.33","t":"‘Yes, but if one were to follow up your ancient name and lineage, Amba<em>tth</em>a, on the father’s and the mother’s side, it would appear that the Sâkyas were once your masters, and that you are the offspring of one of their slave girls. But the Sâkyas trace their line back to Okkâka the king."},{"ref":"11.34","t":"‘Long ago, Amba<em>tth</em>a, King Okkâka, wanting to divert the succession in favour or the son of his favourite queen, banished his elder children — Okkâmukha, Kara<em>nd</em>a, Hatthinika, and Sinipura — from the land. And being thus banished they took up their dwelling on the slopes of the Himâlaya, on the borders of a lake where a mighty oak tree grew."},{"ref":"11.35","t":"And through fear of injuring the purity of their line they intermarried with their sisters."},{"ref":"11.36","t":"‘Now Okkâka the king asked the ministers at his court: “Where, Sirs, are the children now?”’"},{"ref":"11.37","t":"‘There is a spot, Sire, on the slopes of the Himâlaya, on the borders of a lake, where there grows a mighty <em>oak</em> (sako). There do they dwell. And lest they should injure the purity of their line they have married their <em>own</em> (sakâhi) sisters.’"},{"ref":"11.38","t":"‘Then did Okkâka the king burst forth in admiration: “Hearts of oak (sakyâ) are those young fellows! Right well they hold their own (paramasakyâ)!”"},{"ref":"11.39","t":"‘That is the reason, Amba<em>tth</em>a, why they are known as Sâkyas. Now Okkâka had a slave girl called Disâ. She gave birth to a black baby. And no sooner was it born than the little black thing said, “Wash me, mother. Bathe me, mother. Set me free, mother, of this dirt. So shall I be of use to you.”"},{"ref":"11.40","t":"‘Now just as now, Amba<em>tth</em>a, people call devils “devils,” so then they called devils “black fellows” (ka<em>n</em>he). And they said: “This fellow spoke as soon as he was born. ’Tis a black thing (ka<em>n</em>ha) that is born, a devil has been born!” And that is the origin, Amba<em>tth</em>a, of the Kanhayanas s. He was the ancestor of the Ka<em>n</em>hâyanas. And thus is it, Amba<em>tth</em>a, that if one were to follow up your ancient name and lineage, on the father’s and on the mother’s side, it would appear that the Sâkyas were once your masters, and that you are the offspring of one of their slave girls.’"},{"ref":"11.41","t":"17. When he had thus spoken the young Brahmans said to the Blessed One: ‘Let not the venerable"},{"ref":"11.42","t":"Gotama humble Amba<em>tth</em>a too sternly with this reproach of being descended from a slave girl. He is well born, Gotama, and of good family; he is versed in the sacred hymns, an able reciter, a learned man. And he is able to give answer to the venerable Gotama in these matters.’"},{"ref":"11.43","t":"18. Then the Blessed One said to them: ‘Quite so. If you thought otherwise, then it would be for you to carry on our discussion further. But as you think so, let Amba<em>tth</em>a himself speak.’"},{"ref":"11.44","t":"19. ‘We do think so; and we will hold our peace. Amba<em>tth</em>a is able to give answer to the venerable Gotama in these matters.’"},{"ref":"11.45","t":"20. Then the Blessed One said to Amba<em>tth</em>a the Brahman: ‘Then this further question arises, Amba<em>tth</em>a, a very reasonable one which, even though unwillingly, you should answer. If you do not give a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in pieces on the spot. What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Ka<em>n</em>hâyanas draw their origin, and who the ancestor was to whom they trace themselves back?’"},{"ref":"11.46","t":"And when he had thus spoken Amba<em>tth</em>a remained silent. And the Blessed One asked the same question again. And still Amba<em>tth</em>a remained silent. Then the Blessed One said to him: ‘You had better answer, now, Amba<em>tth</em>a. This is no time for you to hold your peace. For whosoever, Amba<em>tth</em>a, does not, even up to the third time of asking, answer a reasonable question put by a Tathâgata (by one who has won the truth), his head splits into pieces on the spot.’"},{"ref":"11.47","t":"21. Now at that time the spirit who bears the thunderbolt stood over above Amba<em>tth</em>a in the sky with a mighty mass of iron, all fiery, dazzling, and aglow, with the intention, if he did not answer, there and then to split his head in pieces. And the Blessed One perceived the spirit bearing the thunderbolt, and so did Amba<em>tth</em>a the Brahman. And Amba<em>tth</em>a on becoming aware of it, terrified, startled, and agitated, seeking safety and protection and help from the Blessed One, crouched down beside him in awe, and said: ‘What was it the Blessed One said? Say it once again!’"},{"ref":"11.48","t":"‘What do you think, Amba<em>tth</em>a? What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Ka<em>n</em>hâyanas draw their origin, and who the ancestor was to whom they trace themselves back?’"},{"ref":"11.49","t":"‘Just so, Gotama, did I hear, even as the venerable Gotama hath said. That is the origin of the Ka<em>n</em>hâyanas, and that the ancestor to whom they trace themselves back.’"},{"ref":"11.50","t":"22. And when he had thus spoken the young Brahmans fell into tumult, and uproar, and turmoil; and said: ‘Low born, they say, is Amba<em>tth</em>a the Brahman; his family, they say, is not of good standing; they say he is descended from a slave girl; and the Sâkyas were his masters. We did not suppose that the Sama<em>n</em>a Gotama, whose words are righteousness itself, was not a man to be trusted!’"},{"ref":"11.51","t":"23. And the Blessed One thought: ‘They go too far, these Brahmans, in their depreciation of Amba<em>tth</em>a as the offspring of a slave girl. Let me set him free from their reproach.’ And he said to them: ‘Be not too severe in disparaging Amba<em>tth</em>a the Brahman on the ground of his descent. That Ka<em>n</em>ha became a mighty seer. He went into the Dekkan, there he learnt mystic verses, and returning to Okkâka the king, he demanded his daughter Madda-rûpî in marriage. To him the king in answer said: “Who forsooth is this fellow, who — son of my slave girl as he is — asks for my daughter in marriage;” and, angry and displeased, he fitted an arrow to his bow. But neither could he let the arrow fly, nor could he take it off the string again."},{"ref":"11.52","t":"‘Then the ministers and courtiers went to Ka<em>n</em>ha the seer, and said: “Let the king go safe, Sir; let the king go safe.”"},{"ref":"11.53","t":"“The king shall suffer no harm. But should he shoot the arrow downwards, then would the earth dry up as far as his realm extends.”"},{"ref":"11.54","t":"“Let the king, Sir, go safe, and the country too.”"},{"ref":"11.55","t":"“The king shall suffer no harm, nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.”"},{"ref":"11.56","t":"“Let the king, Sir, go safe, and the country too; and let the god rain.”"},{"ref":"11.57","t":"“The king shall suffer no harm, nor the land either, and the god shall rain. But let the king aim the arrow at his eldest son. The prince shall suffer no harm, not a hair of him shall be touched.”"},{"ref":"11.58","t":"‘Then, O Brahmans, the ministers told this to Okkâka, and said: “Let the king aim at his eldest son. He will suffer neither harm nor terror.” And the king did so, and no harm was done. But the king, terrified at the lesson given him, gave the man his daughter Madda-rûpî to wife. You should not, O Brahmans, be too severe to disparage Amba<em>tth</em>a in the matter of his slave-girl ancestress. That Ka<em>n</em>ha was a mighty seer:"},{"ref":"11.59","t":"24. Then the Blessed One said to Amba<em>tth</em>a: ‘What think you, Amba<em>tth</em>a? Suppose a young Kshatriya should have connection with a Brahman maiden, and from their intercourse a son should be born. Now would the son thus come to the Brahman maiden through the Kshatriya youth receive a seat and water (as tokens of respect) from the Brahmans?’"},{"ref":"11.60","t":"‘Yes, he would, Gotama.’"},{"ref":"11.61","t":"‘But would the Brahmans allow him to partake of the feast offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’"},{"ref":"11.62","t":"‘Yes, they would, Gotama.’"},{"ref":"11.63","t":"‘But would the Brahmans teach him their verses or not?’"},{"ref":"11.64","t":"‘They would, Gotama.’"},{"ref":"11.65","t":"‘But would he be shut off, or not, from their women?’"},{"ref":"11.66","t":"‘He would not be shut off.’"},{"ref":"11.67","t":"‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’"},{"ref":"11.68","t":"‘Certainly not, Gotama.’"},{"ref":"11.69","t":"‘Why not that?’"},{"ref":"11.70","t":"‘Because he is not of pure descent on the mother’s side.’"},{"ref":"11.71","t":"25. ‘Then what think you, Amba<em>tth</em>a? Suppose a Brahman youth should have connection with a Kshatriya maiden, and from their intercourse a son should be born. Now would the son thus come to the Kshatriya maiden through the Brahman youth receive a seat and water (as tokens of respect) from the Brahmans?’"},{"ref":"11.72","t":"‘Yes, he would, Gotama.’"},{"ref":"11.73","t":"‘But would the Brahmans allow him to partake of the feast offered to the dead, or of food boiled in milk, or of an offering to the gods, or of food sent as a present?’"},{"ref":"11.74","t":"‘Yes, they would, Gotama.’"},{"ref":"11.75","t":"‘But would the Brahmans teach him their verses or not?’"},{"ref":"11.76","t":"‘They would, Gotama.’"},{"ref":"11.77","t":"‘But would he be shut off, or not, from their women?’"},{"ref":"11.78","t":"‘He would not, Gotama.’"},{"ref":"11.79","t":"‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’"},{"ref":"11.80","t":"‘Certainly not, Gotama.’"},{"ref":"11.81","t":"‘Why not that?’"},{"ref":"11.82","t":"‘Because he is not of pure descent on the father’s side.’"},{"ref":"11.83","t":"26. ‘Then, Amba<em>tth</em>a, whether one compares women with women, or men with men, the Kshatriyas are higher and the Brahmans inferior."},{"ref":"11.84","t":"‘And what think you, Amba<em>tth</em>a? Suppose the Brahmans, for some offence or other, were to outlaw a Brahman by shaving him and pouring ashes over his head, were to banish him from the land or from the township. Would he be offered a seat or water among the Brahmans?’"},{"ref":"11.85","t":"‘Certainly not, Gotama.’"},{"ref":"11.86","t":"‘Or would the Brahmans allow him to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’"},{"ref":"11.87","t":"‘Certainly not, Gotama.’"},{"ref":"11.88","t":"‘Or would the Brahmans teach him their verses or not?’"},{"ref":"11.89","t":"‘Certainly not, Gotama.’"},{"ref":"11.90","t":"‘And would he be shut off, or not, from their women?’"},{"ref":"11.91","t":"‘He would be shut off.’"},{"ref":"11.92","t":"27. ‘But what think you, Amba<em>tth</em>a? If the Kshatriyas had in the same way outlawed a Kshatriya, and banished him from the land or the township, would he, among the Brahmans, be offered water and a seat?’"},{"ref":"11.93","t":"‘Yes, he would, Gotama.’"},{"ref":"11.94","t":"‘And would he be allowed to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’"},{"ref":"11.95","t":"‘He would, Gotama.’"},{"ref":"11.96","t":"‘And would the Brahmans teach him their verses?’"},{"ref":"11.97","t":"‘They would, Gotama?’"},{"ref":"11.98","t":"‘And would he be shut off, or not, from their women?’"},{"ref":"11.99","t":"‘He would not, Gotama.’"},{"ref":"11.100","t":"‘But thereby, Amba<em>tth</em>a, the Kshatriya would have fallen into the deepest degradation, shaven as to his head, cut dead with the ash-basket, banished from land and township. So that, even when a Kshatriya has fallen into the deepest degradation. still it holds good that the Kshatriyas are higher, and the Brahmans inferior."},{"ref":"11.101","t":"28. ‘Moreover it was one of the Brahmâ gods, Sana<em>m</em>-kumâra, who uttered this stanza:"},{"ref":"11.102","t":"“The Kshatriya is the best of those among this folk<br>who put their trust in lineage.<br>But he who is perfect in wisdom and righteousness,<br>he is the best among gods and men.”"},{"ref":"11.103","t":"‘Now this stanza, Amba<em>tth</em>a, was well sung and not ill sung by the Brahmâ Sana<em>m</em>-kumâra, well said and not ill said, full of meaning and not void thereof. And I too approve it; I also, Amba<em>tth</em>a, say:"},{"ref":"11.104","t":"“The Kshatriya is the best of those among this folk<br>who put their trust in lineage.<br>But he who is perfect in wisdom and righteousness,<br>he is the best among gods and men.”’"},{"ref":"11.105","t":"Here ends the First Portion for Recitation."},{"ref":"11.106","t":"{3. Gotta-patisârino. Either ‘tracing back their gotras’ or ‘referring back to their gotras’ according as we derive the word with Childers from %sar, or with Bühler from %smar. It occurs also in the description (Mahâ Sudassana Sutta) of the ideal woman as ki<em>m</em>kâra-pa<em>t</em>isârinî. Bühler, <em>loc. cit.</em> renders it ‘record their gotras.’"},{"ref":"11.107","t":"The next line might also be rendered ‘when perfect,’ &amp;c. referring to the Kshatriya."},{"ref":"11.108","t":"4. This question of caste, besides being often referred to in isolated passages, is described at length also in the Assalâyana, Ka<em>nn</em>akathâla, and Madhura Suttas, all in the Ma<em>ggh</em>ima. The first has been translated into German by Professor Pischel and the last into English by Mr. Chalmers, J. R. A. S. 1894, and foll. On the facts of caste as disclosed in the <em>G</em>âtaka book see Fick’s ‘Sociale Gliederung in Indien zu Buddha’s Zeit,’ Kiel, 1897; and on the general history of caste in India see Senart’s ‘Les Castes dans l’Inde,’ Paris, 1896.}"},{"sp":"HDR","t":"CHAPTER II."},{"ref":"12.1","t":"II. 1. ‘BUT what, Gotama, is the righteousness, and what the wisdom spoken of in that verse?’"},{"ref":"12.2","t":"‘In the supreme perfection in wisdom and righteousness, Amba<em>tth</em>a, there is no reference to the question either of birth, or of lineage, or of the pride which says: “You are held as worthy as I,” or “You are not held as worthy as I,” It is where the talk is of marrying, or of giving in marriage, that reference is made to such things as that, For whosoever, Amba<em>tth</em>a, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage, they are far from the best wisdom and righteousness. It is only by having got rid of all such bondage that one can realise for himself that supreme perfection in wisdom and in conduct,’"},{"ref":"12.3","t":"2. ‘But what, Gotama, is that conduct, and what that wisdom?’"},{"ref":"12.4","t":"[<em>Here follow, under Morality (Sîla)</em>,"},{"ref":"12.5","t":"<em>The introductory paragraphs</em> (§§ 40-42 <em>of the Sâma</em>ññ<em>a-phala, p</em>, 63 <em>of the text</em>) <em>on the appearance of a Buddha, his preaching, the conversion of a hearer, and his renunciation of the world: then come</em>"},{"ref":"12.6","t":"1. <em>The Sîlas, above, p</em>-12 (§§ 8-27) <em>of the text, Only the refrain differs, It runs here, at the end of each clause, through the whole of this repeated passage: ‘This is reckoned in him as morality.’</em>"},{"ref":"12.7","t":"<em>Then under Conduct</em> (<em>K</em>ara<em>n</em>a),"},{"ref":"12.8","t":"2. <em>The paragraph on Confidence, above, of the text,</em> § 63. <em>The refrain from here onwards is: ‘This is reckoned to him as conduct.’</em>"},{"ref":"12.9","t":"3. <em>The paragraph on ‘Guarded is the door of his senses,’ above, of the text,</em> § 64."},{"ref":"12.10","t":"4. <em>The paragraph on ‘Mindful and self-possessed,’ above, of the text,</em> § 65."},{"ref":"12.11","t":"5. <em>The paragraph on Content, above, of the text,</em> § 66."},{"ref":"12.12","t":"6. <em>The paragraph on Solitude, above, of the text,</em> § 67."},{"ref":"12.13","t":"7. <em>The paragraphs on the Five Hindrances, above, p</em>-2 <em>of the text,</em> §§ 68-74."},{"ref":"12.14","t":"8. <em>The paragraphs on the Four Rapt Contemplations, above, p</em>-76, §§ 75-82. <em>The refrain at the end of each of them (‘higher and better than the last’) is here, of course, to be read not as higher fruit of the life of a recluse, but as higher conduct.</em>"},{"ref":"12.15","t":"<em>Under Wisdom</em> (Vi<em>gg</em>â),"},{"ref":"12.16","t":"9. <em>The paragraphs on Insight arising from Knowledge</em> (<em>N</em>â<em>n</em>a-dassana<em>m</em>)<em>, above, of the text,</em> §§ 83, 84. <em>The refrain from here onwards is: ‘This is reckoned in him as wisdom, and it is higher and sweeter than the last.’</em>"},{"ref":"12.17","t":"10. <em>The paragraphs on the Mental Image, above, of the text,</em> §§ 85, 86."},{"ref":"12.18","t":"11. <em>The paragraphs on Mystic Gifts</em> (Iddhi)<em>, above, of the text,</em> § 87, 88."},{"ref":"12.19","t":"12. <em>The paragraphs on the Heavenly Ear</em> (Dibbasota). <em>above, of the text,</em> §§ 89, 90."},{"ref":"12.20","t":"13. <em>The paragraphs on Knowledge of the hearts of others</em> (<em>K</em>eto-pariya-<em>ñ</em>â<em>n</em>a<em>m</em>)<em>, above, of the text,</em> §§ 91, 92."},{"ref":"12.21","t":"14. <em>The paragraphs on Memory of one’s own previous births (Pubbe-nivâsa-anussati-ñâna), above, of the text,</em> §§ 93, 94."},{"ref":"12.22","t":"15. <em>The paragraph on the Divine Eye</em> (Dibba<em>k</em>akkhu), <em>above, of the text,</em> § 95, 96."},{"ref":"12.23","t":"16. <em>The paragraphs on the Destruction of the Deadly Floods</em> (Âsavâna<em>m</em> khaya-<em>ñ</em>â<em>n</em>a<em>m</em>)<em>, above, of the text,</em> §§ 97, 98.]"},{"ref":"12.24","t":"‘Such a man, Amba<em>tth</em>a, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.’"},{"ref":"12.25","t":"3. ‘Now, Amba<em>tth</em>a, to this supreme perfection in wisdom and goodness there are Four Leakages. And what are the four?’"},{"ref":"12.26","t":"‘In case, Amba<em>tth</em>a, any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, with his yoke on his shoulder (to carry fire-sticks, a water-pot, needles, and the rest of a mendicant friar’s outfit), should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on fruits that have fallen of themselves” — then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness."},{"ref":"12.27","t":"‘And again, Amba<em>tth</em>a, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, taking a hoe and a basket with him, should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on bulbs and roots and fruits” — then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness."},{"ref":"12.28","t":"‘And again, Amba<em>tth</em>a, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, should build himself a fire-shrine near the boundaries of some village or some town, and there dwell serving the fire-god — then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness."},{"ref":"12.29","t":"‘And again, Amba<em>tth</em>a, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, and without having attained to serving the fire-god should build himself a four-doored almshouse at a crossing where four high roads meet, and dwell there, saying to himself: “Whosoever, whether recluse or Brahman, shall pass here, from either of these four directions, him will I entertain according to my ability and according to my power” — then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness."},{"ref":"12.30","t":"‘These are the Four Leakages, Amba<em>tth</em>a, to supreme perfection in righteousness and conduct."},{"ref":"12.31","t":"4. ‘Now what think you, Amba<em>tth</em>a? Have you, as one of a class of pupils under the same teacher, been instructed in this supreme perfection of wisdom and conducts?’"},{"ref":"12.32","t":"‘Not that, Gotama. How little is it that I can profess to have learnt! How supreme this perfection of wisdom and conduct! Far is it from me to have been trained therein?’"},{"ref":"12.33","t":"‘Then what think you, Amba<em>tth</em>a? Although you have not thoroughly attained unto this supreme perfection of wisdom and goodness, have you been trained to take the yoke upon your shoulders, and plunge into the depths of the forest as one who would fain observe the vow of living only on fruits fallen of themselves?’"},{"ref":"12.34","t":"‘Not even that, Gotama.’"},{"ref":"12.35","t":"‘Then what think you, Amba<em>tth</em>a? Although you have not attained unto this supreme perfection of wisdom and goodness, nor have attained to living on fruits fallen of themselves, have you been trained to take hoe and basket, and plunge into the depths of the forest as one who would fain observe the vow of living only on bulbs and roots and frutts?’"},{"ref":"12.36","t":"‘Not even that, Gotama.’"},{"ref":"12.37","t":"‘Then what think you, Amba<em>tth</em>a? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, have you been taught to build yourself a fire-shrine on the borders of some village or some town, and dwell there as one who would fain serve the fire-god?’"},{"ref":"12.38","t":"‘Not even that, Gotama.’"},{"ref":"12.39","t":"‘Then what think you, Amba<em>tth</em>a? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, and have not attained to serving the fire-god, have you been taught to build yourself a four-doored almshouse at a spot where four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from any of the four directions, according to your ability and according to your power?’"},{"ref":"12.40","t":"‘Not even that, Gotama.’"},{"ref":"12.41","t":"5. ‘So then you, Amba<em>tth</em>a, as a pupil, have fallen short of due training, not only in the supreme wisdom and conduct, but even in any one of the Four Leakages by which the complete attainment thereof is debarred. And your teacher too, the Brahman Pokkharasâdi, has told you this saying: “Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels, that they should claim converse with Brahmans versed in the threefold Vedic lore!” — he himself not having even fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Amba<em>tth</em>a, how deep]y your teacher, the Brahman Pokkharasâdi, has herein done you wrong.’"},{"ref":"12.42","t":"6. ‘And the Brahman Pokkharasâdi, Amba<em>tth</em>a, is in the enjoyment of a grant from Pasenadi, the king of Kosala. But the king does not allow him to come into his presence. When he consults with him he speaks to him only from behind a curtain. How is it, Amba<em>tth</em>a, that the very king, from whom he accepts this pure and lawful maintenance, King Pasenadi of Kosala, does not admit him to his presence? See, Amba<em>tth</em>a, how deeply your teacher, the Brahman Pokkharasâdi, has herein done you wrong.’"},{"ref":"12.43","t":"7. ‘Now what think you, Amba<em>tth</em>a? Suppose a king, either seated on the neck of his elephant or on the back of his horse, or standing on the footrug of his chariot, should discuss some resolution of state with his chiefs or princes. And suppose as he left the spot and stepped on one side, a workman (<em>S</em>ûdra) or the slave of a workman should come up and, standing there, should discuss the matter, saying: “Thus and thus said Pasenadi the king.” Although he should speak as the king might have spoken, or discuss as the king might have done, would he thereby be the king, or even as one of his officers?’"},{"ref":"12.44","t":"‘Certainly not, Gotama.’"},{"ref":"12.45","t":"8. ‘But just so, Amba<em>tth</em>a, those ancient poets (Rishis) of the Brahmans, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered, or composed, the Brahmans of to-day chant over again and rehearse, intoning or reciting exactly as has been intoned or recited — to wit, A<em>tth</em>aka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi, Angirasa, Bhâradvaga, Vâse<em>tth</em>a, Kassapa, and Bhagu — though you can say: “I, as a pupil, know by heart their verses,” that you should on that account be a Rishi, or have attained to the state of a Rishi — such a condition of things has no existence!’"},{"ref":"12.46","t":"9. ‘Now what think you, Amba<em>tth</em>a? What have you heard when Brahmans, old and well stricken in years, teachers of yours or their teachers, were talking together — did those ancient Rishis, whose verses you so chant over and repeat, parade about well groomed, perfumed, trimmed as to their hair and beard, adorned with garlands and gems, clad in white garments, in the full possession and enjoyment of the five pleasures of sense, as you, and your teacher too, do now?’"},{"ref":"12.47","t":"‘Not that, Gotama.’"},{"ref":"12.48","t":"‘Or did they live, as their food, on boiled rice of the best sorts, from which all the black specks had been sought out and removed, and flavoured with sauces and curries of various kinds, as you, and your teacher too, do now?’"},{"ref":"12.49","t":"‘Not that, Gotama.’"},{"ref":"12.50","t":"‘Or were they waited upon by women with fringes and furbelows round their loins, as you, and your teacher too, do now?’"},{"ref":"12.51","t":"‘Or did they go about driving chariots, drawn by mares with plaited manes and tails, using long wands and goads the while, as you, and your teacher too, do now?’"},{"ref":"12.52","t":"‘Not that, Gotama.’"},{"ref":"12.53","t":"‘Or did they have themselves guarded in fortified towns, with moats dug out round them and crossbars let down before the gates, by men girt with long swords, as you, and your teacher too, do now?’"},{"ref":"12.54","t":"‘Not that, Gotama.’"},{"ref":"12.55","t":"10. ‘So then, Amba<em>tth</em>a, neither are you a Rishi, nor your teacher, nor do you live under the conditions under which the Rishis lived. But whatever it may be, Amba<em>tth</em>a, concerning which you are in doubt or perplexity about me, ask me as to that. I will make it clear by explanation.’"},{"ref":"12.56","t":"11. Then the Blessed One went forth from his chamber, and began to walk up and down. And Amba<em>tth</em>a did the same. And as he thus walked up and down, following the Blessed One, he took stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. And he perceived them all save only two. With respect to those two — the concealed member and the extent of tongue — he was in doubt and perplexity, not satisfied, not sure."},{"ref":"12.57","t":"12. And the Blessed One knew that he was so in doubt. And he so arranged matters by his Wondrous Gift that Amba<em>tth</em>a the Brahman saw how that part of the Blessed One that ought to be hidden by clothes was enclosed in a sheath. And the Blessed One so bent round his tongue that he touched and stroked both his ears, touched and stroked both his nostrils, and the whole circumference of his forehead he covered with his tongue."},{"ref":"12.58","t":"And Amba<em>tth</em>a, the young Brahman, thought: ‘The Sama<em>n</em>a Gotama is endowed with the thirty-two signs of a great man, with them all, not only with some of them.’ And he said to the Blessed One: ‘And now, Gotama, we would fain depart. We are busy, and have much to do.’"},{"ref":"12.59","t":"‘Do, Amba<em>tth</em>a, what seemeth to you fit.’"},{"ref":"12.60","t":"And Amba<em>tth</em>a mounted his chariot drawn by mares, and departed thence."},{"ref":"12.61","t":"13. Now at that time the Brahman Pokkharasâdi had gone forth from Ukka<em>tth</em>a with a great retinue of Brahmans, and was seated in his own pleasaunce waiting there for Amba<em>tth</em>a. And Amba<em>tth</em>a came on to the pleasaunce. And when he had come in his chariot as far as the path was practicable for chariots, he descended from it, and came on foot to where Pokkharasâdi was, and saluted him, and took his seat respectfully on one side. And when he was so seated, Pokkharasâdi said to him:"},{"ref":"12.62","t":"14. ‘Well, Amba<em>tth</em>a! Did you see the Blessed One?’"},{"ref":"12.63","t":"‘Yes, Sir, we saw him.’"},{"ref":"12.64","t":"‘Well! is the venerable Gotama so as the reputation about him I told you of declares; and not otherwise. Is he such a one, or is he not?’"},{"ref":"12.65","t":"‘He is so, Sir, as his reputation declares, and not otherwise. Such is he, not different. And he is endowed with the thirty-two signs of a great man, with all of them, not only with some.’"},{"ref":"12.66","t":"‘And did you have any talk, Amba<em>tth</em>a, with the Sama<em>n</em>a Gotama?’"},{"ref":"12.67","t":"‘Yes, Sir, I had.’"},{"ref":"12.68","t":"‘And how did the talk go?’"},{"ref":"12.69","t":"Then Amba<em>tth</em>a told the Brahman Pokkharasâdi all the talk that he had had with the Blessed One."},{"ref":"12.70","t":"15. When he had thus spoken, Pokkharasâdi said to him: ‘Oh! you wiseacre! Oh I you dullard! Oh! you expert, forsooth, in our threefold Vedic lore! A man, they say, who should carry out his business thus, must, on the dissolution of the body, after death, be reborn into some dismal state of misery and woe. What could the very points you pressed in your insolent words lead up to, if not to the very disclosures the venerable Gotama made? What a wiseacre; what a dullard; what an expert, forsooth, in our threefold Vedic lore.’ And angry and displeased, he struck out with his foot, and rolled Amba<em>tth</em>a over. And he wanted, there and then, himself, to go and call on the Blessed One."},{"ref":"12.71","t":"16. But the Brahmans there spake thus to Pokkharasâdi: ‘It is much too late, Sir, to-day to go to call on the Sama<em>n</em>a Gotama. The venerable Pokkharasâdi can do so to-morrow.’"},{"ref":"12.72","t":"So Pokkharasâdi had sweet food, both hard and soft, made ready at his own house, and taken on wagons, by the light of blazing torches, out to Ukka<em>tth</em>a. And he himself went on to the I<em>kkh</em>ânankala Wood, driving in his chariot as far as the road was practicable for vehicles, and then going on, on foot, to where the Blessed One was. And when he had exchanged with the Blessed One the greetings and compliments of politeness and courtesy, he took his seat on one side, and said to the Blessed One:"},{"ref":"12.73","t":"17. ‘Has our pupil, Gotama, the young Brahman Amba<em>tth</em>a, been here?’"},{"ref":"12.74","t":"‘Yes, Brahman, he has.’"},{"ref":"12.75","t":"‘And did you, ‘Gotama, have any talk with him?’"},{"ref":"12.76","t":"‘Yes, Brahman, I had:"},{"ref":"12.77","t":"‘And on what wise was the talk that you had with him:"},{"ref":"12.78","t":"18. Then the Blessed One told the Brahman Pokkharasâdi all the talk that had taken place. And when"},{"ref":"12.79","t":"{l. Âsa<em>gg</em>a âsa<em>gg</em>a... upanîyya upanîyya. Buddhaghosa is somewhat ambiguous in his interpretation of this idiomatic phrase, on which compare M. I, 250, 251; A. I, 172.} he had thus spoken Pokkharasâdi said to the Blessed One:"},{"ref":"12.80","t":"‘He is young and foolish, Gotama, that young Brahman Amba<em>tth</em>a. Forgive him, Gotama.’"},{"ref":"12.81","t":"‘Let him be quite happy, Brahman, that young Brahman Amba<em>tth</em>a.’"},{"ref":"12.82","t":"19. And the Brahman Pokkharasâdi took stock, on the body of the Blessed One, of the thirty-two marks of a Great Being. And he saw them all plainly, save only two. As to two of them — the sheath-concealed member and the extensive tongue — he was still in doubt and undecided. But the Blessed One showed them to Pokkharasâdi, even as he had shown them to Amba<em>tth</em>a. And Pokkharasâdi perceived that the Blessed One was endowed with the thirty-two marks of a Great Being, with all of them, not only with some. And he said to the Blessed One: ‘May the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the Order with him.’ And the Blessed One accepted, by silence, his request."},{"ref":"12.83","t":"20. Then the Brahman Pokkharasâdi, seeing that the Blessed One had accepted, had (on the morrow) the time announced to him: ‘It is time, oh Gotama, the meal is ready.’ And the Blessed One, who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went, with the brethren, to Pokkharasâdi’s house, and sat down on the seat prepared for him. And Pokkharasâdi, the Brahman, satisfied the Blessed One, with his own hand, with sweet food, both hard and soft, until he refused any more, and the young Brahmans the members of the Order. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Pokkharasâdi took a low seat, and sat down beside him."},{"ref":"12.84","t":"21. Then to him thus seated the Blessed One discoursed in due order; that is to say, he spake to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One saw that Pokkharasâdi, the Brahman, had become prepared, softened, unprejudiced, upraised, and believing in heart, then he proclaimed the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation, and of the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Pokkharasâdi, the Brahman, obtain, even while sitting there, the pure and spotless. Eye for the Truth, and he knew: ‘Whatsoever has a beginning in that is inherent also the necessity of dissolution."},{"ref":"12.85","t":"22. And then the Brahman Pokkharasâdi, as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt and put away perplexity and gained full confidence, who had become dependent on no other man for his knowledge of the teaching of the Master, addressed the Blessed One, and said:"},{"ref":"12.86","t":"‘Most excellent, oh Gotama (are the words of thy mouth), most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms, — just even so, Lord, has the truth been made known to me, in many a figure, by the venerable Gotama. And I, oh Gotama, with my sons, and my wife, and my people, and my companions, betake myself to the venerable Gotama as my guide, to the truth, and to the Order. May the venerable Gotama accept me as a disciple, as one who from this day forth, as long as life endures, has taken him as his guide. And just as the venerable Gotama visits the families of others, his disciples, at Ukka<em>tth</em>a, so let him visit mine. Whosoever there may be there, of Brahmans or their wives, who shall pay reverence to the venerable Gotama, or stand up in his presence, or offer him a seat or water, or take delight in him, to him that will be, for long, a cause of weal and bliss.’"},{"ref":"12.87","t":"‘It is well, Brahman, what you say.’"},{"ref":"12.88","t":"Here ends the Amba<em>tth</em>a Sutta."},{"sp":"HDR","t":"IV. SONADANDA SUTTA."},{"ref":"14.1","t":"[CHARACTERISTICS OF THE TRUE BRAHMAN.]"},{"ref":"14.2","t":"I. THUS HAVE I heard. The Blessed One once, when going on a tour through the Anga country with a great multitude of the brethren, with about five hundred brethren, arrived at <em>K</em>ampâ. And there at <em>K</em>ampâ he lodged on the bank of the Gaggarâ Lake."},{"ref":"14.3","t":"Now at that time the Brahman So<em>n</em>ada<em>nd</em>a was dwelling at <em>K</em>ampâ, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain granted him by Seniya Bimbisâra, the king of Magadhâ, as a royal fief, with power over it as if he were the king."},{"ref":"14.2a","t":"Now the Brahmans and householders of <em>K</em>ampâ heard the news: ‘They say that the Sama<em>n</em>a Gotama of the Sâkya clan, who went out from a Sâkya family to adopt the religious life, has now arrived, with a great company of the brethren at <em>K</em>ampâ, and is staying there on the shore of the Gaggarâ Lake. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: — That Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, — including the worlds above of the gods, the Brahmas, and the Mâras, and the world below with its recluses and Brahmans, its princes and peoples, — and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life cloth he make known, in all its fullness and in all its purity."},{"ref":"14.2aa","t":"‘And good is it to pay visits to Arahats like that.’"},{"ref":"14.2b","t":"And the Brahmans and householders of <em>K</em>ampâ began to leave <em>K</em>ampâ in companies and in bands from each district, so that they could be counted, to go to the Gaggarâ Lake."},{"ref":"14.3a","t":"Now at that time So<em>n</em>ada<em>nd</em>a the Brahman had gone apart to the upper terrace of his house for his siesta, and seeing the people thus go by, he said to his doorkeeper: ‘Why are the people of <em>K</em>ampâ going forth like this towards the Gaggarâ Lake?’"},{"ref":"14.3aa","t":"Then the doorkeeper told him the news. And he said: ‘Then, good doorkeeper, go to the Brahmans and householders of <em>K</em>ampâ, and say to them: “So<em>n</em>ada<em>nd</em>a the Brahman desires them to wait. He will himself come to see the Sama<em>n</em>a Gotama.”’"},{"ref":"14.3b","t":"‘Very well, Sir,’ said the doorkeeper, and he did so."},{"ref":"14.4","t":"Now at that time there were about five hundred Brahmans from different kingdoms lodging at <em>K</em>ampâ for some business or other. And when they heard that So<em>n</em>ada<em>nd</em>a was intending to visit the"},{"ref":"14.4a","t":"Sama<em>n</em>a Gotama, they went to So<em>n</em>ada<em>nd</em>a, and asked whether that was so."},{"ref":"14.4b","t":"‘That is my intention, Sirs. I propose to call on the Sama<em>n</em>a Gotama.’"},{"ref":"14.4c","t":"‘Let not the venerable So<em>n</em>ada<em>nd</em>a do that. It is not fitting for him to do so. If it were the venerable So<em>n</em>ada<em>nd</em>a who went to call upon him, then the venerable So<em>n</em>ada<em>nd</em>a’s reputation would decrease and the Sama<em>n</em>a Gotama’s would increase. This is the first reason why you, Sir, should not call upon him, but he upon you.’"},{"ref":"14.5","t":"And they laid before So<em>n</em>ada<em>nd</em>a the Brahman in like manner also other considerations, to wit:"},{"ref":"14.5a","t":"That he was well born on both sides, of pure descent through the mother and through the father back through seven generations, with no slur put upon him, and no reproach, in respect of birth. —"},{"ref":"14.5b","t":"That he was prosperous, well to do, and rich —"},{"ref":"14.5c","t":"That he was a repeater (of the sacred words), knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the words and in the grammar, versed in Lokâyata (Nature-lore), and in the theory of the signs on the body of a great man —"},{"ref":"14.5d","t":"That he was handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold —"},{"ref":"14.5e","t":"That he was virtuous, increased in virtue, gifted with virtue that had waxed great —"},{"ref":"14.5f","t":"That he had a pleasant voice and pleasing delivery, and was gifted with polite address, distinct, not husky, suitable for making clear the matter in hand —"},{"ref":"14.5g","t":"That he was the teacher of the teachers of many, instructing three hundred Brahmans in the repetition of the mystic verses, and that many young Brahmans, from various directions and various counties, all craving for the verses, came to learn them by heart under him —"},{"ref":"14.5h","t":"That he was aged, old, and well stricken in years, long-lived and full of days —"},{"ref":"14.5i","t":"That he was honoured, held of weight, esteemed worthy, venerated and revered by Seniya Bimbisâra, the king of Magadhâ —"},{"ref":"14.5j","t":"That he was honoured, held of weight, esteemed worthy, venerated and revered by Pokkharasâdi, the Brahman —"},{"ref":"14.5k","t":"That he dwelt at <em>K</em>ampâ, a place teeming with life, with much grassland and woodland and corn, on a royal fief granted him by Seniya Bimbisâra, the king of Magadhâ, as a royal gift, with power over it as if he were the king —"},{"ref":"14.5l","t":"For each of these reasons it was not fitting that he, So<em>n</em>ada<em>nd</em>a the Brahman, should call upon the Sama<em>n</em>a Gotama, but rather that the Sama<em>n</em>a Gotama should call upon him."},{"ref":"14.6","t":"And when they had thus spoken, So<em>n</em>ada<em>nd</em>a said to them:"},{"ref":"14.6a","t":"‘Then, Sirs, listen, and hear why it is fitting that I should call upon the venerable Gotama, and not he should call upon me —"},{"ref":"14.6b","t":"‘Truly, Sirs, the venerable Gotama is well born on both sides, of pure descent through the mother and the father back through seven generations, with no slur put upon him, and no reproach in respect of birth —"},{"ref":"14.6c","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama has gone forth (into the religious life), giving up the great clan of his relations —"},{"ref":"14.6d","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama has gone forth (into the religious life), giving up much money and gold, treasure both buried and above the ground —"},{"ref":"14.6e","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama, while he was still a young man, without a grey hair on his head, in the beauty of his early manhood, has gone forth from the household life into the homeless state —"},{"ref":"14.6f","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama, though his father and mother were unwilling, and wept, their cheeks being wet with tears, nevertheless cut off his hair and beard, and donned the yellow robes, and went out from the household life into the homeless state —"},{"ref":"14.6g","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold —"},{"ref":"14.6h","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama is virtuous with the virtue of the Arahats, good and virtuous, gifted with goodness and virtue —"},{"ref":"14.6i","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama hath a pleasant voice, and a pleasing delivery, he is gifted with polite address, distinct, not husky, suitable for making clear the matter in hand —"},{"ref":"14.6j","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama is the teacher of the teachers of many —"},{"ref":"14.6k","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama has no passion of lust left in him, and has put away all fickleness of mind —"},{"ref":"14.6l","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama believes in Karma, and in action, he is one who puts righteousness in the forefront (of his exhortations) to the Brahman race —"},{"ref":"14.6m","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama went forth from a distinguished family primeval among the Kshatriya clans —"},{"ref":"14.6n","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama went forth from a family prosperous, well to do, and rich —"},{"ref":"14.6o","t":"‘Truly, Sirs, people come right across the country from distant lands to ask questions of the Sama<em>n</em>a Gotama —"},{"ref":"14.6p","t":"‘Truly, Sirs, multitudes of heavenly beings put their trust in the Sama<em>n</em>a Gotama —"},{"ref":"14.6q","t":"‘Truly, Sirs, such is the high reputation noised abroad concerning the Sama<em>n</em>a Gotama, that he is said to be an Arahat, exalted, fully awakened, abounding in wisdom and righteousness, happy, with knowledge of the worlds, a Blessed One, a Buddha —"},{"ref":"14.6r","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama has all the thirty-two bodily marks of a Great Being —"},{"ref":"14.6s","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama bids all men welcome, is congenial, conciliatory, not supercilious, accessible to all, not backward in conversation —"},{"ref":"14.6t","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama is honoured, held of weight, esteemed and venerated and revered by the four classes (of his followers — the brethren and sisters of the Order, laymen and lay women) —"},{"ref":"14.6u","t":"‘Truly, Sirs, many gods and men believe in the Sama<em>n</em>a Gotama —"},{"ref":"14.6v","t":"“Truly, Sirs, in whatsoever village or town the Sama<em>n</em>a Gotama stays, there the non-humans do the humans no harm —"},{"ref":"14.6w","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama as the head of an Order, of a school, as the teacher of a school, is the acknowledged chief of all the founders of sects. Whereas some Sama<em>n</em>as and Brahmans have gained a reputation by all sorts of insignificant matters, not so the Sama<em>n</em>a Gotama. His reputation comes from perfection in conduct and righteousness —"},{"ref":"14.6x","t":"‘Truly, Sirs, the king of Magadhâ, Seniya Bimbisâra, with his children and his wives, with his people and his courtiers, has put his trust in the Sama<em>n</em>a Gotama —"},{"ref":"14.6y","t":"‘Truly, Sirs, King Pasenadi of Kosala, with his children and his wives, with his people and his courtiers, has put his trust in the Sama<em>n</em>a Gotama —"},{"ref":"14.6z","t":"‘Truly, Sirs, Pokkharasâdi the Brahman, with his children and his wives, with his people and his intimates, has put his trust in the Sama<em>n</em>a Gotama —"},{"ref":"14.6aa","t":"‘Truly, Sirs, the Sama<em>n</em>a Gotama is honoured, held of weight, esteemed, and venerated and revered alike by Seniya Bimbisâra, the king of Magadhâ, by Pasenadi the king of Kosala, and by Pokkharasâdi the Brahman —"},{"ref":"14.6ba","t":"‘Truy, Sirs, the Sama<em>n</em>a Gotama has now arrived at <em>K</em>ampâ and is staying on the shores of the Gaggarâ Lake. But all Sama<em>n</em>as and Brahmans who come into our village borders are our guests. And guests we ought to esteem and honour, to venerate and revere. And as he is now so come, he ought to be so treated, as a guest —"},{"ref":"14.6ca","t":"‘For each and all of these considerations it is not fitting that the Sama<em>n</em>a Gotama should call upon us, but rather does it behove us to call upon him. And so far only do I know the excellencies of the Sama<em>n</em>a Gotama, but these are not all of them, for his excellence is beyond measure.’"},{"ref":"14.7","t":"And when he had thus spoken, those Brahmans said to him: ‘The venerable So<em>n</em>ada<em>nd</em>a declares the praises of the Sama<em>n</em>a Gotama on such wise, that were he to be dwelling even a hundred leagues from here, it would be enough to make a believing man go thither to call upon him, even had he to carry a bag (for the provisions for the journey) on his back. Let us then all go to call on the Sama<em>n</em>a Gotama together!’"},{"ref":"14.7a","t":"So So<em>n</em>ada<em>nd</em>a the Brahman went out to the Gaggarâ Lake with a great company of Brahmans."},{"ref":"14.8","t":"Now the following hesitation arose in So<em>n</em>ada<em>nd</em>a’s mind as he passed through the wood: ‘Were I to ask the Sama<em>n</em>a Gotama a question, if he were to say: “The question ought not to be asked so, thus ought the question to be framed;” the company might thereupon speak of me with disrespect, saying: “Foolish is this So<em>n</em>ada<em>nd</em>a the Brahman, and inexpert. He is not even able to ask a question rightly.” But if they did so my reputation would decrease; and with my reputation my incomings would grow less, for what we have to enjoy, that depends on our reputation. But if the Sama<em>n</em>a Gotama were to put a question to me, I might not be able to gain his approval by my explanation of the problem. And if they were then to say to me: “The question ought not to be answered so; thus ought the problem to be explained;” the company might thereupon speak of me with disrespect, saying: “Foolish is this So<em>n</em>ada<em>nd</em>a the Brahman, and inexpert. He is not even able to satisfy the Sama<em>n</em>a Gotama by his explanation of the problem put.” But if they did so, my reputation would decrease; and with my reputation my incomings would grow less, for what we have to enjoy, that depends upon our reputation. But on the other hand if, having come so far, I should turn back without calling upon the Sama<em>n</em>a Gotama, then might the company speak disrespectfully of me, saying: “Foolish is this So<em>n</em>ada<em>nd</em>a the Brahman, and inexpert, though obstinate with pride, he is so afraid that he dare not call on the Sama<em>n</em>a Gotama. How can he turn back after having come so far?” But if they did so, my reputation would decrease; and with my reputation my incomings would grow less. For what we have to enjoy, that depends upon our reputation."},{"ref":"14.9","t":"So So<em>n</em>ada<em>nd</em>a the Brahman went up to where the"},{"ref":"14.9a","t":"Blessed One was. And when he had come there he exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took his seat on one side. And as to the Brahmans and householders of <em>K</em>ampâ, some of them bowed to the Blessed One and took their seats on one side; some of them exchanged with him the greetings and compliments of politeness and courtesy, and then took their seats on one side; some of them called out their name and family, and then took their seats on one side; and some of them took their seats on one side in silence."},{"ref":"14.10","t":"Now as So<em>n</em>ada<em>nd</em>a was seated there he was still filled with hesitation, thinking as before set out; and he added to himself: ‘Oh! would that the Sama<em>n</em>a Gotama would but ask me some question on my own subject, on the threefold Vedic lore. Verily, I should then be able to gain his approval by my exposition of the problem put!’"},{"ref":"14.11","t":"Now the Blessed One became aware in his own mind of the hesitation in the mind of So<em>n</em>ada<em>nd</em>a, and he thought: ‘This So<em>n</em>ada<em>nd</em>a is afflicted in his heart. I had better question him on his own doctrine.’ And he said to him: ‘What are the things, Brahman, which the Brahmans say a man ought to have in order to be a Brahman, so that if he says: “I am a Brahman,” he speaks accurately and does not become guilty of falsehood?’"},{"ref":"14.12","t":"Then So<em>n</em>ada<em>nd</em>a thought: ‘What I wished and desired and had in my mind and hoped for — that the Sama<em>n</em>a Gotama should put to me some question on my own subject, on the threefold Vedic lore — that he now does. Oh! that I may be able to satisfy his heart with my exposition thereof!’"},{"ref":"14.13","t":"And drawing his body up erect, and looking round on the assembly, he said to the Blessed One: ‘The Brahmans, Gotama, declare him to be a Brahman who can accurately say “I am a Brahman” without being guilty of falsehood, who has five things. And what are the five? In the first place, Sir, a Brahman is well born on both sides, on the mother’s side and on the father’s side, of pure descent back through seven generations, with no slur put upon him, and no reproach, in respect of birth —"},{"ref":"14.13a","t":"‘Then he is a repeater (of the sacred words), knowing the mystic verses by heart, one who has mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the phrases and in the grammar, versed in Lokâyata sophistry, and in the theory of the signs on the body of a great man —"},{"ref":"14.13b","t":"‘Then he is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold, —"},{"ref":"14.13c","t":"‘Then he is virtuous, increased in virtue, gifted with virtue that has grown great —"},{"ref":"14.13d","t":"‘Then he is learned and wise, the first, or it may be the second, among those who hold out the ladle.’"},{"ref":"14.14","t":"‘But of these five things, oh Brahman, is it possible to leave one out, and to declare the man who has the other four to be a Brahman, to be one who can accurately, and without falling into falsehood, claim to be a Brahman?’"},{"ref":"14.14a","t":"‘Yes, Gotama, that can be done. We could leave out colour. For what does colour matter? If he have the other four — good birth, technical training, virtue, and wisdom, as just set forth-Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’"},{"ref":"14.15","t":"‘But of these four things, oh Brahman, is it possible to leave one out, and to declare the man who has the other three to be a Brahman, to be one who can rightly, and without falling into falsehood, claim to be a Brahman?’"},{"ref":"14.15a","t":"‘Yes, Gotama, that could be done. We could leave out the verses. For what do the verses matter? If he have the other three — good birth, virtue, and wisdom — Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’"},{"ref":"14.16","t":"‘But of these three things, Brahman, is it possible to leave one out, and to declare the man who has the other two to be a Brahman, to be one who can accurately, and without falling into falsehood, claim to be a Brahman?’"},{"ref":"14.16a","t":"‘Yes, Gotama, that could be done. We could leave out birth. For what does birth matter? If he have the other two — virtue and wisdom — Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’"},{"ref":"14.17","t":"And when he had thus spoken the other Brahmans said to So<em>n</em>ada<em>nd</em>a: ‘Say not so, venerable So<em>n</em>ada<em>nd</em>a, say not so! He depreciates not only our colour, but he depreciates our verses and our birth. Verily the venerable So<em>n</em>ada<em>nd</em>a is going over to the doctrine of the Sama<em>n</em>a Gotama.’"},{"ref":"14.18","t":"Then the Blessed One said to those Brahmans: ‘If you, oh Brahmans, think that So<em>n</em>ada<em>nd</em>a is unlearned, that he speaks unfittingly, that he is unwise, that he is unable to hold his own with me in this matter, let him keep silence, and do you discuss with me. But if you think him learned, able in speech, wise, able to hold his own, then do you keep silence, and let him discuss with me.’"},{"ref":"14.19","t":"And when he had thus spoken, So<em>n</em>ada<em>nd</em>a the Brahman said to those Brahmans: ‘Let not the venerable ones say so. Say not so, Sirs. I do not depreciate either our colour, nor our verses, nor our birth.’"},{"ref":"14.20","t":"Now at that time a young Brahman named Angaka, sister’s son to So<em>n</em>ada<em>nd</em>a the Brahman, was seated in that company. And So<em>n</em>ada<em>nd</em>a said to those"},{"ref":"14.20a","t":"Brahmans: ‘Do the venerable ones see this Angaka, our nephew?’"},{"ref":"14.20b","t":"‘Yes, Sir, we see him.’"},{"ref":"14.20c","t":"‘Well! Angaka, Sirs, is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold — none in this assembly is like unto him in colour, save only the Sama<em>n</em>a Gotama."},{"ref":"14.20d","t":"‘And Angaka, Sirs, is a repeater (of the sacred words), knowing the mystic verses by heart, one who has mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the phrases and the grammar, versed in Lokâyata (Nature-lore), and in the theory of the signs on the body of a great man — I myself have taught him the verses."},{"ref":"14.20e","t":"‘And Angaka, Sirs, is well born on both sides, on the mother’s side and on the father’s side, of pure descent back through seven generations, with no slur put upon him, and no reproach in respect of birth — I myself know his forebears, on the mother’s side and on the father’s."},{"ref":"14.20f","t":"‘If Angaka, Sirs, should kill living things, and take what has not been given, and go the way of the adulterer, and speak lies, and drink strong drink, what then, Sirs, would his colour avail him? what the verses? what his birth?"},{"ref":"14.20g","t":"‘It is in so far, Sirs, as a Brahman is virtuous, increased in virtue, gifted with virtue that has grown great; in so far as he is learned and wise, the first, or it may be the second, among those who hold out the ladle, that Brahmans would declare him, as endowed with these two qualities, to be a Brahman, to be one who could rightly say “I am a Brahman” without falling into falsehood.’"},{"ref":"14.21","t":"‘But of these two things, oh Brahman, is it possible to leave one out, and to declare the man who has the other to be a Brahman, to be one who can rightly, and without falling into falsehood, claim to be a Brahman?’"},{"ref":"14.21a","t":"‘Not that, Gotama! For wisdom, oh Gotama, is purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. To the upright there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the world. Just, oh Gotama, as one might wash hand with hand, or foot with foot, just even so, oh Gotama, is wisdom purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. To the upright, there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the world.’"},{"ref":"14.22","t":"‘That is just so, oh Brahman. And I, too, say the same. But what, then, is that uprightness and what that wisdom?,"},{"ref":"14.22a","t":"‘We only know, oh Gotama, the general statement in this matter. May the venerable Gotama be pleased to explain the meaning of the phrase.’"},{"ref":"14.22b","t":"‘Well then, oh Brahman, give ear, and pay earnest attention, and I will speak.’"},{"ref":"14.23","t":"‘Very well, Sir,’ said So<em>n</em>ada<em>nd</em>a in assent to the Blessed One. And the Blessed One said:"},{"ref":"14.23a","t":"[<em>Here follow the paragraphs</em> 40-63 <em>in the Sâma</em>ññ<em>a-Phala Sutta above, p</em>-70 <em>of the text; that is, the paragraph on the appearance of a Buddha, his preaching, the conversion of the hearer, his renunciation of the world, all the Sîlas, and the paragraph on Confidence,</em> § 63.]"},{"ref":"14.23b","t":"‘This also, oh Brahman, is that uprightness’ (Sîla)."},{"ref":"14.23c","t":"[<em>Here follow the paragraphs on the</em> Gh<em>ânas, beginning at</em> So vivi<em>kk</em>’ eva kâmehi <em>in</em> § 75 <em>of the Sâma</em>ññ<em>a-phala down to the end of</em> § 82<em>, then the paragraphs on Insight arising from Knowledge, on the Mental Image, on the Wondrous Gifts, on the Heavenly Ear, on Knowledge of the hearts of others, on Memory of one’s own previous births, on the Divine Eye, and on the Destruction of the Deadly Floods, all as in the Sâma</em>ññ<em>a-phala,</em> §§ 83-98 <em>inclusive</em>.]"},{"ref":"14.23d","t":"‘This, oh Brahman, is that wisdom.’"},{"ref":"14.24","t":"When he had thus spoken, So<em>n</em>ada<em>nd</em>a the Brahman said to the Blessed One:"},{"ref":"14.24a","t":"‘Most excellent, oh Gotama (are the words of thy mouth), most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms — just even so has the truth been made known to me, in many a figure, by the venerable Gotama. I, even I, betake myself to the venerable Gotama as my guide, to the truth, and to the Order. And may the venerable Gotama accept me as a disciple, as one who, from this day forth, as long as life endures, has taken him as his guide. And may the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the Order with him.’"},{"ref":"14.24b","t":"Then the Blessed One signified, by silence, his consent. And So<em>n</em>ada<em>nd</em>a, on seeing that he had done so, arose from his seat and bowed down before the Blessed"},{"ref":"14.24c","t":"One, and walking round him with his right hand towards him, departed thence. And at early dawn he made ready at his house sweet food, both hard and soft, and had the time announced to the Blessed One: ‘It is time, oh Gotama, and the meal is ready.’"},{"ref":"14.25","t":"Then the Blessed One, who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went with the brethren to So<em>n</em>ada<em>nd</em>a’s house, and sat down on the seat prepared for him. And So<em>n</em>ada<em>nd</em>a the Brahman satisfied the Blessed One, and the brethren, with his own hand, with sweet food, both hard and soft, until they refused any more."},{"ref":"14.25a","t":"And when the Blessed One had finished his meal, and cleansed the bowl and his hands, So<em>n</em>ada<em>nd</em>a took a low seat, and sat down beside him, and said:"},{"ref":"14.26","t":"‘If, oh Gotama, after I have entered the assembly, I should rise from my seat to bow down before the venerable Gotama, then the assembly would find fault with me. Now he with whom the assembly should find fault, his reputation would grow less; and he who should lose his reputation, his income would grow less. For that which we have to enjoy, that depends upon our reputation. If then, when I am seated in the assembly, I stretch forth my joined palms in salutation, let the venerable Gotama accept that from me as arising up from my seat. And if when I am seated in the assembly I take off my turban, let the venerable Gotama accept that from me as a salutation with my head. So if, when I am in my chariot, I were to get down from the chariot to salute the venerable Gotama, the surrounders would find fault with me. If, then, when mounted on my chariot, I bend down low the staff of my goad, let the venerable Gotama accept that from me as if I had got down. And if, when mounted on my chariot, I should wave my hand, let the venerable Gotama accept that from me as if I had bowed low in salutation!’"},{"ref":"14.27","t":"Then the Blessed One instructed and roused and incited and gladdened So<em>n</em>ada<em>nd</em>a the Brahman with religious discourse, and then rose from his seat and departed thence."},{"ref":"14.27a","t":"Here ends the So<em>n</em>ada<em>nd</em>a Sutta."},{"sp":"HDR","t":"V. KÛTADANTA SUTTA."},{"ref":"16.1","t":"[THE WRONG SACRIFICE AND THE RIGHT.]"},{"ref":"16.2","t":"1. THUS HAVE I heard. The Blessed One once, when going on a tour through Magadhâ, with a great multitude of the brethren, with about five hundred brethren, came to a Brahman village in Magadhâ called Khânumata. And there at Khânumata he lodged in the Ambala<em>tth</em>ikâ pleasaunce."},{"ref":"16.3","t":"Now at that time the Brahman Kû<em>t</em>adanta was dwelling at Khânumata, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain presented him by Seniya Bimbisâra the king of Magadhâ, as a royal gift, with power over it as if he were the king."},{"ref":"16.4","t":"And just then a great sacrifice was being got ready on behalf of Kû<em>t</em>adanta the Brahman. And a hundred bulls, and a hundred steers, and a hundred heifers, and a hundred goats, and a hundred rams had been brought to the post for the sacrifice."},{"ref":"16.5","t":"2. Now the Brahmans and householders of Khânumata heard the news of the arrival of the Sama<em>n</em>a Gotama. And they began to leave Khânumata in companies and in bands to go to the Ambala<em>tth</em>ikâ pleasaunce."},{"ref":"16.6","t":"3. And just then Kû<em>t</em>adanta the Brahman had gone apart to the upper terrace of his house for his siesta; and seeing the people thus go by. he asked his doorkeeper the reason. And the doorkeeper told him."},{"ref":"16.7","t":"4. Then Kû<em>t</em>adanta thought: ‘I have heard that the Sama<em>n</em>a Gotama understands about the successful performance of a sacrifice with its threefold method and its sixteen accessory instruments. Now I don’t know all this, and yet I want to carry out a sacrifice. It would be well for me to go to the Sama<em>n</em>a Gotama, and ask him about it.’"},{"ref":"16.8","t":"So he sent his doorkeeper to the Brahmans and householders of Khânumata, to ask them to wait till he could go with them to call upon the Blessed One."},{"ref":"16.9","t":"5. But there were at that time a number of Brahmans staying at Khânumata to take part in the great sacrifice. And when they heard this they went to Kû<em>t</em>adanta, and persuaded him, on the same grounds as the Brahmans had laid before So<em>n</em>ada<em>nd</em>a, not to go. But he answered them in the same terms as So<em>n</em>ada<em>nd</em>a had used to those Brahmans. Then they were satisfied, and went with him to call upon the Blessed One."},{"ref":"16.10","t":"9. And when he was seated there Kû<em>t</em>adanta the Brahman told the Blessed One what he had heard, and requested him to tell him about success in performing a sacrifice in its three modes and with its accessory articles of furniture of sixteen kinds."},{"ref":"16.11","t":"‘Well then, O Brahman, give ear and listen attentively and I will speak.’"},{"ref":"16.12","t":"‘Very well, Sir,’ said Kû<em>t</em>adanta in reply; and the Blessed One spake as follows: —"},{"ref":"16.13","t":"10. ‘Long ago, O Brahman, there was a king by name Wide-realm (Mahâ Vi<em>g</em>ita), mighty, with great wealth and large property; with stores of silver and gold, of aids to enjoyment, of goods and corn; with his treasure-houses and his garners full. Now when King Wide-realm was once sitting alone in meditation he became anxious at the thought: “I have in abundance all the good things a mortal can enjoy. The whole wide circle of the earth is mine by conquest to possess. ‘Twere well if I were to offer a great sacrifice that should ensure me weal and welfare for many days.”"},{"ref":"16.14","t":"‘And he had the Brahman, his chaplain, called; and telling him all that he had thought, he said: “So I would fain, O Brahman, offer a great sacrifice — let the venerable one instruct me how — for my weal and my welfare for many days.”"},{"ref":"16.15","t":"11. ‘Thereupon the Brahman who was chaplain said to the king: “The king’s country, Sire, is harassed and harried. There are dacoits abroad who pillage the villages and townships, and who make the roads unsafe. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly. But perchance his majesty might think: ‘I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their licence cannot be satisfactorily put a stop to so. The remnant left unpunished would still go on harassing the realm. Now there is one method to adopt to put a thorough end to this disorder. Whosoever there be in the king’s realm who devote themselves to keeping cattle and the farm, to them let his majesty the king give food and seed-corn. Whosoever there be in the king’s realm who devote themselves to trade, to them let his majesty the king give capital. Whosoever there be in the king’s realm who devote themselves to government service, to them let his majesty the king give wages and food. Then those men, following each his own business, will no longer harass the realm; the king’s revenue will go up; the country will be quiet and at peace; and the populace, pleased one with another and happy, dancing their children in their arms. will dwell with open doors.”"},{"ref":"16.16","t":"‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And those men, following each his business, harassed the realm no more. And the king’s revenue went up. And the country became quiet and at peace. And the populace, pleased one with another and happy, dancing their children in their arms, dwelt with open doors."},{"ref":"16.17","t":"12. ‘So King Wide-realm had his chaplain called, and said: “The disorder is at an end. The country is at peace. I want to offer that great sacrifice — let the venerable one instruct me how — for my weal and my welfare for many days.”"},{"ref":"16.18","t":"‘Then let his majesty the king send invitations to whomsoever there may be in his realm who are Kshatriyas, vassals of his, either in the country or the towns; or who are ministers and officials of his, either in the country or the towns; or who are Brahmans of position, either in the country or the towns; or who are householders of substance, either in the country or the towns, saying: “I intend to offer a great sacrifice. Let the venerable ones give their sanction to what will be to me for weal and welfare for many days.”"},{"ref":"16.19","t":"‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said, And they each — Kshatriyas and ministers and Brahmans and householders — made alike reply: “Let his majesty the king celebrate the sacrifice. The time is suitable, O king!”"},{"ref":"16.20","t":"‘Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice,"},{"ref":"16.21","t":"13. ‘King Wide-realm was gifted in the following eight ways: —"},{"ref":"16.22","t":"‘He was well born on both sides, on the mother’s side and on the father’s, of pure descent back through seven generations, and no slur was cast upon him, and no reproach, in respect of birth —"},{"ref":"16.23","t":"‘He was handsome, pleasant in appearance, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold —"},{"ref":"16.24","t":"‘He was mighty, with great wealth, and large property, with stores of silver and gold, of aids to enjoyment, of goods and corn, with his treasure-houses and his garners full —"},{"ref":"16.25","t":"‘He was powerful, in command of an army, loyal and disciplined, in four divisions (of elephants, cavalry, chariots, and bowmen), burning up, methinks, his enemies by his very glory —"},{"ref":"16.26","t":"‘He was a believer, and generous, a noble giver, keeping open house, a welling spring s whence Sama<em>n</em>as and Brahmans, the poor and the wayfarers, beggars, and petitioners might draw, a doer of good deeds —"},{"ref":"16.27","t":"‘He was learned in all kinds of knowledge —"},{"ref":"16.28","t":"‘He knew the meaning of what had been said, and could explain: “This saying has such and such a meaning, and that such and such”"},{"ref":"16.29","t":"‘He was intelligent, expert and wise, and able to think out things present or past or future —"},{"ref":"16.30","t":"‘And these eight gifts of his, too, became wherewithal to furnish forth that sacrifice."},{"ref":"16.31","t":"14. ‘The Brahman his chaplain was gifted in the following four ways: —"},{"ref":"16.32","t":"‘He was well born on both sides, on the mother’s and on the father’s, of pure descent back through seven generations, with no slur cast upon him, and no reproach in respect of birth —"},{"ref":"16.33","t":"‘He was a student repeater who knew the mystic verses by heart, master of the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth ), and the legends as a fifth, learned in the idioms and the grammar, versed in Lokâyata (Nature-lore) and in the thirty marks on the body of a great man —"},{"ref":"16.34","t":"‘He was virtuous, established in virtue, gifted with virtue that had grown great —"},{"ref":"16.35","t":"‘He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle.’"},{"ref":"16.36","t":"‘Thus these four gifts of his, too, became wherewithal to furnish forth that sacrifice."},{"ref":"16.37","t":"15. ‘And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes:"},{"ref":"16.38","t":"‘Should his majesty the king, before starting on the great sacrifice, feel any such regret as: “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret. Should his majesty the king, whilst he is offering the great sacrifice, feel any such regret as: “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret. Should his majesty the king, when the great sacrifice has been offered, feel any such regret as: “Great, alas, has been the portion of my wealth used up herein,” let not the king harbour such regret:"},{"ref":"16.39","t":"‘Thus did the chaplain, O Brahman, before the sacrifice had begun, explain to King Wide-realm the three modes."},{"ref":"16.40","t":"16. ‘And further, O Brahman, the chaplain, before the sacrifice had begun, in order to prevent any compunction that might afterwards, in ten ways, arise as regards those who had taken part therein, said: “Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom — men who take what has not been given, and men who refrain therefrom — men who act evilly in respect of lusts, and men who refrain therefrom — men who speak lies, and men who do not — men who slander, and men who do not-men who speak rudely, and men who do not — men who chatter vain things, and men who refrain therefrom — men who covet, and men who covet not — men who harbour illwill, and men who harbour it not — men whose views are wrong, and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let your majesty offer, for them, Sire, arrange the rites, them let the king gratify, in them shall your heart within find peace.”"},{"ref":"16.41","t":"17. ‘And further, O Brahman, the chaplain, whilst the king was carrying out the sacrifice, instructed and aroused and incited and gladdened his heart in sixteen ways: “Should there be people who should say of the king, as he is offering the sacrifice: ‘King Wide-realm is celebrating sacrifice without having invited the four classes of his subjects, without himself having the eight personal gifts, without the assistance of a Brahman who has the four personal gifts;’ then would they speak not according to the fact. For the consent of the four classes has been obtained, the king has the eight, and his Brahman has the four, personal gifts. With regard to each and everyone of these sixteen conditions the king may rest assured that it has been fulfilled. He can sacrifice, and be glad, and possess his heart in peace.”"},{"ref":"16.42","t":"18. ‘And further, O Brahman, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death. No trees were cut down to be used as posts, no Dabbha grasses mown to strew around the sacrificial spot. And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces. Whoso chose to help, he worked; whoso chose not to help, worked not. What each chose to do, he did; what they chose not to do, that was left undone. With ghee, and oil, and butter, and milk, and honey, and sugar only was that sacrifice accomplished."},{"ref":"16.43","t":"19. ‘And further, O Brahman, the Kshatriya vassals, and the ministers and officials, and the Brahmans of position, and the householders of substance, whether of the country or of the towns, went to King Wide-realm, taking with them much wealth, and said: “This abundant wealth, Sire, have we brought hither for the king’s use. Let his majesty accept it at our hands!”"},{"ref":"16.44","t":"‘“Sufficient wealth have I, my friends, laid up, the produce of taxation that is just. Do you keep yours, and take away more with you!”"},{"ref":"16.45","t":"‘When they had thus been refused by the king, they went aside, and considered thus one with the other: “It would not beseem us now, were we to take this wealth away again to our own homes. King Wide-realm is offering a great sacrifice. Let us too make an after-sacrifice!”"},{"ref":"16.46","t":"20. ‘So the Kshatriyas established a continual largesse to the east of the king’s sacrificial pit, and the officials to the south thereof, and the Brahmans to the west thereof, and the householders to the north thereof. And the things given, and the manner of their gift, was in all respects like unto the great sacrifice of King Wide-realm himself."},{"ref":"16.47","t":"‘Thus, O Brahman, there was a fourfold co-operation, and King Wide-realm was gifted with eight personal gifts, and his officiating Brahman with four. And there were three modes of the giving of that sacrifice. This, O Brahman, is what is called the due celebration of a sacrifice in its threefold mode and with its furniture of sixteen kinds!’ —"},{"ref":"16.48","t":"21. And when he had thus spoken, those Brahmans lifted up their voices in tumult, and said: ‘How glorious the sacrifice, how pure its accomplishment!’ But Kû<em>t</em>adanta the Brahman sat there in silence."},{"ref":"16.49","t":"Then those Brahmans said to Kû<em>t</em>adanta: ‘Why do you not approve the good words of the Sama<em>n</em>a Gotama as well-said?’"},{"ref":"16.50","t":"‘I do not fail to approve: for he who approves not as well-said that which has been well spoken by the Sama<em>n</em>a Gotama, verily his head would split in twain. But I was considering that the Sama<em>n</em>a Gotama does not say: “Thus have I heard,” nor “Thus behoves it to be,” but says only “Thus it was then,” or “It was like that then.” So I thought: “For a certainty the Sama<em>n</em>a Gotama himself must at that time have been King Wide-realm, or the Brahman who officiated for him at that sacrifice. Does the venerable Gotama admit that he who celebrates such a sacrifice, or causes it, to be celebrated, is reborn at the dissolution of the body, after death, into some state of happiness in heaven?’"},{"ref":"16.51","t":"‘Yes, O Brahman, that I admit. And at that time I was the Brahman who, as chaplain, had that sacrifice performed.’"},{"ref":"16.52","t":"22. ‘Is there, O Gotama, any other sacrifice less difficult and less troublesome, with more fruit and more advantage still than this?’"},{"ref":"16.53","t":"‘Yes, O Brahman, there is.’"},{"ref":"16.54","t":"‘And what, O Gotama, may that be?’"},{"ref":"16.55","t":"‘The perpetual gifts kept up in a family where they are given specifically to virtuous recluses."},{"ref":"16.56","t":"23. ‘But what is the reason, O Gotama, and what the cause, why such perpetual givings specifically to virtuous recluses, and kept up in a family, are less difficult and troublesome, of greater fruit and greater advantage than that other sacrifice with its three modes and its accessories of sixteen kinds?’"},{"ref":"16.57","t":"‘To the latter sort of sacrifice, O Brahman, neither will the Arahats go, nor such as have entered on the Arahat way. And why not? Because at it beating with sticks takes place, and seizing by the throat. But they will go to the former, where such things are not. And therefore are such perpetual gifts above the other sort of sacrifice.’"},{"ref":"16.58","t":"24. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than either of these?’"},{"ref":"16.59","t":"‘Yes, O Brahman, there is.’"},{"ref":"16.60","t":"‘And what, O Gotama, may that be?’"},{"ref":"16.61","t":"‘The putting up of a dwelling place (Vihâra) on behalf of the Order in all the four directions.’"},{"ref":"16.62","t":"25. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than each and all of these three?’"},{"ref":"16.63","t":"‘Yes, O Brahman, there is.’"},{"ref":"16.64","t":"‘And what, O Gotama, may that be?’"},{"ref":"16.65","t":"‘He who with trusting heart takes a Buddha as his guide, and the Truth, and the Order — that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of a dwelling place.’"},{"ref":"16.66","t":"26. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome of greater fruit and of greater advantage than all these four?’"},{"ref":"16.67","t":"‘When a man with trusting heart takes upon himself the precepts — abstinence from destroying life; abstinence from taking what has not been given; abstinence from evil conduct in respect of lusts; abstinence from lying words; abstinence from strong, intoxicating, maddening drinks, the root of carelessness — that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’"},{"ref":"16.68","t":"27. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these five?’"},{"ref":"16.69","t":"‘Yes, O Brahman, there is.’"},{"ref":"16.70","t":"‘And what, O Gotama, may that be?’"},{"ref":"16.71","t":"[The answer is the long passage from the Sâma<em>ññ</em>a-phala, § 40, (of the text), down to § 75 (), on the First <em>Gh</em>âna, as follows; —"},{"ref":"16.72","t":"1. The Introductory paragraphs on the appearance of a Buddha, his preaching, the conversion of a hearer, and his renunciation of the world."},{"ref":"16.73","t":"2. The Sîlas (minor morality)."},{"ref":"16.74","t":"3. The paragraph on Confidence."},{"ref":"16.75","t":"4. The paragraph on ‘Guarded is the door of his senses.’"},{"ref":"16.76","t":"5. The paragraph on ‘Mindful and self-possessed.’"},{"ref":"16.77","t":"6. The paragraph on Content."},{"ref":"16.78","t":"7. The paragraph on Solitude."},{"ref":"16.79","t":"8. The paragraphs on the Five Hindrances."},{"ref":"16.80","t":"9. The description of the First <em>Gh</em>âna.]"},{"ref":"16.81","t":"‘This, O Brahman, is a sacrifice less difficult and less troublesome, of greater fruit and greater advantage than the previous sacrifices.’"},{"ref":"16.82","t":"[The same is then said of the Second, Third, and Fourth <em>Gh</em>ânas, in succession (as in the Sâma<em>nn</em>a-phala, §§ 77-82), and of the Insight arising from knowledge (ibid. §§ 83, 84), and further (omitting direct mention either way of §§ 85-96 inclusive) of the knowledge of the destruction of the Âsavas, the deadly intoxications or floods (ibid. §§ 97-98).]"},{"ref":"16.83","t":"‘And there is no sacrifice man can celebrate, O Brahman, higher and sweeter than this,’"},{"ref":"16.84","t":"28. And when he had thus spoken, Kû<em>t</em>adanta the Brahman said to the Blessed One:"},{"ref":"16.85","t":"‘Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms — just even so has the truth been made known to me in many a figure by the venerable Gotama. I, even I, betake myself to the venerable Gotama as my guide, to the Doctrine and the Order. May the venerable One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken him as his guide. And I myself, O Gotama, will have the seven hundred bulls, and the seven hundred steers, and the seven hundred heifers, and the seven hundred goats, and the seven hundred rams set free. To them I grant their life. Let them eat green grass and drink fresh water, and may cool breezes waft around them.’"},{"ref":"16.86","t":"29. Then the Blessed One discoursed to Kû<em>t</em>adanta the Brahman in due order; that is to say, he spake to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One became aware that Kû<em>t</em>adanta the Brahman had become prepared, softened, unprejudiced, upraised, and believing in heart, then did he proclaim the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation, and of the Path. And just as a clean cloth, with all stains in it washed away, will readily take the dye, just even so did Kû<em>t</em>adanta the Brahman, even while seated there, obtain the pure and spotless Eye for the Truth, and he knew: ‘Whatsoever has a beginning, in that is inherent also the necessity of dissolution.’"},{"ref":"16.87","t":"30. And then the Brahman Kû<em>t</em>adanta, as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt, and put away perplexity and gained full confidence, who had become dependent on no other for his knowledge of the teaching of the Master, addressed the Blessed One and said:"},{"ref":"16.88","t":"‘May the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the Order with him.’"},{"ref":"16.89","t":"And the Blessed One signified, by silence, his consent. Then the Brahman Kû<em>t</em>adanta, seeing that the Blessed One had accepted, rose from his seat, and keeping his right towards him as he passed, he departed thence. And at daybreak he had sweet food, both hard and soft, made ready at the pit prepared for his sacrifice, and had the time announced to the Blessed One: ‘It is time, O Gotama; and the meal is ready.’ And the Blessed One, who had dressed early in the morning, put on his outer robe, and taking his bowl” with him, went with the brethren to Kû<em>t</em>adanta’s sacrificial pit, and sat down there on the seat prepared for him. And Kû<em>t</em>adanta the Brahman satisfied the brethren with the Buddha at their head, with his own hand, with sweet food, both hard and soft, till they refused any more. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Kû<em>t</em>adanta the Brahman took a low seat and seated himself beside him. And when he was thus seated the Blessed One instructed and aroused and incited and gladdened Kû<em>t</em>adanta the Brahman with religious discourse; and then arose from his seat and departed thence."},{"ref":"16.90","t":"Kû<em>t</em>adanta Sutta is ended."},{"sp":"HDR","t":"VI. MAHÂLI SUTTA."},{"ref":"18.1","t":"[THE AIM OF THE BRETHREN.]"},{"ref":"18.2","t":"1. THUS HAVE I heard. The Blessed One was once staying at Vesâlî at the Gabled Hall in the Great Wood. Now at that time a number of Brahmans, who had been sent on pressing business of one kind or another from Kosali and Magadhâ, were lodging at Vesâlî."},{"ref":"18.3","t":"And they heard the news: ‘They say that the Sama<em>n</em>a Gotama of the Sâkya clan, who went out from a Sâkya family to adopt the religious life, is now staying at Vesâlî at the Gabled Hall in the Great Wood. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: “That Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, who knows all worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, — including the worlds above of the gods, the Brahmâs, and the Mâras, and the world below with its recluses and Brahmans, its princes and peoples, — and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity. And good is it to pay visits to Arahats like that.”’"},{"ref":"18.4","t":"2. So those Brahmans from Kosala and Magadhâ went out to the Great Wood, and to the Gabled Hall. Now at that time the venerable Nâgita was acting as the personal attendant on the Blessed One. And they went to him, and said: ‘Where is it, Nâgita, that that venerable Gotama is lodging now, for we wish to see him."},{"ref":"18.5","t":"‘It is not a fitting time, Sirs, to call upon the Blessed One. He has retired into solitude.’"},{"ref":"18.6","t":"Then they sat down round about, saying, ‘We will not go away without seeing the venerable Gotama.’"},{"ref":"18.7","t":"3. And Hare-lip the Li<em>kkh</em>avi, too, came to the Great Wood, and to the Gabled Hall, with a retinue of his clan; and going up to the venerable Nâgita, he saluted him, and reverently standing apart, he said to him: ‘Where, venerable Nâgita, is the Blessed One now lodging, the Arahat, the Buddha; for we wish to see him?’ And on receiving a similar reply he, too, sat down apart, saying: ‘I will not go till I have seen the August One, the Arahat, the Buddha.’"},{"ref":"18.8","t":"4. But Sîha, a novice, came up to the venerable Nâgita, and saluted him, and standing reverently apart, he said to him: ‘These envoys of the Brahmans from Kosalâ and Magadhâ, many of them, have come, O Kassapa, to call upon the Blessed One; and Hare-lip the Li<em>kkh</em>avi, too, with a retinue of his clan, has come to do the same. ‘Twere best, O Kassapa, that all this folk should be allowed to see the Blessed One.’"},{"ref":"18.9","t":"‘Very well, then, Sîha. Tell the Blessed One yourself.’"},{"ref":"18.10","t":"‘Very good, Sir,’ said Sîha the novice in assent to the venerable Nâgita. And he went where the Blessed One was, and saluted him, and standing reverently apart, he said to him even as he had said to Nâgita."},{"ref":"18.11","t":"‘Very well, Sîha. Spread out a mat for me in the shade in front of the house.’"},{"ref":"18.12","t":"5. And Sîha did so. And the Blessed One came out from the house, and sat down. And the Brahmans from Kosalâ and Magadhâ exchanged with him the greetings and compliments of politeness and courtesy, and took their seats on one side. And Hare-lip the Li<em>kkh</em>avi also, with the retinue of his clan, bowed down to the Blessed One, and seated himself on one side. And when he was thus seated he addressed the Blessed One, and said:"},{"ref":"18.13","t":"‘Some few days ago, Sir, Sunakkhatta of the Li<em>kkh</em>avis came to me, and said: “It is only three years, Mahâli, since I first came under the Blessed One, and I can see heavenly forms, pleasant to behold, fitted to satisfy all one’s desires, exciting longing in one’s heart. But I cannot hear heavenly sounds like that.” Now, Sir, are there such heavenly sounds, which he could not hear, or have they no existence?’"},{"ref":"18.14","t":"‘They are real, those heavenly sounds, pleasant, fitted to satisfy one’s desires, exciting longing in one’s heart, which he could not hear. They are not things of nought.’"},{"ref":"18.15","t":"6. ‘But what then is the proximate, and what the ultimate cause, why he could not hear them, they being thus real and not things of nought?’"},{"ref":"18.16","t":"7. ‘Suppose a recluse, Mahâli, to have practised one-sided concentration of mind with the object of seeing such heavenly forms in any one direction, — in the East, or the South, or the West, or the North, or above; or below, or across, — and not with the object of hearing such heavenly sounds. Then since he has practised one-sided concentration, with the one object only in view, he only sees the sights, he hears not the sounds. And why not? Because of the nature of his self-concentration [samâdhi]."},{"ref":"18.17","t":"8, 9. ‘And so also, Mahâli, if he have practised one-sided concentration with the object of hearing, in any one direction, the heavenly sounds. Then, and for the same reason, he hears the sounds, but he sees not the sights."},{"ref":"18.18","t":"10, 11. ‘But suppose, Mahâli, he has practised self-concentration with the double object in view of seeing and hearing, in any one direction, those heavenly sights and those heavenly sounds. Then since he has practised self-concentration with the double object in view, he both sees the sights and hears the sounds. And why so? Because of the nature of his self-concentration.’"},{"ref":"18.19","t":"12. ‘Then, Sir, is it for the sake of attaining to the practice of such self-concentration that the brethren lead the religious life under the Blessed One?’"},{"ref":"18.20","t":"‘No, Mahâli. There are things, higher and sweeter than that, for the sake of which they do so.’"},{"ref":"18.21","t":"13. ‘And what, Sir, may those other things be?’"},{"ref":"18.22","t":"‘In the first place, Mahâli, a brother by the complete destruction of the Three Bonds (the Delusions of self, Doubt, and Trust in the efficacy of good works and ceremonies) becomes a converted man, one who cannot be reborn in any state of woe, and is assured of attaining to the Insight (of the stages higher still). That, Mahâli, is a condition, higher and sweeter, for the sake of which the brethren lead the religious life under me."},{"ref":"18.23","t":"‘And then further, Mahâli, a brother by the complete destruction of those Three Bonds, and by reducing to a minimum lust, illwill, and dullness, becomes a Once-returner, one who on his first return to this world shall make an end of pain. That, Mahâli, is a condition higher still and sweeter, for the sake of which the brethren lead the religious life under me."},{"ref":"18.24","t":"‘And then further, Mahâli, a brother by the complete destruction of the Five Bonds that bind people to this world becomes an inheritor of the highest heavens, there to pass away, thence never to return. That, Mahâli, is a condition higher still and sweeter, for the sake of which the brethren lead the religious life under me."},{"ref":"18.25","t":"‘And then further. Mahâli, when a brother by the destruction of the Deadly Floods (or Intoxications — Lusts, Becomings, Delusion, and Ignorance) has, by himself, known and realised and continues to abide here, in this visible world, in that emancipation of mind, that emancipation of heart, which is Arahatship — that, Mahâli, is a condition higher still and sweeter still, for the sake of which the brethren lead the religious life under me."},{"ref":"18.26","t":"‘Such, Mahâli, are the conditions higher and sweeter"},{"ref":"18.27","t":"(than seeing heavenly sights and hearing heavenly sounds), for the sake of which the brethren lead the religious life under me.’"},{"ref":"18.28","t":"14. ‘But is there, Sir, a path, is there a method, for the realisation of these conditions?’"},{"ref":"18.29","t":"‘Yes, Mahâli, there is.’"},{"ref":"18.30","t":"‘And what, Sir, may be that path, what that method?’"},{"ref":"18.31","t":"‘Verily it is this Noble Eightfold Path, that is to say: Right views, right aspirations, right speech, right action, a right means of livelihood, right effort, right mindfulness, and right ecstasy in self-concentration. This, Mahâli, is the path, and this the method, for the realisation of these conditions."},{"ref":"18.32","t":"15. ‘One day, Mahâli, I was staying at Kosambî, in the Ghosita pleasaunce. There two recluses, Ma<em>nd</em>issa the wandering mendicant, and <em>G</em>âliya the pupil of Dârupattika (the man with the wooden bowl), came to me, and exchanged with me the greetings and compliments of politeness and courtesy, and stood reverently apart. And so standing they said to me:"},{"ref":"18.33","t":"‘How is it then, O venerable Gotama, is the soul the same thing as the body? Or is the soul one thing and the body another?’"},{"ref":"18.34","t":"‘Listen then, Sirs, and give heed attentively, and I will speak.’"},{"ref":"18.35","t":"‘Very good. Sir: said those two mendicants in assent, and I spake as follows: —"},{"ref":"18.36","t":"[<em>Here follows the whole of the exposition given in the Sâmañña-Phala Sutta,</em> §§ 40-75<em>, that is to say:</em>"},{"ref":"18.37","t":"1. <em>The appearance of a Buddha and his preaching.</em>"},{"ref":"18.38","t":"2. <em>The awakening of a hearer, and his entry into the Order.</em>"},{"ref":"18.39","t":"3. <em>His self-training in act, word, and speech.</em>"},{"ref":"18.40","t":"4. <em>The minor details of morality which he observes.</em>"},{"ref":"18.41","t":"5. <em>The absence of fear, confidence of heart thence resulting.</em>"},{"ref":"18.42","t":"6. <em>The way in which he learns to guard the door of his senses.</em>"},{"ref":"18.43","t":"7. <em>The Constant self-possession he thus gains.</em>"},{"ref":"18.44","t":"8. <em>The power of being content with little, with simplicily of life.</em>"},{"ref":"18.45","t":"9, <em>The emancipation of heart from the five hindrances — covelousness, illwill, sloth of body and mind, excitement and worry, and perplexity.</em>"},{"ref":"18.46","t":"10. <em>The resulting joy and peace that he gains.</em>]"},{"ref":"18.47","t":"16. ‘Then estranged from lusts, aloof from evil states, he enters into and remains in the First Rapture — a state of joy and ease, born of detachment, reasoning and investigation going on the while. Now, Sirs, when a Bhikshu knows thus and sees thus, would that make him ready to take up the subject: “Is the soul the same thing as the body, or is the soul one thing and the body another?”’"},{"ref":"18.48","t":"‘Yes, it would, Sir.’"},{"ref":"18.49","t":"‘But I, Sirs, know thus and see thus, And nevertheless I do not say either the one or the other,’"},{"ref":"18.50","t":"17, 18. [<em>The cases are then put of a Bhikshu who has acquired the second, third, and fourth Raptures</em> (D. II, 77-81) <em>and the knowledge arising from insight</em> (<em>Ñ</em>â<em>n</em>a-dassana; D. II, 83, 84); <em>and the same question, reply, and rejoinder are given in each case.</em>]"},{"ref":"18.51","t":"19, ‘With his heart thus serene (&amp;c. above, p, 85), he directs and bends down his mind to the knowledge of the destruction of the Deadly Floods, He knows as it really is: “This is pain.” He knows as it really is: “This is the origin of pain.” He knows as it really is: “This is the cessation of pain.” He knows as it really is: “This is the Path that leads to the cessation of pain.” He knows as they really are: “These are the Deadly Floods.” He knows as it really is: “This is the origin of the Deadly Floods.” He knows as it really is: “This is the cessation of the Deadly Floods.” He knows as it really is: “This is the"},{"ref":"18.52","t":"Path that leads to the cessation of the Deadly Floods.” To him, thus knowing, thus seeing, the heart is set free from the Deadly Taint of Lusts, is set free from the Deadly Taint of Becomings, is set free from the Deadly Taint of Ignorance. In him, thus set free, there arises the knowledge of his emancipation, and he knows: “Rebirth has been destroyed. The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond!”"},{"ref":"18.53","t":"‘When a Bhikshu, Sirs, knows thus and sees thus, would that make him ready to take up the question: “Is the soul the same as the body, or is the soul one thing and the body another?”’"},{"ref":"18.54","t":"‘No, Sir, it would not.’"},{"ref":"18.55","t":"‘And I, Sirs, know thus and see thus. And nevertheless I do not say either the one or the other.’"},{"ref":"18.56","t":"Thus spake the Blessed One; and Hare-lip the Li<em>kkh</em>avi, pleased at heart, exalted the word of the Blessed One."},{"ref":"18.57","t":"Here ends the Mahâli Sutta."},{"sp":"HDR","t":"VII. GÂLIYA SUTTA."},{"ref":"19.1","t":"[IS THE SOUL DISTINCT FROM THE BODY?]"},{"ref":"19.2","t":"[<em>THIS SUTTA HAVING been incorporated, word for word, as</em> §§ 15-19, <em>inclusive, in the last Sutta, the reader is referred to the translation given there.</em>"},{"ref":"19.3","t":"The Mahâli Sutta must have already included, when the Dîgha was put together, this <em>G</em>âliya episode. For there would otherwise be no reason for the Mahâli Sutta being put into the Sîlakkhanda Vagga, the Sîlas being contained only in that episode."},{"ref":"19.4","t":"Why then should the episode appear also again, in full, as a separate Sutta? Is it merely because of the importance of the question? We have another instance of a similar kind, where the episode of Nigrodha’s question, only referred to at § 23 of the Kassapa-Sîhanâda Sutta, is set out afterwards, in full, in the Udumbarîka Sîhanâda Sutta (No. 25 in the Dîgha). But there the whole episode is not given twice in full. Such cross-references are fairly frequent in the Pi<em>t</em>akas, and are of importance for the history of the literature. One of the most striking cases is where the Sa<em>m</em>yutta quotes a Sutta, now contained in the Dîgha, by name. (Sakka-pa<em>ñh</em>a Sutta, S. III, 13; compare Sum. I, 51; Mil. 350.)]"},{"sp":"HDR","t":"VIII. KASSAPA-SÎHANÂDA SUTTA."},{"ref":"21.1","t":"[THE NAKED ASCETIC.]"},{"ref":"21.2","t":"1. THUS HAVE I heard. The Blessed One was once dwelling at Ugu<em>ññ</em>â, in the Ka<em>nn</em>akatthala deer-park. Now Kassapa, a naked ascetic, came to where the Exalted One was, and exchanged with him the greetings and compliments of civility and courtesy, and stood respectfully aside. And, so standing, he said to the Exalted One:"},{"ref":"21.3","t":"2. ‘I have heard it said, O Gotama, thus: “The Sama<em>n</em>a Gotama disparages all penance; verily he reviles and finds fault with every ascetic, with every one who lives a hard life.” Now those, O Gotama, who said this, were they therein repeating Gotama’s words, and not reporting him falsely? Are they announcing, as a minor tenet of his, a matter really following from his Dhamma (his system)? Is there nothing in this opinion of his, so put forward as wrapt up with his system, or as a corollary from it, that could meet with objection? For we would fain bring no false accusation against the venerable Gotama.’"},{"ref":"21.4","t":"3. ‘No, Kassapa. Those who said so were not following my words, On the contrary, they were reporting me falsely. and at variance with the fact,"},{"ref":"21.5","t":"‘Herein, O Kassapa, I am wont to be aware, with vision bright and purified, seeing beyond what men can see, how some men given to asceticism, living a hard life, are reborn, on the dissolution of the body, after death, into some unhappy, fallen state of misery and woe; while others, living just so, are reborn into some happy state, or into a heavenly world — how some men given to asceticism, but living a life less hard, are equally reborn, on the dissolution of the body, after death into some unhappy, fallen state of misery and woe; while others, living just so, are reborn in some happy state, or into a heavenly world. How then could I, O Kassapa, who am thus aware, as they really are, of the states whence men have come, and whither they will go, as they pass away from one form of existence, and take shape in another, — how could I disparage all penance; or bluntly revile and find fault with every ascetic, with every one who lives a life that is hard?"},{"ref":"21.6","t":"4. Now there are, O Kassapa, certain recluses and Brahmans who are clever, subtle, experiences in controversy, hair splitters, who go about, one would think, breaking itno pieces by teir wisdom the speculations of their adversaries. And as between them and me there is, as to some points, agreement, and as to some points, not. As to some of those things they approve, we also approve thereof. As to some of those things they disapprove, we also disapprove thereof. As to some of the things they approve, we disapprove thereof. As to some of the things they disapprove, we approve thereof. And some things we approve of, so do they. And some things we disapprove of, so do they And some things we approve, they do not. And some things we disapprove of, they approve of."},{"ref":"21.7","t":"5. ‘And I went to them, and said: “As for those things, my friends, on which we do not agree, let us leave them alone. As to those things on which we agree, let the wise put questions about them, ask for reasons as to them, talk them over, with or to their teacher, with or to their fellow disciples; saying: ‘Those conditions of heart, Sirs, which are evil or accounted as evil among you, which are blameworthy or accounted as such among you, which are insufficient for the attainment of Arahatship, or accounted as such among you, depraved or accounted as such among you — who is it who conducts himself as one who has more absolutely put them away from him, the Sama<em>n</em>a Gotama, or the other venerable ones, the teachers of schools?’”"},{"ref":"21.8","t":"6. ‘Then it may well be, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, should say: “The Sama<em>n</em>a Gotama conducts himself as one who has absolutely put those conditions away from him; whereas the venerable ones, the other teachers of schools, have done so only partially.” Thus is it, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, would, for the most part, speak in praise of us therein."},{"ref":"21.9","t":"7. ‘And again, O Kassapa, let the wise put questions one to another, ask for reasons, talk the matter over, with or to their teacher, with or to their fellow disciples, saying: “Those conditions of heart, Sirs, which are good or accounted as such among you, which are blameless or accounted as such among you, which suffice to lead a man to ArahatShip or are accounted as sufficient among you, which are pure or accounted as such among you — who is it who conducts himself as one who has more completely taken them upon him, the Sama<em>n</em>a Gotama, or the other venerable ones, the teachers of schools?”"},{"ref":"21.10","t":"8. ‘Then it may wen be, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, should say: “The Sama<em>n</em>a Gotama conducts himself as one who has completely taken these conditions upon him, whereas the venerable ones, the other teachers of schools, have done so only partially.” Thus it is, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, would, for the most part, speak in praise of us therein."},{"ref":"21.11","t":"9-12. ‘[And further, also, O Kassapa, the wise would, for the most part, acknowledge that the body of my disciples were more addicted to that which is generally acknowledged to be good, refrain themselves more completely from that which is generally acknowledged to be evil, than the venerable ones, the disciples of other teachers.]"},{"ref":"21.12","t":"13. ‘Now there is, O Kassapa, a way, there is a method which if a man follow he will of himself, both see and know that: “The Sama<em>n</em>a Gotama is one who speaks in due season, speaks that which is, that which redounds to advantage, that which is the Norm (the Dhamma), that which is the law of self-restraint (the Vinaya).”"},{"ref":"21.13","t":"‘And what, Kassapa, is that way, what that method, which if a man follow, he will, of himself, know that, and see that. Verily it is this Noble Eightfold Path, that is to say: Right Views, Right Aspirations, Right Speech, Right Action, Right Mode of Livelihood, Right Effort, Right Mindfulness, and Right Rapture."},{"ref":"21.14","t":"‘This, Kassapa, is that way, this that method, which if a man follow, he will of himself, both know and see that: “The Sama<em>n</em>a Gotama is one who speaks in due season, speaks that which is, that which redounds to profit, that which is the Norm, that which is the law of self-restraint.”’"},{"ref":"21.15","t":"14. And when he had spoken thus, Kassapa, the naked ascetic, said to the Exalted One:"},{"ref":"21.16","t":"‘And so also, Gotama, are the following ascetic practices accounted, in the opinion of some Sama<em>n</em>as and Brâhma<em>n</em>as, as Sama<em>n</em>a-ship and Brâhma<em>n</em>a-ship. —."},{"ref":"21.17","t":"‘He goes naked: —"},{"ref":"21.18","t":"‘He is of loose habits (performing his bodily functions, and eating food, in a standing posture, not crouching down, or sitting down, as well-bred people do): —"},{"ref":"21.19","t":"‘He licks his hands clean (after eating, instead of washing them, as others do): —"},{"ref":"21.20","t":"‘(When on his rounds for alms, if politely requested to step nearer, or to wait a moment, in order that food may be put into his bowl), he passes stolidly on (lest he should incur the guilt of following another person’s word): —"},{"ref":"21.21","t":"‘He refuses to accept food brought (to him, before he has started on his daily round for alms): —"},{"ref":"21.22","t":"‘He refuses to accept (food) if told that it has been prepared) especially for him: —"},{"ref":"21.23","t":"‘He refuses to accept any invitation (to call on his rounds at any particular house, or to pass along any particular street) or to go to any particular place): —"},{"ref":"21.24","t":"‘He will not accept (food taken direct) from the mouth of the pot or pans (in which it is cooked; lest those vessels should be struck or scraped, on his account, with the spoon): —"},{"ref":"21.25","t":"‘(He will) not (accept food placed) within the threshold (lest it should have been placed there specially for him): —"},{"ref":"21.26","t":"‘(He will) not (accept food placed) among the sticks (lest it should have been placed there specially for him): —"},{"ref":"21.27","t":"‘(He will) not (accept food place) among the pestles (lest it should have been placed there specially for him): —"},{"ref":"21.28","t":"‘When two persons are eating together he wil not accept (food, taken from what they are eating, if offered to him by only one of the two): —"},{"ref":"21.29","t":"‘He will not accept food from a woman with child (lest the child should suffer want): —"},{"ref":"21.30","t":"‘He will not accept food from a woman giving suck (lest the milk should grow less): —"},{"ref":"21.31","t":"‘He will not accept food from a woman in intercourse with a man (lest their intercourse be hindered): —"},{"ref":"21.32","t":"‘He will not accept food collected (by the faithful in time of drought): —"},{"ref":"21.33","t":"‘He will not accept food where a dog is standing by (lest the dog should lose a meal): —"},{"ref":"21.34","t":"‘He will not accept food where flies are swarming round (lest the flies should suffer): —"},{"ref":"21.35","t":"‘He will not accept fish, nor meat, nor strong drink, nor intoxicants, nor gruel: —"},{"ref":"21.36","t":"‘He is a “One-houser” (turning back from his round as soon as he has received an alms at any one house), a “One-mouthful-man”: —"},{"ref":"21.37","t":"‘Or he is a “Two-houser,” a “Two-mouthful-man”: —"},{"ref":"21.38","t":"‘Or he is a “Seven-houser,” a “Seven-mouthful-man”: —"},{"ref":"21.39","t":"‘He keeps himself going on only one alms, or only two, or so on up to only seven: —"},{"ref":"21.40","t":"‘He takes food only once a day, or once every two days, or so on up to once every seven days. Thus does he dwell addicted to the practice of taking food according to rule, at regular intervals, up to even half a month."},{"ref":"21.41","t":"‘And so also, Gotama, are the following ascetic practices accounted, in the opinion of some Sama<em>n</em>as and Brâhma<em>n</em>as, as Sama<em>n</em>aship and Brâhma<em>n</em>aship: —"},{"ref":"21.42","t":"‘He feeds on potherbs, on wild rice, on Nivâra seeds, on leather parings, on the water-plant called Ha<em>t</em>a, on the fine powder which adheres to the grains of rice beneath the husk, on the discarded scum of boiling rice, on the flour of oil-seeds, on grasses, on cow-dung, on fruits and roots from the woods, on fruits that have fallen of themselves."},{"ref":"21.43","t":"‘And so also, Gotama, are the following ascetic practices accounted, in the opinion of some Sama<em>n</em>as and Brâhma<em>n</em>as, as Sama<em>n</em>aship and Brâhma<em>n</em>aship: —"},{"ref":"21.44","t":"‘He wears coarse hempen cloth: —"},{"ref":"21.45","t":"‘He wears coarse cloth of interwoven hemp and other materials: —"},{"ref":"21.46","t":"‘He wears cloths taken from corpses and thrown away: —"},{"ref":"21.47","t":"‘He wears clothing made of rags picked up from a dust heap: —"},{"ref":"21.48","t":"‘He wears clothing made of the bark of the Tiritaka tree: —"},{"ref":"21.49","t":"‘He wears the natural hide of a black antelope: —"},{"ref":"21.50","t":"‘He wears a dress made of a network of strips of a black antelope’s hide: —"},{"ref":"21.51","t":"‘He wears a dress made of Kusa grass fibre: —"},{"ref":"21.52","t":"‘He wears a garment of bark: —"},{"ref":"21.53","t":"‘He wears a garment made of small slips or slabs of wood (shingle) pieced together: —"},{"ref":"21.54","t":"‘He wears, as a garment, a blanket of human hair: —"},{"ref":"21.55","t":"‘He wears, as a garment, a blanket made of horses’ tails: —"},{"ref":"21.56","t":"‘He wears, as a garment, a blanket made of the feathers of owls: —"},{"ref":"21.57","t":"‘He is a “plucker-out-of-hair-and-beard,” addicted to the practice of plucking out both hair and beard: —"},{"ref":"21.58","t":"‘He is a “stander-up,” rejecting the use of a seat: —"},{"ref":"21.59","t":"‘He is a “croucher-down-on-the-heels,” addicted to exerting himself when crouching down on his heels: —"},{"ref":"21.60","t":"‘He is a “bed-of-thorns-man,” putting iron spikes or natural thorns under the skin on which he sleeps: —"},{"ref":"21.61","t":"‘He uses a plank bed: —"},{"ref":"21.62","t":"‘He sleeps on the bare ground: —"},{"ref":"21.63","t":"‘He sleeps always on one side: —"},{"ref":"21.64","t":"‘He is a “dust-and-dirt-wearer,” (smearing his body with oil he stands where dust clouds blow, and lets the dust adhere to his body): —"},{"ref":"21.65","t":"‘He lives and sleeps in the open air: —"},{"ref":"21.66","t":"‘Whatsoever seat is offered to him, that he accepts"},{"ref":"21.67","t":"(without being offended at its being not dignified enough): —"},{"ref":"21.68","t":"‘He is a “filth-eater,” addicted to the practice of feeding on the four kinds of filth (cow-dung, cow’s urine, ashes, and clay): —"},{"ref":"21.69","t":"‘He is a “non-drinker,” addicted to the practice of never drinking cold water (lest he should injure the souls in it): —"},{"ref":"21.70","t":"‘He is an “evening-third-man,” addicted to the practice of going down into water thrice a day (to wash away his sins)."},{"ref":"21.71","t":"15. ‘If a man, O Kassapa, should go naked, and be of loose habits, and lick his hands clean with his tongue, and do and be all those other things you gave in detail, down to his being addicted to the practice of taking food, according to rule, at regular intervals up to even half a month — if he does all this, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Sama<em>n</em>aship, far from Brâhma<em>n</em>aship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know-from that time, O Kassapa, is it that the Bhikkhu is called a Sama<em>n</em>a, is called a Brâhma<em>n</em>a!’"},{"ref":"21.72","t":"‘And if a man, O Kassapa, feed on potherbs, on wild rice, on Nivâra seeds, or on any of those other things you gave in detail down to fruits that have fallen of themselves, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Sama<em>n</em>aship, far from Brâhma<em>n</em>aship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Sama<em>n</em>a, is called a Brâhma<em>n</em>a!"},{"ref":"21.73","t":"‘And if a man, O Kassapa, wear coarse hempen cloth, or carry out all or any of those other practices you gave in detail down to bathing in water three times a day, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Sama<em>n</em>aship, far from Brâhma<em>n</em>aship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Sama<em>n</em>a, is called a Brâhma<em>n</em>a!’"},{"ref":"21.74","t":"16. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One: ‘How hard then, Gotama, must Sama<em>n</em>aship be to gain, how hard must Brâhma<em>n</em>aship be!’"},{"ref":"21.75","t":"‘That, Kassapa, is a common saying in the world that the life of a Sama<em>n</em>a and of a Brâhma<em>n</em>a is hard to lead. But if the hardness, the very great hardness, of that life depended merely on this ascetism, on the carrying out of any or all of those practices you have detailed, then it would not be fitting to say that the life of the Sama<em>n</em>a, of the Brâhma<em>n</em>a, was hard to lead. It would be quite possible for a householder, or for the son of a householder, or for any one, down to the slave girl who carries the water-jar, to say: “Let me now go naked, let me become of low habits,” and so on through all the items of those three lists of yours. But since, Kassapa, quite apart from these matters, quite apart from all kinds of penance, the life is hard, very hard to lead; therefore is it that it is fitting to say: “How hard must Sama<em>n</em>aship be to gain, how hard must Brâhma<em>n</em>aship be!” For from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, in that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Sama<em>n</em>a, is called a Brâhma<em>n</em>a!’"},{"ref":"21.76","t":"17. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One: ‘Hard is it, Gotama, to know when a man is a Sama<em>n</em>a, hard to know when a man is a Brâhma<em>n</em>a!’"},{"ref":"21.77","t":"‘That, Kassapa, is a common saying in the world that it is hard to know a Sama<em>n</em>a, hard to know a Brâhma<em>n</em>a. But if being a Sama<em>n</em>a, if being a Brâhma<em>n</em>a, depended merely on this asceticism, on the carrying out of any or each of those practices you have detailed, then it would not be fitting to say that a Sama<em>n</em>a is hard to recognise, a Brâhma<em>n</em>a is hard to recognise. It would be quite possible for a householder, or for the son of a householder, or for any one down to the slave girl who carries the water-jar, to know: “This man goes naked, or is of loose habits, or licks his fingers with his tongue,” and so on through all the items of those three lists of yours. But since, Kassapa, quite apart from these matters, quite apart from all kinds of penance, it is hard to recognise a Sama<em>n</em>a, hard to recognise a Brâhma<em>n</em>a, therefore is it fitting to say: “Hard is it to know when a man is a Sama<em>n</em>a, to know when a man is a Brâhma<em>n</em>a!” For from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, in that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Sama<em>n</em>a, is called a Brâhma<em>n</em>a!’"},{"ref":"21.78","t":"18. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One: ‘What then, Gotama, is that blissful attainment in conduct, in heart, and in mind?’"},{"ref":"21.79","t":"[The answer is all the paragraphs in the Sâma<em>nn</em>a-phala translated above, and here divided as follows: —"},{"ref":"21.80","t":"Under Conduct (Sila)."},{"ref":"21.81","t":"1. The paragraphs on the appearance of a Buddha, the conversion of a layman, his entry into the Order (§§ 40-42 above, p-79)."},{"ref":"21.82","t":"2. The Sîlas, as in the Brahma-<em>g</em>âla, §§ 8-27. See above, p, 58."},{"ref":"21.83","t":"3. The paragraph on Confidence (§ 63 above, )."},{"ref":"21.84","t":"Under the heart (<em>K</em>itta)."},{"ref":"21.85","t":"4. The paragraph on ‘Guarded is the door of his senses’ (§ 64 above, p, 80)."},{"ref":"21.86","t":"5. The paragraph on ‘Mindful and Self-possessed’ (§ 65 above, p, 81)."},{"ref":"21.87","t":"6. The paragraph on Simplicity of Life, being content with little (§ 66 above, )."},{"ref":"21.88","t":"7. The paragraphs on Emancipation from the Five Hindrances — covetousness, ill-temper, laziness, worry, and perplexity (§§ 67-74 above, p-84)."},{"ref":"21.89","t":"8. The paragraph on the Joy and Peace, that, as a result of this emancipation, fills his whole being (§ 75 above, )."},{"ref":"21.90","t":"9. The paragraphs on the Four Ecstasies (<em>Gh</em>ânas, — §§ 75-82 above, p-86)."},{"ref":"21.91","t":"Under Intelligence (Pa<em>ññ</em>â)."},{"ref":"21.92","t":"10. The paragraphs on the Insight arising from Knowledge (<em>Ñ</em>â<em>n</em>a-dassana, — §§ 83, 84 above, p, 87.)"},{"ref":"21.93","t":"11. The paragraphs on the power of projecting mental images (§§ 85, 86 above, )."},{"ref":"21.94","t":"12. The paragraphs on the five modes of special intuition (abhi<em>ññ</em>â): —"},{"ref":"21.95","t":"<em>a</em>."},{"ref":"21.96","t":"The practice of Iddhi."},{"ref":"21.97","t":"<em>b</em>."},{"ref":"21.98","t":"Hearing heavenly sounds."},{"ref":"21.99","t":"<em>c</em>."},{"ref":"21.100","t":"Knowledge of other people’s thoughts."},{"ref":"21.101","t":"<em>d</em>."},{"ref":"21.102","t":"Knowledge of one’s own previous births."},{"ref":"21.103","t":"<em>e</em>."},{"ref":"21.104","t":"Knowledge of other people’s previous births."},{"ref":"21.105","t":"13. The realisation of the Four Noble Truths, the destruction of the Intoxications, and the attainment of Arahatship.]"},{"ref":"21.106","t":"‘And there is no other state of blissful attainment in conduct and heart and mind which is, Kassapa, higher and sweeter than this."},{"ref":"21.107","t":"21. ‘Now there are some recluses and Brahmans, Kassapa, who lay emphasis on conduct. They speak, in various ways, in praise of morality. But so far as regards the really noble, the highest conduct, I am aware of no one who is equal to myself, much less superior. And it is I who have gone the furthest therein; that is, in the highest conduct (of the Path)."},{"ref":"21.108","t":"‘There are some recluses and Brahmans, Kassapa, who lay emphasis on self-mortification, and scrupulous care of others. They speak in various ways in praise of self-torture and of austere scrupulousness. But so far as regards the really noblest, the highest sort of self-mortification and scrupulous regard for others, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein; that is, in the highest sort of scrupulous regard for others."},{"ref":"21.109","t":"‘There are some recluses and Brahmans, Kassapa, who lay emphasis on intelligence. They speak, in various ways, in praise of intelligence. But so far as regards the really noblest, the highest intelligence, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein; that is, in the highest Wisdom (of the Path)."},{"ref":"21.110","t":"‘There are some recluses and Brahmans, Kassapa, who lay emphasis on emancipation. They speak, in various ways, in praise of emancipation. But so far as regards the really noblest, the highest emancipation, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein; that is, in the most complete emancipation (of the Path)."},{"ref":"21.111","t":"22. ‘Now it may well be, Kassapa, that the recluses of adverse schools may say: “The Sama<em>n</em>a Gotama utters forth a lion’s roar; but it is in solitude that he roars, not where men are assembled.” Then should they be answered: “Say not so. The Sama<em>n</em>a Gotama utters his lion’s roar, and that too in the assemblies where men congregate.”"},{"ref":"21.112","t":"‘And it may well be, Kassapa, that the recluses of adverse schools should thus, in succession, raise each of the following objections: —"},{"ref":"21.113","t":"“But it is not in full confidence that he roars: —"},{"ref":"21.114","t":"“But men put no questions to him: —"},{"ref":"21.115","t":"“But even when questioned, he cannot answer: —"},{"ref":"21.116","t":"“But even when he answers, he gives no satisfaction by his exposition of the problem put: —"},{"ref":"21.117","t":"“But men do not hold his opinion worthy to be listened to: —"},{"ref":"21.118","t":"“But even when men listen to his word, they experience no conviction therefrom: —"},{"ref":"21.119","t":"“But even when convinced, men give no outward sign of their faith: —"},{"ref":"21.120","t":"“But even when they give such outward sign, they arrive not at the truth: —"},{"ref":"21.121","t":"“But even when they arrive at the truth they cannot carry it out:”"},{"ref":"21.122","t":"‘Then in each such case, Kassapa, they should be answered as before, until the answer runs:— “Say not so. For the Sama<em>n</em>a Gotama both utters forth his lion’s roar, and that too in assemblies where men congregate, and in full confidence in the justice of his claim, and men put their questions to him on that, and on being questioned he expounds the problem put, and by his exposition thereof satisfaction arises in their hearts, and they hold it worthy to listen to his word, and in listening to it they experience conviction, and being convinced they give outward signs thereof, and they penetrate even to the truth, and having grasped it they are able also to carry the truth out!"},{"ref":"21.123","t":"23. ‘I was staying once, Kassapa, at Râ<em>g</em>agaha, on the hill called the Vulture’s Peak. And there a follower of the same mode of life as yours, by name Nigrodha, asked me a question about the higher forms of austere scrupulousness of life. And having been thus questioned I expounded the problem put. And when I had thus answered what he asked, he was well pleased, as if with a great joy:"},{"ref":"21.124","t":"‘And who, Sir, on hearing the doctrine of the Exalted One, would not be well pleased, as if with a great joy. I also, who have now heard the doctrine of the Exalted One, am thus well pleased, even as if with a great joy. Most excellent, Lord, are the words of thy mouth, most excellent, just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes could see external forms — just even so, Lord, has the truth been made known to me, in many a figure, by the Exalted One. And I, even I, betake myself as my guide to the Exalted One, and to the Doctrine, and to the Brotherhood. I would fain, Lord, renounce the world under the Exalted One; I would fain be admitted to his Order.’"},{"ref":"21.125","t":"24. ‘Whosoever, Kassapa, having formerly been a member of another school, wishes to renounce the world and receive initiation in this doctrine and discipline, he temains in probation for four months. And at the end of the four months the brethren, exalted in spirit, give him initiation, and receive him into the Order, raising him up into the state of a Bhikkhu. But nevertheless I recognise, in such cases, the distinction there may be between individuals.’"},{"ref":"21.126","t":"‘Since, Lord, the four months’ probation is the regular custom, I too, then, will remain on probation for that time. Then let the brethren, exalted in spirit, give me initiation and raise me up into the state of a Bhikkhu.’"},{"ref":"21.127","t":"So Kassapa, the naked ascetic, received initiation, and was admitted to membership of the Order under the Exalted One. And from immediately after his initiation the venerable Kassapa remained alone and separate, earnest, zealous, and master of himself. And e’er long he attained to that supreme goal for the sake of which clansmen go forth from the household life into the homeless state: yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face. And he became sure that rebirth was at an end for him, that the higher life had been fulfilled, that everything that should be done had been accomplished, and that after this present life there would be no beyond!"},{"ref":"21.128","t":"And so the venerable Kassapa became yet another among the Arahats."},{"ref":"21.129","t":"Here ends the Kassapa-Sihanada Suttanta."},{"sp":"HDR","t":"IX. POTTHAPÂDA SUTTA."},{"ref":"23.1","t":"[THE SOUL THEORY.]"},{"ref":"23.2","t":"1. THUS HAVE I heard. The Exalted One was once staying at Sâvatthi in Anâtha Pi<em>nd</em>ika’s pleasaunce in the <em>G</em>eta Wood. Now at that time Po<em>tth</em>apâda, the wandering mendicant, was dwelling at the hall put up in Queen Mallikâ’s park for the discussion of systems of opinion — the hall set round with a row of Tinduka trees, and known by the name of ‘The Hall.’ And there was with him a great following of mendicants; to wit, three hundred mendicants."},{"ref":"23.3","t":"2. Now the Exalted One, who had put on his under garment in the early morning, proceeded in his robes, and with his bowl in his hand, into Sâvatthi for alms."},{"ref":"23.4","t":"And he thought: ‘It is too early now to enter Sâvatthi for alms. Let me go to the Hall, the debating hall in the Mallikâ Park, where Po<em>tth</em>apâda is.’ And he did so."},{"ref":"23.5","t":"3. Now at that time Po<em>tth</em>apâda was seated with the company of the mendicants all talking with loud voices, with shouts and tumult, all sorts of worldly talk: to wit, tales of kings, of robbers, of ministers of state; tales of war, of terrors, of battles; talks about foods and drinks, about clothes and beds and garlands and perfumes; talks about relationships; talks about equipages, villages, towns, cities, and countries; tales about women and heroes; gossip such as that at street corners, and places whence water is fetched; ghost stories; desultory chatter; legends about the creation of the land or sea; and speculations about existence and non-existence."},{"ref":"23.6","t":"4. And Po<em>tth</em>apâda, the mendicant, caught sight of the Exalted One approaching in the distance. And at the sight of him he called the assembly to order, saying: ‘Be still, venerable Sirs, and make no noise. Here is the Sama<em>n</em>a Gotama coming. Now that venerable one delights in quiet, and speaks in praise of quietude. How well it were if, seeing how quiet the assembly is, he should see fit to join us!’ And when he spake thus, the mendicants kept silence."},{"ref":"23.7","t":"5. Now the Exalted One came on to where Po<em>tth</em>apâda, the mendicant was. And the latter said to him:"},{"ref":"23.8","t":"‘May the Exalted One come near. We bid him welcome. It is long since the Exalted One took the departure of coming our way. Let him take a seat. Here is a place spread ready.’"},{"ref":"23.9","t":"And the Exalted One sat down. And Po<em>tth</em>apâda, the mendicant, brought a low stool, and sat down beside him. And to him thus seated the Exalted One said:"},{"ref":"23.10","t":", § 17."},{"ref":"23.11","t":"2. Idhâgamanâya pariyâya<em>m</em> akâsi. So M. I, 252, 326, 481, 514, &amp;c. Perhaps ‘since you made this change in your regular habits.’}"},{"ref":"23.12","t":"‘What was the subject, Po<em>tth</em>apâda, that you were seated here together to discuss; and what was the talk among you that has been interrupted?’"},{"ref":"23.13","t":"6. And when he had thus spoken, Po<em>tth</em>apâda said:"},{"ref":"23.14","t":"‘Never mind, Sir, the subject we were seated together to discuss. There will be no difficulty in the Exalted One hearing afterwards about that. But long ago, Sir, on several occasions, when various teachers, Sama<em>n</em>as and Brahmans, had met together, and were seated in the debating hall, the talk fell on trance, and the question was: “How then, Sirs, is the cessation of consciousness brought about?”"},{"ref":"23.15","t":"‘Now on that some said thus: “Ideas come to a man without a reason and without a cause, and so also do they pass away. At the time when they spring up within him, then he becomes conscious; when they pass away, then he becomes unconscious.” Thus did they explain the cessation of consciousness."},{"ref":"23.16","t":"‘On that another said: “That, Sirs, will never be so as you say. Consciousness, Sirs, is a man’s soul. It is the soul that comes and goes. When the soul comes into a man then he becomes conscious, when the soul goes away out of a man then he becomes unconscious.” Thus do others explain the cessation of consciousness."},{"ref":"23.17","t":"‘On that another said: “That, Sirs, will never be as you say. But there are certain Sama<em>n</em>as and Brahmans of great power and influence. It is they who infuse consciousness into a man, and draw it away out of him. When they infuse it into him he becomes conscious, when they draw it away he becomes unconscious.” Thus do others explain the cessation of consciousness."},{"ref":"23.18","t":"‘Then, Sir, the memory of the Exalted One arose in me, and I thought: “Would that the Exalted One, would that the Happy One were here, he who is so skilled in these psychical states.” For the Exalted One would know how trance is brought about.’ How, then, Sir, is there cessation of consciousness?’"},{"ref":"23.19","t":"7. ‘Well, as to that, Po<em>tth</em>apâda, those Sama<em>n</em>as and Brahmans who said that ideas come to a man and pass away without a reason, and without a cause, are wrong from the very commencement. For it is precisely through a reason, by means of a cause, that ideas come and go. By training some ideas arise. By training others pass away."},{"ref":"23.20","t":"‘And what is that training?’ continued the Exalted One."},{"ref":"23.21","t":"[<em>He then sets out the first part of the system of self-training for the</em> Bhikkhu, <em>as translated above,</em> p-84, <em>from the</em> Sâma<em>ññ</em>a-phala, as follows: —"},{"ref":"23.22","t":"1. <em>The introductory paragraphs on the appearance of a</em> Buddha, <em>his preaching, the conviction of a hearer and his renunciation of the world.</em>"},{"ref":"23.23","t":"2. <em>The tract on the</em> Sîlas, <em>the minor details of mere morality.</em>"},{"ref":"23.24","t":"3. <em>The paragraphs on Confidence.</em>"},{"ref":"23.25","t":"4. <em>The paragraphs on ‘Guarded is the door of his senses.’</em>"},{"ref":"23.26","t":"5. <em>The paragraphs on ‘Mindful and Self-possessed.’</em>"},{"ref":"23.27","t":"6. <em>The paragraphs on Solitude.</em>"},{"ref":"23.28","t":"7. <em>The paragraphs on the conquest of the Five Hindrances.</em>"},{"ref":"23.29","t":"And goes on:]"},{"ref":"23.30","t":"10. ‘But when he has realised that these Five Hindrances have been put away from within him, a gladness springs up within him, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed. Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture (the First <em>Gh</em>âna) — a state of joy and ease born of detachment, reasoning and investigation going on the while. Then that idea, (that consciousness), of lusts, that he had before, passes away. And thereupon there arises within him a subtle, but actual, consciousness of the joy and peace arising from detachment, and he becomes a person to whom that idea is consciously present."},{"ref":"23.31","t":"‘Thus is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.32","t":"11. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, suppressing all reasoning and investigation, enters into and abides in the Second Rapture (the Second <em>Gh</em>âna) — a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes on, a state of elevation of mind, a tranquillisation of the heart within. Then that subtle, but actual, consciousness of the joy and peace arising from detachment, that he just had, passes away. And thereupon there arises a subtle, but actual, consciousness of the joy and peace born of concentration. And he becomes a person conscious of that."},{"ref":"23.33","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.34","t":"12. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, holding aloof from joy, becomes equable; and, mindful and self-possessed, he experiences in his body that ease which the Arahats talk of when they say: “The man serene and self-possessed is well at ease.” And so he enters into and abides in the Third Rapture (the Third <em>Gh</em>âna). Then that subtle, but yet actual, consciousness, that he just had, of the joy and peace born of concentration, passes away. And thereupon there arises a subtle, but yet actual, consciousness of the bliss of equanimity. And he becomes a person conscious of that."},{"ref":"23.35","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.36","t":"13. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, by the putting away alike of ease and of pain, by the passing away of any joy, any elation, he had previously felt, enters into and abides in the Fourth Rapture (the Fourth <em>Gh</em>âna) — a state of pure self-possession and equanimity, without pain and without ease. Then that subtle, but yet actual, consciousness, that he just had, of the bliss of equanimity, passes away. And thereupon there arises to him a subtle, but yet actual, consciousness of the absence of pain, and of the absence of ease. And he becomes a person conscious of that."},{"ref":"23.37","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.38","t":"14. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, by passing beyond the consciousness of form, by putting an end to the sense of resistance, by paying no heed to the idea of distinction, thinking: “The space is infinite,” reaches up to and remains in the mental state in which the mind is concerned only with the consciousness of the infinity of space. Then the consciousness, that he previously had, of form passes away, and there arises in him the blissful consciousness, subtle but yet actual, of his being concerned only with the infinity of space. And he becomes a person conscious of that."},{"ref":"23.39","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.40","t":"15. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, by passing quite beyond the consciousness of space as infinite, thinking: “Cognition is infinite,” reaches up to and remains in the mental state in which the mind is concerned only with the infinity of cognition. Then the subtle, but yet actual, consciousness, that he just had, of the infinity of space, passes away. And there arises in him a consciousness, subtle but yet actual, of everything being within the sphere of the infinity of cognition. And he becomes a person conscious of that."},{"ref":"23.41","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.42","t":"16. ‘And again, Po<em>tth</em>apâda, the Bhikkhu, by passing quite beyond the consciousness of the infinity of cognition, thinking: “There is nothing that really is,” reaches up to and remains in the mental state in which the mind is concerned only with the unreality of things. Then that sense of everything being within the sphere of infinite cognition, that he just had, passes away. And there arises in him a consciousness, subtle but yet actual, of unreality as the object of his thought. And he becomes a person conscious of that."},{"ref":"23.43","t":"‘Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away. This is the training I spoke of,’ said the Exalted One."},{"ref":"23.44","t":"17. ‘So from the time, Po<em>tth</em>apâda, that the Bhikkhu is thus conscious in a way brought about by himself (from the time of the First Rapture), he goes on from one stage to the next, and from that to the next until he reaches the summit of consciousness. And then he is on the summit it may occur to him: “To be thinking at all is the inferior state. ‘Twere better not to be thinking. Were I to go on thinking and fancying, these ideas, these states of consciousness, I have reached to, would pass away, but others, coarser ones, might arise. So I will neither think nor fancy any more.” And he does not. And to him neither thinking any more, nor fancying, the ideas, the states of consciousness, he had, pass away; and no others, coarser than they, arise. So he touches cessation. Thus is it, Po<em>tth</em>apâda, that the attainment of the cessation of conscious ideas takes place step by step."},{"ref":"23.45","t":"18. ‘Now what do you think, Po<em>tth</em>apâda? Have you ever heard, before this, of this gradual attainment of the cessation of conscious ideas?’"},{"ref":"23.46","t":"‘No, Sir, I have not. But I now understand what you say as follows: [and he repeated the words of section 17.]’"},{"ref":"23.47","t":"‘That is right, Po<em>tth</em>apâda.’"},{"ref":"23.48","t":"19. ‘And does the Exalted One teach that there is one summit of consciousness, or that there are several?’"},{"ref":"23.49","t":"‘In my opinion, Po<em>tth</em>apâda, there is one, and there are also several.’"},{"ref":"23.50","t":"‘But how can the Exalted teach that there both is one, and that there are also several?’"},{"ref":"23.51","t":"‘As he attains to the cessation (of one idea, one state of consciousness) after another, so does he reach, one after another, to different summits up to the last. So is it, Po<em>tth</em>apâda, that I put forward both one summit and several.’"},{"ref":"23.52","t":"20. ‘Now is it, Sir, the idea, the state of consciousness, that arises first, and then knowledge; or does knowledge arise first, and then the idea, the state of consciousness; or do both arise simultaneously, neither of them before or after the other?’"},{"ref":"23.53","t":"‘It is the idea, Po<em>tth</em>apâda, the state of consciousness, that arises first, and after that knowledge. And the springing up of knowledge is dependent on the springing up of the idea, of the state of consciousness. And this may be understood from the fact that a man recognises: “It is from this cause or that that knowledge has arisen to me.”’"},{"ref":"23.54","t":"21. ‘Is then, Sir, the consciousness identical with a man’s soul, or is consciousness one thing, and the soul another?’"},{"ref":"23.55","t":"‘But what then, Po<em>tth</em>apâda? Do you really fall back on the soul?’"},{"ref":"23.56","t":"‘I take for granted, Sir, a material soul, having form, built up of the four elements, nourished by solid food.’"},{"ref":"23.57","t":"‘And if there were such a soul, Po<em>tth</em>apâda, then, even so, your consciousness would be one thing, and your soul another. That, Po<em>tth</em>apâda, you may know by the following considerations. Granting, Po<em>tth</em>apâda, a material soul, having form, built up of the four elements, nourished by solid food; still some ideas, some states of consciousness, would arise to the man, and others would pass away. On this account also, Po<em>tth</em>apâda, you can see how consciousness must be one thing. and soul another.’"},{"ref":"23.58","t":"22. ‘Then, Sir, I fall back on a soul made of mind, with all its major and minor parts complete, not deficient in any organ.’"},{"ref":"23.59","t":"‘And granting, Po<em>tth</em>apâda, you had such a soul, the same argument would apply.’"},{"ref":"23.60","t":"23. ‘Then, Sir, I fall back on a soul without form, and made of consciousness.’"},{"ref":"23.61","t":"‘And granting, Po<em>tth</em>apâda, you had such a soul, still the same argument would apply.’"},{"ref":"23.62","t":"24. ‘But is it possible, Sir, for me to understand whether consciousness is the man’s soul, or the one is different from the other?’"},{"ref":"23.63","t":"‘Hard is it for you, Po<em>tth</em>apâda, holding, as you do, different views, other things approving themselves to you, setting different aims before yourself, striving after a different perfection, trained in a different system of doctrine, to grasp this matter!’"},{"ref":"23.64","t":"25-27. ‘Then, Sir, if that be so, tell me at least: “Is the world eternal? Is this alone the truth, and any other view mere folly?”’"},{"ref":"23.65","t":"‘That, Po<em>tth</em>apâda, is a matter on which I have expressed no opinion.’"},{"ref":"23.66","t":"[Then, in the same terms, Po<em>tth</em>apâda asked each of the following questions; —"},{"ref":"23.67","t":"2. Is the world not eternal? —"},{"ref":"23.68","t":"3. Is the world finite? —"},{"ref":"23.69","t":"4. Is the world infinite? —"},{"ref":"23.70","t":"5. Is the soul the same as the body? —"},{"ref":"23.71","t":"6. Is the soul one thing, and the body another? —"},{"ref":"23.72","t":"7. Does one who has gained the truth live again after death? —"},{"ref":"23.73","t":"8. Does he not live again after death? —"},{"ref":"23.74","t":"9. Does he both live again, and not live again, after death? —"},{"ref":"23.75","t":"10. Does he neither live again, nor not live again, after death? —"},{"ref":"23.76","t":"And to each question the Exalted One made the same reply: — ]"},{"ref":"23.77","t":"‘That too, Po<em>tth</em>apâda, is a matter on which I have expressed no opinion.’"},{"ref":"23.78","t":"28. ‘But why has the Exalted One expressed no opinion on that?’"},{"ref":"23.79","t":"‘This question is not calculated to profit, it is not concerned with the Norm (the Dhamma), it does not redound even to the elements of right conduct, nor to detachment, nor to purification from lusts, nor to quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight (of the higher stages of the Path), nor to Nirvâ<em>n</em>a. Therefore is it that I express no opinion upon it.’"},{"ref":"23.80","t":"29. ‘Then what is it that the Exalted One has determined?’"},{"ref":"23.81","t":"‘I have expounded, Po<em>tth</em>apâda, what pain is; I have expounded what is the origin of pain; I have expounded what is the cessation of pain; I have expounded what is the method by which one may reach the cessation of pain.’"},{"ref":"23.82","t":"30. ‘And why has the Exalted One put forth a statement as to that?’"},{"ref":"23.83","t":"‘Because that question, Po<em>tth</em>apâda, is calculated to profit, is concerned with the Norm, redounds to the beginnings of right conduct, to detachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path, and to Nirvâ<em>n</em>a. Therefore is it, Po<em>tth</em>apâda, that I have put forward a statement as to that.’"},{"ref":"23.84","t":"‘That is so, O Exalted One. That is so, O Happy One. And now let the Exalted One do what seemeth to him fit.’"},{"ref":"23.85","t":"And the Exalted One rose from his seat, and departed thence."},{"ref":"23.86","t":"31. Now no sooner had the Exalted One gone away than those mendicants bore down upon Po<em>tth</em>apâda, the mendicant, from all sides with a torrent of jeering and biting words, saying: I Just so, forsooth, this Po<em>tth</em>apâda gives vent to approval of whatsoever the Sama<em>n</em>a"},{"ref":"23.87","t":"Gotama says, with his: “That is so, O Exalted One. That is so, O Happy One.” Now we, on the other hand, fail to see that the Sama<em>n</em>a Gotama has put forward any doctrine that is distinct with regard to any one of the ten points raised.’ And they went through them all in detail."},{"ref":"23.88","t":"But when they spake thus Po<em>tth</em>apâda, the mendicant, replied: ‘Neither do I see that he puts forward, as certain, any proposition with respect to those points. But the Sama<em>n</em>a Gotama propounds a method in accordance with the nature of things, true and fit, based on the Norm, and certain by reason of the Norm. And how could I refuse to approve, as well said, what has been so well said by the Sama<em>n</em>a Gotama as he propounded that?’"},{"ref":"23.89","t":"32. Now after the lapse of two or three days <em>K</em>itta, the son of the elephant trainer, and Po<em>tth</em>apâda, the mendicant, came to the place where the Exalted One was staying. And on their arrival <em>K</em>itta, the son of the elephant trainer, bowed low to the Exalted One, and took his seat on one side. And Po<em>tth</em>apâda, the mendicant, exchanged with the Exalted One the greetings and compliments of courtesy and friendship, and took his seat on one side, and when he was so seated he told the Exalted One how the mendicants had jeered at him, and how he had replied."},{"ref":"23.90","t":"33. ‘All those mendicants, Po<em>tth</em>apâda, are blind, and see not. You are the only one, with eyes to see, among them. Some things, Po<em>tth</em>apâda, I have laid down as certain, other things I have declared uncertain."},{"ref":"23.91","t":"The latter are those ten questions that you raised, and for the reasons given I hold them matters of uncertainty. The former are the Four Truths I expounded, and for the reasons given I hold them to be matters of certainty."},{"ref":"23.92","t":"34. ‘There are some Sama<em>n</em>as and Brahmans, Po<em>tth</em>apâda, who hold the following opinion, indulge in the following speculation: “The soul is perfectly happy and healthy after death.” And I went to them, and asked them whether that was their view or not. And they acknowledged that it was. And I asked them whether, so far as they were in the habit of knowing or perceiving it, the world (that is, the people in the world) was perfectly happy, and they answered: “No.”"},{"ref":"23.93","t":"‘Then I asked them: “Or further, Sirs, can you maintain that you yourselves for a whole night, or for a whole day, or even for half a night or day, have ever been perfectly happy?” And they answered: “No.”"},{"ref":"23.94","t":"‘Then I said to them: “Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy?” And still to that question they answered: “No.”"},{"ref":"23.95","t":"‘And then I said: “Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying: ‘Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness. For we, in consequence of similar effort, have been reborn in such a world.’” And still they answered: “No.”"},{"ref":"23.96","t":"‘Now what think you as to that, Po<em>tth</em>apâda? That being so, does not the talk of those Sama<em>n</em>as and Brahmans turn out to be without good ground?’"},{"ref":"23.97","t":"351. ‘Just as if a man should say: “How I long for, how I love the most beautiful woman in the land!”"},{"ref":"23.98","t":"‘And people should ask him: “Well! good friend! this most beautiful woman in the land, whom you so love and long for, do you know whether that beautiful woman is a noble lady, or of priestly rank, or of the trader class, or of menial birth?”"},{"ref":"23.99","t":"‘And when so asked, he should answer: “No.”"},{"ref":"23.100","t":"‘And people should ask him: “Well! good friend! This most beautiful woman in the land, whom you so love and long for, do you know what her name is, or her family name, or whether she be tall, or short, or of medium height; whether she be dark or brunette or golden in colour; or in what village, or town, or city she dwells?”"},{"ref":"23.101","t":"‘And when so asked, he should answer: “No.”"},{"ref":"23.102","t":"‘And people should say to him: “So then, good friend, whom you know not, neither have seen, her do you love and long for?”"},{"ref":"23.103","t":"‘And when so asked, he should answer: “Yes.”"},{"ref":"23.104","t":"‘Now what think you of that, Po<em>tth</em>apâda? Would it not turn out, that being so, that the talk of that man was witless talk?’"},{"ref":"23.105","t":"36, 37. ‘Then just so also, Po<em>tth</em>apâda, with the Sama<em>n</em>as and Brahmans who talk about the soul being perfectly happy and healthy after death. It is just, Po<em>tth</em>apâda, as if a man were to put up a staircase in a place where four cross roads meet, to mount up thereby on to the upper storey of a mansion. And people should say to him: “Well! good friend! this mansion, to mount up into which you are making this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North? whether it is high, or low, or of medium size?”"},{"ref":"23.106","t":"‘And when so asked, he should answer: “No.”"},{"ref":"23.107","t":"‘And people should say to him: “But then, good friend, you are making a staircase to mount up into a mansion you know not of, neither have seen!”"},{"ref":"23.108","t":"‘And when so asked, he should answer: “Yes.”"},{"ref":"23.109","t":"‘Now what think you of that, Po<em>tth</em>apâda? Would it not turn out, that being so, that the talk of that man was witless talk?’"},{"ref":"23.110","t":"‘For a truth, Sir, that being so, his talk would turn out to be witless talk.’"},{"ref":"23.111","t":"38. ‘[Then surely just so, Po<em>tth</em>apâda, with those Sama<em>n</em>as and Brahmans who postulate a soul happy and healthy after death. For they acknowledge that they know no such state in this world now. They acknowledge that they cannot say their own souls have been happy here even for half a day. And they acknowledge that they know no way, no method, of ensuring such a result.] Now what think you of that, Po<em>tth</em>apâda. That being so, does not their talk, too, turn out to be without good ground?’"},{"ref":"23.112","t":"‘For a truth, Sir, that being so, their talk would turn out to be without good ground:"},{"ref":"23.113","t":"39. ‘The following three modes of personality, Po<em>tth</em>apâda, (are commonly acknowledged in the world): — material, immaterial, and formless. The first has form, is made up of the four elements, and is nourished by solid food. The second has no form, is made up of mind, has all its greater and lesser limbs complete, and all the organs perfect. The third is without form, and is made up of consciousness only."},{"ref":"23.114","t":"40-42. ‘Now I teach a doctrine, Po<em>tth</em>apâda, with respect to each of these, that leads to the putting off of that personality; so that if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom."},{"ref":"23.115","t":"‘Now it may well be, Po<em>tth</em>apâda, that you think: “Evil dispositions may be put away, the dispositions that tend to purification may increase, one may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom, but one may continue sad.” Now that, Po<em>tth</em>apâda, would not be accurate judgment. When such conditions are fulfilled, then there will be joy, and happiness, and peace, and in continual mindfulness and self-mastery, one will dwell at ease."},{"ref":"23.116","t":"43-45. ‘And outsiders, Po<em>tth</em>apâda, might question us thus: “What then, Sir, is that material (or that mental, or that formless) mode of personality for the putting away of which you preach such a doctrine as will lead him who walks according to it to get free from the evil dispositions he has acquired, to increase in the dispositions that tend to purification, so that he may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom?” And to that I should reply (describing it in the words I have now used to you): “Why this very personality that you see before you is what I mean.”"},{"ref":"23.117","t":"‘Now what think you of that, Po<em>tth</em>apâda. That being so, would not the talk turn out to be well grounded?’"},{"ref":"23.118","t":"‘For a truth, Sir, it would.’"},{"ref":"23.119","t":"46. ‘Just, Po<em>tth</em>apâda, as if a man should construct a staircase, to mount up into the upper storey of a palace, at the foot of the very palace itself. And men should say to him:"},{"ref":"23.120","t":"‘“Well! good friend! that palace, to mount up into which you are constructing this staircase, do you know whether it is in the East, or in the West, or in the"},{"ref":"23.121","t":"South, or in the North? whether it is high or low or of medium size?”"},{"ref":"23.122","t":"‘And when so asked, he should answer: “Why! here is the very palace itself! It is at the very foot of it I am constructing my staircase with the object of mounting up into it.”"},{"ref":"23.123","t":"‘What would you think, Po<em>tth</em>apâda, of that? Would not his talk, that being so, turn out to be well grounded?’"},{"ref":"23.124","t":"‘For a truth. Sir it would.’"},{"ref":"23.125","t":"47. ‘Then just so. Po<em>tth</em>apâda, when I answer thus to the questions put to me.’"},{"ref":"23.126","t":"48. Now when he had thus spoken, <em>K</em>itta, the son of the elephant trainer, said to the Exalted One: ‘At that time, Sir, when a man is in possession of any one of the three modes of personality, are the other two unreal to him then? Is it only the one he has that is real?’"},{"ref":"23.127","t":"49. ‘At the time, <em>K</em>itta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two. It is known only by the name of the mode going on."},{"ref":"23.128","t":"‘If people should ask you, <em>K</em>itta, thus: “Were you in the past, or not? Will you be in the future. or not? Are you now, or not?” — How would you answer?’"},{"ref":"23.129","t":"‘I should say that I was in the past, and not not; that I shall be in the future, and not not; that I am now, and not not.’"},{"ref":"23.130","t":"50. ‘Then if they rejoined: “Well! that past personality that you had, is that real to you; and the future personality, and the present, unreal? The future personality that you will have, is that real to you; and the past personality, and the present, unreal? The personality that you have now, in the present, is that real to you; and the past personality, and the future, unreal?” — How would you answer?’"},{"ref":"23.131","t":"‘I should say that the past personality that I had was real to me at the time when I had it; and the others unreal. And so also in the other two cases.’"},{"ref":"23.132","t":"51. ‘Well! Just so, <em>K</em>itta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two."},{"ref":"23.133","t":"52. ‘Just, <em>K</em>itta, as from a cow comes milk, and from the milk curds, and from the curds butter, and from the butter ghee, and from the ghee junket; but when it is milk it is not called curds, or butter, or ghee, or junket; and when it is curds it is not called by any of the other names; and so on —"},{"ref":"23.134","t":"53. ‘Just so, <em>K</em>itta, when any one of the three modes of personality is going on, it is not called by the name of the other. For these, <em>K</em>itta, are merely names, expressions, turns of speech, designations in common use in the world. And of these a Tathâgata (one who has won the truth) makes use indeed, but is not led astray by them.’"},{"ref":"23.135","t":"54. And when he had thus spoken, Po<em>tth</em>apâda, the mendicant, said to the Exalted One:"},{"ref":"23.136","t":"‘Most excellent, Sir, are the words of thy mouth; most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms, — just even so has the truth been made known, in many a figure, by the Exalted One. And I, Sir, betake myself to the Exalted One as my guide, to his Doctrine, and to his Order. May the Exalted One accept me as an adherent; as one who, from this day forth as long as life endures, has taken him as his guide.’"},{"ref":"23.137","t":"55. But <em>K</em>itta, the son of the elephant trainer, though he made use of the same words, concluded with the request: ‘And may I be permitted to go forth from the world under the Exalted One; may I receive admission into his Order.’"},{"ref":"23.138","t":"56. And his request was granted, and he was received into the Order. And from immediately after his initiation <em>K</em>itta, the son of the elephant trainer, remained alone and separate, earnest, zealous, and resolved. And e’er long he attained to that supreme goal of the higher life for the sake of which the clansmen go forth utterly from the household life to become houseless wanderers — yea! that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end; that the higher life had been fulfilled; that all that should be done had been accomplished; and that, after this present life, there would be no beyond!"},{"ref":"23.139","t":"So the venerable <em>K</em>itta, the son of the elephant trainer, became yet another among the Arahats."},{"ref":"23.140","t":"Here ends the Po<em>tth</em>apâda Suttanta."},{"sp":"HDR","t":"X. SUBHA SUTTA."},{"ref":"25.1","t":"[CONDUCT, CONCENTRATION, AND INTELLECT.]"},{"ref":"25.2","t":"I. 1. THUS have I heard. The venerable Ânanda was once staying at Sâvatthi in the <em>G</em>eta Wood, in Anâtha Pi<em>nd</em>ika’s pleasaunce, shortly after the Exalted One had died away. Now at that time the young Brahman Subha, the son of the man of Tudi, was dwelling at Sâvatthi on some business or other."},{"ref":"25.3","t":"2. Now Subha, the young Brahman, addressed a certain young man, and said:"},{"ref":"25.4","t":"‘Come now, young man. Go to the Sama<em>n</em>a Ânanda, and ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and say: “‘Twere well if the venerable Ânanda would be so kind as to pay a visit to Subha, the young Brahman, the son of the man of Tudi.”’"},{"ref":"25.5","t":"3. ‘Very well, Sir,’ said that young man in reply. And he went to the place where the venerable Ânanda was staying, and exchanged with him the greetings and compliments of politeness and courtesy, and took his seat apart. And, so seated, he delivered to the venerable Ânanda the message with which he had been charged."},{"ref":"25.6","t":"4. On hearing that message, the venerable Ânanda said to him:"},{"ref":"25.7","t":"‘It is not just now, young man, convenient, for I have just taken medicine. But perhaps I may be able to go on the morrow, if so be that conditions and opportunity seem fit.’"},{"ref":"25.8","t":"Then that young man arose from his seat, and went to Subha, and told him all, and added:"},{"ref":"25.9","t":"‘So, Sir, the matter has been so far accomplished that perhaps the venerable Ânanda may be able to come on the morrow, if so be that conditions and opportunity seem fit.’"},{"ref":"25.10","t":"5. And the venerable Ânanda, when the night had passed away, dressed himself early in the morning, and went, in his robes and carrying his bowl, with a Bhikkhu from the <em>K</em>etiya countrya, as his attendant, to Subha’s house, and took his seat on the mat spread out for him. And Subha, the young Brahman, the son of the man of Tudi, came there where he sat, and exchanged with the venerable Ânanda the greetings and compliments of politeness and courtesy, and took his seat on one side. And, so seated, he said to the venerable Ânanda:"},{"ref":"25.11","t":"‘You, Sir, have waited long on the venerable Gotama, constantly near him, continually in his company. You, Sir, will know what were the things the venerable Gotama was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. What were they, Ânanda?’"},{"ref":"25.12","t":"6. ‘Three are the bodies of doctrine, O Brahman, which the Exalted One was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence.’"},{"ref":"25.13","t":"‘And what, Ânanda, is this so noble body of doctrine regarding right conduct (Sîla) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’"},{"ref":"25.14","t":"7. [The reply §§ 7-29 is §§ 40-63 of the Sâma<em>ññ</em>a-phala Sutta, including:"},{"ref":"25.15","t":"1. The appearance of a Buddha, and his preaching."},{"ref":"25.16","t":"2. The awakening of a hearer, and his entry into the Order."},{"ref":"25.17","t":"3. His self-training in act, word, and speech."},{"ref":"25.18","t":"4. The minor details of morality he observes."},{"ref":"25.19","t":"5. The absence of fear, confidence of heart thence resulting."},{"ref":"25.20","t":"And the answer concludes the enumeration with the words: — ]"},{"ref":"25.21","t":"30. ‘And there is yet something further, according to this system, still to be done.’"},{"ref":"25.22","t":"‘Wonderful is this, Ânanda, and mysterious — both that this so noble group of conduct is well-rounded, not incomplete; and that I perceive no other, like unto it, among the other Sama<em>n</em>as and Brâhma<em>n</em>as outside of this communion. And were they also to perceive such in themselves, then would they be satisfied with thus much, and would say: “So far is enough. We have done thus much. The aim of our Sama<em>n</em>aship has been reached.” But you, Ânanda, on the other hand, say: “There is yet something further, according to your system, still to be done.”’"},{"ref":"25.23","t":"Here ends the First Portion for Recitation in the Subha Sutta."},{"ref":"25.24","t":"II. 1. ‘And what, Ânanda, is this so noble body of doctrine regarding self-concentration (Samâdhi) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’"},{"ref":"25.25","t":"[The answer §§ 2-18 is §§ 64-82 of the Sâma<em>ññ</em>a-phala Sutta, that is to say:"},{"ref":"25.26","t":"1. The way in which he learns to guard the door of his senses."},{"ref":"25.27","t":"2. The constant mindfulness and self-possession that he gains."},{"ref":"25.28","t":"3. The power of being content with little, with simplicity of life."},{"ref":"25.29","t":"4. The emancipation of heart from the Five Hindrances — covetousness, ill-temper, sloth of body and mind, excitement and worry, and perplexity."},{"ref":"25.30","t":"5. The resulting joy and peace that pervades his bodily frame, and fills his heart."},{"ref":"25.31","t":"6-9. The Four Raptures (<em>Gh</em>ânas). And the answer is followed by the same injunction as to something further to be done, and the same rejoinder as above in Chapter I, § 30.]"},{"ref":"25.32","t":"20. ‘And what, Ânanda, is this so noble body of doctrine regarding intellect (Pa<em>ññ</em>â) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’"},{"ref":"25.33","t":"[The answer, §§ 20-26 is §§ 83, 85, and 97 of the Sâma<em>ññ</em>a-phala Sutta, that is to say:"},{"ref":"25.34","t":"1. The <em>N</em>â<em>n</em>a-dassana — the insight which sees that the body is impermanent, and that mind (Vi<em>ññ</em>âna) is bound up with it, has no existence independent of it."},{"ref":"25.35","t":"2. The power of calling up mental images."},{"ref":"25.36","t":"3. The perception of the Four Truths as to sorrow and the Eightfold Path; the rooting out of one’s mind of the Intoxicants (the Asâvas); and the final. assurance, consequent thereon, of Emancipation gained.]"},{"ref":"25.37","t":"27. ‘This, young Brahman, is that so noble body of doctrine regarding intellect, of which that Exalted One was wont to speak in praise; to which he used to incite the folk, in which he established them, and made them firm.’"},{"ref":"25.38","t":"‘Wonderful is this, Ânanda, and mysterious — both that this so noble group of doctrine regarding intellect is well-rounded, not incomplete; and that I perceive no other, like unto it among the other Sama<em>n</em>as and Brâhma<em>n</em>as outside of this communion. And there is not, in this matter, anything further to be accomplished. Most excellent, Ânanda, are the words of thy mouth, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who have eyes could see external forms — just even so has the truth been made known to me, in many a figure, by the venerable Ânanda. And I, even I, betake myself to that venerable Gotama as my guide, to the truth, and to the Order. May the venerable Ânanda receive me as an adherent, as one who, from this day forth, as long as life endures. has taken them as his guide.’"},{"ref":"25.39","t":"Here ends the Subha Suttanta."},{"sp":"HDR","t":"XI. KEVADDHA SUTTA."},{"ref":"27.1","t":"[THE THREE WONDERS, AND THE GODS.]"},{"ref":"27.2","t":"1. THUS HAVE I heard. The Exalted One was once staying at Nâlandâ in the Pâvârika’s mango grove. Now Kevaddha, a young householder, came where the Exalted One was, and bowed down in salutation to him, and took a seat on one side. And, so seated, he said to the Exalted One:"},{"ref":"27.3","t":"‘This Nâlandâ of ours, Sir, is influential and prosperous, full of folk, crowded with people devoted to the Exalted One. It were well if the Exalted One were to give command to some brother to perform, by power surpassing that of ordinary men, a mystic wonder. Thus would this Nâlandâ of ours become even so much the more devoted to the Exalted One.’"},{"ref":"27.4","t":"On his speaking thus the Exalted One said to him:"},{"ref":"27.5","t":"‘But, Kevaddha, it is not thus that I am wont to give instruction to the brethren: “Come now, my brethren; perform ye a mystic wonder, by power surpassing that of ordinary men, for the lay folk clad in their garments of white!”"},{"ref":"27.6","t":"2. And a second time Kevaddha made the same request to the Exalted One, and received a second time the same reply."},{"ref":"27.7","t":"3. And a third time Kevaddha, the young householder, addressed the Exalted One, and said:"},{"ref":"27.8","t":"‘I would fain do no injury to the Exalted One. I only say that this Nâlandâ of ours is influential and prosperous, full of folk, crowded with people devoted to the Exalted One. It were well if the Exalted One were to give command to some brother to perform, by power surpassing that of ordinary men, a mystic wonder. Thus would this Nâlandâ of ours become even so much the more devoted to the Exalted One.’"},{"ref":"27.9","t":"‘There are three sorts of wonders, Kevaddha, which I, having myself understood and realised them, have made known to others. And what are the three? The mystic wonder, the wonder of manifestation, and the wonder of education."},{"ref":"27.10","t":"4. ‘And what, Kevaddha, is the mystic wonder?"},{"ref":"27.11","t":"‘In this case, Kevaddha, suppose that a brother enjoys the possession, in various ways, of mystic power — from being one he becomes multiform, from being multiform he becomes one: from being visible he becomes invisible: he passes without hindrance to the further side of a wall or a battlement or a mountain, as if through air: he penetrates up and down through solid ground, as if through water: he walks on water without dividing it, as if on solid ground: he travels cross-legged through the sky, like the birds on wing: he touches and feels with the hand even the Moon and the Sun, beings of mystic power and potency though they be: he reaches, even in the body, up to the heaven of Brahmâ. And some believer, of trusting heart, should behold him doing so."},{"ref":"27.12","t":"5. ‘Then that believer should announce the fact to an unbeliever, saying: “Wonderful, Sir, and marvellous is the mystic power and potency of that recluse. For verily I saw him indulging himself, in various ways, in mystic power: — from being one becoming multiform (&amp;c. as before, down to) reaching, even in the body, up to the heaven of Brahmâ.”’"},{"ref":"27.13","t":"‘Then that unbeliever should say to him: “Well, Sir! there is a certain charm called the Gandhara Charm. It is by the efficacy thereof that he performs all this.”’"},{"ref":"27.14","t":"‘Now what think you, Kevaddha? Might not the unbeliever so say?’"},{"ref":"27.15","t":"‘Yes, Sir; he might.’"},{"ref":"27.16","t":"‘Well, Kevaddha! It is because I perceive danger in the practice of mystic wonders, that I loathe, and abhor, and am ashamed thereof."},{"ref":"27.17","t":"6. ‘And what, Kevaddha, is the wonder of manifestation?"},{"ref":"27.18","t":"‘Suppose, in this case, Kevaddha, that a brother can make manifest the heart and the feelings, the reasonings and the thoughts, of other beings, of other individuals, saying: “So and so is in your mind. You are thinking of such and such a matter. Thus and thus are your emotions.” And some believer, of trusting heart, should see him doing so."},{"ref":"27.19","t":"7. ‘Then that believer should announce the fact to an unbeliever, saying: “Wonderful, Sir, and marvellous is the mystic power and potency of that recluse. For verily I saw him making manifest the heart and the feelings, the reasonings and the thoughts, of other beings, of other individuals, saying: “So and so is in your mind. You are thinking of such and such a matter. Thus and thus are your emotions.”"},{"ref":"27.20","t":"‘Then that unbeliever should say to him: “Well, Sir! there is a charm called the Jewel Charm. It is by the efficacy thereof that he performs all this.”"},{"ref":"27.21","t":"‘Now what think you, Kevaddha? Might not the unbeliever so say?’"},{"ref":"27.22","t":"‘Yes, Sir; he might.’"},{"ref":"27.23","t":"‘Well, Kevaddha! It is because I perceive danger in the practice of the wonder of manifestation, that I loathe, and abhor, and am ashamed thereof."},{"ref":"27.24","t":"8. ‘And what, Kevaddha, is the wonder of education?"},{"ref":"27.25","t":"‘Suppose, Kevaddha, that a brother teaches thus: “Reason in this way, do not reason in that way. Consider thus, and not thus. Get rid of this disposition, train yourself, and remain, in that.” This, Kevaddha, is what is called “The wonder of education.”"},{"ref":"27.26","t":"‘And further, Kevaddha, suppose that a Tathâgata is born into the world, &amp;c.’"},{"ref":"27.27","t":"[The text repeats the Sâma<em>ññ</em>a-phala Suttanta, §§ 40 to 84, and § 97, that is to say:"},{"ref":"27.28","t":"1. The preaching of the Buddha."},{"ref":"27.29","t":"2. The a wakening of a hearer, and his renunciation of the world."},{"ref":"27.30","t":"3. His self-training in act, word, and speech."},{"ref":"27.31","t":"4. The minor details of mere morality (summarised above at ) which he observes."},{"ref":"27.32","t":"5. The absence of fear, confidence of heart thence arising."},{"ref":"27.33","t":"6. The way in which he learns to guard the doors of his senses."},{"ref":"27.34","t":"7. The constant self-possession he thus gains."},{"ref":"27.35","t":"8. The power of being content with little, of simplicity of life."},{"ref":"27.36","t":"9. The emancipation of the heart from the Five Hindrances — covetousness, ill-temper, sloth of body and mind, excitement and worry, and perplexity."},{"ref":"27.37","t":"10. The resulting joy and peace that he gains."},{"ref":"27.38","t":"11. The training in the Four Raptures."},{"ref":"27.39","t":"12. The insight arising from the knowledge of the nature of the body, and its impermanence, and of the fact that consciousness is bound up with it."},{"ref":"27.40","t":"13. The realisation of the Four Truths, the destruction of the Intoxicants, and the final assurance of the emancipation of Arahatship."},{"ref":"27.41","t":"The refrain throughout is: ‘This, Kevaddha, is what is called the wonder of education.’]"},{"ref":"27.42","t":"67. ‘So these, Kevaddha, are the three wonders I have understood and realised myself, and made known to others."},{"ref":"27.43","t":"‘Once upon a time, Kevaddha, there occurred to a certain brother in this very company of the brethren, a doubt on the following point: “Where now do these four great elements — earth, water, fire, and wind — pass away, leaving no trace behind?” So that brother, Kevaddha, worked himself up into such a state of ecstasy that the way leading. to the world of the Gods became clear to his ecstatic vision."},{"ref":"27.44","t":"68. ‘Then that brother, Kevaddha, went up to the realm of the Four Great Kings; and said to the gods thereof: “Where, my friends, do the four great elements — earth, water, fire, and wind — cease, leaving no trace behind?”"},{"ref":"27.45","t":"‘And when he had thus spoken the gods in the heaven of the Four Great Kings said to him: “We, brother, do not know that. But there are the Four Great Kings. more potent and more glorious than we. They will know it.”"},{"ref":"27.46","t":"69-79. ‘Then that brother, Kevaddha, went to the Four Great Kings, [and put the same question, and was sent on, by a similar reply, to the Thirty-three, who sent him on to their king, Sakka; who sent him on to the Yâma gods. who sent him on to their king, Suyâma; who sent him on to the Tusita gods, who sent him on to their king, Santusita; who sent him on to the Nimmâna-rati gods, who sent him on to their king, Sunimmita; who sent him on to the Para-nimmita Vasavatti gods, who sent him on to their king, Vasavatti; who sent him on to the gods of the Brahmâ-world.’]"},{"ref":"27.47","t":"80. ‘Then that brother, Kevaddha, became so absorbed by self-concentration that the way to the Brahmâ-world became clear to his mind thus pacified. And he drew near to the gods of the retinue of Brahmâ, and said: “Where, my friends, do the four great elements-earth, water, fire, and wind-cease, leaving no trace behind?”"},{"ref":"27.48","t":"‘And when he had thus spoken the gods of the retinue of Brahmâ replied: “We, brother, do not know that. But there is Brahmâ, the Great Brahmâ, the Supreme One, the Mighty One, the All-seeing One, the Ruler, the Lord of all, the Controller, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be! He is more potent and more glorious than we. He will know it.”"},{"ref":"27.49","t":"‘“Where then is that Great Brahmâ now?”"},{"ref":"27.50","t":"‘“We, brother. know not where Brahmâ is, nor why Brahmâ is, nor whence. But, brother, when the signs of his coming appear, when the light ariseth, and the glory shineth, then will He be manifest. For that is the portent of the manifestation of Brahmâ when the light ariseth, and the glory shineth.”"},{"ref":"27.51","t":"81. ‘And it was not long, Kevaddha, before that Great Brahmâ became manifest. And that brother drew near to him, and said: “Where, my friend, do the four great elements — earth, water, fire, and wind — cease, leaving no trace behind?”’"},{"ref":"27.52","t":"And when he had thus spoken that Great Brahmâ said to him: “I, brother, am the Great Brahmâ, the Supreme, the Mighty, the All-seeing, the Ruler, the"},{"ref":"27.53","t":"Lord of all, the Controller, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be!”"},{"ref":"27.54","t":"82. ‘Then that brother answered Brahmâ, and said: “I did not ask you, friend, as to whether you were indeed all that you now say. But I ask you where the four great elements — earth, water, fire, and wind — cease, leaving no trace behind?”"},{"ref":"27.55","t":"83. ‘Then again, Kevaddha, Brahmâ gave the same reply. And that brother, yet a third time, put to Brahmâ his question as before. ‘Then, Kevaddha, the Great Brahmâ took that brother by the arm and led him aside, and said:"},{"ref":"27.56","t":"‘“These gods, the retinue of Brahmâ, hold me, brother, to be such that there is nothing I cannot see, nothing I have not understood, nothing I have not realised. Therefore I gave no answer in their presence. I do not know, brother, where those four great elements — earth, water, fire, and wind — cease, leaving no trace behind. Therefore you, brother, have done wrong, have acted ill, in that, ignoring the Exalted One. you have undertaken this long search, among others, for an answer to this question. Go you now, return to the Exalted One, ask him the question, and accept the answer according as he shall make reply.”"},{"ref":"27.57","t":"84. ‘Then, Kevaddha, that Bhikkhu, as quickly as one could stretch forth his bended arm, or draw it in when stretched forth, vanished from the Brahmâ-world, and appeared before me. And he bowed in salutation to me, and took his seat on one side; and, so seated, he said to me: “Where is it, Sir, that these four great elements — earth, water, fire, and wind — cease, leaving no trace behind?”"},{"ref":"27.58","t":"85. ‘And when he had thus spoken, Kevaddha, I answered him thus: “Long, long ago, brother, sea-faring traders were wont, when they were setting sail on an ocean voyage, to take with them a land-sighting bird. And when the ship got out of sight of the shore they would let the land-sighting bird free. Such a bird would fly to the East, and to the South, and to the West, and to the North, to the zenith, and to the intermediate points of the compass. And if anywhere on the horizon it caught sight of land, thither would it fly. But if no land, all round about, were visible, it would come back even to the ship. Just so, brother, do you, having sought an answer to this question, and sought it in vain, even up to the Brahmâ-world, come back therefore to me. Now the question, brother, should not be put as you have put it. Instead of asking where the four great elements cease, leaving no trace behind, you should have asked:"},{"ref":"27.59","t":"“Where do earth, water, fire, and wind,<br>And long and short, and fine and coarse.<br>Pure and impure, no footing find?<br>Where is it that both name and form<br>Die out, leaving no trace behind?”<br> ‘On that the answer is:"},{"ref":"27.60","t":"‘The intellect of Arahatship, the invisible, the endless, accessible from every side —"},{"ref":"27.61","t":"‘There is it that earth, water, fire, and wind,<br>And long and short, and fine and coarse,<br>Pure and impure, no footing find.<br>There is it that both name and form<br>Die out, leaving no trace behind.<br>When intellection ceases they all also cease.’"},{"ref":"27.62","t":"Thus spake the Exalted One. And Kevaddha, the young householder, pleased at heart, rejoiced at the spoken word."},{"ref":"27.63","t":"Here ends the Kevaddha Suttanta."},{"sp":"HDR","t":"XII. LOHIKKA SUTTA."},{"ref":"29.1","t":"[SOME POINTS IN THE ETHICS OF TEACHING.]"},{"ref":"29.2","t":"1. THUS HAVE I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Sâlavatikâ (a village surrounded by a row of Sâla trees). Now at that time Lohi<em>kk</em>a the Brahman was established at Sâlavatikâ, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king."},{"ref":"29.3","t":"2. Now at that time Lohi<em>kk</em>a the Brahman was thinking of harbouring the following wicked view: ‘Suppose that a Sama<em>n</em>a or a Brâhma<em>n</em>a have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust. For what can one man do for another?’"},{"ref":"29.4","t":"3. Now Lohi<em>kk</em>a the Brahman heard the news: ‘They say that the Sama<em>n</em>a Gotama, of the sons of the Sâkyas, who went out from the Sâkya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Sâlavatikâ. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: — that Exalted One is an Arahat, fully awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an exalted one, a Buddha. He, by himself, thoroughly knows, and sees as it were face to face, this universe — including the worlds above of the gods, the Brahmâs, and the Mâras; and the world below with its Sama<em>n</em>as and Brâhma<em>n</em>as, its princes and peoples — and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visits to Arahats like that.’"},{"ref":"29.5","t":"4. Then Lohi<em>kk</em>a the Brahman said to Bhesikâ the barber: ‘Come now, good Bhesikâ, go where the Sama<em>n</em>a Gotama is staying, and, on your arrival, ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and speak thus: “May the venerable Gotama, and with him the brethren of the Order, accept the to-morrow’s meal from Lohi<em>kk</em>a the Brahman.”’"},{"ref":"29.6","t":"5. ‘Very well, Sir,’ said Bhesikâ the barber, acquiescing in the word of Lohi<em>kk</em>a the Brahman, and did so even as he had been enjoined. And the Exalted One consented, by silence, to his request."},{"ref":"29.7","t":"6. And when Bhesikâ the barber perceived that the Exalted One had consented, he rose from his seat, and passing the Exalted One with his right hand towards him, went to Lohi<em>kk</em>a the Brahman, and on his arrival spake to him thus:"},{"ref":"29.8","t":"‘We addressed that Exalted One, Sir, in your name, even as you commanded. And the Exalted One hath consented to eome.’"},{"ref":"29.9","t":"7. Then Lohi<em>kk</em>a the Brahman, when the night had passed, made’ ready at his own dwelling-place sweet food, both hard and soft, and said to Bhesikâ the barber: ‘Come now, good Bhesikâ, go where the Sama<em>n</em>a Gotama is. staying, and on your arrival, announce the time to him, saying: “It is time, O Gotama, and the meal is ready.”’"},{"ref":"29.10","t":"‘Very well, Sir,’ said Bhesikâ the barber in assent to the words of Lohi<em>kk</em>a the Brahman; and did so even as he had been enjoined."},{"ref":"29.11","t":"And the Exalted One, who had robed himself early in the early morning, went robed, and carrying his bowl with him, with the brethren of the Order, towards Sâlavatikâ."},{"ref":"29.12","t":"8. Now, as he went, Bhesikâ the Barber walked, step by step, behind the Exalted One. And he said to him:"},{"ref":"29.13","t":"‘The following wicked opinion has occurred to Lohi<em>kk</em>a the Brahman: “Suppose that a Sama<em>n</em>a or a Brâhma<em>n</em>a have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust.” ‘Twere well, Sir, if the Exalted One would disabuse his mind thereof. For what can one man do for another?’"},{"ref":"29.14","t":"‘That may well be, Bhesikâ, that may well be.’"},{"ref":"29.15","t":"9. And the Exalted One went on to the dwelling-place of Lohi<em>kk</em>a the Brahman, and sat down on the seat prepared for him. And Lohi<em>kk</em>a the Brahman satisfied the Order, with the Buddha at its head, with his own hand, with sweet food both hard and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohi<em>kk</em>a the Brahman brought a low seat and sat down beside him. And to him, thus seated, the Exalted One spake as follows:"},{"ref":"29.16","t":"‘Is it true, what they say, Lohi<em>kk</em>a, that the following wicked opinion has arisen in your mind: [and he set forth the opinion as above set forth]?’"},{"ref":"29.17","t":"‘That is so. Gotama.’"},{"ref":"29.18","t":"10. I Now what think you, Lohi<em>kk</em>a? Are you not established at Sâlavatikâ?’"},{"ref":"29.19","t":"‘Yes, that is so, Gotama.’"},{"ref":"29.20","t":"‘Then suppose, Lohi<em>kk</em>a, one were to speak thus: “Lohi<em>kk</em>a the Brahman has a domain at Sâlavatikâ. Let him alone enjoy all the revenue and all the produce of Sâlavatikâ, allowing nothing to anybody else!” Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you, or not?’"},{"ref":"29.21","t":"‘He would be a danger-maker, Gotama?’"},{"ref":"29.22","t":"‘And making that danger, would he be a person who sympathised with their welfare, or not?’"},{"ref":"29.23","t":"‘He would not be considering their welfare, Gotama.’"},{"ref":"29.24","t":"‘And not considering their welfare, would his heart stand fast in love toward them, or in enmity?’"},{"ref":"29.25","t":"‘In enmity, Gotama.’"},{"ref":"29.26","t":"‘But when one’s heart stands fast in enmity, is that unsound doctrine, or sound?’"},{"ref":"29.27","t":"‘It is unsound doctrine, Gotama.’"},{"ref":"29.28","t":"‘Now if a man hold unsound doctrine, Lohi<em>kk</em>a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.’"},{"ref":"29.29","t":"11. ‘Now what think you, Lohi<em>kk</em>a? Is not King Pasenadi of Kosala in possession of Kâsi and Kosala?’"},{"ref":"29.30","t":"‘Yes, that is so, Gotama.’"},{"ref":"29.31","t":"‘Then suppose, Lohi<em>kk</em>a, one were to speak thus: “King Pasenadi of Kosala is in possession of Kâsi and Kosala. Let him enjoy all the revenue and all the produce of Kâsi and Kosala. allowing nothing to anybody else.” Would the utterer ot that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala — both you yourself and others — or not?’"},{"ref":"29.32","t":"‘He would be a danger-maker, Gotama.’"},{"ref":"29.33","t":"‘And making that danger, would he be a person who sympathised with their welfare, or not?’"},{"ref":"29.34","t":"‘He would not be considering their welfare, Gotama.’"},{"ref":"29.35","t":"‘And not considering their welfare, would his heart stand fast in love toward them, or in enmity?’"},{"ref":"29.36","t":"‘In enmity, Gotama.’"},{"ref":"29.37","t":"‘But when one’s heart stands fast in enmity, is that unsound doctrine, or sound?’"},{"ref":"29.38","t":"‘It is unsound doctrine, Gotama.’"},{"ref":"29.39","t":"‘Now if a man hold unsound doctrine, Lohi<em>kk</em>a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal."},{"ref":"29.40","t":"12 and 14. ‘So then, Lohi<em>kk</em>a, you admit that he who should say that you, being in occupation of Sâlavatikâ, should therefore yourself enjoy all the revenue and produce thereof, bestowing nothing on any one else; and he who should say that King Pasenadi of Kosala, being in power over Kâsi and Kosala, should therefore himself enjoy all the revenue and produce thereof, bestowing nothing on any one else — would be making danger for those living in dependence on you; or for those, you and others, living in dependence upon the King. And that those who thus make danger for others, must be wanting in sympathy for them. And that the man wanting in sympathy has his heart set fast in enmity. And that to have one’s heart set fast in enmity is unsound doctrine: —"},{"ref":"29.41","t":"13 and 15. ‘Then just so, Lohi<em>kk</em>a, he who should say: “Suppose a Sama<em>n</em>a or a Brâhma<em>n</em>a to have reached up to some good state (of mind), then should he tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this desire to declare to others, it is a form of lust;” — just so he, who should say thus, would be putting obstacles in the way of those clansman who, having taken upon themselves the Doctrine and Discipline set forth by Him-who-has-won-the-Truth, have attained to great distinction therein — to the fruit of conversion, for instance, or to the fruit of once returning, or to the fruit of never returning, or even to Arahatship — he would be putting obstacles in the way of those who are bringing to fruition the course of conduct that will lead to rebirth in states of bliss in heaven. But putting obstacles in their way he would be out of sympathy for their welfare; being out of sympathy for their welfare his heart would become established in enmity; and when one’s heart is established in enmity, that is unsound doctrine. Now if a man hold unsound doctrine, Lohi<em>kk</em>a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal."},{"ref":"29.42","t":"16. ‘There are these three sorts of teachers in the world, Lohi<em>kk</em>a, who are worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. What are the three?"},{"ref":"29.43","t":"‘In the first place, Lohi<em>kk</em>a, there is a sort of teacher who has not himself attained to that aim of Sama<em>n</em>aship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine (Dhamma) to his hearers, saying: “This is good for you, this will make you happy.” Then those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through their knowledge thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding: “You are like one who should make advances to her who keeps repulsing him, or should embrace her who turns her face away from him. Like that, do I say, is this lust of yours (to go on posing as a teacher of men, no one heeding, since they trust you not). For what, then, can one man do for another?”"},{"ref":"29.44","t":"‘This, Lohi<em>kk</em>a, is the first sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper."},{"ref":"29.45","t":"17. ‘In the second place, Lohi<em>kk</em>a, there is a sort of teacher who has not himself attained to that aim of Sama<em>n</em>aship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine to his hearers, saying: “This is good for you; that will make you happy.” And to him his disciples listen; they give ear to his words; they become stedfast in heart by their understanding what is said; and they go not their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts and adding: “You are like a man who, neglecting his own field, should take thought to weed out his neighbour’s field. Like that, do I say, is this lust of yours (to go on teaching others when you have not taught yourself). For what, then, can one man do for another?”"},{"ref":"29.46","t":"‘This, Lohi<em>kk</em>a, is the second sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper."},{"ref":"29.47","t":"18. ‘And again, Lohi<em>kk</em>a, in the third place, there is a sort of teacher who has himself attained to that aim of Sama<em>n</em>aship for the sake of which he left his home and adopted the homeless life. Having himself attained it, he teaches the doctrine to his hearers, saying: “This is good for you, that will make you happy.” But those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through understanding thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding: “You are like a man who, having broken through an old bond, should entangle himself in a new one. Like that, do I say, is this lust of yours (to go on teaching when you have not trained yourself to teach). For what, then, can one man do for another?"},{"ref":"29.48","t":"‘This, Lohi<em>kk</em>a, is the third sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. And these, Lohi<em>kk</em>a, are the three sorts of teachers of which I spoke.’"},{"ref":"29.49","t":"19. And when he had thus spoken, Lohi<em>kk</em>a the Brahman spake thus to the Exalted One:"},{"ref":"29.50","t":"‘But is there, Gotama, any sort of teacher not worthy of blame in the world?’"},{"ref":"29.51","t":"‘Yes, Lohi<em>kk</em>a, there is a teacher not worthy, in the world, of blame.’"},{"ref":"29.52","t":"‘And what sort of a teacher, Gotama, is so?’"},{"ref":"29.53","t":"[The answer is in the words of the exposition set out above in the Sâma<em>ññ</em>a-phala, as follows: —"},{"ref":"29.54","t":"1. The appearance of a Tathâgata (one who won the truth), his preaching, the conversion of a hearer, his adoption of the homeless state. (Above, p, 79.)"},{"ref":"29.55","t":"2. The minor details of mere morality that he practises. (Above, p, 58.)"},{"ref":"29.56","t":"3. The Confidence of heart he gains from this practice. (Above,)"},{"ref":"29.57","t":"4. The paragraph on ‘Guarded is the door of his Senses.’ (Above, p, 80.)"},{"ref":"29.58","t":"5. The paragraph on ‘Mindful and Self-possessed.’ (Above, p, 81.)"},{"ref":"29.59","t":"6. The paragraph on Simplicity of life, being content with little. (Above,)"},{"ref":"29.60","t":"7. The paragraphs on Emancipation from the Five Hindrances — covetousness, ill-temper, laziness, worry, and perplexity. (Above, p-84.)"},{"ref":"29.61","t":"8. The paragraph on the Joy and Peace that, as a result of this emancipation, fills his whole being. (Above,)"},{"ref":"29.62","t":"9. The paragraphs on the Four Raptures (<em>Gh</em>ânas). (Above, p-86.)"},{"ref":"29.63","t":"10. The paragraphs on the Insight arising from Knowledge (the knowledge of the First Path). (Above, p, 87.)"},{"ref":"29.64","t":"11. The paragraphs on the Realisation of the Four Noble Truths, the destruction of the Intoxications — lust, delusions, becomings, and ignorance — and the attainment of Arahatship. (Above, p, 93.)"},{"ref":"29.65","t":"The refrain throughout and the closing paragraph is:]"},{"ref":"29.66","t":"‘And whosoever the teacher be, Lohi<em>kk</em>a, under whom the disciple attains to distinction so excellent as that, that, Lohi<em>kk</em>a, is a teacher not open to blame in the world. And whosoever should blame such a one, his rebuke would be unjustifiable, not in accord either with the facts or with the truth, without good ground.’"},{"ref":"29.67","t":"78. And when he had thus spoken, Lohi<em>kk</em>a the Brahman said to the Exalted One:"},{"ref":"29.68","t":"‘Just, Gotama, as if a man had caught hold of a man, falling over the precipitous edge of purgatory, by the hair of his head, and lifted him up safe back on the firm land — just so have I, on the point of falling into purgatory, been lifted back on to the land by the venerable Gotama. Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal what has been hidden away, or were to point out the right road to him who has gone astray or were to bring a light into the darkness so that those who had eyes could see external forms — just even so has the truth been made known to me, in many a"},{"ref":"29.69","t":"{I. U<em>l</em>âra<em>m</em> visesa<em>m</em> adhiga<em>kkh</em>ati. See for instance Sa<em>m</em>yutta V, 154, 5.} figure, by the venerable Gotama. And I, even I, betake myself to the venerable Gotama as my guide, to the Doctrine, and to the Order. May the venerable Gotama accept me as a disciple; as one who, from this day forth as long as life endures, has taken him as his guide!’"},{"ref":"29.70","t":"Here ends the Lohi<em>kk</em>a Suttanta."},{"sp":"HDR","t":"XIII. TEVIGGA SUTTA."},{"ref":"31.1","t":"[ON KNOWLEDGE OF THE VEDAS.]"},{"ref":"31.2","t":"1. THUS HAVE I heard. When the Exalted One was once journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brahman village in Kosala which is called Manasâka<em>t</em>a. And there at Manasâka<em>t</em>a the Exalted One stayed in the mango grove, on the bank of the river A<em>k</em>iravatî, to the north of Manasâka<em>t</em>a."},{"ref":"31.3","t":"2. Now at that time many very distinguished and wealthy Brahmans were staying at Manasâka<em>t</em>a; to wit, Kankî the Brahman, Târukkha the Brahman, Pokkharasâdi the Brahman, <em>G</em>â<em>n</em>usso<em>n</em>i the Brahman, Todeyya the Brahman, and other very distinguished and wealthy Brahmans."},{"ref":"31.4","t":"3. Now a conversation sprung up between Vâse<em>tth</em>a and Bhâradvâ<em>g</em>a, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false.’"},{"ref":"31.5","t":"4. The young Brahman Vâse<em>tth</em>a spake thus:"},{"ref":"31.6","t":"‘This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ. I mean that which has been announced by the Brahman Pokkharasâdi.’"},{"ref":"31.7","t":"5. The young Brahman Bhâradvâ<em>g</em>a spake thus:"},{"ref":"31.8","t":"‘This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ. I mean that which has been announced by the Brahman Târukkha.’"},{"ref":"31.9","t":"6. But neither was the young Brahman Vâse<em>tth</em>a able to convince the young Brahman Bhâradvâ<em>g</em>a, nor was the young Brahman Bhâradvâ<em>g</em>a able to convince the young Brahman Vâse<em>tth</em>a."},{"ref":"31.10","t":"7. Then the young Brahman Vâse<em>tth</em>a said to the young Brahman Bhâradvâ<em>g</em>a:"},{"ref":"31.11","t":"‘That Sama<em>n</em>a Gotama, Bhâradvâ<em>g</em>a, of the sons of the Sâkyas, who went out from the Sâkya clan to adopt the religious life, is now staying at Manasâka<em>t</em>a, in the mango grove, on the bank of the river A<em>k</em>iravatî, to the north of Manasâka<em>t</em>a. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: “That Exalted One is an Arahat, a fully enlightened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher of gods and men, an Exalted One, a Buddha.”"},{"ref":"31.12","t":"Come, then, Bhâradvâ<em>g</em>a, let us go to the place where the Sama<em>n</em>a Gotama is; and when we have come there, let us ask the Sama<em>n</em>a Gotama touching this. matter. What the Sama<em>n</em>a Gotama shall declare unto us, that let us bear in mind.’"},{"ref":"31.13","t":"‘Very well, my friend!’ said the young Brahman Bhâradvâ<em>g</em>a, in assent, to the young Brahman Vâse<em>tth</em>a."},{"ref":"31.14","t":"8. Then the young Brahman Vâse<em>tth</em>a and the young Brahman Bhâradvâ<em>g</em>a went on to the place where the Exalted One was."},{"ref":"31.15","t":"And when they had come there, they exchanged with the Exalted One the greetings and compliments of politeness and courtesy, and sat down beside him. And while they were thus seated the young Brahman Vâse<em>tth</em>a said to the Exalted One:"},{"ref":"31.16","t":"‘As we, Gotama, were taking exercise and walking up and down, there sprung up a conversation between us on which was the true path, and which the false. I said thus:"},{"ref":"31.17","t":"‘“This is the straight path, this the direct way which makes for salvation, and leads him who acts according to it, into a state of union with Brahmâ. I mean that which has been announced by the Brahman Pokkharasâdi.”’"},{"ref":"31.18","t":"‘Bhâradvâ<em>g</em>a said thus:"},{"ref":"31.19","t":"‘“This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ. I mean that which has been announced by the Brahman Târukkha.”’"},{"ref":"31.20","t":"‘Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.’"},{"ref":"31.21","t":"9. ‘So you say, Vâse<em>tth</em>a, that you said thus:"},{"ref":"31.22","t":"‘“This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ."},{"ref":"31.23","t":"I mean that which has been announced by the Brahman Pokkharasâdi.”’"},{"ref":"31.24","t":"‘While Bhâradvâ<em>g</em>a said thus:"},{"ref":"31.25","t":"‘“This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ. I mean that which has been announced by the Brahman Târukkha.”’"},{"ref":"31.26","t":"‘Wherein, then, O Vâse<em>tth</em>a, is there a strife, a dispute, a difference of opinion between you?’"},{"ref":"31.27","t":"10. ‘Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths. The Addhariyâ Brahmans, the Tittiriyâ Brahmans, the <em>Kh</em>andokâ Brahmans [the <em>Kh</em>andavâ Brahmans], the Bavhari<em>g</em>â Brahmans. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahmâ?"},{"ref":"31.28","t":"‘Just, Gotama, as near a village or a town there are many and various paths, yet they all meet together in the village — just in that way are all the various paths taught by various Brahmans — the Addhariyâ Brahmans, the Tittiriyâ Brahmans, the <em>Kh</em>andokâ Brahmans [the <em>Kh</em>andavâ Brahmans], the Bavhari<em>g</em>â Brahmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahmâ?’"},{"ref":"31.29","t":"11. ‘Do you say that they all lead aright, Vâse<em>tth</em>a?"},{"ref":"31.30","t":"‘I say so, Gotama.’"},{"ref":"31.31","t":"‘Do you really say that they all lead aright, Vâse<em>tth</em>a?’"},{"ref":"31.32","t":"‘So I say, Gotama.’"},{"ref":"31.33","t":"12. ‘But yet, Vâse<em>tth</em>a, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahmâ face to face?’"},{"ref":"31.34","t":"‘No, indeed, Gotama.’"},{"ref":"31.35","t":"‘Or is there then, Vâse<em>tth</em>a, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahmâ face to face?’"},{"ref":"31.36","t":"‘No, indeed, Gotama!’"},{"ref":"31.37","t":"‘Or is there then, Vâse<em>tth</em>a, a single one of the teachers of the teachers of the Brahmans versed in the Three Vedas who has seen Brahmâ face to face?’"},{"ref":"31.38","t":"‘No, indeed, Gotama!’"},{"ref":"31.39","t":"‘Or is there then, Vâse<em>tth</em>a, a single one of the Brahmans up to the seventh generation who has seen Brahmâ face to face?’"},{"ref":"31.40","t":"‘No, indeed, Gotama!’"},{"ref":"31.41","t":"13. ‘Well then, Vâse<em>tth</em>a, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered, or composed, the Brahmans of to-day chant over again or repeat; intoning or reciting exactly as has been intoned or recited — to wit, A<em>tth</em>aka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi, Angirasa, Bhâradvâ<em>g</em>a, Vâsettha, Kassapa, and Bhagu — did even they speak thus, saying: “We know it, we have seen it, where Brahmâ is, whence Brahmâ is, whither Brahmâ is?”’"},{"ref":"31.42","t":"‘Not so, Gotama!’"},{"ref":"31.43","t":"14. ‘Then you say, Vâse<em>tth</em>a, that none of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahmâ face to face. And that even the Rishis of old, the authors and utterers of the verses, of the ancient form of words which the Brahmans of to-day so carefully intone and recite precisely as they have been handed down — even they did not pretend to know or to have seen where or whence or whither Brahmâ is. So that the Brahmans versed in the Three Vedas have forsooth said thus: “What we know not, what we have not seen, to a state of union with that we can show the way, and can say: ‘This is the straight path, this is the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmâ!’”"},{"ref":"31.44","t":"‘Now what think you, Vâse<em>tth</em>a? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, turns out to be foolish talk?’"},{"ref":"31.45","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’"},{"ref":"31.46","t":"15. ‘Verily, Vâse<em>tth</em>a. that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be!"},{"ref":"31.47","t":"‘Just, Vâse<em>tth</em>a, as when a string of blind men are clinging one to the other, neither can the foremost see, nor can the middle one see, nor can the hindmost see — just even so, methinks, Vâse<em>tth</em>a, is the talk of the Brahmans versed in the Three Vedas but blind talk: the first sees not, the middle one sees not, nor can the latest see. The talk then of these"},{"ref":"31.48","t":"Brahmans versed in the Three Vedas turns out to be ridiculous) mere words, a vain and empty thing!’"},{"ref":"31.49","t":"16. ‘Now what think you, Vâse<em>tth</em>a? Can the Brahmans versed in the Three Vedas — like other, ordinary, folk — see the Moon and the Sun as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?’"},{"ref":"31.50","t":"‘Certainly, Gotama, they can.’"},{"ref":"31.51","t":"17. ‘Now what think you, Vâse<em>tth</em>a? The Brahmans versed in the Three Vedas, who can very well — like other, ordinary, folk — see the Moon and the Sun as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set — are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the Moon or the Sun, saying: “This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, to a state of union with the Moon or the Sun?”’"},{"ref":"31.52","t":"‘Certainly, not, Gotama!’"},{"ref":"31.53","t":"18. ‘So you say, Vâse<em>tth</em>a, that the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ. And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen. Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, turns out to be foolish talk?’"},{"ref":"31.54","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’"},{"ref":"31.55","t":"19. ‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be!’"},{"ref":"31.56","t":"‘Just, Vâse<em>tth</em>a, as if a man should say, “How I long for, how I love the most beautiful woman in this land!”"},{"ref":"31.57","t":"‘And people should ask him, “Well! good friend! this most beautiful woman in the land, whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brahman woman, or of the trader class, or a <em>S</em>ûdra?”"},{"ref":"31.58","t":"‘But when so asked, he should answer: “No.”"},{"ref":"31.59","t":"‘And when people should ask him, “Well! good friend! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short or of medium height, dark or brunette or golden in colour, or in what village or town or city she dwells?”"},{"ref":"31.60","t":"‘But when so asked, he should answer: “No.”"},{"ref":"31.61","t":"‘And then people should say to him, “So then, good friend, whom you know not, neither have seen, her do you love and long for?”"},{"ref":"31.62","t":"‘And then when so asked, he should answer: “Yes.”"},{"ref":"31.63","t":"‘Now what think you, Vâse<em>tth</em>a? Would it not turn out, that being so, that the talk of that man was foolish talk?’"},{"ref":"31.64","t":"‘In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!’"},{"ref":"31.65","t":"20. ‘And just even so, Vâse<em>tth</em>a, though you say that the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ. And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen! Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’"},{"ref":"31.66","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’"},{"ref":"31.67","t":"‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be.’"},{"ref":"31.68","t":"21. ‘Just, Vâse<em>tth</em>a, as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should say to him, “Well, good friend, this mansion, to mount up into which you are making this staircase, do you know whether it is in the east, or in the south, or in the west, or in the north? whether it is high or low or of medium size?’"},{"ref":"31.69","t":"‘And when so asked, he should answer: “No.”"},{"ref":"31.70","t":"‘And people should say to him, “But then, good friend, you are making a staircase to mount up into something — taking it for a mansion — which, all the while, you know not, neither have seen!”"},{"ref":"31.71","t":"‘And when so asked, he should answer: “Yes.”"},{"ref":"31.72","t":"‘Now what think you, Vâse<em>tth</em>a? Would it not turn out, that being so, that the talk of that man was foolish talk?’"},{"ref":"31.73","t":"‘In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!’"},{"ref":"31.74","t":"22. ‘And just even so, Vâse<em>tth</em>a, though you say that the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen! Now what think you, Vâse<em>tth</em>a? Does it not follow that, this being so, the talk of the Brahmans versed in the Three Vedas is foolish talk?’"},{"ref":"31.75","t":"‘In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’"},{"ref":"31.76","t":"23. ‘Very good, Vâse<em>tth</em>a. Verily then, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be.’"},{"ref":"31.77","t":"24. ‘Again, Vâse<em>tth</em>a, if this river A<em>k</em>iravatî were full of water even to the brim, and overflowing. And a man with business on the other siJe, bound for tlle other side, making for the otller side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, “Come hither, O further bank! come over to this side!”"},{"ref":"31.78","t":"‘Now what think you, Vâse<em>tth</em>a? Would the further bank of the river A<em>k</em>iravatî, by reason of that man’s invoking and praying and hoping and praising, come over to this side?’"},{"ref":"31.79","t":"‘Certainly not, Gotama!’"},{"ref":"31.80","t":"25. ‘In just the same way, Vâse<em>tth</em>a, do the Brahmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — say thus: “Indra we call upon, Soma we call upon, Varu<em>n</em>a we call upon, Îsâna we call upon, Pa<em>g</em>âpati we call upon, Brahmâ we call upon, [Mahiddhi we call upon, Yama we call upon!]” Verily, Vâse<em>tth</em>a, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — that they, by reason of their invoking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahmâ — verily such a condition of things can in no wise be!’"},{"ref":"31.81","t":"26. ‘Just, Vâse<em>tth</em>a, as if this river A<em>k</em>iravatî were full, even to the brim, and overflowing. And a man with business on the other side, making for the other side, bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong chain. Now what think you, Vâse<em>tth</em>a, would that man be able to get over from this bank of the river A<em>k</em>iravatî to the further bank?’"},{"ref":"31.82","t":"‘Certainly not, Gotama!’"},{"ref":"31.83","t":"27. ‘In the same way, Vâse<em>tth</em>a, there are five things leading to lust, which are called, in the Discipline of the Arahats, a “chain” and a “bond.”’"},{"ref":"31.84","t":"‘What are the five?’"},{"ref":"31.85","t":"‘Forms perceptible to the eye; desirable, agreeable, pleasant, attractive forms, that are accompanied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called, in the Discipline of the Arahats, a “chain” and a “bond.” And these five things predisposing to lust, Vâse<em>tth</em>a, do the Brahmans versed in the Three Vedas cling to, they are infatuated by them, attached to them, see not the danger of them, know not how unreliable they are, and so enjoy them.’"},{"ref":"31.86","t":"28. ‘And verily, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — clinging to these five things predisposing to passion, infatuated by them, attached to them, seeing not their danger, knowing not their unreliability, and so enjoying them — that these Brahmans should after death, on the dissolution of the body, become united to Brahmâ — such a condition of things can in no wise be!’"},{"ref":"31.87","t":"29. ‘Again, Vâse<em>tth</em>a, if this river A<em>k</em>iravatî were full of water even to the brim, and overflowing. And a man with business on the other side, making for the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep."},{"ref":"31.88","t":"‘Now what think you, Vâse<em>tth</em>a? Would that man be able to get over from this bank of the river A<em>k</em>iravatî to the further bank?’"},{"ref":"31.89","t":"‘Certainly not, Gotama!’"},{"ref":"31.90","t":"30. ‘And in the same way, Vâse<em>tth</em>a, there are these Five Hindrances, in the Discipline of the Arahats, which are called “veils,” and are called “hindrances,” and are called “obstacles,” and are called “entanglements.”’"},{"ref":"31.91","t":"‘Which are the five?’"},{"ref":"31.92","t":"‘The hindrance of worldly lusts,"},{"ref":"31.93","t":"‘The hindrance of illwill,"},{"ref":"31.94","t":"‘The hindrance of torpor and sloth of heart a mind,"},{"ref":"31.95","t":"‘The hindrance of flurry and worry,"},{"ref":"31.96","t":"‘The hindrance of suspense."},{"ref":"31.97","t":"‘These are the Five Hindrances, Vâse<em>tth</em>a, which. in the Discipline of the Arahats, are called veils, and are called hindrances, and are called obstacles, and are called entanglements."},{"ref":"31.98","t":"‘Now with these Five Hindrances, Vâse<em>tth</em>a, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled."},{"ref":"31.99","t":"‘And verily, Vâse<em>tth</em>a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — veiled, hindered, obstructed, and entangled by these Five Hindrances — that these Brahmans should after death, on the dissolution of the body, become united to Brahmâ — such a condition of things can in no wise be!’"},{"ref":"31.100","t":"31. ‘Now what think you, Vâse<em>tth</em>a, and what have you heard from the Brahmans aged and well-stricken in years, when the learners and teachers are talking together? Is Brahmâ in possession of wives and wealth, or is he not?’"},{"ref":"31.101","t":"‘He is not, Gotama.’"},{"ref":"31.102","t":"‘Is his mind full of anger, or free from anger?’"},{"ref":"31.103","t":"‘Free from anger, Gotama.’"},{"ref":"31.104","t":"‘Is his mind full of malice, or free from malice?’"},{"ref":"31.105","t":"‘Free from malice, Gotama.’"},{"ref":"31.106","t":"‘Is his mind tarnished, or is it pure?’"},{"ref":"31.107","t":"‘It is pure, Gotama.’"},{"ref":"31.108","t":"‘Has he self-mastery, or has he not?’"},{"ref":"31.109","t":"‘He has, Gotama.’"},{"ref":"31.110","t":"32. ‘Now what think you, Vâse<em>tth</em>a, are the Brahmans versed in the Vedas in the possession of wives and wealth, or are they not?’"},{"ref":"31.111","t":"‘They are, Gotama.’"},{"ref":"31.112","t":"‘Have they anger in their hearts, or have they not?’"},{"ref":"31.113","t":"‘They have, Gotama.’"},{"ref":"31.114","t":"‘Do they bear malice, or do they not?’"},{"ref":"31.115","t":"‘They do, Gotama.’"},{"ref":"31.116","t":"‘Are they pure in heart, or are they not?’"},{"ref":"31.117","t":"‘They are not, Gotama.’"},{"ref":"31.118","t":"‘Have they self-mastery, or have they not?’"},{"ref":"31.119","t":"‘They have not, Gotama.’"},{"ref":"31.120","t":"33. ‘Then you say, Vâse<em>tth</em>a, that the Brahmans are in possession of wives and wealth, and that Brahmâ is not. Can there, then, be agreement and likeness between the Brahmans with their wives and property, and Brahmâ, who has none of these things?’"},{"ref":"31.121","t":"‘Certainly not, Gotama!’"},{"ref":"31.122","t":"34. ‘Very good, Vâse<em>tth</em>a. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy, should after death, when the body is dissolved, become united with Brahmâ who has none of these things — such a condition of things can in no wise be!’"},{"ref":"31.123","t":"35. ‘Then you say, too, Vâse<em>tth</em>a, that the Brahmans bear anger and malice in their hearts. and are tarnished in heart and uncontrolled, whilst Brahmâ is free from anger and malice, pure in heart, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahmâ?’"},{"ref":"31.124","t":"‘Certainly not, Gotama!’"},{"ref":"31.125","t":"36. ‘Very good, Vâse<em>tth</em>a. That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, should after death, when the body is dissolved, become united to Brahmâ, who is free from anger and malice, pure in heart, and has self-mastery — such a condition of things can in no wise be!"},{"ref":"31.126","t":"‘So that thus then, Vâse<em>tth</em>a, the Brahmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire); and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land."},{"ref":"31.127","t":"‘Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called perdition!’"},{"ref":"31.128","t":"37. ‘When he had thus spoken, the young Brahman Vâse<em>tth</em>a said to the Blessed One:"},{"ref":"31.129","t":"‘It has been told me, Gotama, that the Sama<em>n</em>a Gotama knows the way to the state of union with Brahmâ.’"},{"ref":"31.130","t":"‘What do you think, Vâse<em>tth</em>a, is not Manasâka<em>t</em>a near to this spot, not distant from this spot?’"},{"ref":"31.131","t":"‘Just so, Gotama, Manasâka<em>t</em>a is near to, is not far from here.’"},{"ref":"31.132","t":"‘Now what think you, Vâse<em>tth</em>a, suppose there were a man born in Manasâka<em>t</em>a, and people should ask him, who never till that time had left Manasâka<em>t</em>a, which was the way to Manasâka<em>t</em>a. Would that man, born and brought up in Manasâka<em>t</em>a, be in any doubt or difficulty?’"},{"ref":"31.133","t":"‘Certainly not, Gotama! And why? If the man had been born and brought up in Manasâka<em>t</em>a, every road that leads to Manasâka<em>t</em>a would be perfectly familiar to him.’"},{"ref":"31.134","t":"38. ‘That man, Vâse<em>tth</em>a, born and brought up at Manasâka<em>t</em>a might, if he were asked the way to Manasâka<em>t</em>a, fall into doubt and difficulty, but to the Tathâgata, when asked touching the path which leads to the world of Brahmâ, there can be neither doubt nor difficulty. For Brahmâ, I know, Vâse<em>tth</em>a, and the world of Brahmâ, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahmâ-world, and has been born within it!’"},{"ref":"31.135","t":"39. When he had thus spoken, Vâse<em>tth</em>a, the young Brahman, said to the Blessed One:"},{"ref":"31.136","t":"‘Just so has it been told me, Gotama, even that the Sama<em>n</em>a Gotama knows the way to a state of union with Brahmâ. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahmâ, let the venerable Gotama save the Brahman race!’"},{"ref":"31.137","t":"‘Listen then, Vâse<em>tth</em>a, and give ear attentively, and I will speak!’"},{"ref":"31.138","t":"‘So be it, Lord!’ said the young Brahman Vâse<em>tth</em>a, in assent, to the Blessed One."},{"ref":"31.139","t":"40. ‘Then the Blessed One spake, and said: ‘Know, Vâse<em>tth</em>a, that (from time to time) a Tathâgata is born into the world, an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher of gods and men, a Blessed One, a Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe — including the worlds above with the gods, the Mâras, and the Brahmâs; and the world below with its Sama<em>n</em>as and Brahmans, its princes and peoples; — and he then makes his knowledge known to others. The truth doth he proclaim both in the letter and in the spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness."},{"ref":"31.140","t":"41. ‘A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth. On hearing the truth he has faith in the Tathâgata, and when he has acquired that faith he thus considers with himself:"},{"ref":"31.141","t":"‘“Full of hindrances is household life, a path defiled by passion: free as the air is the life of him who has renounced all worldly things. How difficult it is for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from a household life into the homeless state!”"},{"ref":"31.142","t":"‘Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state."},{"ref":"31.143","t":"42. ‘When he has thus become a recluse he passes a life self-restrained by that restraint which should be binding on a recluse. Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts and trains himself in the precepts. He encompasses himself with goodness in word and deed. He sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy!’"},{"ref":"31.144","t":"43-75. ‘And how, Vâse<em>tth</em>a, is his conduct good?’"},{"ref":"31.145","t":"[The answer is set forth in the words of the tract on the Sîlas, translated above, p-26, but with the refrain as in the Sâma<em>ññ</em>a-phala Suttanta above, Then follow §§ 63-75, inclusive, of the Sâma<em>ññ</em>a-phala; setting forth: —"},{"ref":"31.146","t":"1. The confidence of heart that results from the sense of goodness."},{"ref":"31.147","t":"2. The way in which he guards the doors of his senses."},{"ref":"31.148","t":"3. The way in which he is mindful and self-possessed."},{"ref":"31.149","t":"4. His habit of being content with little, of adopting simplicity of life."},{"ref":"31.150","t":"5. His conquest of the Five Hindrances, each with the explanatory simile."},{"ref":"31.151","t":"6. The joy and peace which, as a result of this conquest, fills his whole being.]"},{"ref":"31.152","t":"76. ‘And he lets his mind pervade one quarter of the world with thoughts of Love, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure."},{"ref":"31.153","t":"77. ‘Just, Vâse<em>tth</em>a, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt love."},{"ref":"31.154","t":"‘Verily this, Vâse<em>tth</em>a, is the way to a state of union with Brahmâ."},{"ref":"31.155","t":"78. ‘And he lets his mind pervade one quarter of the world with thoughts of pity,.. sympathy,.. equanimity, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of pity,.. sympathy,.. equanimity, far-reaching, grown great, and beyond measure."},{"ref":"31.156","t":"79. ‘Just, Vâse<em>tth</em>a, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt pity,.. sympathy,.. equanimity."},{"ref":"31.157","t":"‘Verily this, Vâse<em>tth</em>a, is the way to a state of union with Brahmâ.’"},{"ref":"31.158","t":"80. ‘Now what think you, Vâse<em>tth</em>a, will the Bhikkhu who lives thus be in possession of women and of wealth, or will he not?’"},{"ref":"31.159","t":"‘He will not, Gotama!’"},{"ref":"31.160","t":"‘Will he be full of anger, or free from anger?’"},{"ref":"31.161","t":"‘He will be free from anger, Gotama!’"},{"ref":"31.162","t":"‘Will his mind be full of malice, or free from malice?’"},{"ref":"31.163","t":"‘Free from malice, Gotama!’"},{"ref":"31.164","t":"‘Will his mind be tarnished, or pure?’"},{"ref":"31.165","t":"‘It will be pure, Gotama!’"},{"ref":"31.166","t":"‘Will he have self-mastery, or will he not?’"},{"ref":"31.167","t":"‘Surely he will, Gotama!’"},{"ref":"31.168","t":"81. ‘Then you say, Vâse<em>tth</em>a, that the Bhikkhu is free from household and worldly cares, and that Brahmâ is free from household and worldly cares. Is there then agreement and likeness between the Bhikkhu and Brahmâ?’"},{"ref":"31.169","t":"‘There is, Gotama!’"},{"ref":"31.170","t":"‘Very good, Vâse<em>tth</em>a. Then in sooth, Vâse<em>tth</em>a, that the Bhikkhu who is free from household cares should after death, when the body is dissolved, become united with Brahmâ, who is the same-such a condition of things is every way possible!"},{"ref":"31.171","t":"‘And so you say, Vâse<em>tth</em>a, that the Bhikkhu is free from anger, and free from malice, pure in mind, and master of himself; and that Brahmâ is free from anger, and free from malice. pure in mind, and master of himself. Then in sooth, Vâse<em>tth</em>a, that the Bhikkhu who is free from anger, free from malice, pure in mind, and master of himself should after death, when the body is dissolved, become united with Brahmâ, who is the same-such a condition of things is every way possible!’"},{"ref":"31.172","t":"82. ‘When he had thus spoken, the young Brahmans Vâse<em>tth</em>a and Bhâradvâ<em>g</em>a addressed the Blessed One, and said:"},{"ref":"31.173","t":"‘Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms; — just even so, Lord, has the truth been made known to us, in many a figure, by the Exalted One. And we, even we, betake ourselves, Lord, to the Blessed One as our guide, to the Truth, and to the Brotherhood. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures!’"},{"ref":"31.174","t":"Here ends the Tevigga Suttanta."}],"footnotes":[]},{"meta":{"key":"udana","en":"The Udana","gr":"","color":"#c08a2e","author":"The Buddha","kind":"prose"},"text":{"title":"The Udana","greek":"","translator":"Dawsonne Melanchthon Strong, 1902","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"The Udana"},{"ref":"1.1","t":"<em>Translated by Dawsonne Melanchthon Strong, 1902</em>"},{"ref":"1.2","t":"One of the earliest Buddhist scriptures, believed to date from the first century BC, the <em>Udâna</em> forms part of the <em>Khuddaka Nikāya</em>, one of the last collections of the <em>Sutta Piṭaka</em> (Sayings Basket). The title can be translated as “inspired utterances”. The text comprises 80 Buddhist utterances, mostly in verse, each preceded by a narrative providing the context in which the Buddha uttered the sutta. The collection is noted for containing the <em>Tittha Sutta’s</em> famous parable of the blind men and an elephant, in which a group of blind men, who have never come across an elephant before, learn and imagine what the animal is like by touching it."},{"ref":"1.3","t":"The <em>Udana</em> is composed of eight chapters (<em>vagga</em>) of ten discourses each. The chapter titles are:"},{"ref":"1.4","t":"Bodhivagga (Awakening chapter)"},{"ref":"1.5","t":"Mucalindavagga (King Mucalinda chapter)"},{"ref":"1.6","t":"Nandavagga (Ven. Nanda chapter)"},{"ref":"1.7","t":"Meghiyavagga (Ven. Meghiya chapter)"},{"ref":"1.8","t":"Soṇavagga (Lay Follower Sona chapter)"},{"ref":"1.9","t":"Jaccandhavagga (Blind From Birth chapter)"},{"ref":"1.10","t":"Cūḷavagga (Minor chapter)"},{"ref":"1.11","t":"Pāṭaligāmiyavagga (Pāṭali Village chapter)"},{"ref":"1.12","t":"Each discourse includes a prose portion followed by a verse. At the end of each prose section, as a prelude to the verse, a formulaic text is included. Within Buddhist literature, about a fourth of the <em>Udana’s</em> prose sections correspond to text elsewhere in the <em>Pāli Canon</em>, particularly in the <em>Vinaya</em>. Some historians have suggested that the <em>Udana</em> formed the original core of the Sanskrit <em>Udānavarga</em>, to which verses from the <em>Dhammapada</em> were added."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"One of the earliest anthropomorphic representations of the Buddha, here surrounded by Brahma (left) and Śakra (right) — Bimaran Casket, mid-first century AD, British Museum."},{"sp":"HDR","t":"CHAPTER I. “The Enlightenment.”"},{"ref":"5.1","t":"THUS HAVE I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela, on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the joy of Emancipation."},{"ref":"5.1a","t":"When the seven days had come to a close, the Exalted One arose from the state of trance and in the first watch of the night, thoroughly thought out the chain of cause and effect, in direct order, thus; “If there is this (state), another (state) arises, by the arising of this (state), a (state) is produced, that is to say:"},{"ref":"5.1b","t":"“From Ignorance spring Conformations, from Conformations springs Consciousness, from Consciousness spring Mind and Material Form, from Mind and Material Form, the six Organs of Sense, from the six Organs of Sense, Contact, from Contact, Sensations, from Sensations, Desire, from Desire, Attachment, from Attachment, Being, from Being, Birth, from Birth spring Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus the whole mass of suffering originates”. And the Exalted One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.1c","t":"“When the conditions of existence dawn upon the strenuous meditative Brahmana,<br>When he understands the nature of cause and effect,<br>Then all doubts depart.”"},{"ref":"5.2","t":"Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the joy of Emancipation."},{"ref":"5.2a","t":"When the seven days had come to a close, the Exalted one arose from the state of trance, and in the middle watch of the night thoroughly thought out the chain of cause and effect, in indirect order, thus: “If there is not this (state), another (state) does not arise, by the non-arising of this (state), a (state) is not produced, that is to say;"},{"ref":"5.2b","t":"By the destruction of Ignorance, Conformations are destroyed, by the destruction of Conformations, Consciousness is destroyed, by the destruction of Consciousness, Mind and Material Form are destroyed, by the destruction of Mind and Material Form, the six Organs of Sense are destroyed, by the destruction of the six Organs of Sense, Contact is destroyed, by the destruction of Contact, Sensations are destroyed, by the destruction of Sensations, Desire is destroyed, by the destruction of Desire, Attachment is destroyed, by the destruction of Attachment, Being is destroyed, by the destruction of Being, Birth is destroyed, and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair are destroyed. Thus the whole mass of suffering is brought to an end."},{"ref":"5.2c","t":"And the Exalted One, in this connection, on that occasion breathed forth this solemn utterance:"},{"ref":"5.2d","t":"“When the conditions of Existence dawn upon the strenuous, meditative Brahmana,<br>When he understands the destruction of the causes,<br>Then all doubts depart.”"},{"ref":"5.3","t":"Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the bliss of Emancipation."},{"ref":"5.3a","t":"When the seven days had come to a close, the Exalted One arose from the state of trance and in the last watch of the night thoroughly thought out the chain of cause and effect in both the direct and indirect orders. [Repetition of formulæ. <em>Transl</em>:]. Now by the complete destruction of Ignorance, there is cessation of Conformations. And the Exalted One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.3b","t":"“When the conditions of existence dawn upon the strenuous, meditative Brahmana,<br>He stands, scattering the hosts of the Tempter, as the Sun, diffusing its rays through space.”"},{"ref":"5.4","t":"Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the Neranjara stream, at the foot of the ‘Goat-herd’s’ Banyan tree. At that time, the Exalted One, after remaining in a sitting posture for seven days, experienced the bliss of Emancipation. And the Exalted One at the end of the seventh day arose from the state of trance."},{"ref":"5.4a","t":"Now a certain Brahmana of haughty disposition went to where the Blessed One was and drawing near he saluted the Blessed One and after exchanging with him the compliments of friendship and civility, he stationed himself respectfully on one side and while thus standing he said to the Blessed One; “What, Lord Gotama, is the standard of excellence for a Brahmana, and what is the nature of the works he should perform?"},{"ref":"5.4b","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.4c","t":"“He who has put away evil, who is humble, free from impurity, self restrained, versed in knowledge, leading a holy life,<br>That man may be truly called a Brahmana.<br>For him there are no desires anywhere in the world.”"},{"ref":"5.5","t":"Thus have I heard. On a certain occasion, the Blessed One dwelt at Savatthi in the Jetavana, the garden of Anâtha-pindika. At that time the venerable brethren Sariputta, Mahamogallana, Mahakassapa, Mahakaccayana, Mahakotthita, Mahakappina, Mahacunda, Anuruddha, Revata, Devadatta, and Ananda drew near to the Blessed One. And the Blessed One beheld from afar the venerable brethren approaching and when he saw them he called to his disciples and said; “Behold, O Bhikkhus, these venerable Brahmanas approaching, behold, O Bhikkhus these venerable Brahmanas drawing nigh.”"},{"ref":"5.5a","t":"When these words had been spoken a certain Bhikkhu, by birth a Brahmana, said to the Blessed One: “What is the standard of conduct required of a Brahmana and what is the nature of the works he should perform?”"},{"ref":"5.5b","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.5c","t":"“Those who walk ever mindful, who have put away evil, who have destroyed the fetters, the wise ones,<br>These verily in this world are Brahmanas.”"},{"ref":"5.6","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha in the Bambu Grove, in Kalandika-nivâpa. At that time the venerable Mahakassapa abode in the Pipphali cave and was stricken with a sore disease. Subsequently the venerable Mahakassapa recovered from the disease and when he was restored to health, this thought occurred to him: “What if I were to enter Râjagaha in quest of alms?” Now at that time there were some 500 Devas in attendance upon the venerable Mahakassapa, who were zealously engaged in procuring alms for him. And the venerable Mahakassapa, dismissing the 500 Devas, robed himself in the forenoon and taking with him his alms bowl and tunic, entered Râjagaha for alms and went to the slums, the streets of the poor and the alleys where the weavers resided."},{"ref":"5.6a","t":"And the Blessed One beheld the venerable Mahakassapa wandering about in Râjagaha for alms, in the slums, in the streets of the poor and the alleys where the weavers resided."},{"ref":"5.6b","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.6c","t":"“He who cherishes the forsaken and the unknown, who has subdued himself,<br>Who stands firm in the truth, who has destroyed evil, and put away sin,<br>That man I call a Brahmana.”"},{"ref":"5.7","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Pâtali, at the Ajakalâpaka monastery, in the cell of the Yakkha, Ajakalâpaka. Now at that time the Blessed One was sitting in the open air, the darkness of the night was profound, and from a cloud there fell, one by one, drops of rain. And the Yakkha, Ajakalâpaka, desirous of causing terror, trembling, and horripilation to the Blessed One, approached the Blessed One, and when he had arrived quite close to him, he uttered three piercing shrieks, crying out, “This, O Samana, is thy evil spirit.” And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.7a","t":"“When the Brahmana, in knowledge, has passed beyond the conditions of existence,<br>Him neither goblin nor fiend can terrify.”"},{"ref":"5.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika. At that time the venerable Sangamaji had arrived at Savatthi to see the Blessed One."},{"ref":"5.8a","t":"Now the old wife of the venerable Sangamaji heard that her lord, Sangamaji, had arrived at Savatthi, so taking her child with her, she went to the Jetavana."},{"ref":"5.8b","t":"At that time the venerable Sangamaji was sitting at the foot of a certain tree, enjoying a noonday rest. And the old wife went to where the venerable Sangamaji was, and drawing near to him, said, “This, O Samana, is thy little son, cherish thou him.”"},{"ref":"5.8c","t":"When she had thus spoken, the venerable Sangamaji remained silent. A second and a third time she said: “This, O Samana, is thy little son, cherish thou him.” When she had thus spoken, the venerable Sangamaji remained silent. Then the old wife, depositing the child in the presence of the venerable Sangamaji, took her departure, saying: “This, O Samana, is thy son, cherish thou him.” And the venerable Sangamaji neither looked at the child nor spoke to him. Then the old wife with the assent of the venerable Sangamaji withdrew for a short distance, and when she saw that the venerable Sangamaji neither looked at the child nor spoke to him, this thought occurred to her, “This Samana cares not for his son”, and turning away, she took her son and departed."},{"ref":"5.8d","t":"And the Blessed One, with divine vision, clear and surpassing that of men, beheld this discomfiture of the old wife of the venerable Sangamaji."},{"ref":"5.8e","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.8f","t":"“He neither rejoices at his arrival, nor grieves at his departure:<br>This Sangamaji, freed from attachment, him I call a Brahmana.”"},{"ref":"5.9","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Gayasisa, near Gaya. At that time near the Gaya there was a large concourse of ascetics, with matted hair, who, in the icy winter nights, and in the early morning cold were emerging from and plunging into the water near Gaya, anointing each other, and sacrificing with fire — thinking by such means to obtain purification."},{"ref":"5.9a","t":"And the Blessed One beheld these ascetics, with matted hair, emerging from and plunging into the water near Gaya, anointing each other, and sacrificing with fire, thinking by such means to obtain purification."},{"ref":"5.9b","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"5.9c","t":"“Purification cometh not by water, though the people bathe ever so long;<br>In whom truth and religion abide, that man is pure, he is a Brahmana.”"},{"ref":"5.10","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika. At that time Bahiya Daruciriya abode at Supparika, on the seashore. He was respected, held in reverence, honoured and esteemed. He was also a recipient of the requisites of a monk, namely, robes, alms, bed and medicine in case of sickness. And this thought occurred to Bahiya Daruciriya: “Am I not, indeed, one of those who are Saints in this world, or, at least, one of those who have entered the path on the way to Saintship.”"},{"ref":"5.10a","t":"And certain Devas, former blood-relations of Bahiya Daruciriya, who were compassionate and interested in his welfare, perceived with their own minds the thought that occurred to Bahiya Daruciriya. They went to where he was, and drawing near to him, said; “You, O Bahiya are neither a Saint, nor have you entered the path which leads to Saintship. The course which you pursue is not such that thereby you will become a Saint, or enter the path which leads to Saintship. But there are, in these days, both in this world and the world of gods, saints and those who have entered the path which leads to Saintship. There is, O Bahiya, in the north country, a city called Savatthi. There, at this very time, dwells the Exalted One, that Saint, the Supreme Buddha: and that Blessed One, that Saint, teaches the doctrine of Saintship.” And Bahiya incited by these Devas departed from Supparika and in the course of one night reached Savatthi, where the Exalted One dwelt, in the Jetavana, the garden of Anâthapindika. At that time a great number of mendicants were taking exercise in the open air. And Bahiya went to where the mendicants were and drawing near said to them: “Where tarries now, Reverend Sirs, the Exalted One, that Saint, the Supreme Buddha? I am longing to see the Exated One, that Saint, the Supreme Buddha.”"},{"ref":"5.10b","t":"“The Exalted One, O Bahiya, has entered the inner courts to receive alms.”"},{"ref":"5.10c","t":"And Bahiya, trembling with agitation and departing from the Jetavana beheld the Exalted One going on his rounds for alms in Savatthi — the Lord, gracious, beautiful to behold, with senses stilled and mind restrained, as one who has attained the supreme calm of self conquest, subdued and guarded. And when he beheld him, he went to where the Exalted One was and drawing near, he bowed his head in salutation at the feet of the Exalted One and said: “Teach me, O Exalted One, the doctrine; O happy One, teach me the doctrine, so that throughout the length of my days it may conduce to my happiness and welfare.” When these words had been spoken the Blessed One said to Bahiya; “The time is ill-chosen, I have entered the city for alms.”"},{"ref":"5.10d","t":"A second time Bahiya Daruciriya said to the Blessed One: “It is hard, Sire, to know to which of us death will first come; whether to the Blessed One or to me; teach me the doctrine, O, Blessed One; O, Happy One, teach me the doctrine, so that throughout the length of my days, it may be for my welfare and happiness.”"},{"ref":"5.10e","t":"A second time the Blessed One said to Bahiya: “The time is ill-chosen, I have entered the city for alms.”"},{"ref":"5.10f","t":"[Bahiya addresses the Blessed One a third time, as above. <em>Transl</em>.]"},{"ref":"5.10g","t":"“Thus, O Bahiya, you should learn; of the seen, only a little is seen, of the heard only a little is heard, of the thought only a little is thought, of the known only a little is known; so, O Bahiya, it should be learnt: in as much as of the seen only a little is seen etc. [Text here corrupt and commentary deficient. <em>Translator</em>]; that is the end of suffering.”"},{"ref":"5.10h","t":"And the heart of Bahiya, by the concise exposition of the Doctrine by the Blessed One, was freed from ‘attachment’ and the Sins. And when the Blessed One had thus concisely admonished Bahiya, he took his departure. Now it came to pass that soon after the departure of the Blessed One, Bahiya was thrown down by a wild calf and killed. And when the Blessed One had gone his rounds for alms and finished his meal for the day, he left the city accompanied by a large retinue of Bhikkhus and beheld Bahiya Daruciriya lying dead. And he called the Bhikkhus to him and said; “Take, O Bhikkhus, the body of Bahiya, place it on a bed, bear it away and cremate it, and afterwards erect a mound over the remains — for this, O Bhikkhus, is a fellow-saint who has died.”"},{"ref":"5.10i","t":"“So be it, Sire”, said the Bhikkhus in assent to the Blessed One. And they took the body of Bahiya, placed it on a bed, bore it away and cremated it and afterwards erected a mound over the remains."},{"ref":"5.10j","t":"And they went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully on one side and while thus sitting these Bhikkhus said to the Blessed One; “The body of Bahiya, Sire, has been cremated and the mound erected; whither has he gone and what will be his future state?”"},{"ref":"5.10k","t":"“A wise man, O Bhikkhus, was Bahiya; he practised the lesser duties for the attainment of the highest state, he vexed me with no questions concerning the Doctrine. Bahiya Daruciriya, O Bhikkhus, has ceased to exist.”"},{"ref":"5.10l","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"5.10m","t":"“Where water, earth, heat, air no footing find,<br>There burns not any light, nor shines the Sun,<br>The Moon sheds not her radiant beams,<br>The home of Darkness is not there."},{"ref":"5.10n","t":"When in deep silent hours of thought<br>The holy sage to Truth attains,<br>Then is he free from joy and pain,<br>From Form and Formless worlds released.”"},{"sp":"HDR","t":"CHAPTER II. Mucilinda."},{"ref":"6.1","t":"THUS HAVE I heard. On a certain occasion, subsequent to his attainment of Buddhahood, the Blessed One dwelt at Uruvela, on the banks of the stream Neranjara at the foot of the Mucilinda tree."},{"ref":"6.1a","t":"At that time, the Blessed One, having sat in an attitude of meditation for seven days, experienced the bliss of Emancipation."},{"ref":"6.1b","t":"Now it came pass that a great cloud appeared, out of season, and for seven days rain fell, cold winds blew and darkness prevailed. And the Serpent King, Mucilinda, came forth from his hidden realm and winding his coils seven times around the body of the Blessed One, he formed with his serpent’s hood a great canopy above the head of the Buddha, and he uttered these words to himself; “may no coldness touch the Blessed One, nor any heat, may no gadflies or gnats, or winds, or sunheat distress the Blessed One.”"},{"ref":"6.1c","t":"And the Blessed One, at the close of the seventh day arose from that state of trance and Mucilinda, the Serpent King, seeing that the sky was clear and cloudless, loosed his coils from around the body of the Blessed One and concealing his own nature, took upon him the form of a youth and stood before the Blessed One with folded hands, worshipping him. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"6.1d","t":"“How sweet the solitude of the peaceful, of him who has heard and perceived the Truth!<br>Happy to be without malice! restraintful towards all beings!<br>Happy are the passion-free! Happy he who overcomes Desire!<br>To have removed the notion ‘I am’, that is the supreme joy!”"},{"ref":"6.2","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"6.2a","t":"At that time a great number of Bhikkhus, when they had gone their rounds and finished the midday repast, assembled and fell into their places in the State room of the monastery. And a dispute arose to this effect; “Which, O Brothers, of the two Kings, the King Magadha Seniya Bimbasâra or the King Pasenadi Kosala, is the wealthiest, the possessor of the largest property, of treasure and chariots, which is the strongest, the most powerful, the most mighty?” Such were the dispute and contention which occupied these Bhikkhus at this time."},{"ref":"6.2b","t":"And the Blessed One, at even tide, arose from his solitary communings and went to the State room of the monastery and when he arrived there, he sat down on the appointed seat and while thus sitting, he called the Bhikkhus to him and said; “on what subject, O Bhikkhus, have dispute and contention arisen amongst you assembled and congregated here?”"},{"ref":"6.2c","t":"Just now, Sire, when we had gone our rounds and finished the midday repast we assembled and fell into our places in the State room of the monastery and a dispute arose to this effect; [as above. <em>Translator</em>]."},{"ref":"6.2d","t":"That, Sire, was the subject of dispute and contention among us, when the Blessed One arrived."},{"ref":"6.2e","t":"“It is not fitting, O Bhikkhus, for such as you, scions of noble families, who for the sake of the faith, have abandoned your homes for the homeless state, to engage in such disputes. When you assemble, O Bhikkhus, one of these two is obligatory, religious discourse or a noble silence.”"},{"ref":"6.2f","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"6.2g","t":"“Whatever of sensual pleasure there may be on earth, or in the kingdom of the gods,<br>It is not worth a sixteenth part of the joy which springs from the destruction of Desire.”"},{"ref":"6.3","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"6.3a","t":"At that time a number of youths, somewhere between Savatthi and the Jetavana, were attacking a snake with sticks. And the Blessed One, robing himself in the forenoon and taking with him his almsbowl and tunic, entered Savatthi to receive alms. And the Blessed One saw these youths, somewhere between Savatthi and the Jetavana, attacking a snake with sticks."},{"ref":"6.3b","t":"And the Blessed One, in this connection, on that occasion breathed forth this solemn utterance:"},{"ref":"6.3c","t":"“He was seeking his own pleasure, does injury to the living,<br>For such a one there is no happiness hereafter.<br>But he who seeking his own pleasure, injures not the living,<br>For such a one there is happiness hereafter.”"},{"ref":"6.4","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika. At that time the Blessed One was respected, reverenced, held in awe and esteemed. He was a recipient of the requisites of a monk, such as robes, alms, bed and medicine in case of sickness. The Brotherhood also was respected, reverenced, honoured, held in awe and esteemed, and received the requisites of monks such as robes, alms, bed and medicine in case of sickness."},{"ref":"6.4a","t":"The wandering monks, however, adherents of heretical sects were not held in honour and were not recipients of the requisites of monks."},{"ref":"6.4b","t":"And these wandering monks, adherents of heretical sects could not endure the honour paid to the Blessed One and the Brotherhood, and whenever they saw the disciples of the Blessed One, in the villages or the woods, they abused, reviled, annoyed and worried them, making use of vile and harsh expressions."},{"ref":"6.4c","t":"And a large number of disciples went to where the Blessed One was, and drawing near saluted the Blessed One and sat down respectfully apart and while thus sitting these disciples said to the Blessed One: “The Blessed One, Sire, is honoured, etc. [as above. <em>Transl</em>.]"},{"ref":"6.4d","t":"The Brotherhood is honoured, etc. d."},{"ref":"6.4e","t":"The wandering monks are not held in honor. d."},{"ref":"6.4f","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"6.4g","t":"“He who in village or in grove comes in contact with ease or discomfort,<br>Should not put it to the charge of himself or others.<br>The contacts of sensation affect a man on account of his <em>Upadhi</em>.<br>flow can they affect him who has freed himself from <em>Upadhi</em>?”"},{"ref":"6.5","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"6.5a","t":"At that time a certain lay disciple, by name Icchanangolaka arrived at Savatthi for the purpose of transacting some business. When this lay disciple had completed what he had to do at Savatthi, he went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down respectfully apart. And the Blessed One said to the disciple as he sat there: “For a long time, O disciple, you have behaved in this manner, that is, with regard to coming here.”"},{"ref":"6.5b","t":"“For a long time, Sire, I have desired to approach and see the Blessed One, but I have been deterred by business, so I have been unable to approach and see the Blessed One.”"},{"ref":"6.5c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"6.5d","t":"“Happy is that upright and learned one who has no possessions!<br>See how the rich man is troubled;<br>How one man is in bondage to another.”"},{"ref":"6.6","t":"— Omitted."},{"ref":"6.7","t":"Thus have I heard. On a certain occasion, the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika. Now, at that time, a little child, the only and dearly loved son of a certain lay disciple, died. And a number of lay disciples, with garments and hair wet (with tears) went, at inconvenient hours, to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down respectfully apart. And as they thus sat apart, the Blessed One spoke to them saying: “Wherefore, O disciples, do you thus approach me at inconvenient hours, with garments and hair wet with tears?” When these words had been spoken, the lay disciple said to the Blessed One: “Sire, my only and dearly loved little son is dead, for this reason we come, at unseasonable hours, with garments and hair wet (with tears).” And the Blessed One, in this connection, on that occasion breathed forth this solemn utterance: —"},{"ref":"6.7a","t":"“The retinue of the gods and the unconverted,<br>Clinging to the joys and delights of form,<br>Depart into the power of the King of Death,<br>To wither and to weep.<br>But those who keep vigil by night and by day,<br>And forsake all that is loveable in form;<br>They truly dig up the root of sorrow.<br>Hard is it to overcome the temptations<br>That lead unto Death.”"},{"ref":"6.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Kundi in the Kunditthâna Grove. Now at that time Suppavâsa, the daughter (of the King) of Koliya, had been in travail for seven days, after remaining childless for seven years. She, stricken with acute, piercing, terrible pains, found consolation in these three reflections;"},{"ref":"6.8a","t":"“Surely, there is the Exalted One, the supreme Buddha who preaches the Doctrine whereby such pains as these are left behind.”"},{"ref":"6.8b","t":"“Surely, there are the disciples of the Exalted One, who walk in righteousness, who have entered the path where pains like these are left behind.”"},{"ref":"6.8c","t":"“O happy, too happy Nirvâna, where pains like these will be no more!”"},{"ref":"6.8d","t":"And Suppavâsa, the daughter (of the King) of Koliya called her husband and said; “Go, my Lord, to where the Exalted One tarries, and when you have drawn near to him, in my name bow down your head in salutation at the feet of the Exalted One, and ask if there is any slight ailment, if the Blessed One is free from bodily suffering and in vigorous health, and speak thus; “Suppavâsa, Sire, the daughter (of the King) of Koliya, bows her head in salutation at the feet of the Exalted One and asks if there is any slight ailment, if the Blessed One is free from bodily suffering, in vigorous health and in the enjoyment of life.”"},{"ref":"6.8e","t":"And say; “Suppavâsa, Sire, the daughter (of the King) of Koliya was childless for seven years and now has been in travail for seven days; she, stricken with acute, [as above] pains, finds consolation in these three reflections; [repetition as above. <em>Transl</em>.]."},{"ref":"6.8f","t":"“Be it so;” said Koliyaputta, in assent to Suppavâsa the daughter of Koliya, and he went to where the Blessed One was and having saluted the Blessed One, he stood respectfully on one side and while thus standing he said to the Blessed One; “Suppavâsa, Sire, the daughter of Koliya bows her head.... [repetition as above. <em>Transl</em>.]."},{"ref":"6.8g","t":"(And the Blessed One said); “Let it be well with Suppavâsa, the daughter of Koliya, let her bring forth in health a healthy son.” (At the very moment the Blessed One spoke these words, it was well with Suppavâsa, the daughter of Koliya and she brought forth in health a healthy son)."},{"ref":"6.8h","t":"“So be it, Sire,” said Koliyaputta praising the words of the Blessed One and giving thanks. Then he arose from his seat and having saluted the Blessed One, passing round with his right side to him, he returned to his own house. And Koliyaputta saw that it was well with Suppavâsa and that she had brought forth a healthy son and when he beheld her, he thought to himself; “How marvellous, how wonderful is the great strength and mighty power of the Perfect One, that at the very moment the Blessed One spoke these words, it was well with Suppavâsa, and she brought forth in health a healthy son.” And he was happy, gladdened and overjoyed."},{"ref":"6.8i","t":"And Suppavâsa called her husband and said; “Go, my Lord, to where the Blessed One is and drawing near to him, in my name bow your head in salutation at the feet of the Blessed One and say thus; “Suppavâsa, Sire, the daughter of Koliya, was childless for seven years, and for seven days she was in travail: it is now well with her, and she has brought forth in health a healthy son, she invites the Brethren to take their meals with her for seven days. May it please the Blessed One and the Brethren to take their meals with Suppavâsa the daughter of Koliya for seven days.”"},{"ref":"6.8j","t":"“Be it so,” said Koliyaputta in assent to Suppavâsa and he went to where the Blessed One was and drawing near be saluted the Blessed One, and sat down respectfully apart, and while thus sitting he said to the Blessed One; “Suppavâsa, Sire, the daughter of Koliya bows her head... [as above. <em>Transl</em>.]. May it please the Blessed One and the Brethren to take their meals with her for seven days.”"},{"ref":"6.8k","t":"Now at that time, the Brotherhood with the Buddha at their head had been invited by a certain lay disciple to take their morrow’s meal with him. And that lay disciple was the servitor of the venerable Maha Moggallana. And the Blessed One called the venerable Maha Moggallana to him and said; “Go thou, Moggalana, to where that disciple is and drawing near to him, say; “Friend, Suppavâsa, the daughter of Koliya who was childless for seven years.... [repetition. <em>Transl</em>.] has invited the Blessed One and the Brotherhood to take their meals with her for seven days. Permit Suppavâsa to provide these seven meals, afterwards you servitor shall provide the meal.”"},{"ref":"6.8l","t":"“Be it so, Sire,” said the venerable Maha Moggalana in assent to the Blessed One and be went to where that lay disciple was and drawing near he said to him; “Suppavâsa, friend,... [repetition. <em>Transl</em>.] has invited....... [repetition. <em>Transl</em>.]..... afterwards, you shall provide the meal.” “If the lord Maha Moggalana will be my surety for three things, my property, my life and my faith, then let Suppavâsa the daughter of Koliya provide the seven meals, and afterwards I will provide the meal.”"},{"ref":"6.8m","t":"“For two of these things, friend, I will be your surety, for your property and your life, but you must be your own surety in respect of the faith.”"},{"ref":"6.8n","t":"If the Lord Maha Moggallana will be my surety for these two things, my property and my life, then let Suppavâsa provide the seven meals and afterwards I will provide the meal."},{"ref":"6.8o","t":"Then the venerable Maha Moggalana, having persuaded the lay disciple, went to where the Blessed One was and drawing near said to the Blessed One; “I have, Sire, persuaded the lay disciple to allow Suppavâsa to provide the seven meals and afterwards he will provide the meal.”"},{"ref":"6.8p","t":"Then Suppavâsa, the daughter of Koliya, for seven days with her own hands, made ready sweet food, both hard and soft and served it to the Brotherhood and the Buddha, as the principal guest. And she did homage to the child and to the Blessed One and the Brotherhood."},{"ref":"6.8q","t":"And the venerable Sariputta said to the child; “I trust, child, that you are at ease, that you have sufficient food to support life, that you do not suffer in any respect.”"},{"ref":"6.8r","t":"How, reverend Sariputta, can I be at ease, how can I be doing well, since I have been the cause of suffering to my mother for seven years?”"},{"ref":"6.8s","t":"And Suppavâsa said to herself; “My son is conversing with the ‘Captain of the Faith’.” And she rejoiced exceedingly and became enraptured and was filled with joy. And the Blessed One said to Suppavâsa, the daughter of Koliya; “Suppavâsa, would you have another son such as this one?”"},{"ref":"6.8t","t":"“I would have, Blessed One, seven other sons such as this one.”"},{"ref":"6.8u","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"6.8v","t":"“Joylessness in the guise of joy, delight in the guise of misery,<br>Pain in the guise of happiness, take possession of the thoughtless”."},{"ref":"6.9","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern Monastery, in the pavilion of Visakha Migaramata."},{"ref":"6.9a","t":"At that time Visakha Migaramata, desirous of obtaining some favor, importuned the King Pasenadi Kosala. The King Pasenadi Kosala did not accede to her request."},{"ref":"6.9b","t":"And Visakha Migaramata went, at an unseasonable hour, to where the Blessed One was and drawing near she saluted the Blessed One and sat down respectfully apart."},{"ref":"6.9c","t":"And the Blessed One said to Visakha Migaramata, as she sat thus apart; “Pray, how is it, Visakha, that you visit me thus at an unseasonable hour?” Just now, Sire, I was desirous of obtaining a favor from the King Pasenadi Kosala... [repetition. <em>Transl</em>.] but he did not accede to my request.”"},{"ref":"6.9d","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"6.9e","t":"“All weakness is pain, all power is happiness:<br>When some struggle has to be encountered, men grieve:<br>It is hard to escape from the bondage thereof.”"},{"ref":"6.10","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Anupiya, in the mango grove."},{"ref":"6.10a","t":"At that time, the venerable Bhaddiya, the son of Kaligodha was in the habit of roaming through the forests, sitting at the foot of trees and frequenting desolate places. And he repeatedly exclaimed these emotional words; “Ah, Happiness, Ah, Happiness.”"},{"ref":"6.10b","t":"And a number of Bhikkhus heard the venerable Bhaddiya repeatedly exclaiming the emotional words, “Ah, Happiness, Ah, Happiness”, as he wandered through the forests, under trees and in desolate places."},{"ref":"6.10c","t":"And when they heard him, they said to themselves; “Doubtless our friend the venerable Bhaddiya, who formerly enjoyed the comforts of a royal home, is unhappy since he adopted the religious life, and remembering the past, he now roams through the forests, under trees and in desolate places, repeatedly exclaiming the emotional words: “Ah, Happiness, Ah, Happiness.” And a number of Bhikkhus went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully apart and while thus sitting, they told the Blessed One what they had seen and heard [Text repeats above description. <em>Transl</em>.]."},{"ref":"6.10d","t":"And the Blessed One called one of the Bhikkhus to him and said; “Go, O Bhikkhu, and in my name summon the Bhikkhu Bhaddiya thus; ‘The Master, friend Bhaddiya, has sent for you’.”"},{"ref":"6.10e","t":"“So be it, Sire”, said that Bhikkhu in assent to the Blessed One and he went to where the venerable Bhaddiya, son of Kaligodha was, and drawing near, he said to him; “The Master, friend Bhaddiya, has sent for you.”"},{"ref":"6.10f","t":"“So be it, friend”, said the venerable Bhaddiya in assent to that Bhikkhu and he went to where the Blessed One was, and drawing near, he saluted the Blessed One and sat down respectfully apart and the Blessed One said to the venerable Bhaddiya, as he sat there respectfully apart; “Is it true, what I hear, O Bhaddiya, that you wander through the forests [repetition as above] exclaiming these emotional words; ‘Ah, Happiness, Ah, Happiness’?”"},{"ref":"6.10g","t":"“Even so, Sire”."},{"ref":"6.10h","t":"“What significance is there in this, as perceived by you, O Bhaddiya, that causes you to wander through forests? [repetition as above. <em>Transl</em>.]."},{"ref":"6.10i","t":"“Formerly, Sire, when I was in the enjoyment of a royal home, I was guarded and closely protected both within and without the palace, within and without the city I was guarded and closely protected, within my country and beyond my country I was guarded and closely protected."},{"ref":"6.10j","t":"Thus guarded and closely watched, Sire, I lived in a state of anxiety, distrust and alarm; now, Sire, that I wander through the forests, under trees and in desolate places, I pass my days, fearless, at rest, confident, unalarmed, in comfort, unterrified, supported by gifts of food and garments from others, and with a heart free as that of a gazelle."},{"ref":"6.10k","t":"Clearly perceiving the significance of the matter, I chose, Sire, to wander through the forests, under trees and in desolate places, exclaiming those emotional words; ‘Ah, Happiness, Ah, Happiness’.”"},{"ref":"6.10l","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"6.10m","t":"“With whom there is no annoy, who has overcome birth and rebirth in this world,<br>Such a one, free from fear, happy and griefless,<br>Comes not within the ken of the gods.”"},{"sp":"HDR","t":"CHAPTER III. “Nanda”."},{"ref":"7.1","t":"THUS HAVE I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.1a","t":"Now at that time a certain Bhikkhu, was sitting, not far from the Blessed One, in a cross-legged position, with body erect; and mindful and conscious, he bore without a murmur, acute, piercing and terrible pains, the result of deeds done in the past."},{"ref":"7.1b","t":"And the Blessed One beheld that Bhikkhu, sitting not far off, in a cross-legged position, with body erect, mindful and conscious, and bearing without a murmur, acute, piercing and terrible pains, the result of deeds done in the past."},{"ref":"7.1c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.1d","t":"“The Bhikkhu who is freed from Karma,<br>Who has shaken off the dust (of sin) accumulated in the past,<br>Who has suppressed the notion ‘this is mine’,<br>For such a one, there is no cause to lament.”"},{"ref":"7.2","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.2a","t":"Now at that time the venerable Nanda, a cousin of the Blessed One, said to a number of Bhikkhus; “Friends, I am unhappy, leading the religious life, I am unable to bear (the burden of) a religious life, I intend to abandon the precepts and return to the lower life.”"},{"ref":"7.2b","t":"And a certain Bhikkhu went to where the Blessed One was and drawing near he saluted the Blessed One and sat down respectfully apart and while thus sitting he said to the Blessed One: “Sire, the venerable Nanda, a cousin of the Blessed One, has spoken to a number of Bhikkhus, saying: “I am unhappy etc. [as above. <em>Transl</em>.]. I intend to return to the lower life.”"},{"ref":"7.2c","t":"And the Blessed One called one of the Bhikkhus to him and said: “Go, thou, and in my name summon the Bhikkhu Nanda here, saying, ‘The Master, friend Nanda, has sent for you’.”"},{"ref":"7.2d","t":"“So be it, Sire”, said that Bhikkhu in assent to the Blessed One and he went to where the venerable Nanda was, and drawing near said to the venerable Nanda: “The Master, brother Nanda, has sent for you.” “So be it, brother,” said the venerable Nanda in assent to that Bhikkhu and he went to where the Blessed One was and drawing near he saluted the Blessed One and sat down respectfully apart, and the Blessed One said to the venerable Nanda as he sat there apart: “Is it true, what I hear, O Nanda, that you have spoken to a number of Bhikkhus, saying: “I am unhappy etc. [as above. <em>Transl</em>.]. I intend to revert to the lower life?”"},{"ref":"7.2e","t":"“Even so, Lord.”"},{"ref":"7.2f","t":"“How is it, Nanda, that you are unhappy, leading the religious life, and intend to abandon the precepts and revert to the lower life?”"},{"ref":"7.2g","t":"“O, Sire, a daughter of the Sakya race, the fairest maid in all the land, looking out (of the window) with hair half-braided, called out to me, as I was leaving my house, ‘Delay not, Sir, thy return’. So calling her to mind, Sire, I am unhappy leading the religious life, I am unable to support the burden of a religious life and intend to abandon the precepts and revert to the lower life.”"},{"ref":"7.2h","t":"Then the Blessed One taking the venerable Nanda by the arm, and just as if a strong man should outstretch his bent arm or draw back his outstretched arm, even thus he vanished from the Jetavana and reappeared in the heaven of the “Great Thirty-Three”."},{"ref":"7.2i","t":"Now at that time some 500 pink-footed celestial nymphs had arrived to minister to Sakka the king of the gods."},{"ref":"7.2j","t":"Then the Blessed One called the venerable Nanda to him and said: “Do you not see, Nanda, these 500 pink-footed celestial nymphs?”"},{"ref":"7.2k","t":"“Even so, Sire.”"},{"ref":"7.2l","t":"“What do you think, Nanda, which is the most beautiful, the most lovely, the most entrancing, that daughter of the Sakya race, the fairest maid in all the land or these 500 pink-footed celestial nymphs?”"},{"ref":"7.2m","t":"“It is, Sire, as if she was a singed she-monkey, with ears and nose cut off. The daughter of the Sakya race, the fairest maid in all the land, is not to be reckoned with these 500 pink-footed celestial nymphs, she is not worth a fraction of them, not worth having. These 500 pink-footed celestial nymphs are the most beautiful, the most lovely, the most entrancing.” “Rejoice then, Nanda, rejoice, for I will guarantee you the possession of those 500 pink-footed celestial nymphs.”"},{"ref":"7.2n","t":"“If the Blessed One will guarantee me the possession of these 500 pink-footed nymphs, I shall lead, Sire, the religious life in happiness.”"},{"ref":"7.2o","t":"Then the Blessed One taking the venerable Nanda by the arm, just as if a strong man should outstretch his bent arm and bend back his outstretched arm, even thus he vanished from the heaven of the “Great Thirty-Three” and reappeared in the Jetavana."},{"ref":"7.2p","t":"And the Bhikkhus heard a report that the venerable Nanda, the cousin of the Blessed One, was leading the religious life because he had been promised celestial nymphs, for it was said that the Blessed One had guaranteed him the possession of 500 pink-footed celestial nymphs."},{"ref":"7.2q","t":"And the Bhikkhus, the companions of the venerable Nanda, called the venerable Nanda, a slave, a mean person; saying: “This venerable Nanda is a slave, a mean person. This venerable Nanda, we hear, leads the religious life for the sake of celestial nymphs. The Blessed One, we hear, has guaranteed him the possession of 500 pink-footed celestial nymphs.”"},{"ref":"7.2r","t":"And the venerable Nanda saddened, humiliated, and rendered despicable by the abuse of his companions, who called him a drudge and a mean person, — alone, remote from the haunts of men, ardent, resolute, self possessed, not long afterwards, for the sake of which scions of noble families abandon their homes for the homeless state, he, acquiring by himself and realizing the higher knowledge, attained, in this very existence, to the supreme consummation of a holy life. He knew that rebirth was at an end, the religious life had been lived, that which ought to he done had been done: “I have finished with this world.”"},{"ref":"7.2s","t":"And the venerable Nanda became yet another of the Arahats."},{"ref":"7.2t","t":"When the night was far spent, certain celestial beings of dazzling beauty, illuminating the whole of the Jetavana with their radiance, went to where the Blessed One was and drawing near, they saluted the Blessed One and stationed themselves respectfully apart and while thus standing, those celestial beings said to the Blessed One; “The venerable Nanda, Sire, the cousin of the Blessed One, by the destruction of the sins, has acquired by himself and realized the higher Knowledge, and in this very existence, he experiences the joy of a heart set free, and of that emancipation which springs from wisdom.”"},{"ref":"7.2u","t":"And to the Blessed One also had come the knowledge that the venerable Nanda, by the destruction of the sins etc. [as above. <em>Transl</em>.]. And at the end of that night the venerable Nanda went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down respectfully apart, and while thus sitting the venerable Nanda said to the Blessed One; “Sire, the Blessed One guaranteed to give me the possession of 500 pink-footed celestial nymphs; I now release the Blessed One from that promise.” “With my own mind, Nanda, I have grasped what is in your heart and know that Nanda by the destruction of the sins etc. [as above. <em>Transl</em>.].” The gods also have told me thus; “The venerable Nanda, by the destruction of the sins etc. [as above. <em>Transl</em>.]. “Since, Nanda, your heart is freed from ‘attachment’ and the sins, I too am released from that promise.”"},{"ref":"7.2v","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.2w","t":"“He who has crossed the slough of impurity,<br>Who has crushed the thorns of desire,<br>That Bhikkhu, whether there be ease or discomfort,<br>Is at peace.”"},{"ref":"7.3","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.3a","t":"Now at that time some 500 Bhikkhus, with Yasoja at their head, came to see the Blessed One."},{"ref":"7.3b","t":"And these newly arrived Bhikkhus, while interchanging courtesies with the resident Bhikkhus and arranging their sleeping places, alms-bowls and garments, created a great uproar."},{"ref":"7.3c","t":"And the Blessed One called the venerable Ananda to him and said; “Who, Ananda, are these noisy and uproarious people? One would suppose they were fishermen catching fish.”"},{"ref":"7.3d","t":"“Sire, some 500 Bhikkhus, with Yasoja at their head, have come to Savatthi to see the Blessed One. And these newly arrived Bhikkhus while exchanging courtesies with the resident Bhikkhus and arranging their sleeping places, alms-bowls and garments, are creating this uproar.”"},{"ref":"7.3e","t":"“Then in my name, Ananda, call those Bhikkhus here, saying, ‘Reverend Sirs, the Master has sent for you’.”"},{"ref":"7.3f","t":"“So be it, Sire;” said Ananda in assent to the Blessed One and he went to where those Bhikkhus were, and drawing near, he said to those Bhikkhus; “Reverend Sirs, the Master has sent for you.”"},{"ref":"7.3g","t":"“So be it, brother;” said those Bhikkhus in assent to the venerable Ananda and they went to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down respectfully apart, and the Blessed One said to them as they sat there; “What is the meaning of this noise and uproar? One would suppose you were fishermen catching fish.”"},{"ref":"7.3h","t":"When these words had been spoken, the venerable Yasoja said to the Blessed One; “These newly arrived Bhikkhus etc. [as above. <em>Transl</em>.] are creating this uproar.”"},{"ref":"7.3i","t":"“I direct you to leave, O Bhikkhus; it is not fitting that you should converse with me.”"},{"ref":"7.3j","t":"“So be it, Sire;” said those Bhikkhus in assent to the Blessed One and they arose from their seats and saluted the Blessed One, and passing round keeping their right sides to him, they packed up their bedding and taking with them their alms-bowls and tunics, they departed for the country of the Vajjis, and as they journeyed on through the country of the Vajjis they came to the river Vaggumuda and when they arrived there, they built for themselves leaf-huts on the banks of the river Vaggumuda and spent the rainy season there."},{"ref":"7.3k","t":"And the venerable Yasoja, who spent the rainy season there, called the Bhikkhus to him and said; “Friends, the Blessed One has directed us hither, desirous of our good and welfare, out of mercy and in compassion for us. Now, friends, we should so live, that the Blessed One may be pleased with our manner of living.”"},{"ref":"7.3l","t":"“Even so, brother”; said those Bhikkhus in assent. And these Bhikkhus, living remote from the haunts of men, unflagging in zeal, ardent, restrained, within the duration of the rainy season, attained to the ‘threefold knowledge’."},{"ref":"7.3m","t":"And the Blessed One having tarried at Savatthi as long as it was agreeable to him, set forth on his way to Vesali, and wandering from place to place he arrived at Vesali."},{"ref":"7.3n","t":"And the Blessed One lodged at Vesali in the Pagoda Hall, in the Mahavana."},{"ref":"7.3o","t":"And the Blessed One, having grasped with his own mind what was in the thoughts of those Bhikkhus, called the venerable Ananda to him and said; “It seems to me, Ananda, as if this quarter of the earth had become illuminated, had become radiant with light, it occurs to me as an agreeable idea to go to where those Bhikkhus live on the banks of the Vaggumuda. Send, Ananda, a messenger to those Bhikkhus on the banks of the Vaggumuda; ‘the Master sends for the reverend brethren, the Master desires to see the reverend brethren’.”"},{"ref":"7.3p","t":"“So be it, Sire;” said the venerable Ananda in assent to the Blessed One and he went to where a certain Bhikkhu was and drawing near, he said to that Bhikkhu; “Go, thou, friend, to where the Bhikkhus live on the banks of the Vaggumuda and say to them; ‘the master sends for the reverend brethren, the master desires to see the reverend brethren’.”"},{"ref":"7.3q","t":"“So be it, brother;” said that Bhikkhu in assent to the venerable Ananda, and just as if a strong man should stretch out his bent arm or bend back his outstretched arm, even thus he vanished from the Pagoda Hall in the Mahavana, and reappeared in the presence of those Bhikkhus on the banks of the river Vaggumuda."},{"ref":"7.3r","t":"And that Bhikkhu said to the Bhikkhus on the banks of the river Vaggumuda: “The Master sends for the reverend brethren, the Master desires to see the reverend brethren.”"},{"ref":"7.3s","t":"“So be it, brother;” said those Bhikkhus in assent to that Bhikkhu and packing up their bedding and taking with them their alms-bowls and tunics — just as if a strong man etc. [as above. <em>Transl</em>.] — even thus, they vanished from the banks of the river Vaggumuda and reappeared at the Pagoda Hall in the Mahavana, face to face with the Blessed One."},{"ref":"7.3t","t":"Now at that time the Blessed One was sitting in a state of motionless trance."},{"ref":"7.3u","t":"And those Bhikkhus said to themselves: “The Blessed One is in a motionless state;” and they all sat down in a motionless state of trance. And the venerable Ananda, as the first watch of the advancing night was passing arose from his seat, and placing his tunic upon one shoulder only (leaving the other bare) went to where the Blessed One was and stretching forth his hands said to the Blessed One: “Sire, the night is advanced, the first watch is passing, the newly arrived Bhikkhus have waited long. May it please the Blessed One to exchange courtesies with the newly arrived Bhikkhus.”"},{"ref":"7.3v","t":"When these words had been spoken, the Blessed One remained silent."},{"ref":"7.3w","t":"A second time the venerable Ananda, as the middle watch of the advancing night was passing, arose from his seat and placing his tunic upon one shoulder only went to where the Blessed One was, and stretching forth his hands said to the Blessed One: “Sire, the night is advancing, the middle watch is passing; the newly arrived Bhikkhus have waited long. May it please the Blessed One to exchange courtesies with the newly arrived Bhikkhus.”"},{"ref":"7.3x","t":"A second time, the Blessed One remained silent. A third time the venerable Ananda, as the last watch of the advancing night was passing, and the dawn arising, and the night far spent, got up from his seat and placing his tunic upon one shoulder only, went to where the Blessed One was, and stretching forth his hands, said to the Blessed One: “Sire, the night is advancing, the last watch is passing, dawn is arising, the night is far spent, the newly arrived Bhikkhus have waited long. May it please the Blessed One to exchange courtesies with the newly arrived Bhikkhus.”"},{"ref":"7.3y","t":"And the Blessed One arising from that state of trance, called the venerable Ananda to him and said: “If, Ananda, you know, you should not reply to them: I and all these 500 Bhikkhus have sat in a state of motionless trance.”"},{"ref":"7.3z","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.3aa","t":"“He who has overcome the thorns of desire,<br>Who has overcome abuse and stripes and imprisonment,<br>He stands firm as a mountain,<br>Whether there be ease or discomfort,<br>That Bhikkhu trembles not.”"},{"ref":"7.4","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi in the Jetavana, the garden of Anâthapindika."},{"ref":"7.4a","t":"Now at that time, the venerable Sariputta sat, not far from the Blessed One, in a cross-legged position, with body erect, placing memory directly before him. And the Blessed One saw the venerable Sariputta as he sat, not far off, in a cross-legged position, with body erect, placing memory directly before him. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.4b","t":"“As the mountain rock unshaken stands<br>So, delusion slain, the Bhikkhu<br>Like to a mountain, trembles not.”"},{"ref":"7.5","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.5a","t":"Now at that time the venerable Mahamoggallana was sitting, not far from the Blessed One, in a cross-legged position, with body erect, subjectively engaged in meditation on the body."},{"ref":"7.5b","t":"And the Blessed One saw the venerable Mahamoggalana etc. [as above. <em>Transl</em>.] subjectively engaged in meditation on the body."},{"ref":"7.5c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"7.5d","t":"“He who is engaged in meditation on the body,<br>Who is restrained as to the ‘five realms’ of contact,<br>That Bhikkhu, ever tranquil, will realize his own deliverance.”"},{"ref":"7.6","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandikanivapa."},{"ref":"7.6a","t":"Now at that time the venerable Pilindavaccha was in the habit of reviling the Bhikkhus and calling them outcasts (Vasalas)."},{"ref":"7.6b","t":"And a number of Bhikkhus went to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down respectfully apart, and while thus sitting they said to the Blessed One; “Sire, the venerable Pilindavaccha is in the habit of reviling the Bhikkhus and calling them outcasts (Vasalas).”"},{"ref":"7.6c","t":"And the Blessed One called one of the Bhikkhus to him and said: “Go, thou Bhikkhu, and in my name summon hither the Bhikkhu Pilindavaccha and say “Brother, the Master sends for you.”"},{"ref":"7.6d","t":"“So be it, Sire;” said that Bhikkhu in assent to the Blessed One and he went to where the venerable Pilindavaccha was, and drawing near, he said to Pilindavaccha; “The Master, brother, sends for you.”"},{"ref":"7.6e","t":"“So be it, brother;” said the venerable Pilindavaccha in assent to that Bhikkhu and he went to where the Blessed One was and drawing near, he saluted the Blessed One and sat down respectfully apart, and the Blessed One said to him as he sat there; “Is it true, Vaccha, what I hear, that you are in the habit of calling the Bhikkhus outcasts (Vasalas)?”"},{"ref":"7.6f","t":"“Even so, Lord.”"},{"ref":"7.6g","t":"And the Blessed One calling to mind the former existence of Pilindavaccha said to the Bikkhus; “Molest not, O Bhikkhus, the Bhikkhu Vaccha. There is no guilt to be found in Vaccha, O Bhikkhus, in that he addresses the Bhikkhus as outcasts. In five hundred previous existences the Bhikkhu Vaccha was born, as one of low caste, in a Brahmin family. He contracted this habit of abuse long ago. Hence it is the custom of this Vaccha to call the Bhikkhus outcasts.”"},{"ref":"7.6h","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.6i","t":"“From whom no deceit or pride proceeds,<br>In whom avarice is annihilated,<br>Who has got rid of the notion ‘this is mine’,<br>Who is passionless and has put away wrath,<br>Who is freed from all cares,<br>That Bhikkhu is a Brahmana and a Samana.”"},{"ref":"7.7","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandikanivâpa."},{"ref":"7.7a","t":"Now at that time the venerable Mahakassapa who lived in the Pipphali cave, had been sitting for seven days in a cross-legged position, and entered into a state of trance."},{"ref":"7.7b","t":"And the venerable Mahakassapa, at the end of the seventh day, arose from that state of trance."},{"ref":"7.7c","t":"And when he arose from that state of trance, this thought occurred to the venerable Mahakassapa; “what if I were to go to Râjagaha in search of alms.”"},{"ref":"7.7d","t":"Now at that time there were some 500 Devas zealously employed in obtaining alms for the venerable Mahakassapa. And the venerable Mahakassapa, dismissing those 500 Devas, put on his robe, in the forenoon, and taking his alms-bowl and tunic, entered Râjagaha for alms."},{"ref":"7.7e","t":"At that time Sakka, the King of the Devas, anxious to present alms to the venerable Mahakassapa took upon himself the form of a weaver and wove. Sujâtâ Asurakanna filled, etc.."},{"ref":"7.7f","t":"And the venerable Mahakassapa, wandering from house to house in search of alms, drew near to the dwelling place of Sakka, King of the Devas, and Sakka, King of the Devas, seeing from afar the approach of the venerable Mahakassapa, left his house and received him with honor; and relieving him of his alms bowl, took him into his house. And he took boiled rice out of a jar with his hand and filled the alms bowl and presented it to the venerable Mahakassapa. With the rice there was a great variety of soups and sauces and many juicy concoctions."},{"ref":"7.7g","t":"And this thought occurred to the venerable Mahakassapa: “Who can this person be, who possesses such magical powers?”"},{"ref":"7.7h","t":"And this thought also occurred to the venerable Mahakassapa: “Can it be that this is Sakka, King of the Devas?”"},{"ref":"7.7i","t":"And perceiving it to be Sakka, King of the Devas, he said to him, “you have done this, O Kosiya; do not such a thing again.”"},{"ref":"7.7j","t":"“Revered Kassapa, for us even there is need of meritorious actions, by us even meritorious deeds should be performed.”"},{"ref":"7.7k","t":"And Sakka, King of the Devas, saluted the venerable Kassapa and passing round keeping his right side to him, rose into the air and three times from his place in the sky uttered these ecstatic words: “O, charity, supreme charity, set up by Kassapa.”"},{"ref":"7.7l","t":"And the Blessed One, with his divine, clear sense of hearing, surpassing that of men, heard Sakka, King of the Devas, uttering, three times, from his place in the sky, the ecstatic words: “O Charity, Supreme Charity, set up by Kassapa.”"},{"ref":"7.7m","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.7n","t":"“The Bhikkhu who receives alms in conformity to the rules,<br>Who nurtures and cherishes the lonely ones,<br>Such a one, ever mindful and serene, the gods envy.”"},{"ref":"7.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.8a","t":"Now at that time a large number of Bhikkhus having returned from their rounds and finished their meal, assembled and fell to their places in the Kareri Circular Hall, and a discussion arose to this effect: “The Bhikkhu, brothers, who conforms to the rules concerning alms, on going his rounds, is privileged to see, from time to time, with his eyes agreeable forms, to hear from time to time, with his ears agreeable sounds, to perceive from time to time with his nose agreeable perfumes, to taste from time to time with his tongue agreeable tastes, and to come in contact from time to time with bodies pleasant to touch. The Bhikkhu, brothers, who conforms to the rules concerning alms, while going on his rounds, is honoured, respected, held in reverence, esteemed and looked up to. Come now, brothers, let us also conform to the rules concerning alms, and then we too will be privileged to see from time to time with our eyes agreeable forms, to hear from time to time with our ears agreeable sounds, to perceive from time to time with our noses agreeable perfumes, to taste from time to time with our tongues agreeable tastes, and to come in contact from time to time with bodies pleasant to touch. We, too, while going our rounds will be honoured, respected, held in reverence, esteemed and looked up to.” Such was the subject of discussion and dispute that engaged those Bhikkhus."},{"ref":"7.8b","t":"And the Blessed One, arising from his solitary communings at eventide, went to where the Kareri Circular Hall was and when he arrived there, he sat down on the appointed seat and while thus sitting, he called the Bhikkhus to him and said: “What, O Bhikkhus, is the nature of the discussion, what is the dispute, that has arisen amongst you assembled here?”"},{"ref":"7.8c","t":"Just now, Sire, we assembled and fell into our places in the Kareri Circular Hall after going our rounds and a discussion took place to the following effect; [as above. <em>Transl</em>.]. “This was the subject of discussion and dispute when the Blessed One arrived.”"},{"ref":"7.8d","t":"“It is not fitting, O Bhikkhus, for such as you, scions of noble families, who through faith have abandoned your homes for the homeless state, to be occupied in such discussions. When you assemble and fall into your places, one of two courses should be pursued, either righteous converse, or a noble silence.”"},{"ref":"7.8e","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.8f","t":"“The Bhikkhu who conforms to the rules concerning alms,<br>Who is a nurturer and cherisher of the lonely,<br>Him the gods envy, not if his heart is set on fame and honour.”"},{"ref":"7.9","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"7.9a","t":"Now at that time a number of Bhikkhus [as above. <em>Transl</em>.] and a dispute arose thus; “Who, brothers, is proficient in the arts, who trains himself in the arts, which is the greatest of the arts?”"},{"ref":"7.9b","t":"Some said; “Skill in the management of elephants;” some said, “Skill in the management of horses, of vehicles;” others said, “Skill in the manufacture of bows, of sword hilts; skill in conveyancing, in mathematics, in estimates, in engraving, in poetry, in casuistry, in agriculture.”"},{"ref":"7.9c","t":"Such was the subject of dispute that arose amongst these Bhikkhus."},{"ref":"7.9d","t":"And the Blessed One, arising at eventide from his solitary communings [as above. <em>Transl</em>.], said; “what is the nature of the dispute that has arisen amongst you?” [as above. <em>Transl</em>.]."},{"ref":"7.9e","t":"This was the subject of discussion and dispute when the Blessed One arrived."},{"ref":"7.9f","t":"“It is not fitting, O Bhikkhus, [as above] etc. One of two causes should be pursued, either righteous converse or a noble silence.”"},{"ref":"7.9g","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"7.9h","t":"“Verily he who is skilled not in the arts, who is desirous of good, with senses stilled, wholly free,<br>Who goes homeless, in whom the notion ‘this is mine’ is not,<br>Who is passion free,<br>That Bhikkhu having slain the Tempter, walks alone (independent of skill in the arts).”"},{"ref":"7.10","t":"Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela, on the banks of the stream Neranjara, at the foot of the tree of Enlightenment."},{"ref":"7.10a","t":"Now at that time the Exalted One had sat for seven days in an attitude of meditation and was experiencing the bliss of Emancipation."},{"ref":"7.10b","t":"And the Exalted One, at the end of the seventh day, arose from the state of trance and surveyed the world with the eyes of a Buddha."},{"ref":"7.10c","t":"And the Exalted One surveying the world with the eyes of a Buddha, saw beings burnt by many fires, consumed by grief, sins and delusions."},{"ref":"7.10d","t":"And the Exalted One, in this connection, on that occasion breathed forth this solemn utterance: —"},{"ref":"7.10e","t":"“This world is a consuming fire. The people are sunk in ‘Contact,’ they proclaim disease as something good.<br>What a man supposes will happen, the opposite to that happens.<br>This people, who differentiate themselves, having attained to existence, sunk in existence, praise existence.<br>When a man praises it, there is fear: where there is fear, there is sorrow.<br>The complete abandonment (of the love) of existence: that is called the holy life.<br>All these Samanas and Brahmanas who say that by existence there is escape from existence, these, I declare, will not escape from existence.<br>But all these Samanas and Brahmanas who say that by non-existence there is escape from existence, these, I declare, are independent of existence.<br>Not from <em>Upadhi</em>, as a result, does sorrow arise: when all ‘attachment’ is destroyed, then is there no resurgence of sorrow.<br>Behold this variegated world, sunk in ignorance, full of pleasure-loving beings, unemancipated!<br>All existence, whatever or wherever, is impermanent, full of sorrow and subject to change.”"},{"sp":"HDR","t":"CHAPTER IV. “Meghiya.”"},{"ref":"8.1","t":"1. THUS HAVE I heard. On a certain occasion the Blessed One dwelt at Calaka, on the Calaka mountain."},{"ref":"8.2","t":"Now at that time the venerable Meghiya was the servitor of the Blessed One. And the venerable Meghiya went to where the Blessed One was and drawing near, he saluted the Blessed One and stationed himself respectfully apart, and while thus standing the venerable Meghiya said to the Blessed One: “I wish, Sire, to enter the village of Jantu to go on my rounds for alms.”"},{"ref":"8.3","t":"“Very well, Meghiya, do as you think fit.”"},{"ref":"8.4","t":"And the venerable Meghiya clothing himself in the forenoon and taking his alms-bowl and tunic entered the Jantu village for alms. And when he had gone his rounds and finished his meal, he went to the banks of the Kimikâla-river and as he wandered on foot from place to place along the banks of the river, he beheld an enchanting and delightful Grove of Mango-trees. And when he saw it, he exclaimed: “How beautiful, how lovely is this Mango Grove! Truly this is a fitting place for a scion of noble family to struggle and strive (after holiness). If the Blessed One consents, I will return to this Mango Grove and there struggle and strive (after holiness).”"},{"ref":"8.5","t":"And the venerable Meghiya went to where the Blessed One was and drawing near, he saluted the Blessed One and sat down respectfully apart and while thus sitting, he said to the Blessed One: “In the forenoon, Sire, having put on my garments and taking my alms-bowl and tunic, I entered the Jantu village for alms, and when I had gone my rounds and finished my meal, I went to the banks of the Kimikâla-river and wandering on foot from place to place I beheld an enchanting and delightful Grove of Mango-trees and when I saw it, I exclaimed: ‘How lovely, how beautiful is this Mango Grove! Surely this is a fitting place for a scion of noble family, to struggle and strive (after holiness)’. If the Blessed One will consent, I will return to this Mango Grove and struggle and strive (after holiness).”"},{"ref":"8.6","t":"“If, Sire, the Blessed One consents I will go to that Mango Grove and enter into the struggle.”"},{"ref":"8.7","t":"When these words had been spoken, the Blessed One said to the venerable Meghiya: “Wait, for the present, Meghiya, we are alone now, at least till some other Bhikkhu arrives.”"},{"ref":"8.8","t":"And a second time the venerable Meghiya spoke to the Blessed One, saying: “No further duties, Sire, have to be performed by the Blessed One, no further experience is needed, but I, Sire, have duties still to perform, and experience to gain. If, Sire, the Blessed One consents, I will go to that Mango Grove and enter upon the struggle.”"},{"ref":"8.9","t":"A second time, the Blessed One said to the venerable Meghiya: “Wait a while, Meghiya, we are alone now, at least till some other Bhikkhu arrives.”"},{"ref":"8.10","t":"A third time the venerable Meghiya said to the Blessed One: [As above. <em>Transl</em>.]."},{"ref":"8.11","t":"“As to the struggle, Meghiya, in what terms shall I declare it to you? Do now, Meghiya, as you think best.”"},{"ref":"8.12","t":"And the venerable Meghiya arose from his seat and saluted the Blessed One and passing round keeping his right side to him, he went to where the Mango Grove was, and drawing near he entered the Mango Grove and sat down during the heat of the day at the foot of a tree."},{"ref":"8.13","t":"And while living in that Mango Grove, the venerable Meghiya was constantly assailed by three kinds of evil and unlawful thoughts, namely lustful thoughts, malicious thoughts, and cruel thoughts."},{"ref":"8.14","t":"And the venerable Meghiya thought to himself: “How strange is it, how marvellous is it, that I, who through faith have abandoned my home for the homeless state, should be filled with these evil and unlawful thoughts, namely, lustful thoughts, malicious thoughts, and cruel thoughts.”"},{"ref":"8.15","t":"And the venerable Meghiya arose from his solitary communings and went to where the Blessed One was and having saluted the Blessed One, he sat down respectfully apart and while thus sitting he said to the Blessed One: “while living in that Mango Grove, Sire, I was assailed by three evil and unlawful thoughts, namely lustful thoughts, malicious thoughts and cruel thoughts and I thought how strange, how marvellous is it, that I who through faith have abandoned my home for the homeless state, should be assailed by these three evil and unlawful thoughts."},{"ref":"8.16","t":"“For the immaturely released heart, O Meghiya, five conditions conduce to maturity. What are these five?"},{"ref":"8.17","t":"1. In this world, Meghiya, a Bhikkhu should have a virtuous friend, a virtuous companion. For the immaturely released heart, Meghiya, this is the first condition which conduces to maturity."},{"ref":"8.18","t":"2. Further, Meghiya, a Bhikkhu should be pious, should live a life of restraint according to the precepts, and be endued with right conduct, perceiving danger in the least of the sins, and adopting the moral precepts, should exercise himself therein, For the immaturely released heart, Meghiya, this is the second condition which conduces to maturity."},{"ref":"8.19","t":"3. Further, Meghiya, there should be discourses such as tend to the eradication of evil, to a beneficial expansion of the heart, to an utter weariness of the world, to the cessation of all desire, to tranquillity, to the higher knowledge, to supreme enlightenment, to Nirvana, that is, discourses on frugality, on contentment, solitude, exclusiveness, effort and exertion, piety, self-concentration, wisdom and emancipation as resulting from insight acquired by knowledge — by means of such discourses satisfaction is obtained, and trouble and difficulties overcome."},{"ref":"8.20","t":"For the immaturely released heart, Meghiya, this is the third condition which conduces to maturity."},{"ref":"8.21","t":"4. Further, Meghiya, the Bhikkhu should live a life of effort and exertion, abandoning unlawful practises, he should practise what is lawful, he should be resolute, put forth his strength, not throwing down the burden in the practise of those things that are lawful."},{"ref":"8.22","t":"For the immaturely released heart, Meghiya, this is the fourth condition which conduces to maturity."},{"ref":"8.23","t":"5. Further, Meghiya, the Bhikkhu should have wisdom, should be endowed with a knowledge of the ‘rise and set’ of things, of sublime penetration, and of that which leads to the complete cessation of sorrow."},{"ref":"8.24","t":"For the immaturely released heart, Meghiya, this is the fifth condition which conduces to maturity."},{"ref":"8.25","t":"For the immaturely released heart, Meghiya, these are the five conditions which conduce to maturity."},{"ref":"8.26","t":"Thus, Meghiya, when the Bhikkhu has provided himself with a virtuous friend, a virtuous companion, a virtuous associate, it is to be expected that he will become pious, that he will live a life of restraint according to the precepts and be endued with right conduct, and seeing danger in the least of the sins, will adopt the moral precepts and exercise himself therein; and those discourses which tend to the eradication of evil, to a beneficial expansion of the heart, to an utter weariness of the world, to the cessation of all desire, to tranquillity, to the higher knowledge, to supreme enlightenment, to Nirvana, namely, discourses on frugality, contentment, solitude, exclusiveness, effort and exertion, piety, self-concentration, wisdom and emancipation resulting from insight acquired by knowledge — by the means of such discourses satisfaction is obtained and trouble and difficulties overcome."},{"ref":"8.27","t":"Thus the Bhikkhu with a virtuous friend, a virtuous companion, a virtuous associate will live a life of effort and exertion, and abandoning unlawful practises will practise what is lawful, he will be resolute, put forth his strength and not throw down the burden in the practise of what is lawful."},{"ref":"8.28","t":"Thus the Bhikkhu with a virtuous friend, a virtuous companion, a virtuous associate, will become wise, will be endowed with a knowledge of the ‘rise and set’ of things, of sublime penetration, and of that which conduces to the complete cessation of sorrow."},{"ref":"8.29","t":"Moreover, Meghiya, the Bhikkhu who holds to these five conditions, must give special attention to four other conditions; in order to abandon lust he must dwell on the impurity (of the body), in order to forsake malice he must dwell on kindness, with a view to the excision of (evil) thoughts, he must practise meditation by (counting) inhalations and exhalations; for the removal of the pride which says ‘I am’, he must exercise himself in the consciousness of the impermanency of all things. By the consciousness of impermanence, the consciousness of non-egoity is established, and he who is conscious of non-egoity succeeds in the removal of the notion ‘I am’, and in this very existence attains to Nirvana.”"},{"ref":"8.30","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.31","t":"“He who judges not aright these mean and subtle thoughts,<br>Whereby the mind is puffed up and inflated,<br>Such a one wanders in confusion from birth to birth.<br>But the wise man, ardent and mindful who keeps such thoughts in subjection.<br>He escapes from the thoughts which puff up and inflate the mind.”"},{"ref":"8.32","t":"2. Thus have I heard. On a certain occasion the Blessed One dwelt at Kusinara, in the Upavattana, the Sâl forest of the Mallas."},{"ref":"8.33","t":"Now at that time there lived, not far from the Blessed One, a great number of Bhikkhus in huts set up in the forest."},{"ref":"8.34","t":"They were puffed up, proud, fickle, garrulous, loose in their talk, thoughtless, without knowledge, unrestrained, scatter-brained and sensuous."},{"ref":"8.35","t":"And the Blessed One beheld these Bhikkhus living in huts set up in the forest, puffed up, fickle, garrulous, loose in their talk, thoughtless, without knowledge, unrestrained, scatter-brained and sensuous."},{"ref":"8.36","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.37","t":"“He who keeps not watch over his body,<br>Who is under the spell of false doctrines,<br>Who succumbs to sloth and torpor,<br>Such a one passes into the power of the Tempter.<br>But he who keeps watch over his mind,<br>Whose sphere is right thoughts,<br>Who sets ever before him right doctrine,<br>Who knows the ‘rise and set’ of things,<br>Who overcomes sloth and torpor,<br>That Bhikkhu escapes from all states of punishment.”"},{"ref":"8.38","t":"3. Thus have I heard. On a certain occasion, the Blessed One with a large gathering of the Brotherhood, was wandering about from place to place in the Kosala-country. Now at that time the Blessed One having left the road, went to the foot of a tree and sat down on the appointed seat."},{"ref":"8.39","t":"And a certain herdsman approached the Blessed One, and drawing near, saluted the Blessed One and sat down apart and as the herdsman sat there, the Blessed One, instructed, animated, incited and gladdened him with righteous discourse."},{"ref":"8.40","t":"And the herdsman, instructed, animated, incited and gladdened by the righteous discourse of the Blessed One said: “May it please the Blessed One and the brethren to take their morrow’s meal with me?”"},{"ref":"8.41","t":"And the Blessed One assented by his silence."},{"ref":"8.42","t":"And the herdsman, perceiving that the Blessed One had assented, arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, he departed. And the herdsman at the end of that night having caused to be prepared in his own house an abundance of gruel and butter-milk announced to the Blessed One that the time had come saying: “Sire, the time is come, the meal is ready.”"},{"ref":"8.43","t":"And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, together with the Brotherhood, to where the herdsman’s house was and when he arrived there, he sat down on the appointed seat."},{"ref":"8.44","t":"And the herdsman with his own hands served and offered to the brethren, with the Buddha at their head, the gruel and the butter-milk. And when the Blessed One had finished his meal and withdrawn his hand from the bowl, the herdsman taking a low seat, sat down respectfully apart and while he was thus sitting, the Blessed One instructed, animated, incited and gladdened the herdsman with righteous discourse. And the Blessed One arose from his seat and departed. Not long after the departure of the Blessed One, a certain man, (in a feud) connected with a woman, took the life of the herdsman."},{"ref":"8.45","t":"And a number of Bhikkhus went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully apart, and while thus sitting, they said to the Blessed One: “That herdsman it is said, Sire, who lately served and offered to the Fraternity with the Buddha at their head, gruel and butter-milk, has been killed by a man, in connection with some quarrel about a woman. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.46","t":"“Whatever an enemy may do to an enemy<br>Or an angry man to an angry man,<br>A mind intent on what is wrong,<br>Works evil worse.”"},{"ref":"8.47","t":"4. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandikanivapa."},{"ref":"8.48","t":"Now at that time the venerable Sariputta and the venerable Moggalana the Great were living at the Kapotakandara monastery."},{"ref":"8.49","t":"And the venerable Sariputta while sitting, with lately shaven hair, in the open air, on a moonlit night, fell into a trance."},{"ref":"8.50","t":"And two Yakkhas, who were associates, came from the north country to the south country, to transact some business. And when these Yakkhas observed the venerable Sariputta, sitting in the open air, in the moonlit night, with lately shaven hair, the first Yakkha said to the second Yakkha: “It occurs to me, friend, to give this Samana a blow on the head.” When these words had been spoken the second Yakkha said to his friend: “Enough, friend, do not strike the Samana. A renowned man, is this Samana, very powerful and mighty in magic.”"},{"ref":"8.51","t":"A second time the first Yakkha said to the second Yakkha: “It occurs to me, friend, to give this Samana a blow on the head.”"},{"ref":"8.52","t":"A second time the second Yakkha replied: “Enough, friend, strike not the Samana. A renowned man is this Samana, very powerful and mighty in magic.”"},{"ref":"8.53","t":"A third time the first Yakkha said to the second Yakkha: “It occurs to me, friend, to give this Samana a blow on the head.”"},{"ref":"8.54","t":"And a third time the second Yakkha replied: “Enough, friend. A renowned man is this Samana, very powerful and mighty in magic.”"},{"ref":"8.55","t":"And the first Yakkha, not heeding the second Yakkha, delivered a blow on the head of the venerable Sariputta; such a blow, moreover, as would fell an elephant 7 or 7½ cubits high or crush a huge mountain peak. And that Yakkha crying out, ‘I burn, I burn’, fell there and then, into the great Hell."},{"ref":"8.56","t":"And the venerable Moggallana the Great beheld with his divinely clear vision, surpassing that of men, the blow delivered by the Yakkha on the head of the venerable Sariputta, and when he saw it, he went to where the venerable Sariputta was and drawing near, said to him: “I trust, brother, that you are at ease, that you are doing well, that there is no pain.”"},{"ref":"8.57","t":"“I am at ease, brother Moggallana, and am doing well, but I feel a slight pain in my head.”"},{"ref":"8.58","t":"“How strange is it, brother Sariputta! How marvellous is it, brother Sariputta! How great is the magical power, how great is the might of the venerable Sariputta!” Just now, brother Sariputta, a certain Yakkha delivered a blow on your head, and how great was that blow! With such a blow, indeed, one might fell an elephant 7 or 7½ cubits high and crush a huge mountain peak. And the venerable Sariputta says: ‘I am at ease, friend Moggallana, I am doing well, friend Moggallana, I feel only a slight pain in my head’.”"},{"ref":"8.59","t":"“It is strange, brother Moggallana, it is wonderful, brother Moggallana — how great must be the magical power of the venerable Moggallana, that he saw a Yakkha at all. I did not see even a mud-sprite.”"},{"ref":"8.60","t":"And the Blessed One with his divinely clear hearing, surpassing that of men, heard the conversation which took place between these two mighty heroes."},{"ref":"8.61","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.62","t":"“He whose heart, like a rock unshaken stands,<br>Who is passion free, not angry with the angry,<br>He whose heart is thus trained,<br>How shall pain come to such a one?”"},{"ref":"8.63","t":"5. Thus have I heard. On a certain occasion the Blessed One dwelt at Kosambi in the Ghosita monastery."},{"ref":"8.64","t":"Now at that time the Blessed One was living surrounded by a crowd of monks and nuns, of male and female lay disciples, of kings and their ministers, as well as by heretical sects and their pupils, and he suffered annoyance and discomfort."},{"ref":"8.65","t":"And this thought occurred to him: “Surrounded by a crowd of monks and nuns, of male and female votaries, of kings and their ministers, as well as by heretical sects and their pupils, I suffer annoyance and discomfort. What if I were to live alone, remote from the crowd?”"},{"ref":"8.66","t":"And the Blessed One robing himself in the forenoon and taking his alms-bowl and tunic, entered Kosambi for alms. Having perambulated Kosambi for alms, he returned from his rounds and after finishing his meal, he himself put in order his sleeping place, and taking his alms-bowl and tunic, and without informing his servitor or giving notice to the Brethren, he departed, alone, without a companion, in the direction of Palileyyaka and wandering from place to place he reached Palileyyaka and took up his abode there."},{"ref":"8.67","t":"And the Blessed One sojourned in the dense grove Rakkhilâ, in the vicinity of Palileyyaka, at the foot of the Bhadda Sâl tree."},{"ref":"8.68","t":"Now a certain noble elephant lived there, who was much inconvenienced by a crowd of male and female elephants, young elephants and elephant calves. He had to feed on blades of grass with their tips broken off, and they ate the young branches which he himself had broken down. He had also to drink water that had been polluted and when he plunged (into the water) to cross over, the female elephants rubbed their bodies against him. In consequence of this crowd he was annoyed and lived ill at ease."},{"ref":"8.69","t":"And this thought occurred to the noble elephant; “Surrounded by a crowd of male elephants and she elephants, young elephants and elephant calves, I have to feed on blades of grass with their tips broken off and they eat the young branches I myself have broken down. I have also to drink water that has been polluted and when I plunge (into the water) to cross over, the female elephants rub their bodies against me. In consequence of this crowd I am annoyed and live ill at ease. What if I were to live alone, remote from the crowd?”"},{"ref":"8.70","t":"And the noble elephant leaving the herd went to the deep groves of Rakkhita, in the vicinity of Palileyyaka, to the foot of the Bhadda Sâl tree, where the Blessed One was. And when he arrived there, he removed the grass from the spot which the Blessed One occupied, and brought with his trunk drinking water for the Blessed One."},{"ref":"8.71","t":"And as the Blessed One was rejoicing in the calm of solitude and isolation, this thought arose; “Formerly, I lived a life of annoyance and discomfort surrounded by monks and nuns etc. [as above. <em>Transl</em>.]. Now no longer surrounded by monks and nuns etc. [as above. <em>Transl</em>.]. I live in comfort and at ease.”"},{"ref":"8.72","t":"And in the mind of the noble elephant this thought arose: “Formerly, I lived a life of annoyance and discomfort surrounded by male elephants and she elephants etc. [as above. <em>Transl</em>.]. Now no longer surrounded I live in comfort and at ease.”"},{"ref":"8.73","t":"And the Blessed One, with reference to his own solitude, and perceiving what was passing in the mind of that noble elephant, breathed forth this solemn utterance: —"},{"ref":"8.74","t":"“The heart of the noble elephant (with tusks like plough-poles)<br>Is at one with the heart of the Noble One<br>For each delights in (the solitude of) the forest.”"},{"ref":"8.75","t":"6. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"8.76","t":"Now at that time the venerable Pindolabharadvâja was sitting, not far from the Blessed One in a cross-legged position, with body erect. He was a frequenter of forests, a recipient of alms, a weaver of clothes made of rags taken from a dust-heap, possessor of the three garments of a monk, content with little, satisfied, solitary, living apart from men, strenuous and eager, a keeper of the Dhutangas, and addicted to lofty thoughts."},{"ref":"8.77","t":"And the Blessed One beheld the venerable Pindolabharadvâja, sitting not far off, in a cross-legged position, with body erect, a frequenter of forests, a recipient of alms, a wearer of clothes made of rags taken from a dust-heap, possessor of the three garments of a monk, content with little, satisfied, solitary, living apart from men, strenuous and eager, a keeper of the Dhutangas, and addicted to lofty thoughts."},{"ref":"8.78","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.79","t":"“To speak no ill, to injure not,<br>To be restrained according to the precepts,<br>To be temperate in food,<br>To sleep secluded,<br>To dwell on lofty thoughts,<br>This is the law of the Buddha.”"},{"ref":"8.80","t":"7. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"8.81","t":"Now at that time the venerable Sariputta was sitting, not far from the Blessed One, in a cross-legged position, with body erect, desiring little, content, a lover of solitude, living apart, strenuous and eager, and addicted to lofty thoughts."},{"ref":"8.82","t":"And the Blessed One beheld the venerable Sariputta, sitting not far off, in a cross-legged position, with body erect, desiring little, content, a lover of solitude, living apart, strenuous and eager and addicted to lofty thoughts. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.83","t":"“The silent monk who dwells on lofty thoughts,<br>Who rejoices little,<br>Who is trained in the ways of silence;<br>To such a one, ever tranquil and mindful,<br>Sorrow comes not.”"},{"ref":"8.84","t":"8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"8.85","t":"Now at that time the Blessed One was held in reverence, honoured, respected and esteemed, and was a recipient of the requisites of a monk of the Order, such as robes, alms, pallet, and medicines in case of sickness. The Brethren were also held in reverence, honoured, respected and esteemed and were recipients of the requisites of a monk, such as, robes, alms, pallet and medicines in case of sickness."},{"ref":"8.86","t":"The wandering monks of the heretical sects were not held in reverence, etc. [as above. <em>Transl</em>.] and were not recipients of the requisites, [as above. <em>Transl</em>.]. And these wandering monks of the heretical sects could not endure the honour extended to the Blessed One and the Brethren, and they went to where the wandering nun Sundari was and drawing near they said to the wandering nun Sundari: “Is it in your power, Sister, to do something for your relatives?”"},{"ref":"8.87","t":"What am I to do, Sirs, what is it in my power to do? I am ready to sacrifice my life for my relatives.”"},{"ref":"8.88","t":"“Then go at once, Sister, to the Jetavana.”"},{"ref":"8.89","t":"“Be it so, Sirs,” said Sundari the wandering nun in assent to these wandering monks of the heretical sects, and she went at once to the Jetavana."},{"ref":"8.90","t":"And since these wandering monks of the heretical party knew that many people living in the Jetavana would have an opportunity of seeing the sudden arrival there of Sundari, the wandering nun, (they went there themselves) and (secretly) depriving her of life, threw her into a ruined well in the Jetavana. And they went to where the King Posenadi Kosala was, and drawing near they said to the King Posenadi Kosala; “great King, the wandering nun Sundari has disappeared.”"},{"ref":"8.91","t":"“Where then do you suspect she is?”"},{"ref":"8.92","t":"“In the Jetavana, great King.”"},{"ref":"8.93","t":"“Then search the Jetavana.”"},{"ref":"8.94","t":"And those wandering monks of the heretical party searched in the Jetavana, and taking (the body) out of the ruined well into which it had been thrown, they placed it on a litter and brought it into Savatthi by the carriage road, and when they reached the place where the four roads meet, they caused a murmur amongst the people, by calling out: “Behold, Sirs, the work of the Sakya sons, shameless are these Sakya sons, impious, wicked, liars and depraved! They profess to be religious, pious, holy, truth speaking, virtuous and good men! There is nothing of the Samana in them, there is nothing of the Brahmana in them. There is no meaning in their Samana-ship, there is no meaning in their Brahmana-ship. Where is their Samana-ship, where is their Brahmana-ship? For how would a man who fulfils the duty of a man, deprive a woman of her life?” And the people of Savatthi, whenever they saw the Bhikkhus, reviled, abused, annoyed and worried them by using harsh and improper language, calling out: “Shameless are the Sakya sons, impious, wicked, liars and depraved!”"},{"ref":"8.95","t":"And a great number of Bhikkhus, having robed themselves in the forenoon, and taking their alms-bowls and tunics entered Savatthi for alms. And when they had gone their rounds in Savatthi and returned from receiving alms and finished their meal, they went to where the Blessed One was, and drawing near they saluted the Blessed One and sat down apart; and while thus sitting these Bhikkhus said to the Blessed One: “Whenever the people of Savatthi see the Bhikkhus, they revile, abuse, annoy and worry the Bhikkhus, by using harsh language and calling out; “Shameless are these Sakya sons, etc. [as above. <em>Transl</em>.]."},{"ref":"8.96","t":"“This uproar, O Bhikkhus, will not last long, it will last for seven days and at the end of the seventh day, it will subside. Therefore, O Bhikkhus, reprove those men of Savatthi, who, when they see you, revile, abuse etc. [as above. <em>Transl</em>.], with these verses:"},{"ref":"8.97","t":"“The liar goes to hell, also he who having done an action, says ‘I have not done it’;<br>Hereafter there will be no distinction between them,<br>In another existence they will be men of base conduct.”"},{"ref":"8.98","t":"And these Bhikkhus having learnt by heart these verses in the presence of the Blessed One, reproved the men of Savatthi who reviled them with the above verses [abbreviation. <em>Transl</em>.]."},{"ref":"8.99","t":"And the people said to themselves: “These Samanas, these Sakya sons are unreasonable, we will have no more to do with these Sakya sons.”"},{"ref":"8.100","t":"Thus the uproar did not last long, for seven days only did it last, and at the end of the seventh day it subsided."},{"ref":"8.101","t":"And a number of Bhikkhus went to where the Blessed One was and drawing near, they saluted the Blessed One and sat down apart, and while thus sitting, they said to the Blessed One: “It is strange, Sire, it is marvellous, Sire! How well spoken were those words of the Blessed One: ‘This uproar will not last long, for seven days will it last, at the end of the seventh day it will subside’. The uproar, Sire, has ceased.”"},{"ref":"8.102","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.103","t":"“The unrestrained pierce others with their words,<br>As one elephant pierces another elephant in battle.<br>When the Bhikkhu, of uncorrupted heart,<br>Hears the utterance of harsh words,<br>He bears them with resignation.”"},{"ref":"8.104","t":"9. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo Grove, in Kalandikanivâpa."},{"ref":"8.105","t":"And there arose in the mind of the venerable Upasena, the son of Vanganta, this reflection, as he passed his days in solitude and seclusion: “How great is my gain, how great to me the advantage, that I have as Master, the Supreme Buddha, that I, under the discipline of the Doctrine so well taught, have abandoned my house for the homeless state, that I have, as holy companions, righteous and pious men, that I have fulfilled the precepts, that I am steadfast, tranquil in mind, an Arahat who has destroyed the sins, great in power, mighty in strength! Blessed to me is life, blessed is death!”"},{"ref":"8.106","t":"And the Blessed One grasping with his own mind the thoughts that were in the mind of the venerable Upasena, the son of Vanganta, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.107","t":"“He whom life torments not,<br>Who sorrows not at the approach of death,<br>If such a one is resolute and has seen Nirvana,<br>In the midst of grief, he is griefless.<br>The tranquil minded Bhikkhu, who has uprooted the thirst for existence,<br>By him the succession of births is ended,<br>He is reborn no more!”"},{"ref":"8.108","t":"10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"8.109","t":"Now at that time the venerable Sariputta was sitting, not far from the Blessed One, in a cross-legged position, with body erect, contemplating his own state of tranquillity."},{"ref":"8.110","t":"And the Blessed One beheld the venerable Sariputta sitting, not far off, in a cross-legged position, with body erect, contemplating his own state of tranquillity."},{"ref":"8.111","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"8.112","t":"“The Bhikkhu whose mind is wholly calm,<br>Who has severed that which leads to a desire for existence,<br>By him the succession of births has been ended,<br>He is released from the bonds of the Wicked One.”"},{"sp":"HDR","t":"CHAPTER V. Sona Thera."},{"ref":"9.1","t":"1. ON A certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.2","t":"Now at that time the King Pasenadi Kosala, in company with the goddess Mallika, had ascended to his principal palace."},{"ref":"9.3","t":"And the King Pasenadi Kosala said to the goddess Mallika:"},{"ref":"9.4","t":"“Do you, O Mallika, love any one better than yourself?”"},{"ref":"9.5","t":"“No, Great King, I love no one better than myself. Moreover, Great King, you do not love any one better than yourself.”"},{"ref":"9.6","t":"“I too, O Mallika, love no one better than myself.”"},{"ref":"9.7","t":"And the King Pasenadi Kosala, descending from his palace, went to where the Blessed One was, and drawing near, he saluted the Blessed One and sat down apart, and while thus seated, he said to the Blessed One: “Just now, Sire, I ascended to my principal palace, in company with the goddess Mallika and I said to the goddess Mallika: ‘Do you love any one better than yourself Mallika?’ etc. [as above. <em>Transl</em>.]."},{"ref":"9.8","t":"“I too, O Mallika, love no one better than myself.”"},{"ref":"9.9","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"9.10","t":"“As a man traversing the whole earth,<br>Finds not anywhere an object more loveable than himself;<br>Therefore, since the self is so universally loved by all,<br>The man who loves himself so much,<br>Should do no injury to others.”"},{"ref":"9.11","t":"2. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.12","t":"Now at that time the venerable Ananda, arising at eventide from his solitary communings, went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: “How strange is it, Sire, how wonderful is it, Sire, that the mother of the Blessed One was so short-lived! On the seventh day from the birth of the Blessed One, the mother of the Blessed One died and was reborn in the retinue of the Tusita angels.”"},{"ref":"9.13","t":"“So it is, Ananda, with the mothers of the Bodhisattas; they are short-lived and, on the seventh day after the birth of a Bodhisatta, they die, and are reborn in the retinue of the Tusita angels.”"},{"ref":"9.14","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"9.15","t":"“All beings that will be born,<br>All of them will depart leaving their bodies.<br>The wise man comprehending the decay of all things,<br>Should strive to lead a life of holiness.”"},{"ref":"9.16","t":"3. Thus have I heard. On a certain occasion the Blessed One was staying at Râjagaha, in the Bambu Grove, in Kalandikanivapa."},{"ref":"9.17","t":"Now at that time there dwelt at Râjagaha, a leper, by name Suppabuddha, a mean, forlorn, miserable creature. It so happened that the Blessed One, surrounded by a large assembly of people, was at that time sitting there and teaching the Doctrine."},{"ref":"9.18","t":"And the leper Suppabuddha beheld from afar off a number of people assembled, and when he beheld them, he thought to himself: “Undoubtedly at that place there is a distribution of food, both hard and soft. What if I were to go to where that assembly is. Perhaps there I should get some food, either hard or soft.”"},{"ref":"9.19","t":"And the leper Suppabuddba went to where the assembly was. And the leper Suppabuddha beheld the Blessed One, surrounded by a large gathering of people, sitting and preaching the Doctrine; and when he saw the Blessed One, he said to himself: “There is no distribution here of food, either hard or soft: it is the Samana Gotama expounding the Doctrine to the people. What if I were to listen to the Doctrine?”"},{"ref":"9.20","t":"And be sat down there respectfully apart (saying to himself): “I, too, will listen to the Doctrine.”"},{"ref":"9.21","t":"And the Blessed One, grasping with his own mind, the thoughts of the whole assembly, said to himself: “Who now, in this place, is able to understand the Doctrine?” And the Blessed One beheld the leper Suppabudda sitting in the midst of that assembly and when he beheld him, he said to himself: “This one is able to understand the Doctrine.”"},{"ref":"9.22","t":"And on behalf of the leper Suppabuddha, he delivered, in regular order, the following discourses; the discourse on charity, the discourse on uprightness and the discourse on heaven, and he showed forth the worthessness and vileness of evil desires and the advantage of freedom from all the sins."},{"ref":"9.23","t":"And when the Blessed One perceived that the leper Suppabuddha had a heart ready (to receive the truth), susceptible, free from hindrances, exalted and believing, he expounded to him the Doctrine as originally discovered by the Buddha and made clear to him the origin of sorrow and the way to the removal of sorrow."},{"ref":"9.24","t":"Just as a pure and spotless cloth receives readily a dye, so the leper Suppabuddha, in that very place where he sat, received the pure and spotless ‘Eye of the Law’, namely, the knowledge that whatsoever has an origin has also an end."},{"ref":"9.25","t":"And the leper Suppabuddha, perceiving the Doctrine, attaining to the Doctrine, understanding the Doctrine, sinking himself into the Doctrine, released from doubt, free from vacillation, attaining to supreme confidence in the religion of the Master, and needing nothing more, arose from his seat and went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: “Excellent, Sire, Excellent Sire; it is just as if, Sire, a man should raise up that which is fallen, or discover that which is hidden, or point out the way to one who has gone astray or should bear a lamp into the darkness, so that those who have eyes may be able to see forms. Even so has the Exalted One made clear the doctrine in manifold ways. I take my refuge, Sire, in the Exalted One, in the Law and in the Brotherhood. May it please the Exalted One to receive me as his disciple; and from this day forth, as long as life lasts, I take my refuge in him.”"},{"ref":"9.26","t":"And the leper Suppabuddha, instructed, animated, incited and gladdened by the religious discourse of the Blessed One, praised the words of the Blessed One and gave thanks. And he arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, he departed. And it came to pass that the leper Suppabuddha was thrown down by a wild calf and was killed."},{"ref":"9.27","t":"And a large number of Bhikkhus went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully apart, and while thus sitting they said to the Blessed One: “Sire, the leper Suppabuddha who was instructed, animated, incited and gladdened by the Blessed One, is now dead. What is his state, and in what condition will he be reborn?”"},{"ref":"9.28","t":"“A wise man, O Bhikkhus, was Suppabuddha, the leper, he practised the lesser duties for the attainment of the higher state, he did not annoy me with disputes concerning the Law — the leper Suppabuddha, O Bhikkhus, by the destruction of the three fetters, was one of those who have ‘entered the stream’, not subject to states of punishment, assured of salvation, having the perception of the ‘four truths’ as a support."},{"ref":"9.29","t":"When these words had been spoken, a certain Bhikkhu said to the Blessed One: “What, Sire, was the proximate cause, what, Sire, was the concurrent cause, that the leper Suppabuddha was (in this existence) a mean, forlorn, miserable creature?”"},{"ref":"9.30","t":"“In a former existence, O Bhikkhus, the leper Suppabuddha was the son of a rich man in this very city of Râjagaha. While on his way through a garden, he saw the Paccekabuddha, Tagarasikhi, entering the city for alms, and when he beheld him, he said to himself: “What does this leper do walking here?” and he spat upon him and departed. He, in consequence of this action, was cast into hell for many years, for many hundreds of years, for many thousands of years, for many hundred thousands of years. In consequence of this action, he is now in this very city of Râjagaha, a mean, forlorn, miserable creature. But now by means of the discipline of the Doctrine made known by the Perfect One, he has adopted the faith, has adopted the precepts, has adopted the higher knowledge, has adopted self-sacrifice, and has adopted wisdom. He, by means of the Doctrine set forth by the Perfect One, having adopted the faith, the precepts, the higher knowledge, self-sacrifice and wisdom, on the dissolution of the body, after death, is born in the happy Kingdom of heaven, a companion of the Tavatimsa gods. There he outshines all other gods in fame and beauty.”"},{"ref":"9.31","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"9.32","t":"“Let him who has insight strive against existing difficulties,<br>The wise man, in the world of existence, should put evil away.”"},{"ref":"9.33","t":"4. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.34","t":"Now at that time a number of young men, between Savatthi and the Jetavana, were ill-treating some fish."},{"ref":"9.35","t":"And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, entered Savatthi for alms. And the Blessed One beheld these young men, between Savatthi and the Jetavana, ill-treating the fish, and when he saw them, he went to where the young men were and drawing near, said to them: Young men, have you yourselves a dread of pain, is pain hateful to you?”"},{"ref":"9.36","t":"“Yes, Sire, we dread pain, pain is hateful to us.”"},{"ref":"9.37","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"9.38","t":"“If pain is hateful to you, perform no evil deed in public or in private.<br>If you should do, or do now an evil action,<br>There is no escape for you from pain, etc.”"},{"ref":"9.39","t":"5. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Migâramâta."},{"ref":"9.40","t":"Now at that time, it being ‘Uposatha’ day, the Blessed One was seated, surrounded by the Brotherhood. And the venerable Ananda in the first watch of advancing night arose from his seat and adjusting his tunic upon one shoulder only (leaving the other bare), went to where the Blessed One was and stretching forth his folded hands, said to the Blessed One; “The night, Sire, is advancing, the first watch is passing, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren.”"},{"ref":"9.41","t":"When these words had been spoken, the Blessed One remained silent."},{"ref":"9.42","t":"A second time the venerable Ananda, as the night advanced and the middle watch was passing, arose from his seat and adjusting his tunic upon one shoulder only, stretched forth his folded hands and said to the Blessed One: “Sire, the night is advancing, the middle watch is passing, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren.”"},{"ref":"9.43","t":"A second time the Blessed One remained silent."},{"ref":"9.44","t":"A third time the venerable Ananda, in the advancing night, as the last watch was passing and dawn breaking, and the night far spent, arose from his seat and adjusting his tunic upon one shoulder only, stretched forth his folded hands and said to the Blessed One: “Sire, the night is advancing, the last watch is passing, dawn is breaking, the night is far spent, the Brethren have waited long, may it please the Blessed One to recite the canonical law to the Brethren.”"},{"ref":"9.45","t":"“Ananda, the assembly is contaminated.”"},{"ref":"9.46","t":"And this thought occurred to the venerable Maha Moggalana: “With reference to what individual, did the Blessed One say: ‘Ananda, the assembly is contaminated’?”"},{"ref":"9.47","t":"And the venerable Maha Moggalana grasped with his own mind the thoughts that were in the minds of the whole of that assembly of Brethren."},{"ref":"9.48","t":"And the venerable Maha Moggalana noticed an individual, in the midst of the assembly of the Brethren, who was impious, sinful by nature, of an impure, vacillating disposition, a doer of hidden deeds, not a Samana though professing Samana-ship, not living the holy life, though professing to live the holy life, foul within, full of lust, a heap of rubbish; and when he beheld him he arose from his seat and went to where that individual was and drawing near, said to him: “Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren.”"},{"ref":"9.49","t":"And that person remained silent."},{"ref":"9.50","t":"A second time the venerable Maha Moggallana said: “Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren.”"},{"ref":"9.51","t":"A second time that person remained silent."},{"ref":"9.52","t":"A third time the venerable Maha Moggallana said: “Arise, friend, the Blessed One has seen you, this is no place for you, here, with the Brethren.”"},{"ref":"9.53","t":"A third time that person remained silent."},{"ref":"9.54","t":"And the venerable Moggallana, taking him by the arm, put him outside the door of the building and having firmly closed the bolt, he went to where the Blessed One was, and drawing near said: “Sire, I have removed that person. The assembly is now free from contamination. May it please the Blessed One to recite the canonical law to the Brethren.”"},{"ref":"9.55","t":"“How strange! Moggallana, how wonderful! That vain man will not be made to go beyond the place to which you led him by the arm.”"},{"ref":"9.56","t":"And the Blessed One called the Bhikkhus to him and said: “From now, O Bhikkhus, and henceforth I shall not keep ‘Uposatha’: I shall not recite the canonical law. Do you from now, and henceforth keep ‘Uposatha’ and expound the precepts. This is not, O Bhikkhus, a proper occasion to explain why the Perfect One will not keep ‘Uposatha’: will not recite the canonical law.”"},{"ref":"9.57","t":"“There are, O Bhikkhus, eight strange and wonderful qualities in the great ocean, perceiving which the ‘Asuras’ delight in the great ocean."},{"ref":"9.58","t":"What are these eight?"},{"ref":"9.59","t":"1. The Great Ocean, O Bhikkhus, deepens by easy gradations, by a succession of slopes, the approach to its cavernous depths is gradual, there is no sudden fall of the nature of a precipice."},{"ref":"9.60","t":"As the Great Ocean, O Bhikkhus, deepens by easy gradations, [as above. <em>Transl</em>.]; This is the first strange and marvellous condition in the Great Ocean, which, when perceived by the ‘Asuras’, causes them to rejoice in the Great Ocean."},{"ref":"9.61","t":"2. Further, O Bhikkhus, the Great Ocean is by nature stable, it does not exceed its bounds."},{"ref":"9.62","t":"Moreover, O Bhikkhus, as the Great Ocean is by nature stable and does not exceed its bounds, this is the second strange and marvellous condition which, when perceived by the ‘Asuras’, causes them to rejoice."},{"ref":"9.63","t":"3. Further, O Bhikkhus, the Great Ocean has no affinity with corpses, for when there are corpses in the Great Ocean, it throws them on shore, casts them on land."},{"ref":"9.64","t":"Moreover, O Bhikkhus, as the Great Ocean has no affinity with corpses etc. [as above. <em>Transl</em>.]; this is the third strange and marvellous condition which, when perceived by the ‘Asuras’ causes them to rejoice in the Great Ocean."},{"ref":"9.65","t":"4. Further, O Bhikkhus, those large rivers, the Ganga, Yamuna, Aciravati, Mahi, when they reach the Great Ocean, abandon their ancient names and descent and are known only as the Great Ocean."},{"ref":"9.66","t":"Moreover, O Bhikkhus, as those large rivers etc. etc. [as above. <em>Transl</em>.]; this is the fourth strange and marvellous condition in the Great Ocean, perceiving which the ‘Asuras’ rejoice in the Great Ocean."},{"ref":"9.67","t":"5. Further, O Bhikkhus, notwithstanding that all the rivers of the world and all the torrents of rain that fall from the sky, enter the Great Ocean, no deficiency or surplus of water is perceptible in the Great Ocean."},{"ref":"9.68","t":"Moreover, O Bhikkhus, as, notwithstanding that all the rivers of the world etc. etc. [as above. <em>Transl</em>.]; this is the fifth strange and marvellous condition in the Great Ocean, perceiving which the ‘Asuras’ rejoice in the Great Ocean."},{"ref":"9.69","t":"6. Further, O Bhikkhus, the Great Ocean has one taste, the taste of salt."},{"ref":"9.70","t":"And as the Great Ocean, O Bhikkhus, has but one taste, the taste of salt: This is the sixth strange and wonderful condition, perceiving which the ‘Asuras’ rejoice in the Great Ocean."},{"ref":"9.71","t":"7. Further, O Bhikkhus, the Great Ocean is full of gems and precious things of great variety, such as, pearls, emeralds, lapis lazuli, shells, stones, coral, silver, gold, rubies and cats-eyes."},{"ref":"9.72","t":"As, O Bhikkhus, the Great Ocean is full of gems etc. [as above. <em>Transl</em>.]; this is the seventh strange and marvellous condition, perceiving which the ‘Asuras’ rejoice in the Great Ocean."},{"ref":"9.73","t":"8. Further, O Bhikkhus, the Great Ocean is the abode of a multitude of living creatures; namely, all those monstrous fish which haunt the oceans between the ‘Seven Mountains’, the Tritons, the Serpent Kings, the Celestial Musicians and creatures that are one, two, three, four and five hundred leagues in length."},{"ref":"9.74","t":"And as, O Bhikkhus, the Great Ocean is the abode of a multitude of living creatures etc. [as above. <em>Transl</em>.]; this is the eighth strange and marvellous condition, perceiving which the ‘Asuras’ rejoice in the Great Ocean."},{"ref":"9.75","t":"Even so, O Bhikkhus, in the discipline of the Law, there are eight wonderful and astonishing conditions perceiving which, the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.76","t":"What are these eight?"},{"ref":"9.77","t":"1. Just as the Great Ocean, O Bhikkhus, deepens by easy gradations, by a succession of slopes, and the approach to its cavernous depths is gradual, and there is no sudden fall in the nature of a precipice, even so, O Bhikkhus, is the discipline of the Law. The training is gradual, there is a regular succession of duties, progress is made step by step; there is no sudden penetration into the higher wisdom. This is the first marvellous and astonishing condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.78","t":"2. Just as the Great Ocean, O Bhikkhus, is by nature stable and does not exceed its bounds, even so, O Bhikkhus, my disciples, even for the sake of continued existence, do not exceed the precepts ordained by me for the disciples."},{"ref":"9.79","t":"This is the second strange and marvellous condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.80","t":"3. Just as the Great Ocean, O Bhikkhus, has no affinity with corpses, and when there is a corpse in the Great Ocean, it casts it on shore and throws it on land, even so, O Bhikkhus, the Brotherhood has no affinity with a man who is impious, evil by nature, impure, vacillating, doing hidden deeds, professing to be a Samana and is not a Samana, professing to be a Brahmana and is not a Brahmana, foul within, full of lust, a heap of rubbish — such a one, when the Assembly meets, it soon ejects. If such a one sits in the midst of the Assembly he is far from that Assembly and the Assembly from him."},{"ref":"9.81","t":"As, O Bhikkhus a man who is impious [as above <em>Transl</em>.] etc. is far from that Assembly and the Assembly from him; this is the third strange and astonishing condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.82","t":"4. Just as, O Bhikkhus, the great rivers, the Ganga, Yamuna, Acirivati, Sarabhu, Mahi, when they reach the Great Ocean, abandon their old names and old descent, and bear only one name ‘the Great Ocean’, even so O Bhikkhus, the four castes, Khattiyas, Brahmanas, Vessas, Suddas, in accordance with the discipline of the Law taught by the Perfect One, forsake their homes for the home-less state, leave behind them their old names and old descent, and are called Samanas, sons of the Sâkiya race."},{"ref":"9.83","t":"As, O Bhikkhus the four castes etc. [as above. <em>Transl</em>.] are called Samanas, sons of the Sakya race, this is the fourth strange and marvellous condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.84","t":"5. Just as, O Bhikkhus, (notwithstanding that all the rivers in the world and all the torrents of rain that fall from the sky flow into the Great Ocean) there is no deficiency or surplus of water perceptible in the Great Ocean, even so, O Bhikkhus, if innumerable Bhikkhus attain to that extinction of ‘becoming’, through the element of Nirvana in which no trace of the attributes of ‘becoming’ remains, there is no diminution or surplus perceptible in the element of Nirvana."},{"ref":"9.85","t":"As, O Bhikkhus, innumerable Bhikkhus [as above. <em>Transl</em>.] etc. there is no diminution or surplus perceptible in the element of Nirvana; this is the fifth strange and marvellous condition, O Bhikkhus, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.86","t":"6. Just as, O Bhikkhus, the Great Ocean has but one taste, the taste of salt, even so, O Bhikkhus, this doctrine has but one taste, the taste of Deliverance; and as, O Bhikkhus, this doctrine has but one taste, the taste of deliverance; this is the sixth stage and marvellous condition in the discipline of the Law perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.87","t":"7. Just as the Great Ocean, O Bhikkhus, is full of many gems, etc. [as above. <em>Transl</em>.], even so, O Bhikkhus, this Doctrine is full of many gems and precious things; the four ‘Earnest Meditations’ and ‘Great Exertions’, the four ‘Constituents of Superhuman power’, the five ‘Moral Qualities’, the five ‘Forces’, the five ‘Constituents of Supreme Knowledge’, and the ‘Noble Eight-fold Path’."},{"ref":"9.88","t":"And as this doctrine is full of many gems etc. [as above. <em>Transl</em>.] and the ‘Noble Eight-fold Path’; this is the seventh strange and wonderful condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law."},{"ref":"9.89","t":"8. Just as the Great Ocean, O Bhikkhus, is the abode of many living creatures etc. [as above. <em>Transl</em>.] even so, O Bhikkhus, in this discipline of the Law there are many members, the Sotapanna who has attained to a realization of the fruition of a Sotapanna, the Sakadâgamini who has attained to a realization of the fruition of a Sakadâgamini, the Anâgamini who has attained to a realization of the fruition of an Anâgamini, the Arahat who has attained to Arahatship."},{"ref":"9.90","t":"And as, O Bhikkhus, in this discipline of the Law there are many members etc. [as above. <em>Transl</em>.] this is the eighth condition in the discipline of the Law, perceiving which the Bhikkhus rejoice in the discipline of the Law. These, O Bhikkhus, are the eight strange and marvellous conditions in the discipline of the Law, perceiving which the Bhikkhus rejoice therein.”"},{"ref":"9.91","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"9.92","t":"“The rain pours down upon the well-roofed house<br>It falls not upon the house that is roofless,<br>Therefore open wide that which is closed,<br>And the rain will not descend upon it.”"},{"ref":"9.93","t":"6. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.94","t":"Now at that time the venerable Mahakaccana was living in the Avanti country, on the hill called the Precipice, in Kuraraghara, And at that time the lay-disciple Sona Kotikanna was the servitor of the venerable Mahakaccana."},{"ref":"9.95","t":"While enjoying the bliss of solitude, this thought arose in the mind of the lay-disciple Sona Kotikanna: “According to the doctrine taught by the venerable Mahakaccana it is not easy for the man who dwells at home, to live the higher life, in entire fulfilment, in complete purity, in all its bright perfection. What if I were to shave my head and beard, assume the yellow robe, and go forth from my home into the state of homelessness.”"},{"ref":"9.96","t":"And the lay-disciple Sona Kotikanna went to where the venerable Mahakaccana was and drawing near, he saluted the venerable Mahakaccana and sat down apart, and while thus sitting he said to the venerable Mahakaccana: “Just now, Sire, as I was enjoying the bliss of solitude, this thought arose in my mind: “According to the doctrine etc. [as above. <em>Transl</em>.].”"},{"ref":"9.97","t":"“May it please the Lord Mahakaccana to receive me into the Order of those who have renounced the world.”"},{"ref":"9.98","t":"When these words had been spoken, the venerable Mahakaccana said to the lay-disciple Sona Kotikanna: “Hard is it, O Sona, to live for a life-time the higher life, to partake of one meal a day, to sleep apart. I pray you, Sona, to remain for the present in the condition of a householder, while practising the precepts of the Buddhas, and partaking of one meal a day and sleeping apart.”"},{"ref":"9.99","t":"And the fancy which the lay-disciple Sona Kotikanna had for the ascetic life, subsided."},{"ref":"9.100","t":"A second time, as the lay-disciple Sona Kotikanna was enjoying the bliss of solitude, this thought arose: “According to the doctrine etc. [as above. <em>Transl</em>.]: “What if I were to etc. [as above. <em>Transl</em>.] and go forth from my home into the homeless state.”"},{"ref":"9.101","t":"A second time the venerable Mahakaccana said: “Hard is it, O Sona, etc. [as above. <em>Transl</em>.].”"},{"ref":"9.102","t":"A third time, as the lay-disciple Sona Kotikanna was enjoying the bliss etc. [as above. <em>Transl</em>.]."},{"ref":"9.103","t":"“May it please the Lord Mahakaccana to receive me into the Order of those who have renounced the world.”"},{"ref":"9.104","t":"And the venerable Mahakaccana received the lay-disciple Sana Kotikanna into the Order of those who have renounced the world."},{"ref":"9.105","t":"Now at that time there were very few monks in the Southern districts of the Avanti country."},{"ref":"9.106","t":"At the end of three years, the venerable Mahakaccana with difficulty and trouble, collecting monks from here and there, managed to form a Chapter of ten monks. And the venerable Sona was admitted into the higher ranks of the Order."},{"ref":"9.107","t":"As the venerable Sona was passing the rainy season in solitude, there occurred to him the thought: “I have not seen the Blessed One, face to face, but I have heard he is such and such. If my teacher approves, I will go and see the Exalted One, that Saint, the Supreme Buddha.”"},{"ref":"9.108","t":"And the venerable Sona, arising at eventide from his solitary communing, went to where the venerable Mahakaccana was and drawing near saluted him and sat down apart and while thus sitting the venerable Sona said to him: “Just now, Sire, while passing the rainy season in solitude, this thought occurred to me: “I have not seen the Blessed one [as above. <em>Transl</em>.] I will go and see... the Supreme Buddha.”"},{"ref":"9.109","t":"“It is well, Sona, it is well; go and see the Exalted One, that Saint, the Supreme Buddha. You will behold the holy, the Gracious One, the dispenser of joy, whose senses are placid, whose spirit is at rest; who has attained to supreme self-conquest, — the hero, the subdued, the Guarded One, whose desires are stilled; and when you behold him, in my name, bow down in salutation at his feet and say: “My master, Sire, the venerable Mahakaccana bows his head in salutation at the feet of the Exalted One and asks, ‘if there is any slight ailment, if there is freedom from bodily fatigue, if he is vigorous, strong and in good health’.”"},{"ref":"9.110","t":"“Be it so,” said the venerable Sona and praising the words spoken by the venerable Mahakaccana, and giving thanks, he put his sleeping place in order, and taking his alms-bowl and tunic departed on his way to Savatthi. And wandering from place to place he came to the Jetavana, the garden of Anâthapindika, at Savatthi where the Blessed One dwelt and drawing near he saluted the Blessed One and sat down apart and while thus sitting he said to the Blessed One: “My Master enquires if there is any slight ailment etc. [as above. <em>Transl</em>.]."},{"ref":"9.111","t":"“I trust, O Bhikkhu, (said the Blessed One) that it is well with you, that you are able to support life, that you have performed your journey with little fatigue, that you have not been wearied in quest of alms.”"},{"ref":"9.112","t":"“It is well with me, Exalted One, I am able to support life, I have performed the journey with little fatigue, I have not wearied myself in quest of alms.”"},{"ref":"9.113","t":"And the Blessed One called the venerable Ananda to him and said: “Prepare, Ananda, a sleeping place for this newly arrived Bhikkhu.”"},{"ref":"9.114","t":"And it occurred to the venerable Ananda: “Since the Blessed One has commanded me to prepare a sleeping place for this newly arrived Bhikkhu, the Blessed One desires to live alone with the venerable Sona”; and he prepared a sleeping place for the venerable Sona in the monastery which the Blessed One occupied. And the Blessed One having spent the greater part of the night sitting in the open air, washed his feet and entered the monastery. And the venerable Sona having spent the greater part of the night in the open air, washed his feet and entered the monastery. And the Blessed One arising in the morning, called the venerable Sona to him and said: “May the Doctrine become so clear that you may recite it to the Bhikkhus.”"},{"ref":"9.115","t":"“Be it so”, said the venerable Sona in assent to the Blessed One, and he intoned all the sixteen chapters of the ‘Atthaka’."},{"ref":"9.116","t":"And the Blessed One, at the conclusion of the venerable Sona’s recitation, expressed his delight, saying: “Excellent, O Bhikkhu, excellent! Those sixteen chapters of the ‘Atthaka’ have been well grasped, thoroughly thought out, and understood: you are gifted with a sweet voice, distinct and faultless, and are able to explain the meaning of things. How many years have you been ordained?”"},{"ref":"9.117","t":"“One year, Sire.”"},{"ref":"9.118","t":"“Why, O Bhikkhu, did you delay it so long?”"},{"ref":"9.119","t":"“For a long time, Sire, I have seen the worthlessness of desire; moreover the housholder’s life is crowded with business and many anxieties.”"},{"ref":"9.120","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"9.121","t":"“He who has seen the evils of a worldly life,<br>Who has understood the Truth, and is free from Upadhi,<br>He who has entered the Path, delights not in Evil,<br>The Pure in heart finds no pleasure in Sin.”"},{"ref":"9.122","t":"7. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.123","t":"Now at that time the venerable Kankharevata was sitting, not far from the Blessed One, in a cross-legged position, with body erect, contemplating his state of purity and deliverance from doubt."},{"ref":"9.124","t":"And the Blessed One beheld the venerable Kankharevata, sitting near, in a cross-legged position, with body erect, contemplating his state of purity and deliverance from doubt."},{"ref":"9.125","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"9.126","t":"“All those meditative, ardent Saints doubt,<br>Either in this world or the next,<br>Whether expressed by themselves or others,<br>They are those who live the higher life.”"},{"ref":"9.127","t":"8. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandakanivapa."},{"ref":"9.128","t":"Now at that time the venerable Ananda, it being Uposatha day, robed himself in the forenoon and taking his alms-bowl and tunic, entered Râjagaha for alms."},{"ref":"9.129","t":"And Devadatta beheld the venerable Ananda going his rounds for alms in Râjagaha and when he saw him he went to where the venerable Anânda was and drawing near, said to him: “Henceforth from to day I shall keep Uposatha day and carry out the work of the Sangha without reference to the Blessed One or to the Brotherhood.”"},{"ref":"9.130","t":"And the venerable Ananda having gone his rounds in Râjagaha and finished his meal went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart, and while thus sitting he said to the Blessed One: “Just now, Sire, having robed myself in the forenoon and taking my alms-bowl and tunic, I entered Râjagaha for alms."},{"ref":"9.131","t":"And Devadatta when he saw me going my rounds in Râjagaha came to me and said: “Henceforth from to-day I shall keep Uposatha day etc. [as above. <em>Transl</em>,]."},{"ref":"9.132","t":"To-day, Sire, Devadatta will break up the Assembly and keep Uposatha day and carry on the work of the Assembly by himself.”"},{"ref":"9.133","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"9.134","t":"“It is easy for the good to do good,<br>It is hard for the good to do evil,<br>It is easy for the evil to do evil<br>It is hard for the Saint to do evil.”"},{"ref":"9.135","t":"9. Thus have I heard. On a certain occasion the Blessed One, in company with a large following of the Brethren, was wandering apart in the Kosala country."},{"ref":"9.136","t":"Now at that time a number of youths not far from the Blessed One were creating a great uproar. And the Blessed One beheld these youths creating a great uproar."},{"ref":"9.137","t":"And the Blessed One in this connection, on that occasion breathed forth this solemn utterance:"},{"ref":"9.138","t":"“Bewildered are the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouths. By whom led they know not.”"},{"ref":"9.139","t":"10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"9.140","t":"Now at that time the venerable Culapanthaka was sitting, not far from the Blessed One, in a cross-legged position, with body erect, placing memory directly before him."},{"ref":"9.141","t":"And the Blessed One beheld the venerable Culapanthaka sitting, not far off, in a cross-legged position, with body erect, placing memory directly before him."},{"ref":"9.142","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"9.143","t":"“The Bhikkhu who, whether standing or sitting or lying down,<br>Thus concentrates his attention on memory, with body and mind intent,<br>Such a one will obtain the ‘successive advantages.’<br>And he who obtains the ‘successive advantages’<br>Will not be seen of the King of Death.”"},{"sp":"HDR","t":"CHAPTER VI. Jaccandha."},{"ref":"10.1","t":"THUS HAVE I heard. On a certain occasion the Blessed One dwelt at Vesali, in the Mahavana, in the Pagoda Hall."},{"ref":"10.1a","t":"And the Blessed One, having robed himself in the forenoon, and taking his alms-bowl and tunic entered Vesali for alms. And when he had returned from his rounds and finished his meal, he called the venerable Ananda to him and said: “Take up, Ananda, the mat, I will pass the heat of the day at the Câpâla shrine.”"},{"ref":"10.1b","t":"“Be it so, Sire” said the venerable Ananda in assent to the Blessed One, and taking up the mat, he followed the Blessed One step by step."},{"ref":"10.1c","t":"And the Blessed One went to where the Câpâla shrine was, and drawing near, he sat down on the appointed seat, and while thus sitting he called the venerable Ananda to him and said: “Delightful, Ananda, is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the Sarandada shrine, delightful is the Câpâla shrine! Whoever, Ananda, has dwelt upon, enlarged, made use of as a vehicle, objectified, taken as a foundation, amalgamated, and most thoroughly striven with the constituents of magic power, if he should so wish, is able to remain in this world a Kalpa, or the remainder of a Kalpa. The Perfect One, Ananda, has dwelt upon, enlarged, made use of as a vehicle, objectified, taken as a foundation, amalgamated, and most thoroughly striven with the constituents of magic power, and if he so wish, can remain in this world a Kalpa, or the remainder of a Kalpa.”"},{"ref":"10.1d","t":"And the venerable Ananda failing to penetrate the meaning of the palpable sign made and the clear hint given by the Blessed One, did not beseech the Blessed One and say: “May it please the Blessed One to remain in this world a Kalpa, may it please the Happy One to remain a Kalpa for the welfare of many, for the happiness of many, in compassion for the people, for the benefit, the advantage, the delight of men and gods — so possessed was the heart of Ananda by the Wicked One."},{"ref":"10.1e","t":"A second time the Blessed One called the venerable Ananda to him and said etc. (repetition as above. <em>Transl</em>.]."},{"ref":"10.1f","t":"A third time etc. [repetition as above <em>Transl</em>.]"},{"ref":"10.1g","t":"And the Blessed One called the venerable Ananda to him and said: “Go now, Ananda, and do as you like.”"},{"ref":"10.1h","t":"“Be it so, Sire,” said the venerable Ananda in assent to the Blessed One and rising from his seat, he saluted the Blessed One, and passing round keeping his right side to him, he went and sat down, not far off, at the foot of a tree."},{"ref":"10.1i","t":"And soon after the departure of the venerable Ananda, Mâra, the Evil One, came to where the Blessed One was, and drawing near, he stood respectfully apart and while thus standing Mâra the Evil One said to the Blessed One: “Pass away now, Exalted One, let the Happy One now die: now is the time for the Exalted One to pass away from existence, for the Exalted One has spoken these words: ‘I shall not pass away from existence, thou Wicked One, until I shall have gained monks as my disciples, who are wise and disciplined, well trained, secure in the Doctrine, erudite, versed in the Law, experts in the higher and lower doctrines, correct in their conduct, practised in the lesser duties, to proclaim, teach, make known, elucidate, analyze, and make clear what they have learned from their Master, to refute and demolish by their knowledge any defamation of the doctrine, and to spread the wonder-working truth abroad’. Now, Sire, the Exalted One has gained monks as disciples who are wise and disciplined etc. [as above. <em>Transl</em>.]: Pass away now, Exalted One, from existence: let the Happy One now die: now is the time for the Exalted One to pass away from existence. And the Exalted One, moreover has spoken these words: ‘I shall not pass away from existence, thou Wicked One, until I have gained nuns as my disciples. [repetition as above. <em>Transl</em>.]."},{"ref":"10.1j","t":"Until I have gained male votaries etc. d. d."},{"ref":"10.1k","t":"Until I have gained female votaries etc. d. d.’"},{"ref":"10.1l","t":"The Exalted One moreover has said: ‘I shall not pass away from existence, thou Wicked One, until the ‘holy life’ is successful, prosperous, wide-spread among all sections of humanity, and thoroughly made manifest to gods and men.’ Now, Sire, the ‘holy life’ spoken of by the Exalted One, is successful, prosperous, wide-spread among all sections of humanity, and thoroughly made manifest to gods and men. Pass away now from existence, Exalted One, let the Happy One now die, now is the time for the Exalted One to enter into Nirvana.”"},{"ref":"10.1m","t":"When these words had been spoken, the Blessed One said to Mâra, the Evil One: “Be not anxious, thou Wicked One; soon will the Perfect One pass away from existence: three months hence the Perfect One will enter Nirvana.”"},{"ref":"10.1n","t":"And the Blessed One, there in the Câpâla shrine, mindful and conscious, relinquished the natural term of life, and when the Blessed One relinquished the natural term of life, the earth quaked, and thunder, horror-fraught and terrible, burst forth from heaven."},{"ref":"10.1o","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.1p","t":"“The Sage renounced his life, the cause of life, both long and short.<br>With inward calm and joy, he broke, like coat of mail, his life’s own cause.”"},{"ref":"10.2","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Migaramâta."},{"ref":"10.2a","t":"Now at that time, the Blessed One, having arisen at eventide from his solitary communings was sitting outside in the portico."},{"ref":"10.2b","t":"And the King Pasenadi Kosala went to where the Blessed One was and drawing near saluted the Blessed One and sat down respectfully apart."},{"ref":"10.2c","t":"Now at that time, seven ascetics with long matted hair, seven Niganthas, seven Acelas, seven wearing only one garment, and seven wandering monks with overgrown nails and hair, carrying with them various requisites of monks, were passing by, not far from the Blessed One."},{"ref":"10.2d","t":"And when the King Pasenadi Kosala beheld these seven ascetics, etc. [as above. <em>Transl</em>.] passing by close to the Blessed One, he arose from his seat and placing his upper robe upon one shoulder only (leaving the other bare), he knelt with his right knee on the ground and clasping his hands, three times proclaimed his name to the ascetics: “I am, reverend Sirs, the King Pasenadi Kosala.”"},{"ref":"10.2e","t":"Soon after the departure of the ascetics, the King Pasenadi Kosala went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart and while thus sitting the King Pasenadi Kosala said to the Blessed One: “Are these ascetics, Sire, among those who are reckoned in this world as saints, or as having entered the path that leads to Saintship?”"},{"ref":"10.2f","t":"“Hard is it, Great King, for you, in the enjoyment of a housholder’s life, living surrounded by sons, using the powder of sandal wood from Benares, wearing perfumed garlands and in the possession of gold and silver, to tell if these ascetics are saints or on the path that leads to Saintship. Only by living with them, Great King, for a long time, can their virtues be ascertained and this requires much reflection, thought, wisdom and knowledge. Only by associating, Great King, for a long time with them in their modes of life can their integrity be ascertained, and this requires [as above.]. etc. Only by associating with them, Great King, for a long time in their troubles can their persistence be ascertained, and this requires etc. [as above]."},{"ref":"10.2g","t":"Only by conversing with them, Great King, for a long time can their wisdom be ascertained, and this requires much reflection, thought, wisdom and knowledge.”"},{"ref":"10.2h","t":"“Wonderful, Sire, marvellous are the words so well spoken by the Blessed One: ‘Hard is it, etc. [as above].”"},{"ref":"10.2i","t":"There are, Sire, certain of my people going about the country, who may be likened to robbers, for they receive alms without having renounced the world. When these have entered the ‘path’, I will do likewise. As yet, Sire, these people have not removed the dust-heap (of desire), and go about, anointed with oil; with head and beard shorn, in white garments, possessed of and endowed with the ‘five pleasures of sense’.”"},{"ref":"10.2j","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.2k","t":"“Should a man not exert himself on every occasion, not exist for another,<br>Not live for the sake of others,<br>Truly, he does not live the holy life”."},{"ref":"10.3","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.3a","t":"Now at that time the Blessed One was sitting, looking back upon the various evil and wicked conditions abandoned by him, and contemplating the many good conditions fulfilled."},{"ref":"10.3b","t":"And the Blessed One looking back upon the various evil and wicked conditions abandoned by him and contemplating the many good conditions fulfilled, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.3c","t":"“That which was, is not now: that which was not formerly, now is:<br>It has not been, it will not be, it is not now.”"},{"ref":"10.4","t":"Thus have I heard. On a certain occasion, the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.4a","t":"Now at that time a large number of Samanas, Brahmanas and wandering monks of various heretical sects, holding a variety of views, doubters on many points, having many diverse aspirations, and recourse to that which relates to various heresies, entered Savatthi for alms."},{"ref":"10.4b","t":"Some of these Samanas and Brahmanas held that the world is eternal and contended that this view was true and every other false."},{"ref":"10.4c","t":"Some said: the world is not eternal."},{"ref":"10.4d","t":"Some said: the world is finite."},{"ref":"10.4e","t":"Some said: the world is infinite."},{"ref":"10.4f","t":"Some said: the soul and the body are identical."},{"ref":"10.4g","t":"Some said: the soul and the body are not identical."},{"ref":"10.4h","t":"Some said: the Perfect One continues to exist after death."},{"ref":"10.4i","t":"Some said: The Perfect One does not continue to exist after death."},{"ref":"10.4j","t":"Some said: The Perfect One exists and does not exist after death."},{"ref":"10.4k","t":"Some said: The Perfect One neither exists nor does not exist after death."},{"ref":"10.4l","t":"Each contending their view was true and every other false."},{"ref":"10.4m","t":"These quarrelsome, pugnacious, cavilling monks wounded one another with sharp words (lit. mouth-javelins) declaiming: “such is the truth, such is not the truth: the truth is not such, such is the truth.”"},{"ref":"10.4n","t":"And a number of Bhikkhus, robing themselves in the forenoon and taking their alms-bowls and tunics, entered Savatthi for alms and when they had returned from their rounds and finished their meal, they went to where the Blessed One was and drawing near, they saluted the Blessed One and sat down apart, and while thus sitting they said to the Blessed One: “Just now, Sire, a large number of Samanas and Brahmanas and wandering monks holding various heresies entered Savatthi for alms, and they are disputing among themselves, saying: “‘This is the truth, such is not the truth etc. [as above. <em>Transl</em>.]”"},{"ref":"10.4o","t":"“These heretical monks, O Bhikkhus, are blind, eyeless, they know not what is right, they know not what is wrong, they know not what is true, they know not what is false. These monks not perceiving what is right, not perceiving what is wrong, not perceiving what is true, not perceiving what is false, become disputations, saying: ‘such is the truth, such is not the truth’ etc. [as above. <em>Transl</em>.]"},{"ref":"10.4p","t":"In former times, O Bhikkhus, there was a King in this town of Savatthi. And the King, O Bhikkhus, called a man to him and said: “Go, thou, and collect all the men born blind in Savatthi and bring them here.”"},{"ref":"10.4q","t":"“Be it so, Lord” said that man in assent to the King and he went to Savatthi and he brought all the men born blind in Savatthi to where the King was and drawing near he said to the King: “Lord, all the men blind from their birth in Savatthi are present.”"},{"ref":"10.4r","t":"“Pray, then, bring an elephant before them.”"},{"ref":"10.4s","t":"“Be it so, Lord” said that man in assent to the King and he brought an elephant into the presence of the blind men and said: “This, O blind men, is an elephant.”"},{"ref":"10.4t","t":"To some of the blind men he presented the head of the elephant, saying, ‘Such, O blind men, is an elephant.’"},{"ref":"10.4u","t":"To some he presented the body, saying: ‘such is an elephant.’"},{"ref":"10.4v","t":"To some he presented the feet, saying: ‘Such is an elephant.’"},{"ref":"10.4w","t":"To some he presented the back, saying: ‘Such is an elephant.’"},{"ref":"10.4x","t":"To some he presented the tail, saying: ‘Such is an elephant.’"},{"ref":"10.4y","t":"To some he presented the hairy tuft of the tail, saying: ‘Such is an elephant.’"},{"ref":"10.4z","t":"The show-man, O Bhikkhus, having presented the elephant to these blind ones, went to where the King was and drawing near said to the King: “The elephant, Lord, has been brought before the blind men, do now as seems fit.”"},{"ref":"10.4aa","t":"And the King went to where the blind men were, and drawing near said to them: “Do you now know what an elephant is like?”"},{"ref":"10.4ba","t":"“Assuredly, Lord: we now know what an elephant is like.”"},{"ref":"10.4ca","t":"“Tell me then, O blind men, what an elephant is like.”"},{"ref":"10.4da","t":"And those blind men, O Bhikkhus, who had felt the head of the elephant, said: ‘An elephant, Sir, is like a large round jar."},{"ref":"10.4ea","t":"Those who had felt its ears, said: ‘it is like a winnowing basket.’"},{"ref":"10.4fa","t":"Those who had felt its tusks, said: ‘it is like a plough-share.’"},{"ref":"10.4ga","t":"Those who had felt its trunk, said: ‘it is like a plough.’"},{"ref":"10.4ha","t":"Those who had felt its body, said: ‘it is like a granary:"},{"ref":"10.4ia","t":"Those who had felt its feet, said: ‘it is like a pillar.’"},{"ref":"10.4ja","t":"Those who had felt its back, said: ‘it is like a mortar.’"},{"ref":"10.4ka","t":"Those who had felt its tail, said: ‘it is a like a pestle.’"},{"ref":"10.4la","t":"Those who had felt the tuft of its tail, said: ‘it is like a broom.’"},{"ref":"10.4ma","t":"And they all fought amongst themselves with their fists, declaring, ‘such is an elephant, such is not elephant, an elephant is not like that, it is like this.’"},{"ref":"10.4na","t":"And the King, O Bhikkhus, was highly delighted."},{"ref":"10.4oa","t":"In exactly the same way, O Bhikkhus, do these heretical people, blind and without insight, dispute among themselves saying ‘this doctrine is true, every other is false’.”"},{"ref":"10.4pa","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.4qa","t":"“Well is it known that some Samanas and Brahmanas,<br>Who attach themselves to methods of analysis,<br>And perceiving only one side of a case,<br>Disagree with one another.”"},{"ref":"10.5","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.5a","t":"Now at that time a great number of wandering monks, Samanas and Brahmanas, belonging to various heretical sects, holding a variety of views, doubters on many points, with diverse aspirations and having recourse to that which relates to diverse heresies, entered Savatthi for alms."},{"ref":"10.5b","t":"These Samanas and Brahmanas held various views, such as:"},{"ref":"10.5c","t":"The self and the world are eternal."},{"ref":"10.5d","t":"The self and the world are both finite and infinite."},{"ref":"10.5e","t":"The self and the world are neither finite nor infinite."},{"ref":"10.5f","t":"The self and the world are self-produced."},{"ref":"10.5g","t":"The self and the world are both self-produced and other-produced."},{"ref":"10.5h","t":"The self and the world are neither self-produced nor other-produced."},{"ref":"10.5i","t":"The self and the world spring into existence without a cause."},{"ref":"10.5j","t":"The self and the world, ease and discomfort are eternal."},{"ref":"10.5k","t":"The self and the world, ease and discomfort, are not eternal."},{"ref":"10.5l","t":"(The above) are both finite and infinite."},{"ref":"10.5m","t":"(The above) are self-produced."},{"ref":"10.5n","t":"(The above) are other-produced."},{"ref":"10.5o","t":"(The above) are both self-produced and other-produced."},{"ref":"10.5p","t":"(The above) are both not self-produced and not other-produced, nor have they sprung into existence without a cause."},{"ref":"10.5q","t":"Thus they disagreed, each one declaring ‘this view is true, every other false.’"},{"ref":"10.5r","t":"And a number of Bhikkhus etc. went to where the Blessed One was and said: ‘Just now, Sire, a number of Samanas and Brahmanas etc. [as before. <em>Transl</em>.] saying ‘this view is true, every other false.’"},{"ref":"10.5s","t":"“These wandering monks, O Bhikkhus, blind, without insight, belonging to various heretical sects, perceive not what is right nor what is wrong, know not what is true, nor what is false, and perceiving not what is right or what is wrong and knowing not what is true or what is false, dispute among themselves, saying etc. [as above. <em>Transl</em>]."},{"ref":"10.5t","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.5u","t":"“Well it is known that some Samanas and Brahmanas,<br>Cling to such views, sink down into them,<br>And attain not to Nirvana.”"},{"ref":"10.6","t":"<em>The same as above but with the following ending</em>."},{"ref":"10.6a","t":"“This people are possessed with the notions, ‘I am the doer,’ ‘another is the doer.’ They do not understand (that these are two heresies). They see no harm in them. He who perceives the harm in them, does not entertain the ideas, ‘I am the doer’, ‘another is the doer.’"},{"ref":"10.6b","t":"This people, given to pride, stubborn in pride, in bondage to pride, clamourous in heretical talk, pass not beyond the Ocean of birth and death.”"},{"ref":"10.7","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.7a","t":"Now at that time the venerable Subhuti was sitting not far from the Blessed One, in a cross-legged position, with body erect, having entered into a state of thoughtless trance. And the Blessed One saw the venerable Subhuti sitting, not far off in a cross-legged position, with body erect, having entered into a state of thoughtless trance."},{"ref":"10.7b","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.7c","t":"“He by whom evil thought is destroyed,<br>And every inward reflection is well considered,<br>He, unconscious of corporeal form, passing beyond ‘attachment,’<br>Overcoming the ‘four fetters’, is not reborn.”"},{"ref":"10.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo Grove, in Kalandikanivapa."},{"ref":"10.8a","t":"Now at that time there were two men of Râjagaha deeply enamoured of and in love with a certain courtezan."},{"ref":"10.8b","t":"They quarrelled, argued and disputed, and attacked each other with trowels, with clods of earth, with sticks and with swords. In this cause they were prepared to face death and the pangs of death."},{"ref":"10.8c","t":"And a large number of Bhikkhus, robing themselves in the forenoon and taking their alms-bowls and tunics entered Râjagaha for alms and when they had gone their rounds in Râjagaha and finished their meal, they went to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down apart and while thus sitting they said to him: “Just now, Sire, two men of Râjagaha, deeply enamoured of and in love with a certain courtezan etc. [as above. <em>Transl</em>.].”"},{"ref":"10.8d","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.8e","t":"“There are those that hold as essential truth the teaching of him who is an inculcator of trouble [of the view that] whatever one has attained, or is to attain is sprinkled over with evil. There are those who accept as helps morality, good life, chastity. This is the one ideal [the aim] of him who argues thus."},{"ref":"10.8f","t":"And there is a second ideal: to wit, that there is no harm in lusts. Both these ideals of life — that of despair of good, and that of the sensualist — enlarge the realm of death, and that [in its turn] tends to the increase of speculation. Some, not understanding [the real nature of] these ideals, stick to them, some get beyond them. Those who see through them, are not in them, do not think that way, their revolution is beyond perception [that is, they do not revolve in Samsara, they attain Nirvana in this life and are not subject to rebirths and redeaths.”]"},{"ref":"10.9","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.9a","t":"Now at that time the Blessed One, was sitting in the open air, the night was profoundly dark and oil-lamps were alight."},{"ref":"10.9b","t":"And a number of moths falling over and over into these oil-lamps, met with disaster, ruin and utter destruction. And the Blessed One beheld these moths falling over and over into the oil-lamps, meeting with disaster, ruin and utter destruction."},{"ref":"10.9c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.9d","t":"“They run up to it and beyond,<br>But never reach the essence.<br>They magnify to themselves new and ever new bonds.<br>As the moths fall into the flame,<br>So, some are attracted [by the doctrine]<br>That, in the seen and the heard [is the essence].”"},{"ref":"10.10","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"10.10a","t":"And the venerable Ananda went to where the Blessed One was and having saluted him, sat down apart, and while thus sitting, the venerable Ananda said to the Blessed One: “Until, Sire, the Perfect Ones, the Saints, the Supreme Buddhas are born in the world, the heretical sects and wandering monks are held in honour, worshipped, esteemed and reverenced, and are recipients of the requisites of monks, such as, robes, alms, sleeping places, and drugs in case of sickness, but when the Perfect Ones, the Saints, the Supreme Buddhas appear on earth then these heretical sects and wandering monks are not held in honour, worshipped, esteemed and reverenced and are not recipients of the requisites of monks, such as, robes, alms, sleeping places and drugs in case of sickness. Now, Sire, the Blessed One and the Brotherhood are held in honour etc. and are recipients of etc. and drugs in case of sickness.”"},{"ref":"10.10b","t":"“It is so, Ananda; until the Perfect Ones, the Saints, the Supreme Buddhas etc. the heretical sects etc. are recipients of the requisites etc.”"},{"ref":"10.10c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"10.10d","t":"“The light of the glow-worm is seen, until the rising of the sun;<br>In the splendour of the sun-rise, its light fades and shines no more.<br>So is it with the light of the heretics.<br>Until the Supreme Buddhas appear on earth:<br>Not till then do the wise and the disciples receive enlightenment.<br>Those who hold heretical views, escape not from sorrow.”"},{"sp":"HDR","t":"CHAPTER VII. Cula."},{"ref":"11.1","t":"THUS HAVE I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.1a","t":"Now at that time the venerable Sâriputta was instructing, arousing, animating and gladdening the venerable Dwarf Bhaddiya with manifold religious discourses."},{"ref":"11.1b","t":"And thus instructed, aroused, animated and gladdened by the mainfold religions discourses of the venerable Sariputta, the heart of the venerable Dwarf Bhaddiya was set free from ‘attachment’ and the sins."},{"ref":"11.1c","t":"And the Blessed One perceived that the heart of the venerable Bhaddiya was set free from ‘attachment’ and the sins, through the manifold religious discourses of the venerable Sâriputta."},{"ref":"11.1d","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.1e","t":"“Above, below, in every respect emancipated,<br>Perceiving that there is no ‘Ego’,<br>Such a one, free, has crossed the flood, not crossed before,<br>And is reborn no more.”"},{"ref":"11.2","t":"Thus have I heard. At that time the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.2a","t":"And the venerable Sâriputta thinking that the venerable Dwarf Bhaddiya was yet but a novice, instructed, aroused, animated and gladdened him with manifold religious discourses."},{"ref":"11.2b","t":"And the Blessed One perceived the venerable Sâriputta instructing, arousing, animating and gladdening the venerable Dwarf Bhaddiya (whom he thought yet a novice) with manifold religious discourses."},{"ref":"11.2c","t":"And the Blessed One, in this connection, on that occasion breathed forth this solemn utterance:"},{"ref":"11.2d","t":"“The wheel is broken. The ‘desire-less’ attained.<br>The river bed is dry, no water flows,<br>No more the broken wheel will roll;<br>This is the end of sorrow”."},{"ref":"11.3","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.3a","t":"Now at that time a number of men were living at Savatthi and all of them were in bondage to the passions, inflamed, glutted, seized and infatuated to excess with lust, falling into sin and impregnated with lust."},{"ref":"11.3b","t":"And a number of Bhikkhus, robing themselves in the forenoon and taking their alms-bowls and tunics entered Savatthi for alms, and when they had returned from their rounds in Savatthi and finished their meal, they went to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down apart and while thus sitting they said to the Blessed One: “at this time, Sire, a number of men are passing their days in Savatthi, in bondage to the passions etc. [as above. <em>Transl</em>.].”"},{"ref":"11.3c","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.3d","t":"“These are beings inflamed with lust,<br>Bound in the bonds of passion,<br>Who perceive no evil in the ‘fetters’.<br>Verily these who are bound by the fetters of human passion,<br>Cross not the great and mighty flood<br>(of evil which overwhelms humanity.)”"},{"ref":"11.4","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.4a","t":"At that time a number of men were living at Savatthi, and all of them were in bondage to the passions, inflamed, glutted, seized and infatuated to excess with lust, falling into sin, blinded and impregnated with lust."},{"ref":"11.4b","t":"And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic entered Savatthi for alms."},{"ref":"11.4c","t":"And the Blessed One beheld these men living at Savatthi and all of them in bondage to the passions, inflamed etc. [as above. <em>Transl</em>.]."},{"ref":"11.4d","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.4e","t":"“These people blinded with lust, entangled,<br>Clothed in the garments of desire,<br>Imprisoned in the bonds of indolence — <br>Like fish in a funnel-shaped net — <br>They hasten onwards to decay and death,<br>As a sucking calf to its mother.”"},{"ref":"11.5","t":"Thus have I heard, On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.5a","t":"Now at that time the venerable dwarf Bhaddiya, following step by step in the wake of a large number of Bhikkhus, came to where the Blessed One was."},{"ref":"11.5b","t":"And when the Blessed One beheld the venerable dwarf Bhaddiya, coming along in the wake of the Bhikkhus, ill-favored, evil to behold, lowly in gait and despised by the majority of the Bhikkhus, he called the Bhikkhus to him and said: “Behold, O Bhikkhus, this mendicant approaching from afar, ill-favored, evil to behold, lowly in gait, and despised by the majority of Bhikkhus,”"},{"ref":"11.5c","t":"“Even so, Sire.”"},{"ref":"11.5d","t":"“This mendicant, O Bhikkhus, is mighty in power, great in strength: this state of perfection, not formerly attained by this Bhikkhu, is not easily attained; for the sake of which scions of noble family abandon their homes for homelessness and by themselves in this very existence, through the higher knowledge, realize and attain to that supreme consummation, the holy life.”"},{"ref":"11.5e","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.5f","t":"“The cart rolls on, on one wheel only,<br>But faultless in body, canopied in white:<br>So, see this (miserable dwarf) coming along;<br>He has conquered sorrow, cut off the streams of lust,<br>And freed himself from the bonds (of the desire of future life).”"},{"ref":"11.6","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.6a","t":"Now at that time the venerable Annâtakondanna was sitting not far from the Blessed One, in a cross-legged position, with body erect contemplating the deliverance that comes through destruction of desire."},{"ref":"11.6b","t":"And the Blessed One beheld the venerable Annâtakondanna, sitting, not far off, in a cross-legged position, with body erect, contemplating the deliverance that comes from destruction of desire."},{"ref":"11.6c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.6d","t":"“Where there is neither root, nor earth, nor leaf,<br>How can there be the creeping plant?<br>Who is worthy to reproach the strong man who has escaped from the bonds?<br>Even the gods praise such a one and by Brahma, too, is he extolled.”"},{"ref":"11.7","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.7a","t":"Now at that time the Blessed One was sitting, wrapt in meditation on his own abandonment of consciousness and reasoning in connection with the hindrances.’"},{"ref":"11.7b","t":"And the Blessed One perceiving his own abandonment of consciousness and reasoning, in connection with the hindrances, at that time breathed forth this solemn utterance:"},{"ref":"11.7c","t":"“He to whom no hindrance remains,<br>Who has overcome all bonds and obstacles<br>Such a saint living free from desire,<br>Nor gods nor men despise.”"},{"ref":"11.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"11.8a","t":"Now at that time the venerable Mahakaccana was sitting, not far from the Blessed One, in a cross-legged position, with body erect, thoroughly setting before him subjective reflection on the impurity of the body."},{"ref":"11.8b","t":"And the Blessed One beheld the venerable Mahakaccana, sitting near, in a cross-legged position with body erect, thoroughly setting before him subjective reflection on the impurity of the body."},{"ref":"11.8c","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"11.8d","t":"“He who at all times and continually meditates on the impurity of the body;<br>(It is not, to me it may not be, it will not be, to me it will not be):<br>He, passing on from state to state, in due course,<br>Will cross the poison-streams of desire.”"},{"ref":"11.9","t":"Thus have I heard. At that time the Blessed One, in company with the Brotherhood, was traversing the Malla country and he came to Thuna, a Brahman village, in the Malla country."},{"ref":"11.9a","t":"And the Brahman householders of Thuna, on hearing that the Samana Gotama — he who had gone forth from a Sakya family — was traversing the Malla country in company with the Brotherhood and had arrived at Thuna, they filled up the well to the brim with grass and straw, so that these shaven monks, as they called them, should not obtain water to drink."},{"ref":"11.9b","t":"And the Blessed One, leaving the road, went to the foot of a tree and drawing near sat down on the appointed seat and while thus sitting he said to Ananda: “Bring me, I pray, Ananda, some water from that well.”"},{"ref":"11.9c","t":"When these words had been spoken, the venerable Ananda said to the Blessed One: “That well, Sire, has been filled up to the brim with grass and straw by the Brahman householders of Thuna, so that we, shaven monks, as they call us, may not obtain water to drink.”"},{"ref":"11.9d","t":"A second time the Blessed One said to the venerable Ananda: “Bring me, I pray thee, Ananda, some water from that well.”"},{"ref":"11.9e","t":"A second time the venerable Ananda said to the Blessed One: ‘That well, Sire, has been filled up etc. [as above. <em>Transl</em>.]."},{"ref":"11.9f","t":"A third time the Blessed One said to the venerable Ananda: “Bring me, I pray thee, Ananda, some water from that well.”"},{"ref":"11.9g","t":"“So be it, Sire” said the venerable Ananda in assent to the Blessed One and he went to the well, taking with him a bowl."},{"ref":"11.9h","t":"And when he arrived at the well he found that all the grass and straw had been removed and that it was full to the brim, even to overflowing, of pure, clear, translucent water."},{"ref":"11.9i","t":"And the thought occurred to the venerable Ananda: “How astonishing, how marvellous is the mighty power and great strength of the Perfect One, that on my arrival all the grass and straw were removed and the well was full to the brim, even to overflowing, of clear, pure, translucent water.”"},{"ref":"11.9j","t":"And taking some water in the bowl, he went to where the Blessed One was and said to the Blessed One: “How astonishing, how marvellous, is the mighty power and great strength of the Perfect One, by which the grass and straw was removed etc. [as above. <em>Transl</em>.]."},{"ref":"11.9k","t":"Drink, Exalted One, of the water: Drink, Happy One, of the water.”"},{"ref":"11.9l","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"11.9m","t":"“When there is water everywhere, what need of a well?<br>When desire has been uprooted,<br>In search of what should a man wander?”"},{"ref":"11.10","t":"Thus have I heard. On a certain occasion the Blessed One dwelt in the Ghosita garden, at Kosambi."},{"ref":"11.10a","t":"Now at that time the palace set apart for the royal ladies in the garden of King Udena was burnt down and 500 women perished with Sâmâvati at their head."},{"ref":"11.10b","t":"And a large number of Bhikkhus robing themselves in the forenoon and taking their alms-bowls and tunics entered Kosambi for alms. And when they had gone their rounds and finished their meal, they went to where the Blessed One was and drawing near they saluted the Blessed One and sat down apart, and while thus sitting they said to the Blessed One: “Just now, Sire, the palace set apart for the royal ladies in the garden of King Udena was burnt down and 500 women perished with Sâmâvati at their head. Whither have these female votaries departed, and what will be their future condition?”"},{"ref":"11.10c","t":"“There are, O Bhikkhus, some lay disciples who have entered the stream, some who return (to this world) once again, some who never return. All these lay disciples who perished are not without reward.”"},{"ref":"11.10d","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"11.10e","t":"“This world of delusions appears good;<br>The fool surrounded by darkness, bound by ‘Upadhi’,<br>Regards it as eternal.<br>To him who sees aright, it is all nothing.”"},{"sp":"HDR","t":"CHAPTER VIII. Patalagami."},{"ref":"12.1","t":"THUS HAVE I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"12.1a","t":"Now at that time the Blessed One was instructing, arousing, animating and gladdening the Bhikkhus with a religious discourse on the subject of Nirvana."},{"ref":"12.1b","t":"And these Bhikkhus grasping the meaning, thinking it out and accepting with their hearts the whole doctrine, listened attentively."},{"ref":"12.1c","t":"And the Blessed one, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.1d","t":"“There is, O Bhikkhus, a state where there is neither earth, nor water, nor heat nor air, neither infinity of space, nor infinity of consciousness, nor nothingness, nor perception, nor non-perception, neither this world nor that world, both sun und moon."},{"ref":"12.1e","t":"That, O Bhikkhus, I term neither coming nor going, nor standing, neither death nor birth. It is without stability, without procession, without a basis: that is the end of sorrow”."},{"ref":"12.2","t":"[same as N 1.] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.2a","t":"“Hard is it to realize the essential,<br>The truth is not easily perceived,<br>Desire is mastered by him who knows’,<br>To him who sees (aright) all things are naught."},{"ref":"12.3","t":"[same as Nos 1 and 2.] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.3a","t":"“There is, O Bhikkhus, an unborn, unoriginated, uncreated, unformed. Were there not, O Bhikkhus, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed."},{"ref":"12.3b","t":"Since, O Bhikkhus, there is an unborn, unoriginated. uncreated, unformed, therefore is there an escape from the born, originated, created, formed”."},{"ref":"12.4","t":"[same as Nos 1, 2 and 3] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.4a","t":"“Where there is dependence, there is instability, where there is no dependence, there is no instability, where there is no instability, there is quietude, where there is quietude, there is no desire, where there is no desire, there is no coming and going, where there is no coming or going, there is no birth or death, where there is no birth or death, there is neither this world nor that world, nor both: that is the end of sorrow”."},{"ref":"12.5","t":"Thus have I heard. At that time the Blessed One in company with the Brotherhood, passing through the Malla country, arrived at Pâvâ."},{"ref":"12.5a","t":"And the Blessed One tarried at Pâvâ, in the mango grove of Cunda, the potter’s son."},{"ref":"12.5b","t":"And Cunda, the potter’s son, heard that the Blessed One, on his way through the Malla country, had arrived at Pâvâ, and was staying in his mango grove."},{"ref":"12.5c","t":"And Cunda, the potter’s son, went to where the Blessed One was and drawing near saluted the Blessed One and sat down apart, and the Blessed One instructed, aroused, animated and gladdened, with religious discourse, Cunda, the potter’s son."},{"ref":"12.5d","t":"And Cunda, the potter’s son, instructed, aroused, animated and gladdened by the religious discourse of the Blessed One said: “May it please the Blessed One and the Brotherhood to take their morrow’s meal with me”."},{"ref":"12.5e","t":"And the Blessed One assented by his silence."},{"ref":"12.5f","t":"And Cunda, the potter’s son, perceiving that the Blessed One had assented, arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, departed."},{"ref":"12.5g","t":"And Cunda, the potter’s son, at the end of that night having prepared in his own house sweet food, both hard and soft and a quantity of <em>Sûkaramaddava</em>, announced to the Blessed One: “Sire, the time is come, the meal is ready.”"},{"ref":"12.5h","t":"And the Blessed One, robing himself in the forenoon, and taking his alms-bowl and tunic, went together with the Brotherhood, to the house of Cunda, the potter’s son and when he arrived there, sat down on the appointed seat. And while thus seated he called Cunda, the potter’s son, to him and said: “The <em>Sûkaramaddava</em> you have prepared, Cunda, give to me and the other food, soft and hard, present to the Brethren.”"},{"ref":"12.5i","t":"“Be it so, Sire,” said Cunda, the potter’s son, in assent to the Blessed One, and he gave the <em>Sûkaramaddava</em> which he had prepared, to the Blessed One, and the other food, both hard and soft, to the Brethren."},{"ref":"12.5j","t":"And the Blessed One called Cunda, the potter’s son, to him and said: “Bury, Cunda, what remains of the <em>Sûkaramaddava</em> in a hole in the ground, for there is no one I know of in the worlds of Mâra or Brahma, or amongst the Samanas or Brahmanas, or in the world of gods and men who can assimilate such food, except the Perfect One.”"},{"ref":"12.5k","t":"“Be it so, Sire”; said Cunda, the potter’s son, in assent to the Blessed One, and having buried what remained of the <em>Sûkaramaddava</em> in a hole, he went to where the Blessed One was and drawing near, he saluted the Blessed One and sat down apart."},{"ref":"12.5l","t":"And the Blessed One having instructed, aroused, animated and gladdened Cunda, the potter’s son, with religious discourse, arose from his seat and departed."},{"ref":"12.5m","t":"And the Blessed One after partaking of the food provided by Cunda, the potter’s son, was seized with a severe malady, and dire pains followed by hemorrhage, even unto death, came upon him."},{"ref":"12.5n","t":"At that time the Blessed One, ever mindful and intent, endured the pains without a murmur."},{"ref":"12.5o","t":"And the Blessed One called the venerable Ananda to him and said: “Let us go, Ananda; we will proceed to Kusinâra.”"},{"ref":"12.5p","t":"“Be it so, Sire;” said the venerable Ananda in assent to the Blessed One."},{"ref":"12.5q","t":"“Thus have I heard. He took of the food of Cunda, the potter’s son:"},{"ref":"12.5r","t":"With fortitude he bore the grievous, deadly pains:"},{"ref":"12.5s","t":"When the master partaok of the Sûkaramaddava,"},{"ref":"12.5t","t":"Severe sickness came upon him:"},{"ref":"12.5u","t":"After relief, the Blessed One said: ‘I will set out for the city of Kusinâra’.”"},{"ref":"12.5v","t":"And the Blessed One, leaving the road, went and sat down at the foot of a tree, and calling the venerable Ananda to him, he said: “I pray thee, Ananda, make ready the four-fold cloth, I am weary and would sit down. And the Blessed One sat down on the appointed seat, and thus sitting he called the venerable Ananda to him and said: “I pray thee, Ananda, bring me some water, I am thirsty and would drink, Ananda.”"},{"ref":"12.5w","t":"When these words had been spoken the venerable Ananda said to the Blessed One: “Just now, Sire, about 500 wagons have passed over, and the shallow water, disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off, the Kukuttha stream, whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely. There the Blessed One may drink of the waters and cool his limbs.”"},{"ref":"12.5x","t":"A second time the Blessed One called the venerable Ananda to him and said: “Bring me, I pray thee, Ananda, some water, I am thirsty and would drink, Ananda.”"},{"ref":"12.5y","t":"A second time the venerable Ananda said to the Blessed One: “Just now, Sire, some 500 wagons have passed over, and the shallow water, disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off the Kukuttha stream whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely. There the Blessed One may drink and cool his limbs.”"},{"ref":"12.5z","t":"A third time the Blessed One called the venerable Ananda to him and said: “Bring me, Ananda, I pray thee, some water: I am thirsty and would drink, Ananda.”"},{"ref":"12.5aa","t":"“Be it so, Sire”; said the venerable Ananda in assent to the Blessed One and taking his bowl he went to the river."},{"ref":"12.5ba","t":"And that river, whose shallow waters had been disturbed by the wheels and become a turbid and muddy stream, on the arrival of Ananda, was flowing clear, lucent and untainted."},{"ref":"12.5ca","t":"And Ananda thought: “How strange, how astonishing is the great strength and mighty power of the Perfect One! This stream, whose shallow waters disturbed by the wheels were muddy and polluted, on my arrival, flows pure, lucent and untainted”; and filling his bowl with water he went to where the Blessed One was, and drawing near, said: “How strange, Sire, how astonishing is the great strength and mighty power of the Perfect One! This stream, whose waters etc. [as above] is now pure, lucent and untainted. Drink, O Exalted One, of the water, drink, O Happy One, of the water.”"},{"ref":"12.5da","t":"And the Blessed One drank of the water."},{"ref":"12.5ea","t":"And the Blessed One with a great company of the brethren went to the Kukuttha stream, and when he arrived there, he entered the stream and bathed and drank; and when he had come out, he repaired to the Mango-grove and calling the venerable Cundaka to him, said: “I pray thee, Cundaka, spread out for me the four-fold cloth, I am weary, Cundaka, and would lay me down.”"},{"ref":"12.5fa","t":"“Be it so, Sire”; said the venerable Cundaka in assent to the Blessed One and he spread out the four-fold cloth."},{"ref":"12.5ga","t":"And the Blessed One lay down on his right side, as a lion does, placing one foot upon the other, mindful and conscious, and dwelling upon the thought of arising."},{"ref":"12.5ha","t":"And the venerable Cundaka sat there in front of the Exalted One."},{"ref":"12.5ia","t":"“To the pure, joy-giving, pellucid river Kukuttha went the Buddha;"},{"ref":"12.5ja","t":"O’erweary, the Master, the Perfect One, the Unequalled in this world, plunged into the stream:"},{"ref":"12.5ka","t":"The Master bathed and drank of the waters;"},{"ref":"12.5la","t":"He crossed over preceding the throng of disciples."},{"ref":"12.5ma","t":"The Master, the Exalted One, who set forth the Doctrine, went to the Mango-grove."},{"ref":"12.5na","t":"He spoke to Cunda, the monk: ‘Spread out for me the four-fold cloth.’"},{"ref":"12.5oa","t":"Cunda heeded the Holy One, he spread out at once the four-fold cloth."},{"ref":"12.5pa","t":"The Master, the weary One, laid himself down;"},{"ref":"12.5qa","t":"And Cunda sat there beside him.”"},{"ref":"12.5ra","t":"And the Blessed One called the venerable Ananda to him and said: “It may happen, Ananda, that some one may cause Cunda, the potter’s son to suffer remorse by saying: ‘It is a loss to you, brother Cunda, it is a disadvantage to you, brother Cunda, that the Perfect One should pass away from existence, having received his last meal at you hands.’ Any remorse of this kind that may arise in Cunda, the potter’s son, should be removed in this wise: ‘It is a gain, brother Cunda, it is an advantage to you, brother Cunda, that the Perfect One should pass away from existence, having received his last meal at your hands. Thus have I heard, brother Cunda, in his very presence, these words have I received from the very mouth of the Blessed One: ‘there are two alms of the highest profit, of the greatest advantage to me, exceeding all other alms, more fruitful, more replete with result. What are these two? The alms-food of which the Perfect One partook when he awakened to supreme enlightenment, and the alms-food of which he partook, when he was about to pass away from existence, in that utter passing away in which ‘attachment’ is extinct. These are the two alms, the most perfect in result, the most complete in their consequence, exceeding all other alms, greater in profit, greater in fruition. The venerable Cunda, the potter’s son, has laid up Karma, conducing to length of life, to praise, to heaven, to fame, and to that influence which induces men to follow virtue. Any remorse, Ananda, that may arise in Cunda, the potter’s son, should thus be removed’.”"},{"ref":"12.5sa","t":"And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.5ta","t":"“To the giver merit is increased;<br>When the senses are controlled anger arises not.<br>The Wise forsake evil,<br>By the destruction of desire, sin and infatuation,<br>A man attains to Nirvana.”"},{"ref":"12.6","t":"Thus have I heard. At that time the Blessed One, in company with a number of the brethren, wandering through the Magadha country, arrived at Pâtâligâma."},{"ref":"12.6a","t":"And the lay-disciples of Pâtâligâma heard the report that the Blessed One, in company with a number of the brethren, after wandering through the Magadha county had repaired to Pâtâligâma."},{"ref":"12.6b","t":"And the lay-disciples of Pâtâligâma went to where the Blessed One was and drawing near they saluted the Blessed One and sat down apart, and while thus sitting the lay-disciples of Pâtâligâma said to the Blessed One: “May it please the Blessed One to come to our house.”"},{"ref":"12.6c","t":"And the Blessed One assented by his silence."},{"ref":"12.6d","t":"And the lay-disciples of Pâtâligâma perceiving that the Blessed One had assented, they arose from their seats and saluted the Blessed One, and passing round with their right sides to him, they returned to their rest-house. And when they arrived there, they set the house in order, arranging the seats, providing water vessels, and putting up oil-lamps. And when they had done this, they went to where the Blessed One was and drawing near, they saluted the Blessed One and stood respectfully apart, and while thus standing the lay-disciples of Pâtâligâma said to the Blessed One: “Sire, the rest-house is set in order, the seats are arranged, the water vessels provided and the oil-lamps put up. May the Blessed One now do as he pleases.”"},{"ref":"12.6e","t":"And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, together with the Brethren, to the rest-house. And when the Blessed One arrived there, having washed his feet, he entered the rest-house and sat down near the centre pillar, facing the East, and the Brethren, also, having washed their feet, entered the rest-house and sat down near the centre wall, facing the East, the Blessed One being in front of them; and the lay-disciples of Pâtâligâma, having washed their feet, entered the rest-house and sat down near the Eastern wall with their faces to the West, the Blessed One in front of them."},{"ref":"12.6f","t":"And the Blessed One thus addressed the lay-disciples of Pâtâligâma:"},{"ref":"12.6g","t":"“Five losses, O householders, result to the wrong-doer through his want of rectitude. What are these five?"},{"ref":"12.6h","t":"(1) In this world, O householders, the wrong-doer failing in rectitude, in consequence of sloth, suffers great loss of property. This is the first loss to the wrong-doer through want of rectitude."},{"ref":"12.6i","t":"(2) Further, O householders, in the case of the wrong-doer, who fails in virtue, an evil repute arises. This is the second loss to the wrong-doer who fails in virtue."},{"ref":"12.6j","t":"(3) Further, O householders, whenever a wrong-doer, failing in virtue, approaches assemblies, whether of Khattiyas, or Brahmanas, or lay men, or Samanas, he feels ashamed and troubled in their presence. This is the third loss to a wrong-doer who fails in virtue."},{"ref":"12.6k","t":"(4) Further, O householders, the wrong-doer who fails in virtue, dies in a state of unrest. This is the fourth loss to a wrong-doer who fails in virtue."},{"ref":"12.6l","t":"(5) Further, O householders, the wrong-doer, wanting in rectitude, on the dissolution of the body, after death, is born into a state of punishment, of suffering, of torment, in hell. This is the fifth loss to a wrong-doer through want of rectitude."},{"ref":"12.6m","t":"These, O householders, are the five losses to the wrong-doer, through want of rectitude."},{"ref":"12.6n","t":"There are five gains, O householders, to the virtuous man, through the practise of virtue. What are these five?"},{"ref":"12.6o","t":"(1) In this world, O householders, the upright man who practises virtue, by means of diligence acquires abundant possessions. This is the first gain to an upright man who practises virtue."},{"ref":"12.6p","t":"(2) Further, O householders, in the case of an upright man who practises virtue, there arises a fair repute. This is the second gain to an upright man who practises virtue."},{"ref":"12.6q","t":"(3) Further, O householders, whenever an upright man who practises virtue, approaches assemblies whether of Khattiyas, or Brahmanas, or laymen, or Samanas, he is not ashamed or troubled when he approaches them. This is the third gain to the upright man who practises virtue."},{"ref":"12.6r","t":"(4) Further, O householders, the upright man who practises virtue, dies peacefully. This is the fourth gain to an upright man, who practises virtue."},{"ref":"12.6s","t":"(5) Further, O householders, the upright man who practises virtue, on the dissolution of the body after death, is born into a state of happiness, in heaven. This is the fifth gain to an upright man who practises virtue. These, O householders, are the five gains to the upright man who practises virtue.”"},{"ref":"12.6t","t":"And the Blessed One having instructed, aroused, animated and gladdened the lay-disciples with this religious discourse, dismissed them, saying: “The night, O householders, is far spent. Do now as seemeth fit to you.”"},{"ref":"12.6u","t":"And the lay-disciples of Pâtâligâma, having praised the words of the Blessed One, and given thanks, arose from their seats, and passing round keeping their right sides to him, took their departure."},{"ref":"12.6v","t":"And the Blessed One, soon after the departure of the lay-disciples of Pâtâligâma, entered his private apartments."},{"ref":"12.6w","t":"Now at that time the Sunîdhavassakâras, the ministers of Magadha, had built a fortress at Pâtâligâma, to repel the Vajjis. And at that time also, a great number, some thousands of Devas, haunted the dwellings at Pâtâligâma. Wherever the most powerful Devas haunted the houses, in that place they induced the most powerful kings and king’s ministers to build dwelling places. Wherever the lesser Devas haunted the houses, there they induced the lesser kings and king’s ministers to build dwelling places, and wherever the lowest Devas haunted the houses, there they induced the lowest kings and king’s Ministers to build dwelling places."},{"ref":"12.6x","t":"And the Blessed One, with his divine, clear sight, surpassing that of men, beheld these thousands of Devas who haunted the houses at Pâtâligâma, and wherever the most powerful Devas, etc. [as above. <em>Transl</em>.]"},{"ref":"12.6y","t":"And the Blessed One, in the dawn following that night, called the venerable Ananda to him and said: “Who, Ananda, built this fortress at Pâtâligâma”?"},{"ref":"12.6z","t":"“The Sunîdhavassakâras, the ministers of Magadha, built this fortress at Pâtâligâma, to repel the Vajjis.”"},{"ref":"12.6aa","t":"“It seems, Ananda, as if the Sunîdhavassakâras, the Ministers of Magadha, after consulting with the Tavatimsa gods, had thus, Ananda, built this fortress at Pâtâligâma, to repel the Vajjis. I have just seen, Ananda, with my divine and clear sight, surpassing that of men, this large number of thousands of Devas who haunt the houses at Pâtâligâma. Wherever the most powerful Devas etc. [as above. <em>Transl</em>.]."},{"ref":"12.6ba","t":"Wherever, Ananda, famous places, centres of trade may be, this fortified city will be chief among them, an emporium of commerce. But, Ananda, three disasters will befall Pâtâligâma, by fire and water and internal dissensions.”"},{"ref":"12.6ca","t":"And the Sunîdhivassakâras, the ministers of Magadha went to where the Blessed One was and drawing near they exchanged friendly greetings with the Blessed One, and when they had exchanged with him the compliments of friendship and civility, they stationed themselves respectfully apart, and while thus standing the Sunîdhavassakâras, the ministers of Magadha said to the Blessed One: “May it please the Lord Gotama, and the Brethren to take their meal with us to-day.”"},{"ref":"12.6da","t":"The Blessed One assented by his silence."},{"ref":"12.6ea","t":"And the Sunîdhavassakâras, the ministers of Mâgadha, perceiving that the Blessed One had assented, went to their own house, and when they arrived there, gave orders for the preparation of sweet food, both hard and soft, and they announced to the Blessed One, that the time had come; “Lord Gotama, the time is come, the meal is ready.”"},{"ref":"12.6fa","t":"And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, in company with the Brethren, to the house of the Sunîdhavassakâras; and when they arrived there, they sat down on the appointed seats."},{"ref":"12.6ga","t":"And the Sunîdhivassakâras, with their own hands, served and offered sweet food, both hard and soft, to the Brethren with the Buddha at their head."},{"ref":"12.6ha","t":"And when the Blessed One had withdrawn his hand from the bowl and finished his meal, the Sunîdhivassakâras having taken a lower place, sat down apart, and the Blessed One, as they sat thus, gladdened the Sunîdhivassakâras with these verses:"},{"ref":"12.6ia","t":"“In whatever country, the wise man dwells,<br>Maintaining the virtuous, the self-controlled, the holy ones,<br>Let him present offerings to the Devas who are there,<br>And they so honoured and venerated, will honour and venerate him,<br>And hereafter show compassion, as a mother to her son.<br>He who receives the compassion of the Devas, never lacks good fortune.”"},{"ref":"12.6ja","t":"And the Blessed One, when he had gladdened the Sunîdhavassakâras with these verses, arose from his seat and departed."},{"ref":"12.6ka","t":"Now at that time the Sunîdhivassakâras followed the Blessed One, step by step, saying: “The gate by which the Samana Gotama this day departs, shall be called the Gotama gate, the ford by which he crosses the Ganga river, shall be called the Gotama ford."},{"ref":"12.6la","t":"And the gate, by which the Blessed One passed out was called the Gotama gate."},{"ref":"12.6ma","t":"And the Blessed One came to where the river Ganga was. Now at that time, the river was full, up to the bank, so that a crow could have drunk from it. Some men, eager to cross, were in search of a boat, some in search of a raft, others were engaged in constructing a raft."},{"ref":"12.6na","t":"And the Blessed One, just as if a strong man should out-stretch his bent arm or bend back his out-stretched arm, even so he vanished from the hither bank of the river Ganga and stood upon the opposite bank with the Brethren."},{"ref":"12.6oa","t":"And the Blessed One beheld those men, eager to cross, some in search of a boat, some in search of a raft, and others engaged in constructing a raft."},{"ref":"12.6pa","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.6qa","t":"“Those who cross the ocean, having built a bridge, forsaking the marshes — <br>While the world is constructing rafts — these wise ones escape.”"},{"ref":"12.7","t":"Thus have I heard. At that time the Blessed One had reached the high road in the Kosala country, with the venerable Nâgasamâla as attendant."},{"ref":"12.7a","t":"And the venerable Nâgasamâla observed on the way that the road diverged, and seeing this, he said to the Blessed One; “Sire, this is the way, let us go in this direction.”"},{"ref":"12.7b","t":"When these words had been spoken, the Blessed One said to the venerable Nâgasamâla: “This is the way, Nâgasamâla, let us go in this direction.”"},{"ref":"12.7c","t":"[Repetition of speech and reply. <em>Transl</em>.]."},{"ref":"12.7d","t":"A third time the venerable Nâgasamâla said to the Blessed One: “This, Sire, is the way, let us go in this direction.” And the venerable Nâgasamâla threw down on the ground the bowl and tunic of the Blessed One, saying: “There, Sire, are your bowl and tunic.”"},{"ref":"12.7e","t":"And as the venerable Nâgasamâla proceeded on the road, robbers came and assaulted him with their hands and feet, broke his alms-bowl and tore his garments. And the venerable Nâgasamâla, with broken bowl and torn garments went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down respectfully apart and while thus sitting he said to the Blessed One: “Just now, Sire, as I was proceeding on the road, robbers came and assaulted me with their hands and feet, broke my alms-bowl and tore my garments.”"},{"ref":"12.7f","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: —"},{"ref":"12.7g","t":"“He who walks with another, lives with him, associates with him,<br>He, the learned One, perceiving evil, forsakes it,<br>As the young heron abandons the river.”"},{"ref":"12.8","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Visâkha-migâramâta."},{"ref":"12.8a","t":"Now at that time, the dearly loved grandson of Visâkha-migâramâta died."},{"ref":"12.8b","t":"And Visâkha-migâramâta went at unseasonable hours, with hands and hair wet (with tears), to where the Blessed One was and drawing near she saluted the Blessed One and sat down apart. And the Blessed One said to Visâkha-migâramâta, as he sat there: Wherefore, O Visâkha, do you come here at unseasonable hours, with hands and hair wet (with tears)?”"},{"ref":"12.8c","t":"“Sire, my dearly loved grandson is dead; that is why I come here, at unseasonable hours, with hands and hair wet (with tears).”"},{"ref":"12.8d","t":"“Do you find, O Visâkha, that there are sons and grandsons in proportion to the number of men in Savatthi?”"},{"ref":"12.8e","t":"“I find, Blessed One, that there are sons and grandsons in proportion to the number of men.”"},{"ref":"12.8f","t":"“And how many men of Savatthi, Visâkha, die daily?”"},{"ref":"12.8g","t":"“Sometimes, Sire, ten men of Savatthi die daily, sometimes nine, eight, seven, six, five, four, three, two; sometimes, Sire, only one man dies in the day. Of men dying in Savatthi, there is no lack, Sire.”"},{"ref":"12.8h","t":"“What think you, Visâkha; have you found at any time or anywhere, men whose garments have been unwetted (by tears), whose hair has been unwetted (by tears)?”"},{"ref":"12.8i","t":"“Not so, Sire; how is that possible with so many sons and grandsons?”"},{"ref":"12.8j","t":"“Those, Visâkha, who have a hundred dear ones, have a hundred sorrows, these who have ninety dear ones, have ninety sorrows, these who have eighty dear ones, have eighty sorrows etc. those who have one dear one, have one sorrow."},{"ref":"12.8k","t":"Those who have no dear one, for them there is no sorrow."},{"ref":"12.8l","t":"These, I declare, are the griefless ones, free from human passion, without despair."},{"ref":"12.8m","t":"“Whatsoever of sorrow, lamentation and pain is in the world,<br>All this arises from clinging, where clinging is not, these are not.<br>Therefore happy and sorrowless are those who cling not to any thing in the world.<br>Set not your affections on things on earth.”"},{"ref":"12.9","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo-grove, in Kalandakanivâpa."},{"ref":"12.9a","t":"And the venerable Dubba Mallaputta went to where the Blessed One was and drawing near he saluted the Blessed One and sat down respectfully apart, and while thus sitting he said to the Blessed One: “The time, O Happy One, for my passing away from existence has come.”"},{"ref":"12.9b","t":"“Do, O Dubba, as seemeth right.”"},{"ref":"12.9c","t":"And the venerable Dubba Mallaputta, got up from his seat and saluted the Blessed One and having passed round keeping his right side to him, he rose into the air, sitting cross-legged in the firmament, and when he had attained to that state of mystic meditation induced by fixed attention on one predominant idea (in this case that of fire), he rose still higher and finally passed into Nirvana."},{"ref":"12.9d","t":"And when the venerable Dubba Mallaputta had thus risen into the air; sitting cross-legged in the firmament, and attaining to that state of mystic meditation induced by fixed attention on one predominant idea (in this case, that of fire) and rising still higher passed into Nirvana, of his body which was burnt and consumed by flames, there was no residue either of ashes or soot to be seen."},{"ref":"12.9e","t":"As in the case of butter or oil when they are burnt and consumed by flames, there is no residue either of ashes or soot, so was it with the venerable Dubba Mallaputta, when his body was burnt and consumed by fire, there was no residue of ashes or soot to be seen, after he had risen into the air and sat cross-legged in the firmament, having attained to that state of mystic meditation induced by fixed attention on one predominant idea (that of fire) and when arising still higher passed into Nirvana."},{"ref":"12.9f","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.9g","t":"“The body is dissolved, perception annihilated, all sensations have ceased,<br>The elements of being are extinguished, Consciousness has sunk to rest.”"},{"ref":"12.10","t":"Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika."},{"ref":"12.10a","t":"And the Blessed One called his disciples to him and said: “O Disciples.”"},{"ref":"12.10b","t":"“Sire”, said those disciples in attention to the Blessed One."},{"ref":"12.10c","t":"And the Blessed One said: “When Dubba Mallaputta, O disciples, rose into the air and sat cross-legged in the firmament there was no residue etc. [as above. <em>Transl</em>. ]."},{"ref":"12.10d","t":"And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:"},{"ref":"12.10e","t":"“As the fiery sparks from a forge, one by one, are extinguished<br>And no one knows whither they have gone;<br>So is it with those who have attained to complete emancipation,<br>Who have crossed the flood of desire.<br>Who have entered upon the tranquil joy (of Nirvana) — <br>Of these no trace remains.”"},{"ref":"12.10f","t":"<strong>THE END</strong>"}],"footnotes":[]},{"meta":{"key":"dhammasangani","en":"Dhammasangani","gr":"","color":"#c08a2e","author":"The Buddha","kind":"treatise"},"text":{"title":"Dhammasangani","greek":"","translator":"C. A. F. Rhys Davids, 1900","kind":"treatise","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"The Bodhi Tree located within the Buddhist Mahabodhi Temple, Bodh Gaya, Bihar, India — according to tradition, it was under a Bo tree located on this site that Siddhartha Gautama attained enlightenment."},{"sp":"HDR","t":"Dhammasangani"},{"ref":"1.1","t":"<em>Translated by C.A. F. Rhys Davids, 1900</em>"},{"ref":"1.2","t":"The <em>Abhidhamma Piṭaka</em> (Basket of Higher Doctrine) is the third of the three divisions of the <em>Pali Tripitaka</em>, offering a detailed scholastic analysis and summary of the Buddha’s teachings in the Suttas. The <em>Abhidhamma</em> texts are reworked into a schematised system of general principles known as ‘Buddhist Psychology’. The generally dispersed teachings and principles are organised into a coherent science of Buddhist doctrine."},{"ref":"1.3","t":"The first text of this division is the <em>Dhammasaṅgani</em> (Summary of Dharma), which serves as a manual of ethics for monks. The text opens with a <em>mātikā</em> (matrix) listing classifications of <em>dhammas</em> (phenomena, ideas, states, etc.). It commences with 22 threefold classifications, such as good/bad/unclassified, and then follows with 100 twofold classifications according to the <em>Abhidhamma</em> method. Many of these classifications are not exhaustive and some are not even exclusive. The <em>mātikā</em> concludes with 42 twofold classifications according to the sutta method; they are only used in the <em>Dhammasaṅgani</em>, whereas the other 122 classifications also appear in other primary texts."},{"ref":"1.4","t":"The main body of the <em>Dhammasaṅgani</em> is composed of four parts. The first explains the numerous states of mind, listing and defining by lists of synonyms, factors present in the states. The second section deals with material form, beginning with its own mātikā, classifying by ones, twos and so on, and explaining afterwards. The third part explains the mātikā in terms of the first two parts, as does the fourth, by a different method, while omitting the sutta method."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"An 1810 picture of a small temple beneath the Mahabodhi tree, Bodh Gaya"},{"sp":"HDR","t":"PART I. GOOD STATES OF CONSCIOUSNESS"},{"ref":"12.1","t":"Type I."},{"ref":"12.2","t":"(1) Which are the states that are good?"},{"ref":"12.3","t":"When a good thought concerning the sensuous universe has arisen, which is accompanied by happiness and associated with knowledge, and has as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is"},{"ref":"12.4","t":"(i) contact (§ 2), <br>(ii) feeling (§ 3),<br>(iii) perception (§4),<br>(iv) thinking (§ 5),<br>(V) thought (§ 6),<br>(vi) conception (§ 7),<br>(vii) discursive thought (§8),<br>(viii) joy (§ 9),<br>(ix) ease (§ 10),<br>(x) self-collectedness (§11),<br>(xi) the faculty of faith (§ 12),<br>(xii) the faculty of energy (§ 13),<br>(xiii) the faculty of mindfulness (§ 14),<br>(xiv) the faculty of concentration (§ 15),<br>(xv) the faculty of wisdom (§ 16),<br>(xvi) the faculty of ideation (§ 17), <br>(xvii) the faculty of happiness (§ 18), <br>(xviii) the faculty of vitality (§ 19); <br>(xix) right views (§ 20), <br>(xx) right intention (§21), <br>(xxi) right endeavour (§ 22), <br>(xxii) right mindfulness (§ 23), <br>(xxiii) right concentration (§ 24); <br>(xxiv) the power of faith (§ 25), <br>(xxv) the power of energy (§ 26), <br>(xxvi) the power of mindfulness (§ 27), <br>(xxvii) the power of concentration (§ 28), <br>(xxviii) the power of wisdom (§ 29), <br>(xxix) the power of conscientiousness (§ 30), <br>(xxx) the power of the fear of blame (§ 31); <br>(xxxi) absence of lust (§ 32), <br>(xxxii) absence of hate (§ 33), <br>(xxxiii) absence of dulness (§ 34); <br>(xxxiv) absence of covetousness (§ 35), <br>(xxxv) absence of malice (§ 36),<br>(xxxvi) right views (§ 37); <br>(xxxvii) conscientiousness (§ 38), <br>(xxxviii) fear of blame (§ 39); <br>(xxxix, xl) serenity in sense and thought (§§ 40, 41),<br>(xli, xlii) lightness in sense and thought (§§ 42, 43), <br>(xliii, xliv) plasticity in sense and thought (§§ 44, 45), <br>(xlv, xlvi) facility in sense and thought (§§ 46, 47), <br>(xlvii, xlviii) fitness in sense and thought (§§ 48, 49),<br>(xlix, l) directness in sense and thought (§§ 50, 51); <br>(li) mindfulness (§ 52), <br>(lii) intelligence (§53) <br>(liii) quiet (§ 54)<br>(liv) insight (§ 55), <br>(lv) grasp (§ 56), <br>(lvi) balance (§ 57)."},{"ref":"12.5","t":"Now these — or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.6","t":"(2) What on that occasion is contact (phasso)?"},{"ref":"12.7","t":"The contact which on that occasion is touching, the being brought into contact, the state of having been brought into touch with — this is the contact that there then is."},{"ref":"12.8","t":"(3) What on that occasion is feeling (vedana)?"},{"ref":"12.9","t":"The mental pleasure, the mental ease, which, on that occasion, is born of contact with the appropriate element of representative intellection; the pleasurable, easeful sensation which is born of contact with thought; the pleasurable, easeful feeling which is born of contact with thought — this is the feeling that there then is."},{"ref":"12.10","t":"(4) What on that occasion is perception (sanna)?"},{"ref":"12.11","t":"The perception, the perceiving, the state of having perceived which on that occasion is born of contact with the appropriate element of representative intellection — this is the perception that there then is."},{"ref":"12.12","t":"(5) What on that occasion is thinking (cetana)?"},{"ref":"12.13","t":"The thinking, the cogitating, the reflection, which is born of contact with the appropriate element of representative intellection — this is the thinking that there then is."},{"ref":"12.14","t":"(6) What on that occasion is thought (cittam)?"},{"ref":"12.15","t":"The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of mind, intellection, the skandha of intellection, the appropriate element of representative intellection — this is the thought that there then is."},{"ref":"12.16","t":"(7) What on that occasion is conception (vitakko)?"},{"ref":"12.17","t":"The ratiocination, the conception, which on that occasion is the disposition, the fixation, the focussing, the application of the mind, right intention — this is the conception that there then is."},{"ref":"12.18","t":"(8) What on that occasion is discursive thought (vicaro)?"},{"ref":"12.19","t":"The process, the sustained procedure (vicaro), the progress and access [of the mind] which on that occasion is the [continuous] adjusting and focussing of thought — this is the discursive thought that there then is."},{"ref":"12.20","t":"(9) What on that occasion is joy (piti)?"},{"ref":"12.21","t":"The joy which on that occasion is gladness, rejoicing at, rejoicing over, mirth and merriment, felicity, exultation, transport of mind — this is the joy that there then is."},{"ref":"12.22","t":"(10) What on that occasion is ease (sukham)?"},{"ref":"12.23","t":"The mental pleasure, the mental ease which on that occasion is the pleasant, easeful experience born of contact with thought, the pleasant, easeful feeling born of contact with thought — this is the ease that there then is."},{"ref":"12.24","t":"(11) What on that occasion is self-collectedness (cittass’ ekaggata)?"},{"ref":"12.25","t":"The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, imperturbed mental procedure, quiet, the faculty and the power of concentration, right concentration — this is the self-collectedness that there then is."},{"ref":"12.26","t":"(12) What on that occasion is the faculty of faith (saddhindriyam)?"},{"ref":"12.27","t":"The faith which on that occasion is a trusting in, the professing confidence in, the sense of assurance, faith, faith as a faculty and as a power — this is the faith that there then is."},{"ref":"12.28","t":"(13) What on that occasion is the faculty of energy (viriyindriyam)?"},{"ref":"12.29","t":"The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, right endeavour — this is the energy that there then is."},{"ref":"12.30","t":"(14) What on that occasion is the faculty of mindfulness (satindriyam)?"},{"ref":"12.31","t":"The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty, mindfulness as power, right mindfulness — this is the faculty of mindfulness that there then is."},{"ref":"12.32","t":"(15) What on that occasion is the faculty of concentration (samadhindriyam)?"},{"ref":"12.33","t":"<em>Answer as for ‘self-collectedness,’ § 11.</em>"},{"ref":"12.34","t":"(16) What on that occasion is the faculty of wisdom (pannindriyam)?"},{"ref":"12.35","t":"The wisdom which there is on that occasion is understanding, search, research, searching the Truth, discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth, sagacity, leading, insight, intelligence, incitement; wisdom as faculty, wisdom as power, wisdom as a sword, wisdom as a height, wisdom as light, wisdom as glory, wisdom as splendour, wisdom as a precious stone; the absence of dulness, searching the Truth, right views — this is the wisdom that there then is."},{"ref":"12.36","t":"(17) What on that occasion is the faculty of ideation (representative imagination, manindriyam)?"},{"ref":"12.37","t":"<em>Answer as for “thought” (cittam), § 6.</em>"},{"ref":"12.38","t":"(18) What on that occasion is the faculty of pleasure (somanassindriyam)?"},{"ref":"12.39","t":"<em>Answer as for “ease” (sukham), § 10.</em>"},{"ref":"12.40","t":"(19) What on that occasion is the faculty of vitality (jivitindriyam)?"},{"ref":"12.41","t":"The persistence of these incorporeal states, their subsistence, going on, their being kept going on, their progress, continuance, preservation, life, life as faculty — this is the faculty of vitality that there then is."},{"ref":"12.42","t":"(20) What on that occasion are right views (sammadithi)?"},{"ref":"12.43","t":"<em>Answer as for the “faculty of wisdom”, § 16.</em>"},{"ref":"12.44","t":"(21) What on that occasion is right intention (sammasankappo)?"},{"ref":"12.45","t":"<em>Answer as for “conception”, § 7.</em>"},{"ref":"12.46","t":"(22) What on that occasion is right endeavour (sammavayamo)?"},{"ref":"12.47","t":"<em>Ansiver as for the “faculty of energy”, § 13.</em>"},{"ref":"12.48","t":"(23) What on that occasion is right - mindfulness (sammasati)?"},{"ref":"12.49","t":"<em>Answer as for the “faculty of mindfulness”, § 14.</em>"},{"ref":"12.50","t":"(24) What on that occasion is right concentration (sammasamadhi)?"},{"ref":"12.51","t":"<em>Answer as for “self-collectedness”, § 11.</em>"},{"ref":"12.52","t":"(25) What on that occasion is the power of faith (saddhabalam)?"},{"ref":"12.53","t":"<em>Answer as for the “faculty of faith”, § 12.</em>"},{"ref":"12.54","t":"(26) What on that occasion is the power of energy (viriyabalam)?"},{"ref":"12.55","t":"<em>Answer as for the “faculty of energy”, § 13.</em>"},{"ref":"12.56","t":"(27) What on that occasion is the power of mindfulness (satibalam)?"},{"ref":"12.57","t":"<em>Answer as for the “faculty of mindfulness”, § 14.</em>"},{"ref":"12.58","t":"(28) What on that occasion is the power of concentration (samadhibalam)?"},{"ref":"12.59","t":"<em>Answer as for “self-collectedness”, § 11.</em>"},{"ref":"12.60","t":"(29) What on that occasion is the power of wisdom (pannabalam)?"},{"ref":"12.61","t":"<em>Answer as for the “faculty of wisdom”, § 16.</em>"},{"ref":"12.62","t":"(30) What on that occasion is the power of conscientiousness (hiribalam)?"},{"ref":"12.63","t":"The feeling of conscientious scruple which there is on that occasion when scruples ought to be felt, conscientious scruple at attaining to bad and evil states — this is the power of conscientiousness that there then is."},{"ref":"12.64","t":"(31) What on that occasion is the power of the fear of blame (ottappabalam)?"},{"ref":"12.65","t":"The sense of guilt, which there is on that occasion, where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states — this is the fear of blame that there then is."},{"ref":"12.66","t":"(32) What on that occasion is the absence of lust (alobho)?"},{"ref":"12.67","t":"The absence of lust, of lusting, of lustfulness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of lust which is the root of good — this is the absence of lust that there then is."},{"ref":"12.68","t":"(33) What on that occasion is the absence of hate (adoso)?"},{"ref":"12.69","t":"The absence of hate, of hating, of hatred, which there is on that occasion, the absence of malice, of spleen, the absence of hate which is the root of good — this is the absence of hate that there then is."},{"ref":"12.70","t":"(34) What on that occasion is the absence of dulness (amoho)?"},{"ref":"12.71","t":"<em>Answer as for the “faculty of wisdom”, § 16.</em>"},{"ref":"12.72","t":"(35) What on that occasion is the absence of covetousness (anabhijjha?"},{"ref":"12.73","t":"<em>Answer as for the “absence of lust”, § 32.</em>"},{"ref":"12.74","t":"(36) What on that occasion is the absence of malice (avyapado)?"},{"ref":"12.75","t":"<em>Answer as for the “absence of hate”, § 33.</em>"},{"ref":"12.76","t":"(37) What on that occasion are right views (sammaditthi)?"},{"ref":"12.77","t":"<em>Answer as for the “faculty of wisdom”, § 16.</em>"},{"ref":"12.78","t":"(38) What on that occasion is conscientiousness (hiri)?"},{"ref":"12.79","t":"<em>Answer as for the “power of conscientiousness”, § 30.</em>"},{"ref":"12.80","t":"(39) What on that occasion is the fear of blame (ottappam)?"},{"ref":"12.81","t":"<em>Answer as for the “power of the fear of blame”, § 31.</em>"},{"ref":"12.82","t":"(40) What on that occasion is repose of sense (kayapassaddhi)?"},{"ref":"12.83","t":"The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and syntheses — this is the serenity of sense that there then is."},{"ref":"12.84","t":"(41) What on that occasion is serenity of thought (cittapassaddhi)?"},{"ref":"12.85","t":"The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect — this is the serenity of thought that there then is."},{"ref":"12.86","t":"(42) What on that occasion is buoyancy of sense (kayalahuta)?"},{"ref":"12.87","t":"The buoyancy which there is on that occasion, the alertness in varying, the absence of sluggishness and inertia, in the skandhas of feeling, perception and syntheses — this is the buoyancy of sense that there then is."},{"ref":"12.88","t":"(43) What on that occasion is buoyancy of thought (cittalahuta)?"},{"ref":"12.89","t":"The buoyancy, etc. (as in § 42), in the skandha of intellect — this is the buoyancy of thought that there then is."},{"ref":"12.90","t":"(44) What on that occasion is plasticity of sense (kayamuduta)?"},{"ref":"12.91","t":"The plasticity which there is on that occasion, the suavity, smoothness, absence of rigidity, in the skandhas of feeling, perception and syntheses — this is the plasticity of sense that there then is."},{"ref":"12.92","t":"(45) What on that occasion is plasticity of thought (cittamuduta)?"},{"ref":"12.93","t":"The plasticity which, etc. (as in § 44), in the skandha of intellect — this is the plasticity of thought that there then is."},{"ref":"12.94","t":"(46) What on that occasion is wieldiness of sense (kayakammannata)?"},{"ref":"12.95","t":"The wieldiness which there is on that occasion, the tractableness, the pliancy, of the skandhas of feeling, perception and syntheses — this is the wieldiness of sense that then is."},{"ref":"12.96","t":"(47) What on that occasion is wieldiness of thought (cittakammannata)?"},{"ref":"12.97","t":"The wieldiness, etc. (as in § 46), of the skandha of intellect — this is the wieldiness of thought that there then is."},{"ref":"12.98","t":"(48) What on that occasion is fitness of sense (kayapagunnata)?"},{"ref":"12.99","t":"The fitness which there is on that occasion, the competence, the efficient state of the skandhas of feeling, perception and syntheses — this is the fitness of sense that there then is."},{"ref":"12.100","t":"(49) What on that occasion is fitness of thought (cittapagunnata)?"},{"ref":"12.101","t":"The fitness, etc. (as in § 48), of the skandha of intellect — this is the fitness of thought that there then is."},{"ref":"12.102","t":"(50) What on that occasion is rectitude of sense (kayujjukata)?"},{"ref":"12.103","t":"The straightness which there is on that occasion, the rectitude, without deflection, twist or crookedness, of the skandhas of feeling, perception and syntheses — this is the directness of sense that there then is."},{"ref":"12.104","t":"(51) What on that occasion is rectitude of thought (cittujjukata)?"},{"ref":"12.105","t":"The straightness, etc. (as in § 50), of the skandha of intellect — this is the rectitude of thought that there then is."},{"ref":"12.106","t":"(52) What on that occasion is mindfulness (sati)?"},{"ref":"12.107","t":"<em>Answer as for the “faculty of mindfulness”, § 14.</em>"},{"ref":"12.108","t":"(53) What on that occasion is intelligence (sampajannam)?"},{"ref":"12.109","t":"<em>Answer as for “wisdom”, § 16.</em>"},{"ref":"12.110","t":"(54) What on that occasion is quiet (samatho)?"},{"ref":"12.111","t":"<em>Answer as for “self-collectedness”, § 11.</em>"},{"ref":"12.112","t":"(55) What on that occasion is insight (vipassana)?"},{"ref":"12.113","t":"Ansiver as for “wisdom”, § 16."},{"ref":"12.114","t":"(56) What on that occasion is grasp (paggaho)?"},{"ref":"12.115","t":"<em>Answer as for the “faculty of energy”, § 13.</em>"},{"ref":"12.116","t":"(57) What on that occasion is balance (avikkhepo)?"},{"ref":"12.117","t":"<em>Answer as for “self-collectedness”, § 11.</em>"},{"ref":"12.118","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.119","t":"[Here ends the delimitation of terms (Pada-bhajaniyam).]"},{"ref":"12.120","t":"[End of the First Portion for Eecitation.]"},{"ref":"12.121","t":"[Summary of the constituents of the First Type of Thought (sangahavaram or kotthasavaram).]"},{"ref":"12.122","t":"(58)"},{"ref":"12.123","t":"Now, on that occasion<br>the skandhas are four,<br>the spheres (ayatanani) are two,<br>the elements (dhatuyo) are two,<br>the nutriments (ahara) are three,<br>the faculties (indriyani) are eight,<br>the Jhana is fivefold,<br>the Path is fivefold,<br>the powers (balani) are seven,<br>the causes (hetu) are three;"},{"ref":"12.124","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought,"},{"ref":"12.125","t":"<em>are each single [factors];</em>"},{"ref":"12.126","t":"the skandhas of:"},{"ref":"12.127","t":"feeling,<br>perception,<br>syntheses,<br>intellect,"},{"ref":"12.128","t":"<em>are each single [factors];</em>"},{"ref":"12.129","t":"the sphere of ideation (manayatanam), <br>the faculty of ideation, <br>the element of representative intellection (manovinnanadhatu), <br>the sphere of a (representative) state, <br>the element of a (representative) state,"},{"ref":"12.130","t":"<em>are each single [factors].</em>"},{"ref":"12.131","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.132","t":"(59) What on that occasion are the four skandhas?"},{"ref":"12.133","t":"The skandhas of feeling, perception, syntheses and intellection."},{"ref":"12.134","t":"(60) (i.) What on that occasion is the skandha of feeling?"},{"ref":"12.135","t":"The mental pleasure, the mental ease, which there is on that occasion, the pleasurable, easeful sensation which is born of contact with thought, the pleasant, easeful feeling born of contact with thought — this is the skandha of feeling that there then is (§§ 3, 10, 18)."},{"ref":"12.136","t":"(61) (ii.) What on that occasion is the skandha of perception?"},{"ref":"12.137","t":"The perception, the perceiving, the state of having perceived, which there is on that occasion — this is the skandha of perception that there then is (§ 4)."},{"ref":"12.138","t":"(62) (iii.) What on that occasion is the skandha of syntheses?"},{"ref":"12.139","t":"<strong>i.</strong> Contact,"},{"ref":"12.140","t":"<strong>ii.</strong> thinking,"},{"ref":"12.141","t":"<strong>iii.</strong> conception,"},{"ref":"12.142","t":"<strong>iv.</strong> discursive thought,"},{"ref":"12.143","t":"<strong>v.</strong> joy,"},{"ref":"12.144","t":"<strong>vi.</strong> self-collectedness,"},{"ref":"12.145","t":"<strong>vii.</strong> the faculty of faith,"},{"ref":"12.146","t":"<strong>viii.</strong> the faculty of energy,"},{"ref":"12.147","t":"<strong>ix.</strong> the faculty of mindfulness,"},{"ref":"12.148","t":"<strong>x.</strong> the faculty of concentration,"},{"ref":"12.149","t":"<strong>xi.</strong> the faculty of wisdom,"},{"ref":"12.150","t":"<strong>xii.</strong> the faculty of vitality,"},{"ref":"12.151","t":"<strong>xiii.</strong> right views,"},{"ref":"12.152","t":"<strong>xiv.</strong> right intention,"},{"ref":"12.153","t":"<strong>xv.</strong> right endeavour,"},{"ref":"12.154","t":"<strong>xvi.</strong> right mindfulness,"},{"ref":"12.155","t":"<strong>xvii.</strong> right concentration,"},{"ref":"12.156","t":"<strong>xviii.</strong> the power of faith,"},{"ref":"12.157","t":"<strong>xix.</strong> the power of energy,"},{"ref":"12.158","t":"<strong>xx.</strong> the power of mindfulness,"},{"ref":"12.159","t":"<strong>xxi.</strong> the power of concentration,"},{"ref":"12.160","t":"<strong>xxii.</strong> the power of wisdom,"},{"ref":"12.161","t":"<strong>xxiii.</strong> the power of conscientiousness,"},{"ref":"12.162","t":"<strong>xxiv.</strong> the power of the fear of blame,"},{"ref":"12.163","t":"<strong>xxv.</strong> absence of lust,"},{"ref":"12.164","t":"<strong>xxvi.</strong> absence of hate,"},{"ref":"12.165","t":"<strong>xxvii.</strong> absence of dulness."},{"ref":"12.166","t":"<strong>xxviii.</strong> absence of covetousness,"},{"ref":"12.167","t":"<strong>xxix.</strong> absence of malice,"},{"ref":"12.168","t":"<strong>xxx.</strong> right views,"},{"ref":"12.169","t":"<strong>xxxi.</strong> conscientiousness,"},{"ref":"12.170","t":"<strong>xxxii.</strong> the fear of blame,"},{"ref":"12.171","t":"<strong>xxxiii.</strong> serenity of sense,"},{"ref":"12.172","t":"<strong>xxxiv.</strong> serenity of thought,"},{"ref":"12.173","t":"<strong>xxxv.</strong> buoyancy of sense,"},{"ref":"12.174","t":"<strong>xxxvi.</strong> buoyancy of thought,"},{"ref":"12.175","t":"<strong>xxxvii.</strong> plasticity of sense,"},{"ref":"12.176","t":"<strong>xxxviii.</strong> plasticity of thought,"},{"ref":"12.177","t":"<strong>xxxix.</strong> wieldiness of sense,"},{"ref":"12.178","t":"<strong>xl.</strong> wieldiness of thought,"},{"ref":"12.179","t":"<strong>xli.</strong> fitness of sense,"},{"ref":"12.180","t":"<strong>xlii.</strong> fitness of thought,"},{"ref":"12.181","t":"<strong>xliii.</strong> rectitude of sense."},{"ref":"12.182","t":"<strong>xliv.</strong> rectitude of thought,"},{"ref":"12.183","t":"<strong>xlv.</strong> mindfulness,"},{"ref":"12.184","t":"<strong>xlvi.</strong> intelligence,"},{"ref":"12.185","t":"<strong>xlvii.</strong> quiet,"},{"ref":"12.186","t":"<strong>xlviii.</strong> insight,"},{"ref":"12.187","t":"<strong>xlix.</strong> grasp,"},{"ref":"12.188","t":"<strong>l.</strong> balance."},{"ref":"12.189","t":"These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellection — these are the skandha of syntheses."},{"ref":"12.190","t":"(63) (iv.) What on that occasion is the skandha of intellect?"},{"ref":"12.191","t":"The thought which on that occasion is ideation, mind, the heart, that which is clear, ideation as the sphere of mind, as the faculty of mind, the skandha of intellect, the appropriate element of representative intellection — this is the skandha of intellect that there then is (§ 6). These on that occasion are the four skandhas."},{"ref":"12.192","t":"(64) What on that occasion are the two spheres?"},{"ref":"12.193","t":"The sphere of ideation, the sphere of (mental) states."},{"ref":"12.194","t":"(65) What on that occasion is the »sphere of ideation (manayatanam)?"},{"ref":"12.195","t":"<em>Answer as for ‘thought,’ § 6, and for the ‘skandha of intellection,’ § 63.</em>"},{"ref":"12.196","t":"(66) What on that occasion is the sphere of (mental) states (dhammayatanam)?"},{"ref":"12.197","t":"The skandhas of feeling, perception, syntheses — this is on that occasion the sphere of (mental) states."},{"ref":"12.198","t":"These are on that occasion the two spheres."},{"ref":"12.199","t":"(67) What on that occasion are the two elements?"},{"ref":"12.200","t":"The element of representative intellection, the element of (mental) states."},{"ref":"12.201","t":"(68) What on that occasion is the element of representative intellection (manovinnanadhatu)?"},{"ref":"12.202","t":"<em>Answer as for “thought”, § 6; cf. §§ 63, 65.</em>"},{"ref":"12.203","t":"(69) What on that occasion is the element of (mental) states (dhammadhatu)?"},{"ref":"12.204","t":"The skandhas of feeling, of perception, of syntheses — these are on that occasion the element of (mental) states."},{"ref":"12.205","t":"These are on that occasion the two elements."},{"ref":"12.206","t":"(70) What on that occasion are the three nutriments?"},{"ref":"12.207","t":"The nutriment of contact, the nutriment of representative cogitation, the nutriment of intellection."},{"ref":"12.208","t":"(71) What on that occasion is the nutriment of contact (phassaharo)?"},{"ref":"12.209","t":"<em>Answer as for “contact”, § 2.</em>"},{"ref":"12.210","t":"(72) What on that occasion is the nutriment of representative cogitation (manosancetanaharo)?"},{"ref":"12.211","t":"The thinking, the cogitating, the reflection which there is on that occasion — this is the representative cogitation that there then is."},{"ref":"12.212","t":"(73) What on that occasion is the nutriment of intellection (vinnanaharo)?"},{"ref":"12.213","t":"<em>Answer as for the “skandha of intellection”, § 63.</em>"},{"ref":"12.214","t":"These on that occasion are the three nutriments."},{"ref":"12.215","t":"(74) What on that occasion are the eight faculties?"},{"ref":"12.216","t":"The faculties of faith, energy, mindfulness, concentration, wisdom, ideation, happiness, vitality."},{"ref":"12.217","t":"[75-82] What on that occasion is the faculty of faith... vitality?"},{"ref":"12.218","t":"<em>Answers as in §§ 12-19 respectively.</em>"},{"ref":"12.219","t":"These on that occasion are the eight faculties."},{"ref":"12.220","t":"(83) What on that occasion is the fivefold Jhana (pancangikam jhanam)?"},{"ref":"12.221","t":"Conception, discursive thought, joy, ease, self-collectedness."},{"ref":"12.222","t":"[84-88] What on that occasion is conception... selfcollectedness?"},{"ref":"12.223","t":"<em>Answers as in §§ 7-11 respectively.</em>"},{"ref":"12.224","t":"This on that occasion is the fivefold Jhana."},{"ref":"12.225","t":"(89) What on that occasion is the fivefold Path (pancangiko maggo)?"},{"ref":"12.226","t":"Eight views, right intention, right endeavour, right mindfulness, right concentration."},{"ref":"12.227","t":"[90-94] What on that occasion are right views... is... right concentration?"},{"ref":"12.228","t":"<em>Answers</em> as in §§ 20-24 respectively."},{"ref":"12.229","t":"This on that occasion is the fivefold Path."},{"ref":"12.230","t":"(95) What on that occasion are the seven powers?"},{"ref":"12.231","t":"The power of faith, energy, mindfulness, concentration, wisdom, conscientiousness, the fear of blame."},{"ref":"12.232","t":"[96-102] What on that occasion is the power of faith... the fear of blame?"},{"ref":"12.233","t":"<em>Answers as in §§ 25-31 respectively.</em>"},{"ref":"12.234","t":"These on that occasion are the seven powers."},{"ref":"12.235","t":"(103) What on that occasion are the three causes (tayohetu)?"},{"ref":"12.236","t":"The absence of lust, of hate, and of dulness."},{"ref":"12.237","t":"[104-106] What on that occasion is the absence of lust... dulness?"},{"ref":"12.238","t":"<em>Answers as in §§ 32-34 respectively.</em>"},{"ref":"12.239","t":"These are on that occasion the three causes."},{"ref":"12.240","t":"(107) What on that occasion is contact...<br>(108) feeling...<br>(109) perception...<br>(110) thinking...<br>(111) thought...<br>(112) the skandha of feeling...<br>(113) the skandha of perception...<br>(114) the skandha of syntheses...<br>(115) the skandha of intellection...<br>(116) the sphere of ideation...<br>(117) the faculty of ideation...<br>(118) the element of ideational intellection...<br>(119) the sphere of (mental) states...<br>(120) the element of (mental) states, regarded as a single factor?"},{"ref":"12.241","t":"<em>Answers as in §§ 2-6, 60-63, 65, 65, 65, 66, 66, respectively.</em>"},{"ref":"12.242","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.243","t":"[Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts]."},{"ref":"12.244","t":"[The “Emptiness” Section (sunnatavaro)]."},{"ref":"12.245","t":"(121)"},{"ref":"12.246","t":"Now, at that time there are states (distinguishable constituents of the “thought”),"},{"ref":"12.247","t":"skandhas, powers,<br>spheres, causes,<br>elements, contact,<br>nutriments, feeling,<br>faculties, perception,<br>Jhana, thinking,<br>the Path, thought,"},{"ref":"12.248","t":"the skandha of feeling,<br>the skandha of perception,<br>the skandha of syntheses,<br>the skandha of intellect,<br>the sphere of ideation,<br>the faculty of ideation,<br>the element of representative intellection,<br>the sphere of [mental] states,<br>the element of [mental] states."},{"ref":"12.249","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.250","t":"(122) What on that occasion are states?"},{"ref":"12.251","t":"The skandhas of feeling, of perception, of syntheses, of intellection."},{"ref":"12.252","t":"(123) What on that occasion are skandhas?"},{"ref":"12.253","t":"Ansiver as in § 59."},{"ref":"12.254","t":"[124-145] <em>Similar questions are then put respecting “spheres”, “elements”, and so on through the list of constituent species. The Answers are identical with those given to similar questions in the previous ‘ Summary,’ viz. in §§ 64, 67, 70, 74, 83, 89, 95, 103, and 107-120.</em>"},{"ref":"12.255","t":"[Here ends] the “Emptiness” Section."},{"ref":"12.256","t":"[Here ends] the First Main Type of Good Thoughts."},{"ref":"12.257","t":"Type II."},{"ref":"12.258","t":"(146) Which are the states that are good?"},{"ref":"12.259","t":"When a good thought concerning the sensuous universe has arisen by the prompting of a conscious motive, a thought which is accompanied by pleasure, associated with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, feeling, etc. [here follows the list of ‘ states ‘ dealt with in §§ 1-145 and constituting the First Thought] — these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good...."},{"ref":"12.260","t":"[Here ends] the Second Thought."},{"ref":"12.261","t":"Type III."},{"ref":"12.262","t":"(147) Which are the states that are good?"},{"ref":"12.263","t":"“When a good thought concerning the sensuous universe has arisen accompanied by pleasure, disconnected with knowledge, and having as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is"},{"ref":"12.264","t":"contact,"},{"ref":"12.265","t":"conception,"},{"ref":"12.266","t":"feeling,"},{"ref":"12.267","t":"discursive thought,"},{"ref":"12.268","t":"perception,"},{"ref":"12.269","t":"joy,"},{"ref":"12.270","t":"thinking,"},{"ref":"12.271","t":"ease,"},{"ref":"12.272","t":"thought,"},{"ref":"12.273","t":"self-collectedness;"},{"ref":"12.274","t":"the faculty of..."},{"ref":"12.275","t":"faith,"},{"ref":"12.276","t":"concentration,"},{"ref":"12.277","t":"energy,"},{"ref":"12.278","t":"ideation,"},{"ref":"12.279","t":"mindfulness,"},{"ref":"12.280","t":"happiness,"},{"ref":"12.281","t":"vitality;"},{"ref":"12.282","t":"right intention,"},{"ref":"12.283","t":"right mindfulness,"},{"ref":"12.284","t":"right endeavour,"},{"ref":"12.285","t":"right concentration,"},{"ref":"12.286","t":"the power of"},{"ref":"12.287","t":"faith,"},{"ref":"12.288","t":"concentration,"},{"ref":"12.289","t":"energy,"},{"ref":"12.290","t":"conscientiousness,"},{"ref":"12.291","t":"mindfulness,"},{"ref":"12.292","t":"the fear of blame;"},{"ref":"12.293","t":"absence of lust,"},{"ref":"12.294","t":"absence of hate,"},{"ref":"12.295","t":"absence of covetousness,"},{"ref":"12.296","t":"absence of malice;"},{"ref":"12.297","t":"conscientiousness,"},{"ref":"12.298","t":"fear of blame;"},{"ref":"12.299","t":"serenity,"},{"ref":"12.300","t":"wieldiness,"},{"ref":"12.301","t":"buoyancy,"},{"ref":"12.302","t":"fitness,"},{"ref":"12.303","t":"plasticity,"},{"ref":"12.304","t":"rectitude,"},{"ref":"12.305","t":"both of sense and thought;"},{"ref":"12.306","t":"mindfulness,"},{"ref":"12.307","t":"grasp,"},{"ref":"12.308","t":"quiet,"},{"ref":"12.309","t":"balance."},{"ref":"12.310","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"12.311","t":"<em>[Summary, cf. § 58 et seq.]</em>"},{"ref":"12.312","t":"Now, on that occasion"},{"ref":"12.313","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are seven,<br>the Jhana is fivefold,<br>the Path is fourfold,<br>the powers are six,<br>the causes are two. <br>contact, etc."},{"ref":"12.314","t":"<em>[Continue as in § 58.]</em>"},{"ref":"12.315","t":"* * * *"},{"ref":"12.316","t":"(148) What on that occasion is the skandha of syntheses?"},{"ref":"12.317","t":"The content of the sanskara-skandha is the same as in the First Type of Thought, § 62, with the following omissions:"},{"ref":"12.318","t":"“The faculty of wisdom”,<br>“right views”,<br>“the power of wisdom”,<br>“the absence of dulness”,<br>“intelligence”,<br>“insight”."},{"ref":"12.319","t":"These are omitted as incompatible with the quality “disconnected with knowledge”."},{"ref":"12.320","t":"* * * *"},{"ref":"12.321","t":"These, or whatever other incorporeal, etc."},{"ref":"12.322","t":"* * * *"},{"ref":"12.323","t":"[Here ends] the Third Type of Thought."},{"ref":"12.324","t":"Type IV."},{"ref":"12.325","t":"(149) Which are the states that are good?"},{"ref":"12.326","t":"When a good thought concerning the sensuous universe has arisen by the prompting of a conscious motive, a thought which is accompanied by happiness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. [continue as in § 147] — these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good...."},{"ref":"12.327","t":"* * * *"},{"ref":"12.328","t":"[Here ends] the Fourth Thought."},{"ref":"12.329","t":"Type V."},{"ref":"12.330","t":"(150) Which are the states that are good?"},{"ref":"12.331","t":"When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, associated with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. [continue as in § 1, but for “joy” and “happiness” substitute “equanimity” (upekkha), and for “the faculty of happiness” substitute”the faculty of disinterestedness”]."},{"ref":"12.332","t":"(151) What on that occasion is contact?"},{"ref":"12.333","t":"<em>Answer as m § 2.</em>"},{"ref":"12.334","t":"(152) What on that occasion is feeling?"},{"ref":"12.335","t":"The mental [condition] neither pleasant nor unpleasant, which, on that occasion, is born of contact with the appropriate element of representative intellection; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful — this is the feeling that there then is."},{"ref":"12.336","t":"* * * *"},{"ref":"12.337","t":"<em>[Continue as in §§ 4-8.]</em>"},{"ref":"12.338","t":"(153) What on that occasion is disinterestedness?"},{"ref":"12.339","t":"<em>Answer as in preceding reply, omitting the phrase “born of contact with the appropriate element of representative intellection”.</em>"},{"ref":"12.340","t":"* * * *"},{"ref":"12.341","t":"<em>[Continue as in §§ 11-17.]</em>"},{"ref":"12.342","t":"(154) What on that occasion is the faculty of disinterestedness?"},{"ref":"12.343","t":"<em>Answer as in preceding reply. Continue as in §§ 19-57.</em>"},{"ref":"12.344","t":"<em>[Summary.]</em>"},{"ref":"12.345","t":"Now, on that occasion"},{"ref":"12.346","t":"the skandhas are four,<br>the spheres are two,<br>the elements are two,<br>the nutriments are three,<br>the faculties are eight,<br>the Jhana is fourfold,<br>the Path is fivefold,<br>the powers are seven,<br>the causes are three,<br>contact,<br> etc. etc. [cf. § 58],"},{"ref":"12.347","t":"the sphere of mental states is a single factor,<br>the element of mental states is a single factor."},{"ref":"12.348","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good...."},{"ref":"12.349","t":"<em>[Continue as in §§ 59-61.]</em>"},{"ref":"12.350","t":"(155) What on that occasion is the skandha of syntheses?"},{"ref":"12.351","t":"<em>Answer as in § 62, omitting “joy”.</em>"},{"ref":"12.352","t":"* * * *"},{"ref":"12.353","t":"<em>[Continue as in the Summay-y and “Emptiness” Section of the First Type of Thought.]</em>"},{"ref":"12.354","t":"[Here ends] the Fifth Type of Thought.]"},{"ref":"12.355","t":"Type VI."},{"ref":"12.356","t":"(156) Which are the states that are good?"},{"ref":"12.357","t":"When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, associated with knowledge, prompted by a conscious motive, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc."},{"ref":"12.358","t":"* * * *"},{"ref":"12.359","t":"<em>[Continue as in the Fifth Type of Thought.]</em>"},{"ref":"12.360","t":"* * * *"},{"ref":"12.361","t":"[Here ends] the Sixth Type of Thought."},{"ref":"12.362","t":"Type VII."},{"ref":"12.363","t":"(157) Which are the states that are good?"},{"ref":"12.364","t":"When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, disconnected with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc...."},{"ref":"12.365","t":"<em>[Continue as in the Third Type of Thought, substituting “disinterestedness” for “joy” and “ease”, the “faculty of disinterestedness” for that of “happiness”, and “fourfold” for “fivefold Jhana”.]</em>"},{"ref":"12.366","t":"<em>[Summary.]</em>"},{"ref":"12.367","t":"Now, on that occasion"},{"ref":"12.368","t":"the skandhas are four, <br>etc. etc."},{"ref":"12.369","t":"<em>[Continue as in the Third Type of Thought, substituting “fourfold” for “fivefold Jhana”.]</em>"},{"ref":"12.370","t":"(158) What on that occasion is the skandha of syntheses?"},{"ref":"12.371","t":"The content of this skandha is the same as in the Third Type of Thought (see § 148), with the further omission of “joy”."},{"ref":"12.372","t":"<em>[Continue as in the First Type of Thought.]</em>"},{"ref":"12.373","t":"[Here ends] the Seventh Type of Thought."},{"ref":"12.374","t":"Type VIII."},{"ref":"12.375","t":"(159) Which are the states that are good?"},{"ref":"12.376","t":"When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, disconnected with knowledge, prompted by a conscious motive, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc."},{"ref":"12.377","t":"<em>[Continue as in the Seventh Type of Thought.]</em>"},{"ref":"12.378","t":"[Here ends] the Eighth Type of Thought."},{"ref":"12.379","t":"[End of Chapter I. on] the Eight Main Types of Thought concerning the Sensuous Universe."},{"ref":"12.380","t":"(Here ends the Second Portion for Recitation.)"},{"sp":"HDR","t":"CHAPTER II. GOOD IN RELATION TO THE UNIVERSE OF FORM"},{"ref":"13.1","t":"METHODS FOR INDUCING Jhana,"},{"ref":"13.2","t":"Method I: The Eight Artifices (atthakasinam)."},{"ref":"13.3","t":"1. The Earth Artifice (pathavikasinam)."},{"ref":"13.4","t":"(a) The Fourfold System of Jhdna (catukkanayo)."},{"ref":"13.5","t":"(160) Which are the states that are good?"},{"ref":"13.6","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by earth-gazing, enters into and abides in the First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, and full of joy and ease — then the contact, the feeling... the grasp, the balance, which arise in him, or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are good."},{"ref":"13.7","t":"<em>Continue as in the First Type of Thought relating to the sensuous universe, including the Summary and “Emptiness” divisions.</em>"},{"ref":"13.8","t":"(161) Which are the states that are good?"},{"ref":"13.9","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, suppressing the working of conception and of thought discursive, and so, by earthgazing, enters into and abides in the Second Jhana (the second rapt meditation), which is self-evolved, born of concentration, full of joy and ease, in that, set free from the working of conception and of thought discursive, the mind grows calm and sure dwelling on high — then the contact, the feeling, the perception, the thinking, the thought, the joy, the ease, the self-collectedness, the faculties of faith, energy, mindfulness, concentration, wisdom, ideation, happiness, and vitality, the right views, right endeavour... the grasp, the balance that arises — these, or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are good."},{"ref":"13.10","t":"<em>[Summary.]</em>"},{"ref":"13.11","t":"Now, on that occasion"},{"ref":"13.12","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are eight, <br>the Jhana is threefold, <br>the Path is fourfold,<br>the powers are seven,<br>the causes are three, <br>contact counts as a single factor,<br> etc. etc."},{"ref":"13.13","t":"<em>[Continue as in § 58 et seq.]</em>"},{"ref":"13.14","t":"(162) What on that occasion is the skandha of syntheses?"},{"ref":"13.15","t":"Contact"},{"ref":"13.16","t":"joy"},{"ref":"13.17","t":"thinking"},{"ref":"13.18","t":"self-collectedness"},{"ref":"13.19","t":"the faculties of"},{"ref":"13.20","t":"faith"},{"ref":"13.21","t":"concentration"},{"ref":"13.22","t":"energy"},{"ref":"13.23","t":"wisdom"},{"ref":"13.24","t":"mindfulness"},{"ref":"13.25","t":"vitality"},{"ref":"13.26","t":"right views"},{"ref":"13.27","t":"right endeavour"},{"ref":"13.28","t":"etc. etc"},{"ref":"13.29","t":"<em>[Continue as in § 62 et seq.]</em>"},{"ref":"13.30","t":"(163) Which are the states that are good?"},{"ref":"13.31","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and further, through the waning of all passion for joy, holds himself unbiassed, the while, mindful and self-possessed, he experiences in his sense-consciousness that ease whereof the Noble Ones declare:"},{"ref":"13.32","t":"“He that is unbiassed and watchful dwelleth at ease”"},{"ref":"13.33","t":"— and so, by earth-gazing, enters into and abides in the Third Jhana — then the contact, the feeling, the perception, the thinking, the thought, the ease, the self-collectedness, the faculties of faith, energy, mindfulness, concentration, wisdom, ideation, happiness and vitality, the right views, right endeavour, etc.... the grasp, the balance that arises — these, or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are good."},{"ref":"13.34","t":"<em>[Summary.]</em>"},{"ref":"13.35","t":"Now, on that occasion"},{"ref":"13.36","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are eight, <br>the Jhana is twofold, <br>the Path is fourfold,<br>the powers are seven, <br>the causes are three, <br>contact counts as a single factor, <br> etc. etc."},{"ref":"13.37","t":"<em>[Continue as in § 58.]</em>"},{"ref":"13.38","t":"(164) What on that occasion is the skandha of syntheses?"},{"ref":"13.39","t":"Contact,"},{"ref":"13.40","t":"thinking,"},{"ref":"13.41","t":"self-collectedness;"},{"ref":"13.42","t":"the faculties of"},{"ref":"13.43","t":"faith"},{"ref":"13.44","t":"concentration"},{"ref":"13.45","t":"energy"},{"ref":"13.46","t":"wisdom"},{"ref":"13.47","t":"mindfulness"},{"ref":"13.48","t":"vitality"},{"ref":"13.49","t":"right views"},{"ref":"13.50","t":"right endeavour"},{"ref":"13.51","t":"etc. etc"},{"ref":"13.52","t":"<em>[Continue as in § 62.]</em>"},{"ref":"13.53","t":"(165) Which are the states that are good?"},{"ref":"13.54","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, by the putting away of ease and by the putting away of ill, by the passing away of the happiness and of the misery he was wont to feel, he thus, by earth-gazing, enters into and abides in the Fourth Jhana (the fourth rapt meditation) of that utter purity of mindfulness which comes of disinterestedness, where no ease is felt nor any ill — then the contact, the feeling, the perception, the thinking, the thought, the disinterestedness, the self-collectedness, the faculties of faith, energy, mindfulness, concentration, wisdom, ideation, disinterestedness and vitality, the right views, the right endeavour, etc...."},{"ref":"13.55","t":"<em>[Continue as in § 163.]</em>"},{"ref":"13.56","t":"<em>[Summary.]</em>"},{"ref":"13.57","t":"Now, on that occasion"},{"ref":"13.58","t":"the skandhas are four, <br>the spheres are two,<br>the elements are two,<br>the nutriments are three, <br>the faculties are eight,<br>the Jhana is twofold,<br>the Path is fourfold,<br>the powers are seven, <br>the causes are three, <br>contact counts as a single factor, <br> etc. etc."},{"ref":"13.59","t":"<em>[Continue as in § 58, etc.]</em>"},{"ref":"13.60","t":"(166) What on that occasion is the skandha of syntheses?"},{"ref":"13.61","t":"Answer as in § 164."},{"ref":"13.62","t":"[Here ends] the Fourfold System of Jhana."},{"ref":"13.63","t":"(b) The Fivefold System of Jhana (pancakanayo)."},{"ref":"13.64","t":"(167) The First Jhana."},{"ref":"13.65","t":"Question and answer as in the fourfold course, § 160."},{"ref":"13.66","t":"(168) Which are the states that are good?"},{"ref":"13.67","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, by earth-gazing, enters into and abides in the Second Jhana (the second rapt meditation) wherein is no working of conception, but only of thought discursive — which is born of concentration, and is full of joy and ease — then the contact, the feeling, the perception, the thinking, the thought, the discursive inquiry, the joy, the ease, the self-collectedness, etc...."},{"ref":"13.68","t":"<em>[Continue as for the Second Jhana in § 161.]</em>"},{"ref":"13.69","t":"<em>[Summary.]</em>"},{"ref":"13.70","t":"Now, on that occasion"},{"ref":"13.71","t":"the skandhas are four,<br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are eight,<br>the Jhana is fourfold, <br>the Path is fourfold, <br> etc. etc."},{"ref":"13.72","t":"<em>[Continue as in § 58.]</em>"},{"ref":"13.73","t":"(169) What on that occasion is the skandha of syntheses?"},{"ref":"13.74","t":"Contact, thinking, discursive thought, joy, etc...."},{"ref":"13.75","t":"<em>[Continue as in § 162.]</em>"},{"ref":"13.76","t":"[170-175] The Third, Fourth and Fifth Jhanas."},{"ref":"13.77","t":"<em>[These are identical in formulation with the Second, Third and Fourth Jhanas of the Fourfold System, Questions and answers as in §§ 161-166.]</em>"},{"ref":"13.78","t":"<em>[Here ends] the Fivefold System of Jhana.</em>"},{"ref":"13.79","t":"(c) The Four Modes of Progress (catasso patipada)."},{"ref":"13.80","t":"(176) Which are the states that are good?"},{"ref":"13.81","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by earth-gazing, enters into and abides in the First Jhana... progress being painful and intuition sluggish — then the contact... the balance that arises — these... are states that are good."},{"ref":"13.82","t":"(177)... [or] when... he... so enters into and abides in the First Jhana... progress being painful, but intuition quick..."},{"ref":"13.83","t":"(178)"},{"ref":"13.84","t":"... [or] when... he... so enters into and abides in the First Jhana... progress being easy, but intuition sluggish..."},{"ref":"13.85","t":"(179)... [or] when... he... so enters into and abides in the First Jhana... progress being easy and intuition quick — then the contact, etc.... the balance that arises — these... are states that are good."},{"ref":"13.86","t":"(180) These four combinations are repeated in the case of the 2nd to the 4th Jhanas on the Fourfold System, and of the 2nd to the 5th on the Fivefold System."},{"ref":"13.87","t":"<em>[Here end] the Four Modes of Progress.</em>"},{"ref":"13.88","t":"(d) The Four Objects of Thought (cattari aramman ani)."},{"ref":"13.89","t":"(181) Which are the states that are good?"},{"ref":"13.90","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, aloof from sensuous appetites, aloof from evil ideas, by earth-gazing, enters into and abides in the First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, and is full of joy and ease, but which is limited, and has a limited object of thought — then the contact... the balance that arises — these... are states that are good."},{"ref":"13.91","t":"(182)... [or] when... the First Jhana... is limited, but has an object of thought capable of infinite extension..."},{"ref":"13.92","t":"(183)... [or] when... the First Jhana... is capable of infinite extension, but has a limited object of thought..."},{"ref":"13.93","t":"(184)... [or] when... the First Jhana... is capable of infinite extension, and has an object of thought capable of infinite extension — then the contact, etc.... the balance that arises, these... are states that are good."},{"ref":"13.94","t":"(185) These four combinations are repeated in the case of the 2nd to the 4th Jhdnas on the Fourfold System, and of the 1st to the 5th Jhanas on the Fivefold System."},{"ref":"13.95","t":"[Here end] the Four Objects of Thought."},{"ref":"13.96","t":"(e) ( = c and d) The Sixteenfold Combination (solasakkhattukam)."},{"ref":"13.97","t":"(186) Which are the states that are good?"},{"ref":"13.98","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by earth-gazing, enters into and abides in the first Jhana..."},{"ref":"13.99","t":"where progress is painful and intuition sluggish,"},{"ref":"13.100","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"13.101","t":"which is limited, and has a limited object of thought...<br>(187)... [or] which is limited, but has an object of thought capable of infinite extension...<br>(188)... [or] which is capable of infinite extension, but has a limited object of thought...<br>(189)... [or] which is capable of infinite extension, and has an object of thought capable of infinite extension"},{"ref":"13.102","t":"(190)... [or] where progress is painful, but intuition is quick."},{"ref":"13.103","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"13.104","t":"which is limited, and has a limited object of thought...<br>(191)... [or]... etc. [Continue for §§ 191-193 as in §§ 187-189.]"},{"ref":"13.105","t":"(194)... [or] where progress is easy, but intuition sluggish,"},{"ref":"13.106","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"13.107","t":"which is limited, and has a limited object of thought...<br>(195)... [or]... etc.<br><em>[Continue for §§ 195-197 as above.]</em>"},{"ref":"13.108","t":"(198)... [or] where progress is easy and intuition quick,"},{"ref":"13.109","t":"}"},{"ref":"13.110","t":"which is limited, and has a limited object of thought..."},{"ref":"13.111","t":"<em>(199) [Continue for §§ 199-201 as above.]</em>"},{"ref":"13.112","t":"(202)"},{"ref":"13.113","t":"<em>[These sixteen combinations are repeated in the case of the 2nd to the 4:th Jhanas on the Fourfold System, and of the 1st to the 5th Jhanas on the Fivefold System,]</em>"},{"ref":"13.114","t":"[Here ends] the Sixteenfold Combination."},{"ref":"13.115","t":"2. The Remaining Seven Artifices which may also be developed in sixteenfold combination (atthakasinam solasakkhattukam)."},{"ref":"13.116","t":"(203) Which are the states that are good?"},{"ref":"13.117","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by the artifice of"},{"ref":"13.118","t":"water...<br>fire...<br>air...<br>blue-black...<br>yellow...<br>red...<br>white..."},{"ref":"13.119","t":"enters into and abides in the First Jhana... then the contact, etc. that arises — these... are states that are good."},{"ref":"13.120","t":"[Here ends] the Sixteenfold Combination in the case of the seven remaining artifices for induction."},{"ref":"13.121","t":"Method II: The Stations of Mastery (abhibhayatanani)."},{"ref":"13.122","t":"1. “Forms as Limited” (rupani parittani)."},{"ref":"13.123","t":"(a and b) Fourfold and Fivefold Jhana."},{"ref":"13.124","t":"(204) Which are the states that are good?"},{"ref":"13.125","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of any part of his corporeal self, but seeing external objects to be limited, gets the mastery over them with the thought “I know, I see!” and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, etc.... then the contact, etc. that arises — these... are states that are good."},{"ref":"13.126","t":"(205) <em>[Repeat in the case of the 2nd to the 4ih Jhana on the Fourfold System, and of the 2nd to the 5th Jhana on the Fivefold System.]</em>"},{"ref":"13.127","t":"(c) The Four Modes of Progress."},{"ref":"13.128","t":"[206-210] <em>Repeat the four combinations of progress as painful or easy, and of intuition as sluggish or quick set out in §§ 176-180, substituting for “earth - gazing” the Mastery formula just stated.</em>"},{"ref":"13.129","t":"(d) The Two Objects of Thought."},{"ref":"13.130","t":"[211-213] <em>Repeat, substituting for “earth - gazing” the Mastery -formula f § 181, where the Jhana “is limited, and has a limited object of thought”, and § 183, where the Jhana “is capable of infinite extension, but has a limited object of thought”.</em>"},{"ref":"13.131","t":"(e = c and d) The Eightfold Combination (atthakkhattukam)."},{"ref":"13.132","t":"[214-221] <em>Repeat, with the same substitution, §§ 186, 188, 190, 192, 194, 196, 198, and 200 of the Sixteenfold Combination.</em>"},{"ref":"13.133","t":"(222) <em>Repeat these eight combinations in the case of each of the remaining Jhanas.</em>"},{"ref":"13.134","t":"2. “Forms as limited and as beautiful or ugly” (rupani parittani suvann a-d ubbannani)."},{"ref":"13.135","t":"[(a) and (b)]"},{"ref":"13.136","t":"(223) Which are the states that are good?"},{"ref":"13.137","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of any part of his corporeal self, but seeing external objects to be limited, and to be beautiful or ugly, gets the mastery over them with the thought, “I know, I see!” and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, etc.... then the contact, etc. that arises — these... are states that are good."},{"ref":"13.138","t":"(224) <em>Repeat in the case of each of the remaining Jhanas,</em>"},{"ref":"13.139","t":"Develop in eightfold combination."},{"ref":"13.140","t":"3. “Forms as infinite” (rupani appamanani)."},{"ref":"13.141","t":"(a) and (b)"},{"ref":"13.142","t":"(225) Which are the states that are good?"},{"ref":"13.143","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of any part of his corporeal self, but seeing external objects to be infinite, gets the mastery over them with the thoughts “I know, I see!” and so, aloof from sensuous appetites, etc."},{"ref":"13.144","t":"<em>[Continue as in § 204.]</em>"},{"ref":"13.145","t":"(226) <em>Repeat in the case of each of the remaining Jhanas.</em>"},{"ref":"13.146","t":"(c) The Four Modes of Progress."},{"ref":"13.147","t":"<em>[227-231] Repeat §§ 206-210, substituting “infinite” for “limited”.</em>"},{"ref":"13.148","t":"(d) The Two Objects of Thought."},{"ref":"13.149","t":"[232-234] <em>Repeat, with the same substitution as in (c), §§ 211-213.</em>"},{"ref":"13.150","t":"(e = c and d) The Eightfold Combination."},{"ref":"13.151","t":"[235-242] <em>Develop, with the same substitution as in (c) and (d), after the manner of §§ 187, 189, and so on to § 201.</em>"},{"ref":"13.152","t":"(243) <em>Repeat these eight combinations in the case of each of the remaining Jhdnas.</em>"},{"ref":"13.153","t":"4. “Forms as infinite and as beautiful or ugly” (rupani appamanani suvanna dubbannani)."},{"ref":"13.154","t":"(a) and (b)"},{"ref":"13.155","t":"(244) <em>Repeat § 223, substituting ‘infinite’ for ‘limited’. (245) Repeat in the case of each of the remaining Jhanas.</em>"},{"ref":"13.156","t":"Develop in eightfold combination."},{"ref":"13.157","t":"5. “Forms as blue-black”, etc. (rupani nilani)."},{"ref":"13.158","t":"(a)"},{"ref":"13.159","t":"(246) Which are the states that are good?"},{"ref":"13.160","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of any part of his corporeal self, but seeing external objects which are blue-black, blue-black in colour, blue-black in visible expanse, blue-black in luminousness, gets the mastery over them with the thought, “I know, I see!” and so, aloof from sensuous appetites, etc."},{"ref":"13.161","t":"<em>[Continue as in § 204.]</em>"},{"ref":"13.162","t":"6-8. “Forms as yellow”, etc. (rupani pitani)."},{"ref":"13.163","t":"(247) <em>Repeat § 246, substituting for “blue-black, blue-black in colour”, etc. “yellow,” “red”, and “white” successively.</em>"},{"ref":"13.164","t":"Develop these Stations of Mastery in the Sixteenfold Combination."},{"ref":"13.165","t":"Method III: The Three First Deliverances (tini vimokkhani)."},{"ref":"13.166","t":"1. (248) When, that he may attain to the heavens of Form, he cultivates the way thereto, and, conscious of his bodily form, sees bodily forms, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, etc.... then the contact, etc. which arises, these... are states that are good."},{"ref":"13.167","t":"2. (249) When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of his corporeal self, sees external bodily forms, and so, aloof from sensuous appetites, etc."},{"ref":"13.168","t":"<em>[Continue as in preceding section.]</em>"},{"ref":"13.169","t":"3. (250) When, that he may attain to the heavens of Form, he cultivates the way thereto, and, with the thought, “How fair it is!” aloof from sensuous appetites, etc."},{"ref":"13.170","t":"<em>[Continue as in the first Deliverance.]</em>"},{"ref":"13.171","t":"These three Deliverances may also be developed in Sixteenfold Combination."},{"ref":"13.172","t":"Method IV: The Four Jhanas of the Sublime Abodes (cattari brahmaviharajhanani)."},{"ref":"13.173","t":"1. Love (metta)."},{"ref":"13.174","t":"(a) Fourfold Jhana."},{"ref":"13.175","t":"(251) Which are the states that are good?"},{"ref":"13.176","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, is full of joy and ease, and is accompanied by Love — then the contact, etc.... <em>[? continue as m § 1]</em>... the balance that arises — these... are states that are good."},{"ref":"13.177","t":"(252) Which are the states that are good?"},{"ref":"13.178","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, suppressing the working of conception and of thought discursive, and so, by earthgazing, enters into and abides in the Second Jhana (the second rapt meditation), which is self -evolved, born of concentration, is full of joy and ease, in that, set free... the mind grows calm and sure, dwelling on high — and which is accompanied by Love — then the contact, etc."},{"ref":"13.179","t":"<em>[Continue as in the foregoing,]</em>"},{"ref":"13.180","t":"(253) Which are the states that are good?"},{"ref":"13.181","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and further, through the waning of all passion for joy, holds himself unbiassed, the while, mindful and self-possessed, he experiences in his sense-consciousness that ease whereof the Noble Ones declare:"},{"ref":"13.182","t":"“He that is unbiassed and watchful dwelleth at ease”"},{"ref":"13.183","t":"— and so, by earth-gazing, enters into and abides in the Third Jhana, which is accompanied by Love — then, etc,"},{"ref":"13.184","t":"<em>[Continue as in the foregoing.]</em>"},{"ref":"13.185","t":"(b) Fivefold Jhana."},{"ref":"13.186","t":"[254-257] <em>Repeat question and answers in §§ 167, 168, 170, 172, adding in each answer, as in the foregoing section, “and which is accompanied by Love”.</em>"},{"ref":"13.187","t":"2. Pity (karuna)."},{"ref":"13.188","t":"[258, 259] <em>Repeat question and answers in the preceding sections (a) and (b), hut substituting in each case “and which is accompanied by Pity” for the clause on Love.</em>"},{"ref":"13.189","t":"3. Sympathy (mudita)."},{"ref":"13.190","t":"[260, 261] <em>Repeat question and answers in the preceding two sections, but substituting in each case “and which is accompanied by Sympathy” for the clause on Pity.</em>"},{"ref":"13.191","t":"4. Disinterestedness (upekkha)."},{"ref":"13.192","t":"(262) When, that he may attain to the heavens of Form, he cultivates the way thereto, and, by the putting away of ease and by the putting away of ill, by the passing away of the happiness and of the misery he was wont to feel, he thus, by earth -gazing, enters into and abides in the Fourth Jhana (the fourth rapt meditation) of that utter purity of mindfulness which comes of disinterestedness, where no ease is felt nor any ill, and which is accompanied by Disinterestedness — then the contact, etc."},{"ref":"13.193","t":"<em>[Continue as in § 165.]</em>"},{"ref":"13.194","t":"The Four Jhanas of the Sublime Abodes may be developed in Sixteen Combinations."},{"ref":"13.195","t":"Method V: The Jhana of Foul Things (asubha-jhanam)."},{"ref":"13.196","t":"(263) Which are the states that are good?"},{"ref":"13.197","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein, etc...."},{"ref":"13.198","t":"and which is accompanied by the idea of a bloated corpse...<br>[or] (264) of a discoloured corpse...<br>[or] of a festering corpse...<br>[or] of a corpse with cracked skin...<br>[or] of a corpse gnawn and mangled...<br>[or] of a corpse cut to pieces...<br>[or] of a corpse mutilated and cut in pieces...<br>[or] of a bloody corpse...<br>[or] of a corpse infested with worms...<br>[or] of a skeleton..."},{"ref":"13.199","t":"then the contact... the balance which arises — these... are states that are good."},{"ref":"13.200","t":"The Jhana of Foul Things may be developed in Sixteen Combinations."},{"ref":"13.201","t":"[Here ends the Chapter on] Good in relation to the Universe of Form."},{"sp":"HDR","t":"CHAPTER III. GOOD IN RELATION TO THE UNIVERSE OF THE FORMLESS"},{"ref":"14.1","t":"THE FOUR JHANAS connected with Formless Existence (cattari arupajjhanani)."},{"ref":"14.1a","t":"The Sphere of Unbounded Space (akasanancayatanam)."},{"ref":"14.1aa","t":"(265) Which are the states that are good?"},{"ref":"14.1b","t":"When, that he may attain to the Formless heavens, he cultivates the way thereto, and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, and all sense of ill must have been put away, and there must have been a dying out of the happiness and misery he was wont to feel — (the rapt meditation) which is imbued with disinterestedness, and where no ease is felt nor any ill, but only the perfect purity that comes of mindfulness and disinterestedness — then the contact, etc.... [cf. § 165] the balance that arises, these... are states that are good."},{"ref":"14.2","t":"The Sphere of Inlinite Intellection (vinnanancayatanam)."},{"ref":"14.2a","t":"(266) Which are the states that are good?"},{"ref":"14.2b","t":"When, that he may attain to the Formless heavens, he cultivates the way thereto, and, having passed wholly beyond the sphere of boundless space, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of infinite intellection — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc."},{"ref":"14.2c","t":"<em>[Continue as in previous section.]</em>"},{"ref":"14.3","t":"The Sphere of Nothingness (akincannayatanam)."},{"ref":"14.3a","t":"(267) Which are the states that are good?"},{"ref":"14.3b","t":"When, that he may attain to the Formless heavens, he cultivates the way thereto, and, having passed wholly beyond the sphere of infinite intellection, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of nothingness — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc."},{"ref":"14.3c","t":"<em>[Continue as in § 265.]</em>"},{"ref":"14.4","t":"The Sphere where there is neither Perception nor Non-perception (neva-sanna-nasannayatanam)."},{"ref":"14.4a","t":"(268) Which are the states that are good?"},{"ref":"14.4b","t":"When, that he may attain to the Formless heavens, he cultivates the way thereto, and, having passed wholly beyond the sphere of nothingness, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere where there is neither perception nor non-perception — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc."},{"ref":"14.4c","t":"<em>[Contifiue as in § 265.]</em>"},{"ref":"14.4d","t":"The Four Jhanas connected with Formless Existence may be developed in sixteen combinations."},{"sp":"HDR","t":"CHAPTER IV. DEGREES OF EFFICACY IN GOOD RELATING TO THE THREE KEALMS"},{"ref":"15.1","t":"Good in relation to the Universe of Sense (kamavacarakusalam)."},{"ref":"15.1a","t":"(269) Which are the states that are good?"},{"ref":"15.1b","t":"When a good thought concerning the sensuous universe has arisen, which is (I.) accompanied by happiness and associated with knowledge — a thought which is"},{"ref":"15.1c","t":"of inferior, <br>or of medium, <br>or of superlative efficacy,"},{"ref":"15.1d","t":"or the dominant influence in which is"},{"ref":"15.1e","t":"desire, <br>or energy, <br>or [another] thought, <br>or investigation;"},{"ref":"15.1f","t":"or the dominant influence in which is"},{"ref":"15.1g","t":"desire of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1h","t":"or the dominant influence in which is"},{"ref":"15.1i","t":"energy of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1j","t":"or the dominant influence in which is"},{"ref":"15.1k","t":"[another] thought of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1l","t":"or the dominant influence in which is"},{"ref":"15.1m","t":"investigation of inferior,<br>of medium, <br>or of superlative efficacy,"},{"ref":"15.1n","t":"then the contact... the balance that arises — these... are states that are good."},{"ref":"15.1o","t":"(270) Which are the states that are good?"},{"ref":"15.1p","t":"When a good thought concerning the sensuous universe has arisen which is (II.) accompanied by happiness, associated with knowledge, and prompted by a conscious motive..."},{"ref":"15.1q","t":"or (III.) accompanied by happiness, and disconnected with knowledge..."},{"ref":"15.1r","t":"or (IV.) accompanied by happiness, disconnected with knowledge, and prompted by a conscious motive..."},{"ref":"15.1s","t":"or (V.) accompanied by disinterestedness, and associated with knowledge..."},{"ref":"15.1t","t":"or (VI.) accompanied by disinterestedness, associated with knowledge, and prompted by a conscious motive..."},{"ref":"15.1u","t":"or (VII.) accompanied by disinterestedness, and disconnected with knowledge..."},{"ref":"15.1v","t":"or (VIII.) accompanied by disinterestedness, disconnected with knowledge, and prompted by a conscious motive —"},{"ref":"15.1w","t":"a thought which is of inferior..."},{"ref":"15.1x","t":"or of medium... <br>or of superlative efficacy..."},{"ref":"15.1y","t":"or the dominant influence in which is"},{"ref":"15.1z","t":"desire, <br>or energy, <br>or another thought;"},{"ref":"15.1aa","t":"or the dominant influence in which is"},{"ref":"15.1ba","t":"desire of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1ca","t":"or the dominant influence in which is"},{"ref":"15.1da","t":"energy of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1ea","t":"or the dominant influence in which is"},{"ref":"15.1fa","t":"[another] thought of inferior,<br>of medium, <br>or of superlative efficacy;"},{"ref":"15.1ga","t":"then the contact... the balance that arises — these... are states that are good."},{"ref":"15.2","t":"Good in relation to the Universe of Form."},{"ref":"15.2a","t":"(271) Which are the states that are good?"},{"ref":"15.2b","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and, aloof from sensuous appetites, aloof from evil ideas, by earth-gazing enters into and abides in the First Jhana (the first rapt meditation)... which is"},{"ref":"15.2c","t":"of inferior, <br>or of medium, <br>or of superlative efficacy;"},{"ref":"15.2d","t":"or the dominant influence in which is"},{"ref":"15.2e","t":"desire, <br>or energy, <br>or a thought, <br>or investigation;"},{"ref":"15.2f","t":"or the dominant influence in which is"},{"ref":"15.2g","t":"desire... energy... a thought... investigation <br>of inferior, <br>of medium, <br>or of superlative efficacy —"},{"ref":"15.2h","t":"then the contact... the balance that arises — these... are states that are good."},{"ref":"15.2i","t":"(272) <em>Repeat in the case of the other Jhanas, both of (a) and (b).</em>"},{"ref":"15.3","t":"Good in relation to the Formless Universe."},{"ref":"15.3a","t":"(273) Which are the states that are good?"},{"ref":"15.3b","t":"When, that he may attain to the Formless heavens, he cultivates the way thereto, and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space — even into the Fourth Jhana, to gain which all sense of ease must have been put away, etc. — (the rapt meditation) where there is neither ill nor ease, but only the perfect purity that comes of mindfulness and disinterestedness, and which is of"},{"ref":"15.3c","t":"inferior... <br>medium... <br>or superlative efficacy..."},{"ref":"15.3d","t":"or the dominant influence in which is"},{"ref":"15.3e","t":"desire... <br>or energy... <br>or a thought... <br>or investigation..."},{"ref":"15.3f","t":"or the dominant influence in which is"},{"ref":"15.3g","t":"desire... energy... a thought... investigation<br>of inferior...<br>medium...<br>superlative efficacy —"},{"ref":"15.3h","t":"then the contact... the balance that arises — these... are states that are good."},{"ref":"15.3i","t":"[274-276] <em>Here follows the three remaining “Jhanas connected with Formless Existence”, each modified by the characteristics enumerated in the foregoing ansiver. Cf. §§ 266-268.</em>"},{"sp":"HDR","t":"CHAPTER V. THOUGHT ENGAGED UPON THE HIGHER IDEAL"},{"ref":"16.1","t":"I. The First Path (pathamo maggo.) The Twenty Great Methods (visati mahanaya)."},{"ref":"16.2","t":"1. Rapt Meditation (jhanam)."},{"ref":"16.3","t":"(i.) The Four Modes of Progress in Purification (suddhikapatipada)."},{"ref":"16.4","t":"(277) Which are the states that are good?"},{"ref":"16.5","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth"},{"ref":"16.6","t":"— and when, that he may attain to the First Stage, he has put away views and opinions and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein conception works and thought discursive, which is born of solitude, is full of joy and ease, progress thereto being difficult and intuition sluggish —"},{"ref":"16.7","t":"then there is"},{"ref":"16.8","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought, <br>conception, <br>discursive thought, <br>joy,<br>ease, <br>self-collectedness, <br>the faculties of faith, <br>energy, <br>mindfulness,<br>concentration, <br>wisdom, <br>ideation, <br>happiness, <br>vitality, <br>and the faculty of believing, “I shall come to know the unknown”, <br>right views, <br>right intention, <br>right speech, <br>right action,<br>right livelihood, <br>right endeavour,<br>right mindfulness, <br>right concentration;"},{"ref":"16.9","t":"the powers of faith, <br>energy, <br>mindfulness, <br>concentration, <br>wisdom, <br>conscientiousness,<br>the fear of blame;"},{"ref":"16.10","t":"the absence of lust, <br>hate, <br>dulness, <br>covetousness and malice, <br>right views, <br>conscientiousness, <br>the fear of blame, <br>serenity,<br>lightness,<br>plasticity, <br>facility, <br>fitness and directness in both sense and thought, <br>mindfulness, <br>intelligence, <br>quiet, <br>insight, <br>grasp and balance."},{"ref":"16.11","t":"Now these — or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"16.12","t":"[278-282] <em>“Contact”, “feeling”, “perception”, “thinking”, and “thought” are described as in §§ 2-6.</em>"},{"ref":"16.13","t":"(283) What on that occasion is conception?"},{"ref":"16.14","t":"The ratiocination, the conception, which on that occasion is the disposition, the fixation, the focussing, the application of the mind, right intention, “Path-component”, “contained in the Path” — this is the conception that there then is."},{"ref":"16.15","t":"(284) <em>“Discursive thought” is described as in § 8.</em>"},{"ref":"16.16","t":"(285) What on that occasion is joy?"},{"ref":"16.17","t":"The joy which on that occasion is gladness, rejoicing at, rejoicing over, mirth, merriment, felicity, exultation, transport of heart, the joy which is a factor in the Great Awakening — this is the joy that there then is."},{"ref":"16.18","t":"(286) <em>“Ease” is described as in § 10.</em>"},{"ref":"16.19","t":"(287) What on that occasion is self-collectedness?"},{"ref":"16.20","t":"The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, imperturbed mental procedure, quiet, the faculty and the power of concentration, right concentration, the concentration which is a factor in the Great Awakening, a “Path-component”, “contained in the Path” — this is the conception that there then is."},{"ref":"16.21","t":"(288) <em>“Faith” is described as in § 12.</em>"},{"ref":"16.22","t":"(289) What on that occasion is the faculty of energy?"},{"ref":"16.23","t":"The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, right energy, the energy which is a factor in the Great Awakening, a Path-component, contained in the Path — this is the energy that there then is."},{"ref":"16.24","t":"(290) What on that occasion is the faculty of mindfulness?"},{"ref":"16.25","t":"The mindfulness which on that occasion is recollecting, calling back to mind the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness, mindfulness as faculty and as power, right mindfulness, the mindfulness which is a factor in the Great Awakening, a Path-component, contained in the Path — this is the mindfulness that there then is."},{"ref":"16.26","t":"(291) <em>“Concentration” is described in the same terms as “self-collectedness”, § 287.</em>"},{"ref":"16.27","t":"(292) What on that occasion is the faculty of wisdom?"},{"ref":"16.28","t":"The wisdom which there is on that occasion is understanding, search, research, searching the Truth, discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth, sagacity, leading, insight, intelligence, incitement, wisdom as faculty and as power, wisdom as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dulness, searching the Truth, right views, that searching the Truth which is a factor in the Great Awakening, a Path-component, contained in the Path — this is the wisdom that there then is."},{"ref":"16.29","t":"[293-295] <em>The faculties of “ideation”, “happiness”, and “vitality” are described as in §§ 17-19.</em>"},{"ref":"16.30","t":"(296) What on that occasion is the faculty of believing, “I shall come to know the unknown” (anannatannassamitindriyam)?"},{"ref":"16.31","t":"The wisdom that makes for the realization of those Truths that are unrealized, uncomprehended, unattained to, undiscerned, unknown — the wisdom that is understanding, search, research, searching the Truth, etc."},{"ref":"16.32","t":"<em>[Continue as in § 292.]</em>"},{"ref":"16.33","t":"(297) What on that occasion are right views? <em>Answer as for “wisdom”, § 292.</em>"},{"ref":"16.34","t":"(298) <em>“Eight intention” is described in the same terms as “conception”, § 283.</em>"},{"ref":"16.35","t":"(299) What on that occasion is right speech (samma vaca)?"},{"ref":"16.36","t":"To renounce on that occasion, abstain and refrain from, and feel averse to, the four errors of speech, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them — right speech, a Path-component, contained in the Path — this is the right speech that there then is."},{"ref":"16.37","t":"(300) What on that occasion is right action (samma kammanto)?"},{"ref":"16.38","t":"To renounce on that occasion, abstain and refrain from, and feel averse to, the three errors of conduct, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them — right conduct, a Path-component, contained in the Path — this is the right conduct that there then is."},{"ref":"16.39","t":"(301) What on that occasion is right livelihood (samma ajivo)?"},{"ref":"16.40","t":"To renounce on that occasion, abstain and refrain from, and feel averse to, wrong modes of livelihood, to leave them unpractised and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them — right livelihood, a Path-component, contained in the Path — this is the right livelihood that there then is."},{"ref":"16.41","t":"[302-304] <em>“Eight endeavour”, “right mindfulness”, “right concentration”, are described as in §§ 289-291.</em>"},{"ref":"16.42","t":"[305-311] <em>The “powers” of “faith”, “energy”, “mindfulness”, “concentration” and “wisdom” are described as in §§ 288-292; those of “conscientiousness” and “the fear of blame” as in §§ 30, 31.</em>"},{"ref":"16.43","t":"[312-319] <em>“The absence of lust” and “the absence of hate” are described as in §§ 32, 33; “the absence of dulness” as in § 309 (“wisdom”); “the absence of covetousness” and “the absence of malice” are described as in §§ 35, 36; “conscientiousness” and “the fear of blame” as in §§ 38, 39; “right views” as in § 292 or 309 (“wisdom”).</em>"},{"ref":"16.44","t":"(320) What on that occasion is serenity of sense?"},{"ref":"16.45","t":"The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and syntheses, the serenity which is a factor in the Great Awakening — this is the serenity of sense that there then is."},{"ref":"16.46","t":"(321) What on that occasion is serenity of thought?"},{"ref":"16.47","t":"The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect, the serenity which is a factor in the Great Awakening — this is the serenity of thought that there then is."},{"ref":"16.48","t":"[322-331] <em>The remaining five attributes characterizing both sense and thought “on that occasion”:— “buoyancy”, “plasticity”, etc. — are described as in §§ 42-51.</em>"},{"ref":"16.49","t":"[332-337] <em>“Mindfulness”, “intelligence”, “quiet”, “insight”, “grasp” and “balance” are described as in §§ 290, 292 (“wisdom”), 291, 292, 289 (“energy”) and 291 respectively.</em>"},{"ref":"16.50","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"16.51","t":"[Summary.]"},{"ref":"16.52","t":"Now at that time"},{"ref":"16.53","t":"the skandhas are four,<br>the spheres are two,<br>the elements are two,<br>the nutriments are three,<br>the faculties are nine,<br>the Jhana is fivefold,<br>the Path is eightfold,<br>the powers are seven,<br>the causes are three,"},{"ref":"16.54","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought,"},{"ref":"16.55","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"16.56","t":"<em>are each single [factors];</em>"},{"ref":"16.57","t":"the skandhas of"},{"ref":"16.58","t":"feeling,<br>perception,<br>syntheses,<br>intellect,"},{"ref":"16.59","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"16.60","t":"<em>are each single [factors];</em>"},{"ref":"16.61","t":"the sphere of ideation, <br>the faculty of ideation, <br>the element of representative intellection, <br>the sphere of a [representative] state, <br>the element of a [representative] state."},{"ref":"16.62","t":"&lt;<br>&lt;<br>&lt;"},{"ref":"16.63","t":"<em>are each single [factors].</em>"},{"ref":"16.64","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good."},{"ref":"16.65","t":"<em>[Here the questions and answers concerning the first two, of the four skandhas enumerated are to he understood to follow as in §§ 59-61.]</em>"},{"ref":"16.66","t":"(338) What on that occasion is the skandha of syntheses?"},{"ref":"16.67","t":"Contact, <br>thinking, <br>conception, <br>discursive thought,<br>joy,<br>self-collectedness,"},{"ref":"16.68","t":"the faculties of"},{"ref":"16.69","t":"faith, <br>concentration,<br>energy, <br>wisdom,<br>mindfulness, <br>vitality,<br>believing “I shall come to know the unknown”;"},{"ref":"16.70","t":"right views, <br>right livelihood,<br>right intention, <br>right endeavour,<br>right speech, <br>right mindfulness,<br>right action, <br>right concentration;"},{"ref":"16.71","t":"the seven powers;"},{"ref":"16.72","t":"the absence of lust, <br>hate and dulness;"},{"ref":"16.73","t":"the absence of covetousness and malice, <br>the fear of blame;"},{"ref":"16.74","t":"right views;"},{"ref":"16.75","t":"conscientiousness, <br>serenity, <br>wieldiness,<br>buoyancy, <br>fitness,<br>plasticity, <br>directness of sense and thought;"},{"ref":"16.76","t":"mindfulness and intelligence;"},{"ref":"16.77","t":"quiet and insight;"},{"ref":"16.78","t":"grasp and balance."},{"ref":"16.79","t":"These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"16.80","t":"<em>[Questions on the remaining items in the “Summary” are understood to follow.]</em>"},{"ref":"16.81","t":"(340) Which are the states that are good?"},{"ref":"16.82","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress thereto being difficult, but intuition quick..."},{"ref":"16.83","t":"[or] (341)... progress thereto being easy, but intuition sluggish..."},{"ref":"16.84","t":"[or] (342)... progress thereto being easy and intuition quick — then the contact... the balance that arises — these... are states that are good."},{"ref":"16.85","t":"(343) <em>Repeat the Four Modes in the case of the 2nd to the 4th Jhana on the Fourfold System, and of the 1st to the 5th Jhana on the Fivefold System.</em>"},{"ref":"16.86","t":"[Here end] the Modes of Progress in Purification."},{"ref":"16.87","t":"(ii.) The Section on Emptiness (sunnatam)."},{"ref":"16.88","t":"<em>(a and b)</em>"},{"ref":"16.89","t":"(344) Which are the states that are good?"},{"ref":"16.90","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein conception works and thought discursive, which is born of solitude, is full of joy and ease, and which is Empty — then the contact... the balance that arises — these... are states that are good."},{"ref":"16.91","t":"(345) <em>Repeat the 2nd to the 4th Jhanas on the Fourfold System, and the 1st to the 5th on the Fivefold System, with the addition in each case of the phrase “and which is Empty”.</em>"},{"ref":"16.92","t":"[Here ends] the “Emptiness” Section."},{"ref":"16.93","t":"(c) The Modes of Progress, with “Emptiness” as the Basis (sunnata-mulaka-patipada)."},{"ref":"16.94","t":"(346) Which are the states that are good?"},{"ref":"16.95","t":"When he cultivates the Jhana of the Higher Ideal... and when, that he may attain to the First Stage, he... enters into and abides in the First Jhana... progress thereto being difficult and intuition sluggish, the method being the concept of Emptiness — then the contact... the balance that arises — these... are states that are good."},{"ref":"16.96","t":"[347-349] <em>Repeat the same formula, substituting in succession the three remaining Modes of Progress (§§ 176-179), with the addition in each case of the plirase “the method being the concept of Emptiness”.</em>"},{"ref":"16.97","t":"(350) <em>Repeat the same formula, substituting in succession the remaining Jhdnas on the Fourfold System and those on the Fivefold System, and applying in each case the Four Modes of Progress, with the additional phrase on “Emptiness”.</em>"},{"ref":"16.98","t":"(ii.) The Aimless (appanihitam)."},{"ref":"16.99","t":"(a and b)"},{"ref":"16.100","t":"(351) Which are the states that are good?"},{"ref":"16.101","t":"When he cultivates the Jhana of the Higher Ideal... and when, that he may attain to the First Stage, he... enters into and abides in the First Jhana... which is born of solitude, is full of joy and ease, and which is Aimless — then the contact... the balance that arises — these... are states that are good."},{"ref":"16.102","t":"(352) <em>Repeat the same formida, substituting the remaining three, and the five Jhdnas in succession, with the addition in each case of the phrase “and which is Aimless”.</em>"},{"ref":"16.103","t":"(c) The Modes of Progress, with Aimlessness as the Basis (appanihita-mulaka-patipada)."},{"ref":"16.104","t":"(353) When he cultivates the Jhana of the Higher Ideal... and when, that he may attain to the First Stage of it, he... enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, the method being the concept of Aimlessness — then the contact... the balance that arises — these... are states that are good."},{"ref":"16.105","t":"[354-356] <em>Repeat the same formula, substituting in succession the three remaining Modes of Progress, with the addition in each case of the phrase “the method being the concept of Aimlessness”.</em>"},{"ref":"16.106","t":"(357) <em>Repeat the same formula, substituting in succession the remaining three, and the five Jhanas, and applying in each case the Four Modes of Progress, with the additional phrase on “Aimlessness”.</em>"},{"ref":"16.107","t":"[2-20. The Eemaining Nineteen Great Methods.]"},{"ref":"16.108","t":"(358) Which are the states that are good?"},{"ref":"16.109","t":"Here follow nineteen concepts, each of which can be substituted for “the Jhana of the Higher Ideal” in the preceding 81 answers [§§ 277-357], as a vehicle in training the mind for Arahatship. They are as follows:"},{"ref":"16.110","t":"<strong>1.</strong> The Path of the Higher Ideal."},{"ref":"16.111","t":"<strong>2.</strong> The Advance in Mindfulness toward the Higher Ideal."},{"ref":"16.112","t":"<strong>3.</strong> The System of Eight Efforts toward the Higher Ideal."},{"ref":"16.113","t":"<strong>4.</strong> The Series of Mystic Potencies applied to the Higher Ideal."},{"ref":"16.114","t":"<strong>5.</strong> The Faculty relating to the Higher Ideal."},{"ref":"16.115","t":"<strong>6.</strong> The Power relating to the Higher Ideal."},{"ref":"16.116","t":"<strong>7.</strong> The Great Awakening to the Higher Ideal."},{"ref":"16.117","t":"<strong>8.</strong> The Truth of the Higher Ideal."},{"ref":"16.118","t":"<strong>9.</strong> The Peace of the Higher Ideal."},{"ref":"16.119","t":"<strong>10.</strong> The Doctrine of the Higher Ideal."},{"ref":"16.120","t":"<strong>11.</strong> The Skandha related to the Higher Ideal."},{"ref":"16.121","t":"<strong>12.</strong> The Sphere of the Higher Ideal."},{"ref":"16.122","t":"<strong>13.</strong> The Element of the Higher Ideal."},{"ref":"16.123","t":"<strong>14.</strong> The Nutriment of the Higher Ideal."},{"ref":"16.124","t":"<strong>15.</strong> Contact with the Higher Ideal."},{"ref":"16.125","t":"<strong>16.</strong> Feeling relating to the Higher Ideal."},{"ref":"16.126","t":"<strong>17.</strong> Perception relating to the Higher Ideal."},{"ref":"16.127","t":"<strong>18.</strong> Thinking relating to the Higher Ideal."},{"ref":"16.128","t":"<strong>19.</strong> Thought relating to the Higher Ideal."},{"ref":"16.129","t":"[The Dominant Influences in the Modes of Progress (adhipati).]"},{"ref":"16.130","t":"(359) Which are the states that are good?"},{"ref":"16.131","t":"When he cultivates the Jhana of the Higher Ideal... and when, that he may attain to the First Stage, he... enters into and abides in the First Jhana... progress whereto is painful and intuition sluggish, and the dominant influence in which is desire, energy, a thought, or investigation, then the contact... the balance that arises — these are states that are good."},{"ref":"16.132","t":"(360) <em>Repeat this formula in the case of the remaining three and five Jhanas.</em>"},{"ref":"16.133","t":"(361) <em>Repeat the foregoing [§§ 359, 360] in the case of each of the nineteen remaining “Great Methods”.</em>"},{"ref":"16.134","t":"[Here ends] the First Path."},{"ref":"16.135","t":"II. The Second Path."},{"ref":"16.136","t":"(362) Which are the states that are good?"},{"ref":"16.137","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the Second Stage, he has diminished the strength of sensual passions and of malice, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish — then the contact... the faculty of knowledge made perfect... the balance that arises — these... are states that are good."},{"ref":"16.138","t":"[Here ends] the Second Path."},{"ref":"16.139","t":"III. The Third Path."},{"ref":"16.140","t":"(363) Which are the states that are good?"},{"ref":"16.141","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the Third Stage, he has put away the entire residuum of sensual passions and of malice, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish — then the contact... the faculty of knowledge made perfect... the balance that arises — these... states that are good."},{"ref":"16.142","t":"[Here ends] the Third Path."},{"ref":"16.143","t":"IV. The Fourth Path."},{"ref":"16.144","t":"(364) Which are the states that are good?"},{"ref":"16.145","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless, all conceit, excitement and ignorance, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish — then the contact... the faculty of knowledge made perfect... the balance that arises — these... are states that are good."},{"ref":"16.146","t":"What on that occasion is the faculty of knowledge made perfect (annindriyam)?"},{"ref":"16.147","t":"The wisdom that makes for the realization of those truths that have been realized, comprehended, attained to, discerned and known — the wisdom that is understanding, search, research, searching the Truth, etc."},{"ref":"16.148","t":"<em>[Continue as in § 292.]</em>"},{"ref":"16.149","t":"These, or whatever other incorporeal, causally induced states there are on that occasion, these are states that are good."},{"ref":"16.150","t":"[Here ends] the Fourth Path."},{"ref":"16.151","t":"[Here ends] Thought engaged upon the Higher Ideal."},{"sp":"HDR","t":"CHAPTER VI. THE TWELVE BAD THOUGHTS"},{"ref":"18.1","t":"I."},{"ref":"18.2","t":"(365) Which are the states that are bad?"},{"ref":"18.3","t":"When a bad thought has arisen, which is accompanied by happiness, and associated with views and opinions, and has as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is"},{"ref":"18.4","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought,<br>conception,<br>discursive thought,<br>joy,<br>ease,<br>self-collectedness;"},{"ref":"18.5","t":"the faculties of:<br>energy,<br>concentration,<br>ideation,<br>happiness,<br>vitality;"},{"ref":"18.6","t":"wrong views, <br>wrong intention, <br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.7","t":"the powers of:<br>energy,<br>concentration,<br>unconscientiousness,<br>disregard of blame;"},{"ref":"18.8","t":"lust, covetousness,<br>dulness, wrong views,"},{"ref":"18.9","t":"unconscientiousness,<br>disregard of blame,"},{"ref":"18.10","t":"quiet,<br>grasp,<br>balance."},{"ref":"18.11","t":"Now, these — or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are bad."},{"ref":"18.12","t":"[366-370] What on that occasion is contact... feeling... perception... thinking... thought?"},{"ref":"18.13","t":"<em>Answers as in §§ 2-6 respectively.</em>"},{"ref":"18.14","t":"(371) What on that occasion is conception?"},{"ref":"18.15","t":"<em>Answer as in § 7, substituting ‘wrong intention’ (micchasankappo) for ‘right intention’.</em>"},{"ref":"18.16","t":"[372-374] What on that occasion is discursive thought... joy... ease?"},{"ref":"18.17","t":"<em>Answers as in §§ 8-10 respectively.</em>"},{"ref":"18.18","t":"(375) What on that occasion is self-collectedness?"},{"ref":"18.19","t":"<em>Answer as in § 11, substituting ‘ wrong concentration ‘for’ right concentration’.</em>"},{"ref":"18.20","t":"(376) What on that occasion is the faculty of energy?"},{"ref":"18.21","t":"<em>Answer as in § 13, substituting ‘wrong endeavour’ for ‘right endeavour’.</em>"},{"ref":"18.22","t":"(377) What on that occasion is the faculty of concentration?"},{"ref":"18.23","t":"<em>Answer as in § 375.</em>"},{"ref":"18.24","t":"[378-380] What on that occasion is the faculty of ideation... happiness... vitality?"},{"ref":"18.25","t":"<em>Answers as in §§ 17-19 respectively.</em>"},{"ref":"18.26","t":"(381) What on that occasion are wrong views (micchaditthi)?"},{"ref":"18.27","t":"The views which on that occasion are"},{"ref":"18.28","t":"a walking in opinion, <br>the jungle of opinion, <br>the wilderness of opinion, <br>the puppet-show of opinion, <br>the scuffling of opinion, <br>the Fetter of opinion, <br>the grip and tenacity of it, <br>the inclination totvards it, <br>the being infected by it, <br>a by-path, <br>a wrong road, <br>wrongness, <br>the ‘fording place’, <br>shiftiness of grasp"},{"ref":"18.29","t":"— these are the wrong views that there then are."},{"ref":"18.30","t":"[382-384] What on that occasion is wrong intention.. wrong endeavour... wrong concentration?"},{"ref":"18.31","t":"<em>Answers as in §§ 371, 376, 375 respectively.</em>"},{"ref":"18.32","t":"[885, 386] What on that occasion is the power of energy... the power of concentration?"},{"ref":"18.33","t":"<em>Ansicers as in §§ 383, 384 respectively.</em>"},{"ref":"18.34","t":"(387) What on that occasion is the power of unconscientiousness (ahirikabalam)?"},{"ref":"18.35","t":"The absence which there is on that occasion of anyfeeling of conscientious scruple when scruples ought to be felt, the absence of conscientious scruple at attaining to bad and evil states — this is the power of unconscientiousness that there then is."},{"ref":"18.36","t":"(388) What on that occasion is the power of disregard of blame (anottappabalam)?"},{"ref":"18.37","t":"The absence which there is on that occasion of any sense of guilt where a sense of guilt ought to be felt, the absence of a sense of guilt at attaining to bad and evil states — this is the power of disregard of blame that there then is."},{"ref":"18.38","t":"(389) What on that occasion is lust?"},{"ref":"18.39","t":"The lust, lusting, lustfulness which there is on that occasion, the infatuation, the feeling and being infatuated, the covetousness, the lust that is the root of badness — this is the lust that there then is."},{"ref":"18.40","t":"(390) What on that occasion is dulness?"},{"ref":"18.41","t":"The lack of knowledge, of vision, which there is on that occasion; <br>the lack of co-ordination, of judgment, of wakefulness, of penetration; <br>the inability to comprehend, to grasp thoroughly; <br>the inability to compare, to consider, to demonstrate; <br>the folly, the childishness, the lack of intelligence; <br>the dulness that is vagueness, obfuscation, ignorance, the Flood of ignorance, the Bond of ignorance, the bias of ignorance, the obsession of ignorance, the barrier of ignorance; <br>the dulness that is the root of badness"},{"ref":"18.42","t":"— this the dulness that there then is."},{"ref":"18.43","t":"[391-397] What on that occasion is covetousness... are wrong views... is unconscientiousness... disregard of blame... quiet... grasp... balance?"},{"ref":"18.44","t":"<em>Answers as in §§ 389, 381, 387, 388, 375, 376, and, again, 375 respectively.</em>"},{"ref":"18.45","t":"Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.46","t":"[Summary.]"},{"ref":"18.47","t":"Now, on that occasion"},{"ref":"18.48","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are five, <br>the Jhana is fivefold, <br>the Path is fourfold, <br>the powers are four, <br>the causes are two, <br>contact, &gt; are each single [factors]; <br> etc. &gt; etc."},{"ref":"18.49","t":"<em>[Continue as in § 58.]</em>"},{"ref":"18.50","t":"(398) What on that occasion is the skandha of syntheses?"},{"ref":"18.51","t":"Contact,<br>thinking, <br>conception, <br>discursive thought,<br>joy,<br>self-collectedness;"},{"ref":"18.52","t":"the faculties of:<br>energy, <br>concentration, <br>vitality;"},{"ref":"18.53","t":"wrong views, <br>wrong intention, <br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.54","t":"the powers of:<br>energy, <br>concentration, <br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.55","t":"lust, covetousness,<br>dulness; wrong views;"},{"ref":"18.56","t":"unconscientiousness, <br>disregard of blame;"},{"ref":"18.57","t":"quiet, <br>grasp, <br>balance."},{"ref":"18.58","t":"These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"18.59","t":"[Continue as in § 58.]"},{"ref":"18.60","t":"II."},{"ref":"18.61","t":"(399) Which are the states fchat are bad?"},{"ref":"18.62","t":"When a bad thought has arisen which is accompanied by pleasure, associated with views and opinions, and prompted by a conscious motive, and which has as its object a sight... or what not, then there is contact... balance..."},{"ref":"18.63","t":"<em>[Continue as in the First Thought, § 365.]</em>"},{"ref":"18.64","t":"III."},{"ref":"18.65","t":"(400) Which are the states that are bad?"},{"ref":"18.66","t":"When a bad thought has arisen which is accompanied by happiness and disconnected with views and opinions, and which has as its object a sight, a sound, a smell, a taste, a touch, or what not, then there is contact, etc."},{"ref":"18.67","t":"<em>[Continue as in the first Bad Thought, but omitting the single, twice enumerated item ‘wrong views’.]</em>"},{"ref":"18.68","t":"[Summary.]"},{"ref":"18.69","t":"Now, at that time"},{"ref":"18.70","t":"the skandhas are four, <br>the spheres are two,<br>the elements are two,<br>the nutriments are three, <br>the faculties are five,<br>the Jhana is fivefold, <br>the Path is threefold, <br> etc. etc."},{"ref":"18.71","t":"<em>[Continue as in § 58.]</em>"},{"ref":"18.72","t":"(401) What on that occasion is the skandha of syntheses?"},{"ref":"18.73","t":"<em>Answer as in § 398, omitting ‘wrong views’.</em>"},{"ref":"18.74","t":"IV."},{"ref":"18.75","t":"(402) Which are the states that are bad?"},{"ref":"18.76","t":"When a bad thought has arisen which is accompanied by pleasure, disconnected with views and opinions, and prompted by a conscious motive, and which has as its object a sight... or what not, then there is contact... balance..."},{"ref":"18.77","t":"<em>[Continue as in the Third Thought, § 400.]</em>"},{"ref":"18.78","t":"V."},{"ref":"18.79","t":"(403) Which are the states that are bad?"},{"ref":"18.80","t":"When a bad thought has arisen which is accompanied by disinterestedness, and associated with views and opinions, and has as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is"},{"ref":"18.81","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br>self-collectedness;"},{"ref":"18.82","t":"the faculties of<br>energy,<br>concentration,<br>ideation;"},{"ref":"18.83","t":"disinterestedness, <br>vitality;"},{"ref":"18.84","t":"wrong views, <br>wrong intention,<br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.85","t":"the powers of <br>energy, <br>concentration, <br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.86","t":"lust, covetousness,<br>dulness; wrong views;"},{"ref":"18.87","t":"unconscientiousness, <br>disregard of blame, <br>composure, <br>grasp, <br>balance."},{"ref":"18.88","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.89","t":"[404-407] <em>Questions and answers on ‘contact’, ‘feeling’, ‘disinterestedness’, and the faculty of disinterestedness’ identical with those in §§ 151-154.</em>"},{"ref":"18.90","t":"[Summary.]"},{"ref":"18.91","t":"Now, at that time"},{"ref":"18.92","t":"the skandhas are four,<br> etc.<br>the faculties are five, <br>the Jhana is fourfold, <br>the Path is fourfold, <br> etc."},{"ref":"18.93","t":"<em>[Continue as in § 58.]</em>"},{"ref":"18.94","t":"(408) What on that occasion is the skandha of syntheses?"},{"ref":"18.95","t":"Contact, thinking, conception, discursive thought, self-collectedness, etc."},{"ref":"18.96","t":"<em>[Continue as in § 398, ‘joy’ having been omitted as incompatible with ‘disinterestedness’.]</em>"},{"ref":"18.97","t":"VI."},{"ref":"18.98","t":"(409) Which are the states that are bad?"},{"ref":"18.99","t":"When a bad thought has arisen which is accompanied by disinterestedness, associated with views and opinions, and prompted by a conscious motive, and which has as its object a sight... or what not, then there is contact, etc."},{"ref":"18.100","t":"<em>[Continue as in Thought V.]</em>"},{"ref":"18.101","t":"VII."},{"ref":"18.102","t":"(410) Which are the states that are bad?"},{"ref":"18.103","t":"When a bad thought has arisen which is accompanied by disinterestedness, and disconnected with views and opinions, and which has as its object a sight... or what not, then there is contact, etc."},{"ref":"18.104","t":"<em>[Continue as in Thought V. omitting ‘wrong views’.]</em>"},{"ref":"18.105","t":"[Summary.]"},{"ref":"18.106","t":"Now at that time"},{"ref":"18.107","t":"the skandhas are four,<br> etc. <br>the faculties are five,<br>the Jhana is fourfold, <br>the Path is threefold,<br> etc."},{"ref":"18.108","t":"<em>[Continue as in § 397a.]</em>"},{"ref":"18.109","t":"(411) What on that occasion is the skandha of syntheses?"},{"ref":"18.110","t":"<em>Ansiver as in § 398, omitting both ‘joy’ and ‘wrong views’.</em>"},{"ref":"18.111","t":"VIII."},{"ref":"18.112","t":"(412) Which are the states that are bad?"},{"ref":"18.113","t":"<em>Ansiver as in Thought VII. with the additional Jactor, inserted as in Thoughts II,, IV. VI. of ‘prompted by a conscious motive’.</em>"},{"ref":"18.114","t":"IX."},{"ref":"18.115","t":"(413) Which are the states that are bad?"},{"ref":"18.116","t":"When a bad thought has arisen which is accompanied by melancholy and associated with repugnance, and which has as its object a sight, a sound, a smell, a taste, a touch, a mental state, or what not, then there is"},{"ref":"18.117","t":"contact, <br>feeling, <br>perception,<br>thinking, <br>thought, <br>conception, <br>discursive thought, <br>distress,<br>self-collectedness;"},{"ref":"18.118","t":"the faculties of:<br>energy, <br>concentration,<br>ideation, <br>melancholy,<br>vitality;"},{"ref":"18.119","t":"wrong intention, <br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.120","t":"the powers of:<br>energy, <br>concentration,<br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.121","t":"hate, <br>dulness;"},{"ref":"18.122","t":"malice;"},{"ref":"18.123","t":"unconscientiousness, <br>disregard of blame, <br>quiet, <br>grasp, <br>balance."},{"ref":"18.124","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.125","t":"(414) <em>The question and answer on ‘contact’, § 2.</em>"},{"ref":"18.126","t":"(415) What on that occasion is feeling?"},{"ref":"18.127","t":"The mental pain, the mental distress (dukkham), which, on that occasion, is born of contact with the appropriate element of representative intellection; the painful, distressful sensation which is born of contact with thought; the painful, distressful feeling which is born of contact with thought — this is the distress that there then is."},{"ref":"18.128","t":"[416, 417] What on that occasion is distress (dukkham)... the faculty of melancholy (domanassindriyam)?"},{"ref":"18.129","t":"<em>Answers as for ‘feeling’ in § 415, omitting ‘with the appropriate element of representative intellection’.</em>"},{"ref":"18.130","t":"(418) What on that occasion is hate?"},{"ref":"18.131","t":"The hate, hating, hatred which on that occasion is a disordered temper, the getting upset, opposition, hostility, churlishness, abruptness, disgust of heart — this is the hate that there then is."},{"ref":"18.132","t":"(419) What on that occasion is malice?"},{"ref":"18.133","t":"<em>Answer as for ‘hate’.</em>"},{"ref":"18.134","t":"Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.135","t":"[Summary.]"},{"ref":"18.136","t":"Now, on that occasion"},{"ref":"18.137","t":"the skandhas are four,<br> etc.<br>the faculties are five,<br>the Jhana is fourfold, <br>the Path is threefold, <br>the powers are four, <br>the causes are two,<br> etc."},{"ref":"18.138","t":"<em>[Continue as in §§ 58-61.]</em>"},{"ref":"18.139","t":"(420) What on that occasion is the skandha of syntheses?"},{"ref":"18.140","t":"Contact, <br>thinking,<br>conception,<br>discursive thought,<br>self-collectedness;"},{"ref":"18.141","t":"the faculties of<br>energy,<br>concentration,<br>vitality;"},{"ref":"18.142","t":"wrong intention, <br>wrong endeavour,<br>wrong concentration;"},{"ref":"18.143","t":"the powers of<br>energy,<br>concentration,<br>unconscientiousness,<br>disregard of blame;"},{"ref":"18.144","t":"hate, <br>dulness;"},{"ref":"18.145","t":"malice;"},{"ref":"18.146","t":"unconscientiousness,<br>disregard of blame,<br>quiet,<br>grasp,<br>balance."},{"ref":"18.147","t":"These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"18.148","t":"X."},{"ref":"18.149","t":"(421) Which are the states that are bad?"},{"ref":"18.150","t":"When a bad thought has arisen which is accompanied by melancholy, associated with repugnance, and prompted by a conscious motive, and which has as its object a sight... or what not, then there is contact, etc."},{"ref":"18.151","t":"<em>[Continue as in Thought IX.]</em>"},{"ref":"18.152","t":"XI."},{"ref":"18.153","t":"(422) Which are the states that are bad?"},{"ref":"18.154","t":"When a bad thought has arisen which is accompanied by disinterestedness and associated with perplexity, and which has as its object a sight, a sound, a smell, a taste, a touch, a mental state, or what not, then there is"},{"ref":"18.155","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought,<br>conception,<br>discursive thought, <br>disinterestedness, <br>self-collectedness;"},{"ref":"18.156","t":"the faculties of:<br>energy, disinterestedness,<br>ideation, vitality;"},{"ref":"18.157","t":"wrong intention,<br>wrong endeavour;"},{"ref":"18.158","t":"the powers of:<br>energy,<br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.159","t":"perplexity;"},{"ref":"18.160","t":"dulness;"},{"ref":"18.161","t":"unconscientiousness, <br>disregard of blame, <br>grasp."},{"ref":"18.162","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.163","t":"(423) What on that occasion is contact?"},{"ref":"18.164","t":"<em>The usual formula.</em>"},{"ref":"18.165","t":"(424) What on that occasion is self-collectedness?"},{"ref":"18.166","t":"The sustaining of thought which there is on that occasion — this is the self-collectedness that there then is."},{"ref":"18.167","t":"(425) What on that occasion is perplexity (vicikiccha)?"},{"ref":"18.168","t":"The doubt, the hesitating, the dubiety, which on that occasion is puzzlement perplexity; distraction, standing at cross-roads; collapse, uncertainty of grasp; evasion, hesitation; incapacity of grasping thoroughly, stiffness of mind, mental scarifying — this is the perplexity that there then is."},{"ref":"18.169","t":"[Summary.]"},{"ref":"18.170","t":"Now, at that time"},{"ref":"18.171","t":"the skandhas are four,<br>etc.<br>the faculties are four,<br>the Jhana is fourfold,<br>the Path is twofold,<br>the powers are three, <br>the cause is one,<br>etc."},{"ref":"18.172","t":"<em>[Continue as in § 58.]</em>"},{"ref":"18.173","t":"(426) What on that occasion is the skandha of syntheses?"},{"ref":"18.174","t":"Contact, <br>thinking, <br>conception, <br>discursive thought, <br>self-collectedness;"},{"ref":"18.175","t":"the faculties of:<br>energy, <br>vitality;"},{"ref":"18.176","t":"wrong intention,<br>wrong endeavour;"},{"ref":"18.177","t":"the powers of:<br>energy,<br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.178","t":"perplexity,<br>dulness;"},{"ref":"18.179","t":"unconscientiousness, <br>disregard of blame, <br>grasp."},{"ref":"18.180","t":"Or whatever other, etc."},{"ref":"18.181","t":"<em>[Continue as in § 420.]</em>"},{"ref":"18.182","t":"XII."},{"ref":"18.183","t":"(427) Which are the states that are bad?"},{"ref":"18.184","t":"When a bad thought has arisen which is accompanied by disinterestedness and associated with excitement, and which has as its object a sight, a sound, a smell, a taste, a touch, a mental state, or what not, then there is"},{"ref":"18.185","t":"contact,<br>feeling,<br>perception,<br>thinking,<br>thought,<br>conception,<br>discursive thought,<br>disinterestedness,<br>self-collectedness, <br>the faculties of:<br>energy,<br>concentration,<br>ideation,<br>disinterestedness, <br>vitality;"},{"ref":"18.186","t":"wrong intention, <br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.187","t":"the powers of energy, <br>concentration, <br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.188","t":"excitement;"},{"ref":"18.189","t":"dulness;"},{"ref":"18.190","t":"unconscientiousness, <br>disregard of blame, <br>quiet, grasp, <br>balance."},{"ref":"18.191","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad."},{"ref":"18.192","t":"(428) <em>Usual question and answer on ‘contact’.</em>"},{"ref":"18.193","t":"(429) What on that occasion is excitement (uddhaccam)?"},{"ref":"18.194","t":"The excitement of mind which on that occasion is disquietude, agitation of heart, turmoil of mind — this is the excitement that there then is."},{"ref":"18.195","t":"Now, at that time"},{"ref":"18.196","t":"the skandhas are four,<br>etc. the faculties are five,<br>the Jhana is fourfold,<br>the Path is threefold, <br>the powers are four, <br>the cause is one, etc."},{"ref":"18.197","t":"<em>[Continue as in § 58.]</em>"},{"ref":"18.198","t":"(430) What on that occasion is the skandha of syntheses?"},{"ref":"18.199","t":"Contact, <br>thinking, <br>conception, <br>discursive thought, <br>self-collectedness;"},{"ref":"18.200","t":"the faculties of<br>energy,<br>concentration,<br>vitality;"},{"ref":"18.201","t":"wrong intention, <br>wrong endeavour, <br>wrong concentration;"},{"ref":"18.202","t":"the powers of:<br>energy, <br>concentration,<br>unconscientiousness, <br>disregard of blame;"},{"ref":"18.203","t":"excitement;"},{"ref":"18.204","t":"dulness;"},{"ref":"18.205","t":"unconscientiousness,<br>disregard of blame, <br>quiet,<br>grasp,<br>balance."},{"ref":"18.206","t":"Or whatever other, etc."},{"ref":"18.207","t":"<em>[Continue as in § 62.]</em>"},{"ref":"18.208","t":"[Here end] the Twelve Bad Thoughts."},{"sp":"HDR","t":"CHAPTER I. ON EFFECT, OR RESULT"},{"ref":"20.1","t":"A. Good Karma."},{"ref":"20.2","t":"1. In the sensuous universe."},{"ref":"20.3","t":"(a) The Five Modes of Cognition considered as effects of good (kusalavipakani pane a-v innanani).]"},{"ref":"20.4","t":"<em>(i.)</em>"},{"ref":"20.5","t":"(431) Which are the states that are indeterminate?"},{"ref":"20.6","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, visual cognition has arisen, accompanied by disinterestedness, and having as its object something seen, then there is"},{"ref":"20.7","t":"contact, thinking,<br>feeling, thought,<br>perception, disinterestedness,<br>self-collectedness;"},{"ref":"20.8","t":"the faculties of:<br>ideation,<br>disinterestedness,<br>vitality."},{"ref":"20.9","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.10","t":"(432) <em>Question and answer on ‘contact’ as above, passim.</em>"},{"ref":"20.11","t":"(433) What on that occasion is feeling?"},{"ref":"20.12","t":"The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of visual cognition; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful — this is the feeling that there then is."},{"ref":"20.13","t":"(434) What on that occasion is perception?"},{"ref":"20.14","t":"The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with the appropriate element of visual cognition — this is the perception that there then is."},{"ref":"20.15","t":"(435) What on that occasion is thinking?"},{"ref":"20.16","t":"The thinking, the cogitating, the reflection which on that occasion is born of contact with the appropriate element of visual cognition — this is the thinking that there then is."},{"ref":"20.17","t":"(436) What on that occasion is thought?"},{"ref":"20.18","t":"The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of ideation, intellect, the skandha of intellect, the appropriate element of visual cognition — this is the thought that there then is."},{"ref":"20.19","t":"(437) What on that occasion is disinterestedness?"},{"ref":"20.20","t":"Answer as for ‘feeling’, § 436, omitting the phrase ‘which is born of contact with the appropriate element of visual cognition’."},{"ref":"20.21","t":"(438) What on that occasion is self-collectedness?"},{"ref":"20.22","t":"The persistence of thought which there is on that occasion — this is the self-collectedness that there then is. (439) What on that occasion is the faculty of ideation?"},{"ref":"20.23","t":"<em>Answer as for ‘thought’, § 436.</em>"},{"ref":"20.24","t":"(440) What on that occasion is the faculty of disinterestedness?"},{"ref":"20.25","t":"<em>Answer as in § 437.</em>"},{"ref":"20.26","t":"(441) What on that occasion is the faculty of vitality?"},{"ref":"20.27","t":"<em>Answer as in § 19.</em>"},{"ref":"20.28","t":"Or whatever other incorporeal, causally induced states there are on that occasion — these are the states that are indeterminate."},{"ref":"20.29","t":"[Summary.]"},{"ref":"20.30","t":"Now, on that occasion"},{"ref":"20.31","t":"the skandhas are four,<br>the spheres are two, <br>the elements are two, <br>the nutriments are three,<br>the faculties are three,<br>contact counts as a single factor, <br> etc."},{"ref":"20.32","t":"<em>[Continue as in § 58],</em>"},{"ref":"20.33","t":"the faculty of ideation counts as a single factor,<br>the element of visual cognition counts as a single factor, <br>the sphere of [mental] states counts as a single factor, <br> etc."},{"ref":"20.34","t":"<em>[Continue as in § 58.]</em>"},{"ref":"20.35","t":"(442) What on that occasion is the skandha of syntheses?"},{"ref":"20.36","t":"Contact,<br>thinking,<br>self-collectedness,<br>the faculty of vitality,"},{"ref":"20.37","t":"or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"20.38","t":"<em>(ii.-v.)</em>"},{"ref":"20.39","t":"(443) Which are the states that are indeterminate?"},{"ref":"20.40","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe,"},{"ref":"20.41","t":"auditory cognition,<br>olfactory cognition, or<br>gustatory cognition"},{"ref":"20.42","t":"has arisen, accompanied by disinterestedness, and having as its object"},{"ref":"20.43","t":"a sound,<br>a smell, or<br>a taste"},{"ref":"20.44","t":"respectively... or"},{"ref":"20.45","t":"cognition of body"},{"ref":"20.46","t":"has arisen, accompanied by ease, and having as its object something tangible, then there is"},{"ref":"20.47","t":"contact, thinking,<br>feeling, thought,<br>perception, ease,<br> self-collectedness;"},{"ref":"20.48","t":"the faculties of:<br>ideation,<br>ease, <br>vitality."},{"ref":"20.49","t":"Now, these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.50","t":"(444) <em>Question and answer on ‘contact’ as above, passim,</em>"},{"ref":"20.51","t":"(445) What on that occasion is feeling?"},{"ref":"20.52","t":"The bodily pleasure, the bodily ease, which on that occasion is born of the appropriate element of the cognition of body; the pleasurable, easeful sensation which is born of contact with the body; the pleasurable, easeful feeling which is born of contact with the body — this is the feeling that there then is."},{"ref":"20.53","t":"(446) What on that occasion is perception?"},{"ref":"20.54","t":"The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with appropriate element of the cognition of body — this is the perception that there then is."},{"ref":"20.55","t":"(447) What on that occasion is thinking?"},{"ref":"20.56","t":"The thinking, the cogitating, the reflection, which on that occasion is born of contact with the appropriate element of the cognition of body — this is the thinking that there then is."},{"ref":"20.57","t":"(448) What on that occasion is thought?"},{"ref":"20.58","t":"The thought which on that occasion is ideation, mind, heart, that which is clear; ideation as the sphere of mind, the faculty of ideation, intellect, the skandha of intellect, the appropriate element of the cognition of body — this is the thought that there then is."},{"ref":"20.59","t":"(449) What on that occasion is ease?"},{"ref":"20.60","t":"The bodily pleasure, the bodily ease which on that occasion is the pleasant, easeful sensation born of contact with the body; the pleasant, easeful feeling born of contact with the body — this is the ease that there then is."},{"ref":"20.61","t":"[450-453] What on that occasion is self-collectedness... the faculty of ideation... of ease... of vitality?"},{"ref":"20.62","t":"<em>Answers as in §§ 438, 448, 449 and 441 respectively.</em>"},{"ref":"20.63","t":"Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.64","t":"[Summary.]"},{"ref":"20.65","t":"Now, on that occasion"},{"ref":"20.66","t":"the skandhas are four, <br> etc."},{"ref":"20.67","t":"<em>[Continue as in § 441a, substituting ‘the element of the cognition of body’ for ‘the element of visual cognition’.]</em>"},{"ref":"20.68","t":"(454) What on that occasion is the skandha of syntheses?"},{"ref":"20.69","t":"<em>Answer as in § 442.</em>"},{"ref":"20.70","t":"(b) Good (karma) taking effect in ideation (kusalavipaka manodhatu)."},{"ref":"20.71","t":"(455) Which are the states that are indeterminate?"},{"ref":"20.72","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of ideation has arisen, accompanied by disinterestedness, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is"},{"ref":"20.73","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br> self-collectedness;"},{"ref":"20.74","t":"the faculties of <br>ideation,<br>disinterestedness, <br>vitality."},{"ref":"20.75","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.76","t":"(456) <em>Question and ansiver on ‘contact’ as above, passim,</em>"},{"ref":"20.77","t":"(457) What on that occasion is feeling?"},{"ref":"20.78","t":"The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of ideation; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful — this is the feeling that there then is."},{"ref":"20.79","t":"[458-460] What on that occasion is perception... thinking... thought?"},{"ref":"20.80","t":"<em>Answers as in §§ 446-448, suhstituting ‘element of ideation’ for ‘element of the cognition of body’.</em>"},{"ref":"20.81","t":"(461) What on that occasion is conception?"},{"ref":"20.82","t":"The ratiocination, the conceiving which on that occasion is the disposition, the fixation, the focussing, the application of the mind — this is the conception that there then is."},{"ref":"20.83","t":"(462) What on that occasion is discursive thought?"},{"ref":"20.84","t":"The process, the sustained procedure, the progress and access [of the mind] which on that occasion is the continuous adjusting and directing of thought — this is the discursive thought that there then is."},{"ref":"20.85","t":"[463-467] What on that occasion is disinterestedness... self-collectedness... the faculty of ideation... of disinterestedness... of vitality?"},{"ref":"20.86","t":"<em>Answers as m §§ 437, 438, 460, 440, 441 respectively.</em>"},{"ref":"20.87","t":"[Summary.]"},{"ref":"20.88","t":"Now, on that occasion"},{"ref":"20.89","t":"the skandhas are four,<br>the spheres are two,<br>the elements are two, <br>the nutriments are three, <br>the faculties are three, <br>contact counts as a single factor, <br> etc."},{"ref":"20.90","t":"<em>[Continue as in § 58.]</em>"},{"ref":"20.91","t":"the faculty of ideation counts as a single factor,<br>the element of ideation counts as a single factor, <br> etc."},{"ref":"20.92","t":"(468) What on that occasion is the skandha of syntheses?"},{"ref":"20.93","t":"Contact, discursive thought,<br>thinking, self-collectedness,<br>conception, the faculty of vitality."},{"ref":"20.94","t":"Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"20.95","t":"(c) Good (karma) taking effect in representative intellection (kusala-vipaka manoyinnanadhatu)."},{"ref":"20.96","t":"<em>(i.) When accompanied by happiness,</em>"},{"ref":"20.97","t":"(469) Which are the states that are indeterminate?"},{"ref":"20.98","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen, accompanied by happiness and having as its object a sight, a sound, a smell, a taste, something tangible, the idea [of any of these], or what not, then there is"},{"ref":"20.99","t":"contact, conception,<br>feeling, discursive thought,<br>perception, joy,<br>thinking, ease,<br>thought, self-collectedness;"},{"ref":"20.100","t":"the faculties of:<br>ideation, <br>happiness, <br>vitality."},{"ref":"20.101","t":"These, or whatever other, etc."},{"ref":"20.102","t":"<em>[Continue as in § 455.]</em>"},{"ref":"20.103","t":"[470-482] <em>These thirteen constituent states are described as in §§ 2-11 and 17-19, with the exception of ‘conception’ (vitakko) and ‘self-collectedness’ (cittass’ ekaggata), which are described with the restricted connotation used m §§ 461, 464.</em>"},{"ref":"20.104","t":"[Summary.]"},{"ref":"20.105","t":"<em>Identical tvith § 467a, but ‘the element of representative cognition’ (manovinnanadhatu) must be substituted for ‘the element of ideation’.</em>"},{"ref":"20.106","t":"(483) What on that occasion is the skandha of syntheses?"},{"ref":"20.107","t":"Contact, discursive thought,<br>thinking, joy,<br>conception, self-collectedness;"},{"ref":"20.108","t":"the faculty of:<br>vitality."},{"ref":"20.109","t":"Or whatever incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"20.110","t":"<em>(ii.) When accompanied by disinterestedness.</em>"},{"ref":"20.111","t":"(484) Which are the states that are indeterminate?"},{"ref":"20.112","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen, accompanied by disinterestedness, and having as its object a sight, etc. (cf. above, § 469]... then there is"},{"ref":"20.113","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br> self-collectedness;"},{"ref":"20.114","t":"the faculties of:<br>ideation,<br>disinterestedness, <br>vitality."},{"ref":"20.115","t":"These, or whatever other, etc."},{"ref":"20.116","t":"<em>[Continue as in § 469.]</em>"},{"ref":"20.117","t":"[485-496] <em>These Thirteen states are described as in the foregoing section (i.), except that the questions and answers on ‘feeling’ and ‘disinterestedness’, as given in §§ 152-154, must he substituted for those on ‘feeling’, ‘joy’, and the ‘faculty of happiness’ given in §§ 471, 477, and 481. ‘Ease’ is omitted.</em>"},{"ref":"20.118","t":"[Summary.]"},{"ref":"20.119","t":"<em>Terms identical with those in § 482a.</em>"},{"ref":"20.120","t":"(497) <em>The skandha of syntheses is identical with the content stated in § 483, hut with the omission of ‘joy’.</em>"},{"ref":"20.121","t":"(d) The Eight Main Types of Kesults (attha mahavipaka)."},{"ref":"20.122","t":"(498) Which are the states that are indeterminate?"},{"ref":"20.123","t":"When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen,"},{"ref":"20.124","t":"<strong>i.</strong> accompanied by happiness and associated with knowledge..."},{"ref":"20.125","t":"<strong>ii.</strong> accompanied by happiness, associated with knowledge, and prompted by a conscious motive..."},{"ref":"20.126","t":"<strong>iii.</strong> accompanied by happiness and disconnected with knowledge..."},{"ref":"20.127","t":"<strong>iv.</strong> accompanied by happiness, disconnected with knowledge, and prompted by a conscious motive..."},{"ref":"20.128","t":"<strong>v.</strong> accompanied by disinterestedness and associated with knowledge..."},{"ref":"20.129","t":"<strong>vi.</strong> accompanied by disinterestedness, associated with knowledge, and prompted by a conscious motive..."},{"ref":"20.130","t":"<strong>vii.</strong> accompanied by disinterestedness and disconnected with knowledge..."},{"ref":"20.131","t":"<strong>viii.</strong> accompanied by disinterestedness, disconnectedwith knowledge, and prompted by a conscious motive, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is contact... balance."},{"ref":"20.132","t":"These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.133","t":"That absence of lust which is the root of indeterminateness... that absence of hate which is the root of indeterminateness... that absence of dulness which is the root of indeterminateness... these are states that are indeterminate."},{"ref":"20.134","t":"2. In the universe of Form."},{"ref":"20.135","t":"(499) Which are the states that are indeterminate?"},{"ref":"20.136","t":"When, that he may attain to the heavens of Form, he cultivates the way thereto, and aloof from sensuous appetites, etc. enters into and abides in the First Jhana... then there is contact, etc. Now, these... are states that are good. But when, as the result of just this good karma having been wrought, having been stored up in connexion with the universe of Form, he, aloof from sensuous appetites, etc. enters into and abides in the First Jhana... then there is contact, etc. And these... are states that are indeterminate."},{"ref":"20.137","t":"<em>(500) Repeat, substituting the formulce of the remaining Jhanas on the Fourfold System, and of all the Jhanas on the Fivefold System.</em>"},{"ref":"20.138","t":"3. In the universe of the Formless."},{"ref":"20.139","t":"(501) Which are the states that are indeterminate?"},{"ref":"20.140","t":"When, that he may attain to the heavens of the Formless, he cultivates the way thereto, and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that frame of mind which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc. [continue as in § 265] — then the contact... the balance that arises, these... are states that are good."},{"ref":"20.141","t":"But when, as the result of just this good karma having been wrought, having been stored up in connexion with the universe of the Formless, he, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc. [continue as above]... then the contact... the balance that arises, these... are states that are indeterminate."},{"ref":"20.142","t":"<em>[502-504] Here follow in succession the other three ‘Jhanas connected with Formless Existence’ (§§ 266-268), namely, ‘the Sphere of Infinite Intellection’, ‘the Sphere of Nothingness’, and ‘the Sphere where there is neither Perception nor Non-perception’, each having the Fourth Jhana as its ‘result’, as in the formula stated in § 501.</em>"},{"ref":"20.143","t":"4. In the pursuit of the Higher Ideal (lokuttaravipako)."},{"ref":"20.144","t":"I. The First Path. The Twenty Great Methods."},{"ref":"20.145","t":"1. Rapt Meditation."},{"ref":"20.146","t":"<em>(i.) The Four Modes of Progress in Purification.</em>"},{"ref":"20.147","t":"(505) Which are the states that are indeterminate?"},{"ref":"20.148","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana... [continue as in § 277] progress thereto being difficult and intuition sluggish — then there is contact... balance. Now these... are states that are good."},{"ref":"20.149","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is painful, intuition wherein is sluggish, and which is Empty — then there is contact... the faculty of knowledge made perfect... balance. And these... are states that are indeterminate."},{"ref":"20.150","t":"(506) Which are the states that are indeterminate?"},{"ref":"20.151","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation) whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana... [continue as in § 277] progress thereto being difficult and intuition sluggish — then there is contact... balance. Now these... are states that are good."},{"ref":"20.152","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is painful, intuition wherein is sluggish, and which is Signless..."},{"ref":"20.153","t":"[or] (507) <em>(repeating all the foregoing)</em>"},{"ref":"20.154","t":"which is Aimless — then there is contact... the faculty of knowledge made perfect... balance. And these... are states that are indeterminate."},{"ref":"20.155","t":"(508) Which are the states that are indeterminate?"},{"ref":"20.156","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, suppressing theworking of conception and of thought discursive, enters into and abides in the Second Jhana..."},{"ref":"20.157","t":"[or]... in the Third Jhana...<br>[or]... in the Fourth Jhana...<br>[or]... <em>[continue in the same ivay for fivefold Jhana]</em>... progress whereto is painful and intuition sluggish, then this constitutes good (karma)."},{"ref":"20.158","t":"But when, as the result <em>[of this or that Jhana the corresponding Jhana is attained]</em> progress whereto is painful, intuition wherein is sluggish,"},{"ref":"20.159","t":"and which is Empty, <br> Signless, <br> [or] Aimless,"},{"ref":"20.160","t":"then the contact... the balance that arises — these... are states that are indeterminate."},{"ref":"20.161","t":"<em>(509) Repeat the two foregoing sections, substituting in order the three remaining Modes of Progress: ‘progress whereto is painful, but intuition quick’, ‘progress whereto is easy, but intuition sluggish’, and ‘progress whereto is easy, and intuition quick’ (§§ 176-180).</em>"},{"ref":"20.162","t":"<em>(ii.) The Notion of Emptiness applied to Purification (suddhika-sunnatam).</em>"},{"ref":"20.163","t":"(510) Which are the states that are indeterminate?"},{"ref":"20.164","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana... which is Empty — then there is contact... balance. Now these... are states that are good."},{"ref":"20.165","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... which is Empty..."},{"ref":"20.166","t":"[or] (511) which is Signless...<br>[or] (512) which is Aimless — then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.167","t":"(513) <em>Repeat in the case of each of the remaining Jhdnas on the Fourfold System, and of all the J lianas on the Fivefold System,</em>"},{"ref":"20.168","t":"<em>(iii.) The Four Modes of Progress taken in connexion with the Notion of Emptiness (sunnata-patipada).</em>"},{"ref":"20.169","t":"<em>[The First Mode.]</em>"},{"ref":"20.170","t":"(514) Which are the states that are indeterminate?"},{"ref":"20.171","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana.. progress whereto is painful and intuition sluggish,"},{"ref":"20.172","t":"and which is Empty,"},{"ref":"20.173","t":"then there is contact... balance. Now these... are states that are good."},{"ref":"20.174","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is painful and intuition sluggish,"},{"ref":"20.175","t":"and which is Empty...<br>... [or] (515) which is Signless...<br>... [or] (516) which is Aimless,"},{"ref":"20.176","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.177","t":"<em>(517) Repeat in the case of each of the remaining Jhdnas on the Fourfold System, and of all the Jhdnas on the Fivefold System.</em>"},{"ref":"20.178","t":"<em>[The Second, Third and Fourth Modes.]</em>"},{"ref":"20.179","t":"(518) Which are the states that are indeterminate?"},{"ref":"20.180","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana..."},{"ref":"20.181","t":"— progress whereto is painful, but intuition quick,<br> and which is Empty...<br> — progress whereto is easy, but intuition sluggish,<br> and which is Empty... <br> — progress whereto is easy and intuition quick, <br> and which is Empty..."},{"ref":"20.182","t":"<em>[Repeat, substituting each of the remaining Jhdnas in the case of each of the three Modes]</em>"},{"ref":"20.183","t":"... then these constitute good (karma)."},{"ref":"20.184","t":"But when, as the result [of this or that Jhana in any the three Modes], he enters into and abides in any of the Jhanas taken in order, which is in any of the three Modes,"},{"ref":"20.185","t":"and which is Empty... <br>... [or] which is Signless... <br>... [or] which is Aimless,"},{"ref":"20.186","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.187","t":"<em>(iv.) The Notion of Aimlessness applied to Purification (suddhika-appanihitam).</em>"},{"ref":"20.188","t":"(519) Which are the states that are indeterminate?"},{"ref":"20.189","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana..."},{"ref":"20.190","t":"which is Aimless,"},{"ref":"20.191","t":"then there is contact... balance. Now these... are states that are good."},{"ref":"20.192","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana..."},{"ref":"20.193","t":"... which is Aimless... <br>... [or] (520) which is Signless...<br>... [or] (521) which is Empty,"},{"ref":"20.194","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.195","t":"(522) <em>Repeat in the case of each q/ the remaining Jhanas on the Fourfold System, and of all the Jhanas on the Fivefold System,</em>"},{"ref":"20.196","t":"<em>(v.) The Four Modes of Progress taken in connexion with the Notion of Aimlessness (appanihita-patipada).</em>"},{"ref":"20.197","t":"(523) Which are the states that are indeterminate?"},{"ref":"20.198","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish,"},{"ref":"20.199","t":"and which is Aimless,"},{"ref":"20.200","t":"then there is contact... balance. Now these... are states that are good."},{"ref":"20.201","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the first Jhana... progress whereto is difficult and intuition sluggish,"},{"ref":"20.202","t":"and which is Aimless... <br>... [or] (524) which is Signless... <br>... [or] (525) which is Empty,"},{"ref":"20.203","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.204","t":"(526) Which are the states that are indeterminate?"},{"ref":"20.205","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation) whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, suppressing the working of conception and of thought discursive, he enters into and abides in the Second Jhana, or into <em>[any of the remaining Jhanas, both on the Fourfold and the Fivefold System]</em>... progress whereto is difficult and intuition sluggish,"},{"ref":"20.206","t":"and which is Aimless,"},{"ref":"20.207","t":"then this constitutes good (karma)."},{"ref":"20.208","t":"But when, as the result <em>[of this or that Jhana the corresponding Jhana is attained]</em>^ progress whereto is difficult and intuition sluggish,"},{"ref":"20.209","t":"and which is Aimless, <br>[or] which is Signless,<br>[or] which is Empty,"},{"ref":"20.210","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.211","t":"(527) <em>The Second, Third and Fourth Modes are now substituted in turn, as teas done in § 518.</em>"},{"ref":"20.212","t":"2-20. The Remaining Nineteen Great Methods."},{"ref":"20.213","t":"(528) Which are the states that are indeterminate?"},{"ref":"20.214","t":"<em>Here follow nineteen concepts, each of which can he substituted for ‘the Jhana of the Higher Ideal’ in the preceding exercises (§§ 505-528), the exercise to which they are actually applied in this paragraph being the ‘Modes of Progress in Purification’ given in §§ 505-509. These nineteen concepts are enumerated in § 358.</em>"},{"ref":"20.215","t":"<em>(vi.) The Modes of Progress in Purification taken in connexion with the Dominant Influence of Desire (chandadhipateyya-suddhika-patipada).</em>"},{"ref":"20.216","t":"(529) Which are the states that are indeterminate?"},{"ref":"20.217","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is contact... balance. Now these... are states that are good."},{"ref":"20.218","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish."},{"ref":"20.219","t":"— which is Empty... <br>... [or] (530) which is Signless...<br>... [or] (531) which is Aimless,"},{"ref":"20.220","t":"and the dominant influence in which is Desire — then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.221","t":"(532) <em>Repeat in the case of each of the remaining Jhdnas on both systems.</em>"},{"ref":"20.222","t":"(533) <em>Repeat in the case of each of the three remaining ‘Modes of Progress’ applied to each Jhdna.</em>"},{"ref":"20.223","t":"<em>(vii.) The Notion of Emptiness applied to Purification, and taken in connexion with Desire as the Dominant Influence (chandadhipateyyam suddhika-sunnatam).</em>"},{"ref":"20.224","t":"(534) Which are the states that are indeterminate?"},{"ref":"20.225","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... which is Empty, and the dominant influence in which is Desire — then there is contact... balance. Now these... are states that are good."},{"ref":"20.226","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana..."},{"ref":"20.227","t":"which is Empty... <br>... [or] (535) which is Signless... <br>... [or] (536) which is Aimless,"},{"ref":"20.228","t":"and the dominant influence in which is Desire — then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.229","t":"(537) <em>Repeat in the case oj each of the remaining Jhdnas on both systems.</em>"},{"ref":"20.230","t":"<em>(viii.)</em>"},{"ref":"20.231","t":"(538) Which are the states that are indeterminate?"},{"ref":"20.232","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, which is Empty, and the dominant influence in which is Desire — then there is contact... balance. Now these... are states that are good."},{"ref":"20.233","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish,"},{"ref":"20.234","t":"— which is Empty...<br>... [or] (539) which is Signless... <br>... [or] (540) which is Aimless,"},{"ref":"20.235","t":"and the dominant influence in which is Desire — then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.236","t":"(541) <em>Repeat in the case of each remaining Jhana as passim,</em>"},{"ref":"20.237","t":"(542) <em>Repeat in the case of each of the three remaining ‘Modes of Progress’ applied to each Jhana,</em>"},{"ref":"20.238","t":"<em>(ix.)</em>"},{"ref":"20.239","t":"[543-546] <em>This group is identical tvith group vii. [§§ 534-537], except that the concept Aimless takes the place oj the concept Empty, and conversely.</em>"},{"ref":"20.240","t":"<em>(X.)</em>"},{"ref":"20.241","t":"[547-551] <em>This group is identical with group viii. [§§ 538-542], except that the concept Aimless takes the place of the concept Empty, and conversely.</em>"},{"ref":"20.242","t":"2-20. The Remaining Nineteen Great Methods."},{"ref":"20.243","t":"(552) Which are the states that are indeterminate?"},{"ref":"20.244","t":"When he cultivates the Path of the Higher Ideal, the Advance in Mindfulness toward the Higher Ideal, the System of Eight Efforts toward the Higher Ideal, etc. [continue as in § 358, doum to ‘Thought relating to the Higher Ideal’], whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is contact... balance. Now these... are states that are good."},{"ref":"20.245","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, which is"},{"ref":"20.246","t":"Empty, <br>or Signless, <br>or Aimless,"},{"ref":"20.247","t":"and the dominant influence in which is"},{"ref":"20.248","t":"Desire,<br>or Energy,<br>or a Thought,<br>or Investigation,"},{"ref":"20.249","t":"then there is contact... balance. And these... are states that are indeterminate."},{"ref":"20.250","t":"[Here ends] Result in the First Path."},{"ref":"20.251","t":"II. — IV. The Kemaining Three Paths. Cf. §§ 362-364a."},{"ref":"20.252","t":"(553) Which are the states that are indeterminate?"},{"ref":"20.253","t":"When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the Second Stage, he has diminished the strength of sensual passions and of malice..."},{"ref":"20.254","t":"[or] when, that he may attain to the Third Stage, he has put away the entire residuum of sensual passions and of malice..."},{"ref":"20.255","t":"[or] when, that he may attain to the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless, all conceit, excitement, and ignorance — and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, then there is contact... the faculty of knowledge made perfect... balance."},{"ref":"20.256","t":"Now these... are states that are good."},{"ref":"20.257","t":"But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana... progress whereto is difficult and intuition sluggish, and which is Empty, then there is contact... the faculty of one whose knowledge is made perfect... balance. And these... are states that are indeterminate."},{"ref":"20.258","t":"(554) <em>Question and answer on ‘contact’ as above passim.</em>"},{"ref":"20.259","t":"(555) What on that occasion is the faculty of one whose knowledge is made perfect (annatavindriyam)?"},{"ref":"20.260","t":"The perfected knowledge, the science, the understanding of the doctrines of those whose knowledge is made perfect, their searching, research, searching the Truth; discernment, discrimination, differentiation; erudition, proficiency, subtlety; criticism, reflection, analysis; breadth, sagacity, leading; insight, intelligence, incitement; wisdom as faculty and as power; wisdom as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dulness, searching the Truth, right views, that searching the truth which is a factor in the Great Awakening; a Path-component, contained in the Path — this is on that occasion the faculty of one whose knowledge is made perfect."},{"ref":"20.261","t":"Or whatever other incorporeal, causally induced states there are on that occasion, these are states that are indeterminate."},{"ref":"20.262","t":"[Here ends] result in connexion with the Higher Ideal."},{"ref":"20.263","t":"B. Bad Karma."},{"ref":"20.264","t":"(a) The Five Modes of Sense-Cognition."},{"ref":"20.265","t":"(556) Which are the states that are indeterminate?"},{"ref":"20.266","t":"When, as the result of bad karma having been wrought, having been stored up,<br>visual cognition has arisen, accompanied by disinterestedness and having as its object a sight... <br>auditory cognition has arisen, accompanied by disinterestedness and having as its object a sound... <br>olfactory cognition has arisen, accompanied by disinterestedness and having as its object a smell... <br>gustatory cognition has arisen, accompanied by disinterestedness and having as its object a taste...<br>cognition of body has arisen, accompanied by distress and having as its object something tangible,<br>then there is"},{"ref":"20.267","t":"contact, thinking,<br>feeling, thought,<br>perception, distress,<br> self-collectedness;"},{"ref":"20.268","t":"the faculties of:<br>ideation, <br>distress, <br>vitality."},{"ref":"20.269","t":"Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.270","t":"(557) <em>Question and answer on ‘contact’ as above passim.</em>"},{"ref":"20.271","t":"(558) What on that occasion is feeling?"},{"ref":"20.272","t":"The bodily pain, the bodily distress which, on that occasion, is born of contact with the appropriate element of cognition of body; the painful, distressful sensation which is born of contact with the body; the painful, distressful feeling which is born of contact with the body — this is the feeling that there then is."},{"ref":"20.273","t":"(559) What on that occasion is distress?"},{"ref":"20.274","t":"The bodily pain, the bodily distress which, on that occasion, is the painful, distressful sensation born of contact with the body; the painful, distressful feeling born of contact with the body — this is the distress that there then is."},{"ref":"20.275","t":"(560) What on that occasion is the faculty of distress?"},{"ref":"20.276","t":"<em>Answer as in § 559.</em>"},{"ref":"20.277","t":"Or whatever other incorporeal, causally induced states there are on that occasion, these are states that are indeterminate."},{"ref":"20.278","t":"[Summary.]"},{"ref":"20.279","t":"Now at that time"},{"ref":"20.280","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two,<br>the nutriments are three,<br>the faculties are three, <br>contact, <br>etc."},{"ref":"20.281","t":"<em>[Continue as in § 58.]</em>"},{"ref":"20.282","t":"the faculty of ideation counts as a single factor,<br>the element of the cognition of body counts as a single factor, <br>the sphere of [mental] states counts as a single factor, <br> etc."},{"ref":"20.283","t":"<em>[Continue as in §§ 58-61.]</em>"},{"ref":"20.284","t":"(561) What on that occasion is the skandha of syntheses?"},{"ref":"20.285","t":"Contact, discursive thought,<br>thinking, self-collectedness;"},{"ref":"20.286","t":"conception, the faculty of vitality."},{"ref":"20.287","t":"Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses."},{"ref":"20.288","t":"<em>[Continue as in § 63, etc.]</em>"},{"ref":"20.289","t":"(b) The Element of Ideation."},{"ref":"20.290","t":"(562) Which are the states that are indeterminate?"},{"ref":"20.291","t":"When, as the result of bad karma having been wrought, having been stored up, an element of ideation has arisen, accompanied by disinterestedness, and having as its object a sight, a sound, a smell, a taste, something tangible or what not, then there is"},{"ref":"20.292","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br> self-collectedness;"},{"ref":"20.293","t":"the faculties of:<br>ideation,<br>disinterestedness, <br>vitality."},{"ref":"20.294","t":"Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.295","t":"[Summary.]"},{"ref":"20.296","t":"<em>This including the description of the appropriate skandha of syntheses (563), is identical with the corresponding Summary, §§ 467a, 468.</em>"},{"ref":"20.297","t":"(c) The Element of Representative Intellection."},{"ref":"20.298","t":"(564) Which are the states that are indeterminate?"},{"ref":"20.299","t":"When, as the result of bad karma having been wrought, having been stored up, an element of representative intellection has arisen, accompanied by disinterestedness, and having as its object a sight, etc. or what not, then there is"},{"ref":"20.300","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, self-collectedness;"},{"ref":"20.301","t":"the faculties of<br>ideation,<br>disinterestedness, <br>vitality."},{"ref":"20.302","t":"Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"20.303","t":"<em>[Continue as in §§ 485-496.]</em>"},{"ref":"20.304","t":"[Summary.]"},{"ref":"20.305","t":"[564a, 565] <em>This including the description of the appropriate skandha of syntheses, is identical with §§ 496a, 497.</em>"},{"ref":"20.306","t":"[Here end] the Indeterminates which are the result of Bad [Karma]."},{"sp":"HDR","t":"CHAPTER II. ACTION-THOUGHTS"},{"ref":"21.1","t":"A. In connexion with the Sensuous Universe."},{"ref":"21.2","t":"(a) On occasion of Ideation (kamavacara-kiriya)."},{"ref":"21.3","t":"(566) Which are the states that are indeterminate?"},{"ref":"21.4","t":"When an element of ideation of the kind termed kiriya has arisen, which is neither good nor bad nor the result of karma, which is accompanied by disinterestedness, and which has as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is"},{"ref":"21.5","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br> self-collectedness;"},{"ref":"21.6","t":"the faculties of:<br>ideation,<br>disinterestedness, <br>vitality."},{"ref":"21.7","t":"Now these, or whatever other incor; -eal, causally in duced states there are on that occasion — these are states that are indeterminate."},{"ref":"21.8","t":"[Summary.]"},{"ref":"21.9","t":"Now, at that time"},{"ref":"21.10","t":"the skandhas are four,<br>the spheres are two,<br>the elements are two, <br>the nutriments are three, <br>the faculties are three, <br>contact,<br>etc."},{"ref":"21.11","t":"<em>(567) The skandha of syntheses (as well as the remainder of the foregoing summary) is identical with the corresponding passages in Chapter I. viz. §§ 467a, 468.</em>"},{"ref":"21.12","t":"(b) On occasion of Representative Intellection."},{"ref":"21.1a","t":"(568) Which are the states that are indeterminate?"},{"ref":"21.1aa","t":"When an element of representative intellection of the kind termed kiriya has arisen, which is neither good nor bad nor the result of karma, which is accompanied by happiness, and which has as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is"},{"ref":"21.1b","t":"contact, conception,<br>feeling, discursive thought,<br>perception, joy,<br>thinking, ease,<br>thought, self-collectedness;"},{"ref":"21.1c","t":"the faculties of <br>energy, ideation,<br>concentration, happiness,<br> vitality."},{"ref":"21.1d","t":"Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate."},{"ref":"21.1e","t":"(569) <em>Question and answer on ‘contact’ as above passim.</em>"},{"ref":"21.1f","t":"(570) What on that occasion is self-collectedness?"},{"ref":"21.1g","t":"The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, imperturbed mental procedure, quiet, the faculty and the power of concentration — this is the self-collectedness that there then is."},{"ref":"21.1h","t":"(571) What on that occasion is the faculty of energy... (572) of concentration?"},{"ref":"21.1i","t":"<em>Answers as in § 13 and § 570 respectively.</em>"},{"ref":"21.1j","t":"[Summary.]"},{"ref":"21.1k","t":"Now at that time"},{"ref":"21.1l","t":"the skandhas are four, <br>the spheres are two, <br>the elements are two, <br>the nutriments are three, <br>the faculties are five, <br>contact, <br>etc."},{"ref":"21.1m","t":"<em>[Continue as in § 482a.]</em>"},{"ref":"21.1n","t":"(573) What on that occasion is the skandha of syn theses?"},{"ref":"21.1o","t":"Contact,<br>thinking,<br>conception,<br>discursive thought,<br>joy,<br>self-collectedness,"},{"ref":"21.1p","t":"the faculties of:<br>energy,<br>concentration,<br>vitality."},{"ref":"21.1q","t":"Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and intellect — these are the skandha of syntheses."},{"ref":"21.2a","t":"(574) Which are the states that are indeterminate?"},{"ref":"21.2aa","t":"When an element of representative intellection of the kind termed kiriya has arisen, which is neither good, nor bad, nor the result of karma, which is accompanied by disinterestedness, and which has as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is"},{"ref":"21.2b","t":"contact, thought,<br>feeling, conception,<br>perception, discursive thought,<br>thinking, disinterestedness,<br> self-collectedness;"},{"ref":"21.2c","t":"the faculties of<br>energy, ideation,<br>concentration, disinterestedness,<br> vitality."},{"ref":"21.2d","t":"Now these, or whatever other incorporeal, causally in duced states there are on that occasion — these are states that are indeterminate."},{"ref":"21.2e","t":"[Summary.]"},{"ref":"21.2f","t":"<em>Identical with 572a</em>."},{"ref":"21.2g","t":"(575) <em>The skandha of syntheses is identical with that in § 573, hut ‘joy’ must be omitted.</em>"},{"ref":"21.3a","t":"(576) Which are the states that are indeterminate?"},{"ref":"21.3aa","t":"When an element of representative intellection of the kind termed kiriya has arisen that is neither good, nor bad, nor the result of karma —"},{"ref":"21.3b","t":"<strong>i.</strong> which is accompanied by happiness and associated with knowledge..."},{"ref":"21.3c","t":"<strong>ii.</strong> which is accompanied by happiness, associated with knowledge, and prompted by a conscious motive..."},{"ref":"21.3d","t":"<strong>iii.</strong> which is accom panied by happiness and disconnected with knowledge..."},{"ref":"21.3e","t":"<strong>iv.</strong> which is accompanied by happiness, disconnected with knowledge and prompted by a conscious motive..."},{"ref":"21.3f","t":"<strong>v.</strong> which is accompanied by disinterestedness and associ ated with knowledge..."},{"ref":"21.3g","t":"<strong>vi.</strong> which is accompanied by disinterestedness, associated with knowledge and prompted by a conscious motive..."},{"ref":"21.3h","t":"<strong>vii.</strong> which is accompanied by disinterestedness and ‘disconnected with knowledge..."},{"ref":"21.3i","t":"<strong>viii.</strong> which is accompanied by disinterestedness, discon nected with knowledge and prompted by a conscious motive"},{"ref":"21.3j","t":"— and, which has as its object a sight, a sound, a smell, a taste, something tangible, or what not — then there is contact... balance. Now these... are states that are indeterminate."},{"ref":"21.3k","t":"That absence of lust which is the root of the indeterminate...<br>that absence of hate which is the root of the inde terminate...<br>that absence of dulness which is the root of the inde terminate..."},{"ref":"21.3l","t":"these are states that are indeterminate."},{"ref":"21.3m","t":"B. In connexion with the Universe of Form (rupavacara-kiriya)."},{"ref":"21.3n","t":"(577) Which are the states that are indeterminate?"},{"ref":"21.3o","t":"When he cultivates rapt meditation in connexion with the universe of Form, and of the kind termed kiriya which is neither good, nor bad, nor the result of karma, and which is concerned with easeful living under present conditions — and so, aloof from sensuous appetites, aloof from evil ideas, by earth-gazing, enters into and abides in the First Jhana... then there is contact... balance. Now these... are states that are indeterminate."},{"ref":"21.3p","t":"(578) <em>Repeat in the case of each remaining Jhana on the Fourfold f and of those on the Fivefold System.</em>"},{"ref":"21.3q","t":"C. In connexion with the Universe of the Formless (arupavacara-kiriya)."},{"ref":"21.3r","t":"(579) Which are the states that are indeterminate?"},{"ref":"21.3s","t":"When he cultivates rapt meditation in connexion with the universe of the Formless, of the kind termed kiriya, which is neither good, nor bad, nor the result of karma, and is concerned with easeful living under present conditions — and when, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc.... then there is contact... balance. Now these... are states that are indeterminate."},{"ref":"21.3t","t":"[580-582] <em>Here follow, with the same opening formula as in the foregoing answer, the three remaining ‘Jhanas con nected with Formless Existence’. See §§ 266-268.</em>"},{"ref":"21.3u","t":"That absence of lust which is the root of the indeterminate...<br>that absence of hate which is the root of the indeterminate... <br>that absence of dulness which is the root of the indeterminate..."},{"ref":"21.3v","t":"these... are states that are indeterminate."},{"ref":"21.3w","t":"[Here ends] the Division on the Genesis of Thoughts."},{"sp":"HDR","t":"BOOK II. FORM"},{"ref":"22.1","t":"INTRODUCTORY"},{"ref":"22.2","t":"(583) WHICH ARE the states that are indeterminate?"},{"ref":"22.3","t":"The results of good and bad states taking effect in the universe of sense, in that of form, in that of the formless or in [the life] which is Unincluded, and as connected with the skandhas of feeling, perception, syntheses, and intellect as well as those states known as kiriya which are neither good, nor bad, nor the result of karma; all form, moreover; and [finally] Uncompounded Element — these are states that are indeterminate."},{"ref":"22.4","t":"(684) In this connexion what is ‘all form’ (sabbam rupam)?"},{"ref":"22.5","t":"The four great phenomena and that form which is derived from the four great phenomena — this is what is called ‘all form’."},{"ref":"22.6","t":"[584-594] <em>Here follows the Matika, or table of contents of the following analysis of Form, considered under quantitative categories — the usual Buddhist method. That is to say, Form is considered, first, under a number of single, uncorrelated qualities, then under dichotomized qualities, then under qualities which, taken singly, give inclusion, inclusion under the opposite, or exclusion from both; or which, taken in pairs, a ford three combinations. We then get pairs of qualities taken together, affording four combinations. After that comes consideration of Form under more inductive classifications, e.g. the four elements and, fifthly, their derivatives, and so on, as given below.</em>"},{"sp":"HDR","t":"CHAPTER I. EXPOSITION OF FORM UNDER SINGLE CONCEPTS"},{"ref":"23.1","t":"(595)"},{"ref":"23.2","t":"All form is that which is"},{"ref":"23.3","t":"not a cause,<br>not the concomitant of a cause, <br>disconnected with cause,<br>conditioned,<br>compound,<br>endowed with form,<br>mundane,<br>co-Intoxicant,"},{"ref":"23.4","t":"favourable to:<br>the Fetters,<br>the Ties, <br>the Floods,<br>the Bonds, <br>the Hindrances;"},{"ref":"23.5","t":"infected,<br>favourable to grasping, <br>belonging to corruption,<br>indeterminate,<br>void of idea,<br>neither feeling, nor perception, nor synthesis,<br>disconnected with thought, <br>neither moral result, nor productive of moral result,<br>uncorrupted yet belonging to corruption,<br>not that ‘where conception works and thought discursive’,<br>not that ‘wherein is no working of conception, but only of thought discursive’, <br>void of ‘the working of conception and of thought discursive’,<br>not ‘accompanied by joy’,<br>not ‘accompanied by ease’,<br>not ‘accompanied by disinterestedness’,<br>not something capable of being got rid of either by insight or by cultivation,<br>not that the cause of which may be got rid of either by insight or by cultivation,<br>neither tending to, nor away from, the accumulation involving re-birth,<br>belonging neither to studentship nor to that which is beyond studentship,<br>limited,<br>related to the universe of sense,<br>not related to the universe of form,<br>nor to that of the formless,<br>included,<br>not of the Unincluded,<br>not something entailing inevitable retribution,<br>unavailing for (ethical) guidance,<br>cognizable when apparent(GLNOTE::) by the six modes of cognition,<br>impermanent, <br>subject to decay."},{"ref":"23.6","t":"Such is the category of Form considered by way of single attributes."},{"sp":"HDR","t":"CHAPTER II. THE CATEGORY OF FORM CONSIDERED BY WAY OF DUAL ATTRIBUTES"},{"ref":"24.1","t":"(596) What is that form which is derived?"},{"ref":"24.2","t":"The sphere of:<br>vision, smell,<br>hearing, taste,<br> bodysensibility;"},{"ref":"24.3","t":"the sphere of:<br>sights, odours,<br>sounds, tastes;"},{"ref":"24.4","t":"the faculties of:<br>femininity, masculinity,<br> vitality;"},{"ref":"24.5","t":"intimation:<br>by act,<br>by speech;"},{"ref":"24.6","t":"the element of space;"},{"ref":"24.7","t":"buoyancy, &gt;<br>plasticity, &gt;<br>wieldiness, &gt;<br>integration, &gt; of form<br>maintenance, &gt;<br>decay, &gt;<br>impermanence, &gt;"},{"ref":"24.8","t":"solid nutriment."},{"ref":"24.9","t":"(597) What is that form which is the sphere of vision (cakkhayatanam)?"},{"ref":"24.10","t":"The eye, that is to say the sentient organ, derived from the Great Phenomena, forming part of the nature of the self, invisible and reacting"},{"ref":"24.11","t":"— by which eye, invisible and reacting, one has seen, sees, will, or may see form that is visible and impingeing —"},{"ref":"24.12","t":"this that is sight, <br>the sphere of sight, <br>the element of vision, <br>the faculty of vision,"},{"ref":"24.13","t":"this that is:"},{"ref":"24.14","t":"‘a world’,<br>‘a door’, <br>‘an ocean’, <br>‘lucent’, <br>‘a field’, <br>‘a basis’, <br>‘a guide’, <br>‘guidance’, <br>the ‘hither shore’, <br>an ‘empty village’"},{"ref":"24.15","t":"— this is that form which constitutes the sphere of vision."},{"ref":"24.16","t":"(598) What is that form which is the sphere of vision?"},{"ref":"24.17","t":"The eye, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting, and against which eye, invisible and reacting, form that is visible and impingeing, has impinged, impinges, will, or may impinge"},{"ref":"24.18","t":"— this that is"},{"ref":"24.19","t":"sight, <br>the sphere of sight,<br>the constituent element of sight, <br>etc."},{"ref":"24.20","t":"<em>[continue as in § 597]</em>."},{"ref":"24.21","t":"(599) What is that form which is the sphere of vision?"},{"ref":"24.22","t":"The eye, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting, which eye, invisible and reacting, has impinged, impinges, will, or may impinge on form that is visible and impingeing"},{"ref":"24.23","t":"— this that is"},{"ref":"24.24","t":"sight, <br>the sphere of sight,<br>etc."},{"ref":"24.25","t":"<em>[continue as in § 597].</em>"},{"ref":"24.26","t":"(600) What is that form which is the sphere of vision?"},{"ref":"24.27","t":"The eye, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting, (i.) depending on which eye, in consequence of some visible form, there has arisen, arises, will, or may arise"},{"ref":"24.28","t":"visual contact;..."},{"ref":"24.29","t":"(ii.) and depending on which eye, in consequence of some visible form, there has arisen, arises, will, or may arise (born of that visual contact)"},{"ref":"24.30","t":"a feeling...<br>[or iii.] a perception...<br>[or iv.] thinking...<br>[or v.] a visual cognition..."},{"ref":"24.31","t":"[further, vi.] depending on which eye, and having a visible form as its object, there has arisen, arises, will, or may arise"},{"ref":"24.32","t":"visual contact,"},{"ref":"24.33","t":"(vii.) and depending on which eye, and having a visible form as its object, there has arisen, arises, will, or may arise, born of that visual contact,"},{"ref":"24.34","t":"a feeling...<br>[or viii.] a perception...<br>[or ix.] thinking...<br>[or x.] visual cognition — this that is sight, the sphere of sight, etc."},{"ref":"24.35","t":"<em>[continue as in § 597]</em>."},{"ref":"24.36","t":"[601-604] What is that form which is the sphere of hearing?"},{"ref":"24.37","t":"The ear, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting, —"},{"ref":"24.38","t":"<strong>a.</strong> by which ear, invisible and reacting, one has heard, hears, will, or may hear sound that is invisible and impingeing; —"},{"ref":"24.39","t":"<strong>b.</strong> against which ear, invisible and reacting, sound that is invisible and impingeing, has impinged, impinges, will, or may impinge; —"},{"ref":"24.40","t":"<strong>c.</strong> which ear, invisible and reacting, has impinged, impinges, will, or may impinge on sound that is invisible and impingeing; —"},{"ref":"24.41","t":"<strong>d.</strong> depending on which ear, in consequence of a sound, there has arisen, arises, will, or may arise:"},{"ref":"24.42","t":"auditory contact;..."},{"ref":"24.43","t":"and, depending on which ear, in consequence of a sound, there has arisen, arises, will, or may arise, born of that auditory contact,"},{"ref":"24.44","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] auditory cognition; —"},{"ref":"24.45","t":"[further] depending on which ear, and having a sound as its object, there has arisen, arises, will, or may arise"},{"ref":"24.46","t":"auditory contact,"},{"ref":"24.47","t":"and, depending on which ear, and having a sound as its object, there has arisen, arises, will, or may arise, born of that auditory contact,"},{"ref":"24.48","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] auditory cognition;"},{"ref":"24.49","t":"— this that is"},{"ref":"24.50","t":"hearing, <br>the sphere of hearing,<br>the constituent element of hearing, <br>the faculty of hearing,"},{"ref":"24.51","t":"this that is"},{"ref":"24.52","t":"‘a world’, <br>‘a door’, <br>‘an ocean’, <br>‘lucent’, <br>‘a field’, <br>‘a basis’,<br>‘the hither shore’, <br>‘an empty village’"},{"ref":"24.53","t":"— this is that form which is the sphere of hearing."},{"ref":"24.54","t":"[605-608] What is that form which is the sphere of smell?"},{"ref":"24.55","t":"The nose, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting, —"},{"ref":"24.56","t":"<strong>a.</strong> by which nose, invisible and reacting, one has smelt, smells, will, or may smell odour that is invisible and impingeing; —"},{"ref":"24.57","t":"<strong>b.</strong> against which nose, invisible and reacting, odour that is invisible and impingeing, has impinged, impinges, will, or may impinge; —"},{"ref":"24.58","t":"<strong>c.</strong> which nose, invisible and reacting, has impinged, impinges, will, or may impinge on odour that is invisible and impingeing; —"},{"ref":"24.59","t":"<strong>d.</strong> depending on which nose, in consequence of an odour... depending on which nose, and having an odour as its object, there has arisen, arises, will, or may arise:"},{"ref":"24.60","t":"olfactory contact,"},{"ref":"24.61","t":"and, depending on which nose, in consequence of an odour... depending on which nose, and having an odour as its object, there has arisen, arises, will or may arise, born of that olfactory contact,"},{"ref":"24.62","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] olfactory cognition;"},{"ref":"24.63","t":"— this that is smell, the sphere, the constituent element, the faculty, of smell, this that is ‘a world’, etc."},{"ref":"24.64","t":"<em>[continue as in § 604]</em>."},{"ref":"24.65","t":"[609-612] What is that form which is the sphere of taste?"},{"ref":"24.66","t":"The tongue, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting; —"},{"ref":"24.67","t":"<strong>1.</strong> by which tongue, invisible and reacting, one has tasted, tastes, will, or may taste sapids that are invisible and impingeing; —"},{"ref":"24.68","t":"<strong>2.</strong> against which tongue, invisible and reacting, sapids that are invisible and impingeing, have impinged, impinge, will, or may impinge; —"},{"ref":"24.69","t":"<strong>3.</strong> which tongue, invisible and reacting, has impinged, impinges, will, or may impinge on sapids that are invisibleand impingeing; —"},{"ref":"24.70","t":"<strong>4.</strong> depending on which tongue, in consequence of a sapid... depending on which tongue, and having a sapid as its object, there has arisen, arises, will, or may arise:"},{"ref":"24.71","t":"gustatory contact,"},{"ref":"24.72","t":"and depending on which tongue, in consequence of a sapid... depending on which tongue, and having a sapid as its object, there has arisen, arises, will, or may arise, born of that gustatory contact,"},{"ref":"24.73","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] gustatory cognition;"},{"ref":"24.74","t":"— this that is"},{"ref":"24.75","t":"taste, <br>the sphere, <br>the constituent element,<br>the faculty of taste,"},{"ref":"24.76","t":"this that is"},{"ref":"24.77","t":"‘a world’, <br>etc."},{"ref":"24.78","t":"<em>[continue as in § 604].</em>"},{"ref":"24.79","t":"[613-616] What is that form which is the sphere of body [-sensibility]?"},{"ref":"24.80","t":"The body, that is to say the sentient organ, derived from the four Great Phenomena, forming part of the nature of the self, invisible and reacting; —"},{"ref":"24.81","t":"<strong>a.</strong> by which body-sensibility, invisible and reacting, one has touched, touches, will, or may touch the tangible that is invisible and impingeing; —"},{"ref":"24.82","t":"<strong>b.</strong> against which body-sensibility, invisible and reacting, the tangible, which is invisible and impingeing, has impinged, impinges, will, or may impinge; —"},{"ref":"24.83","t":"<strong>c.</strong> which bodysensibility, invisible and reacting, has impinged, impinges, will, or may impinge on the tangible that is invisible and impingeing; —"},{"ref":"24.84","t":"<strong>d.</strong> depending on which bodysensibility, in consequence of something tangible... depending on which bodysensibility, and having something tangible as its object, there has arisen, arises, will, or may arise:"},{"ref":"24.85","t":"tactile contact,"},{"ref":"24.86","t":"and depending on which bodysensibility, in consequence of something tangible... depending on which body-sensibility, and having something tangible as its object, there has arisen, arises, will, or may arise, born of that tactile contact,"},{"ref":"24.87","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] tactile cognition; —"},{"ref":"24.88","t":"this that is"},{"ref":"24.89","t":"body sensibility,<br>the sphere, <br>constituent element, <br>faculty of bodysensibility,"},{"ref":"24.90","t":"this that is"},{"ref":"24.91","t":"‘a world’,<br>etc."},{"ref":"24.92","t":"<em>[continue as in § 604]</em>."},{"ref":"24.93","t":"(617) What is that form which is the sphere of [visible] form?"},{"ref":"24.94","t":"The form which, derived from the great principles, is visible under the appearance of colour and produces impact —"},{"ref":"24.95","t":"is blue,<br>yellow,<br>red,<br>white,<br>black,<br>crimson,<br>bronze,<br>green-coloured,<br>of the hue of the mangobud;"},{"ref":"24.96","t":"is long,<br>short,<br>big,<br>little,<br>circular,<br>oval,<br>square,<br>hexagonal,<br>octagonal,<br>hekkaidecagonal;"},{"ref":"24.97","t":"low,<br>high,<br>shady,<br>glowing,<br>light,<br>dim,<br>dull,<br>frosty,<br>smoky,<br>dusty;"},{"ref":"24.98","t":"like in colour to the <br>disc of moon,<br>sun,<br>stars,"},{"ref":"24.99","t":"a mirror,<br>a gem,<br>a shell,<br>a pearl,<br>a cat’s eye,"},{"ref":"24.100","t":"gold or silver;"},{"ref":"24.101","t":"or whatever other form there is which, derived from the four Great Phenomena, is visible and productive of impact — form which, visible and productive of impact, one has seen, sees, will, or may see with the eye that is invisible and reacting"},{"ref":"24.102","t":"— this which is"},{"ref":"24.103","t":"visible form,"},{"ref":"24.104","t":"this which is"},{"ref":"24.105","t":"the sphere of visible form, <br>the constituent element of visible form"},{"ref":"24.106","t":"— this is that form which is the sphere of visible form."},{"ref":"24.107","t":"(618) What is that form which is the sphere of visible form?"},{"ref":"24.108","t":"That form which, derived from the Great Phenomena, is visible under the appearance of colour and produces impact... on which form, visible and productive of impact, the eye, invisible and impingeing, has impinged, impinges, will, or may impinge"},{"ref":"24.109","t":"— this that is"},{"ref":"24.110","t":"visible form,<br>etc."},{"ref":"24.111","t":"<em>[continue as in § 617]</em>."},{"ref":"24.112","t":"(619) What is that form which is the sphere of visible form?"},{"ref":"24.113","t":"That form which, derived from the Great Phenomena, is visible under the appearance of colour and produces impact — which form, visible and producing impact, has impinged, impinges, will, or may impinge on the eye that is invisible and reacting"},{"ref":"24.114","t":"— this which is"},{"ref":"24.115","t":"visible form, <br>etc."},{"ref":"24.116","t":"<em>[continue as in § 617]</em>."},{"ref":"24.117","t":"(620) What is that form which is the sphere of visible form?"},{"ref":"24.118","t":"That form which, derived from the four Great Phenomena, is visible and produces impact — in consequence of which form, and depending on the eye, there has arisen, arises, will, or may arise"},{"ref":"24.119","t":"visual contact..."},{"ref":"24.120","t":"in consequence of which form and depending on the eye, there has arisen, arises, will, or may arise, born of that visual contact,"},{"ref":"24.121","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] visual cognition..."},{"ref":"24.122","t":"[further] having which visible form as its object, and depending on the eye there has arisen, arises, will, or may arise"},{"ref":"24.123","t":"visual contact,"},{"ref":"24.124","t":"and, having which visible form as its object, and depending on the eye, there has arisen, arises, will, or may arise"},{"ref":"24.125","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] visual cognition..."},{"ref":"24.126","t":"this which is"},{"ref":"24.127","t":"visible form,"},{"ref":"24.128","t":"the sphere,<br>the constituent element of visible form"},{"ref":"24.129","t":"— this is that form which is the sphere of visible form."},{"ref":"24.130","t":"(621) What is that form which is the sphere of sound?"},{"ref":"24.131","t":"That sound which is derived from the four Great Phenomena, is invisible and produces impact, such as"},{"ref":"24.132","t":"the sound <br>of drums, <br>of tabors,<br>of chank-shells, <br>of tom-toms, <br>of singing, <br>of music;"},{"ref":"24.133","t":"clashing sounds,<br>manual sounds,"},{"ref":"24.134","t":"the noise of people,"},{"ref":"24.135","t":"the sound <br>of the concussion of substances,<br>of wind,<br>of water,"},{"ref":"24.136","t":"sounds human and other than human,"},{"ref":"24.137","t":"or whatever other sound there is, derived from the Great Phenomena, invisible and producing impact — such a sound, invisible and producing impact, as, by the ear, invisible and reacting, one has heard, hears, will, or may hear..."},{"ref":"24.138","t":"(622)... and on which sound, invisible and producing impact, the ear, invisible and reacting, has impinged, impinges, will, or may impinge..."},{"ref":"24.139","t":"(623)... which sound, invisible and producing impact, has impinged, impinges, will, or may impinge on the ear that is invisible and reacting..."},{"ref":"24.140","t":"(624)... in consequence of which sound and depending on the ear, there has arisen, arises, will, or may arise"},{"ref":"24.141","t":"auditory contact..."},{"ref":"24.142","t":"... and... born of that auditory contact,"},{"ref":"24.143","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] auditory cognition..."},{"ref":"24.144","t":"... [further] having a sound as its object and depending on the ear, there has arisen, arises, will, or may arise,"},{"ref":"24.145","t":"auditory contact,"},{"ref":"24.146","t":"... and... born of that auditory contact,"},{"ref":"24.147","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] auditory cognition;"},{"ref":"24.148","t":"this that is sound, the sphere and constituent element of sound — this is that form which is the sphere of sound."},{"ref":"24.149","t":"(625) What is that form which is the sphere of odour?"},{"ref":"24.150","t":"That odour which is derived from the four Great Phenomena, is invisible and produces impact, such as"},{"ref":"24.151","t":"the odour of roots, <br>sap, <br>bark, <br>leaves, <br>Flowers, <br>fruit;"},{"ref":"24.152","t":"verminous odours, <br>putrid odours,<br>pleasant and unpleasant odours,"},{"ref":"24.153","t":"or whatever other odour there is, derived from the four Great Phenomena, invisible and producing impact; such an odour, invisible and producing impact, as one has smelt, smells, will, or may smell with the nose, that is invisible and impingeing..."},{"ref":"24.154","t":"(626)... on which odour, invisible and producing impact, the nose, invisible and impingeing, has impinged, impinges, will, or may impinge..."},{"ref":"24.155","t":"(627)... such an odour, invisible and producing impact, as has impinged, impinges, will, or may impinge on the nose, invisible and reacting..."},{"ref":"24.156","t":"(628)... in consequence of which odour and depending on the nose, there has arisen, arises, will, or may arise"},{"ref":"24.157","t":"olfactory contact..."},{"ref":"24.158","t":"and... born of that olfactory contact,"},{"ref":"24.159","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] olfactory cognition..."},{"ref":"24.160","t":"... [further] having an odour as its object and depending on the nose, there has arisen, arises, will, or may arise"},{"ref":"24.161","t":"olfactory contact,"},{"ref":"24.162","t":"... and... born of that olfactory contact,"},{"ref":"24.163","t":"a feeling... <br>[or] a perception...<br>[or] thinking... <br>[or] olfactory cognition;"},{"ref":"24.164","t":"this that is odour, the sphere and constituent element of odour — this is that form which is the sphere of odours."},{"ref":"24.165","t":"(629) What is that form which is the sphere of taste?"},{"ref":"24.166","t":"That taste which is derived from the four Great Phenomena, is invisible and produces impact, such as"},{"ref":"24.167","t":"the taste of roots, <br>stems, <br>bark, <br>leaves, <br>flowers,<br>fruits,"},{"ref":"24.168","t":"of sour, <br>sweet,<br>bitter,<br>pungent, <br>saline,<br>alkaline,<br>acrid,<br>astringent,<br>nice and nauseous sapids,"},{"ref":"24.169","t":"or whatever other taste there is, derived from the four Great Phenomena, invisible and producing impact — such tastes, invisible and producing impact, as with the tongue, invisible and reacting, one has tasted, tastes, will, or may taste..."},{"ref":"24.170","t":"(630)... against which taste, invisible and producing impact, the tongue, invisible and impingeing, has impinged, impinges, will, or may impinge..."},{"ref":"24.171","t":"(631)... a taste which, invisible and producing impact, has impinged, impinges, will, or may impinge on the tongue, invisible and reacting..."},{"ref":"24.172","t":"(632)... in consequence of which taste and depending •on the tongue, there has arisen, arises, will, or may arise"},{"ref":"24.173","t":"gustatory contact..."},{"ref":"24.174","t":"... and... born of that gustatory contact,"},{"ref":"24.175","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] gustatory cognition,"},{"ref":"24.176","t":"[further] having a taste as its object and depending on the tongue, there has arisen, arises, will, or may arise"},{"ref":"24.177","t":"gustatory contact,"},{"ref":"24.178","t":"... and... born of that gustatory contact,"},{"ref":"24.179","t":"a feeling...<br>[or] a perception...<br>[or] thinking...<br>[or] gustatory cognition;"},{"ref":"24.180","t":"this that is taste, the sphere and constituent element of taste — this is that form which is the sphere of taste."},{"ref":"24.181","t":"(633) What is that form which is femininity (itthindriyam)?"},{"ref":"24.182","t":"That which is of the female, feminine in appearance, feminine in characteristics, in occupation, in deportment, feminine in condition and being — this is that form which constitutes femininity."},{"ref":"24.183","t":"(634) What is that form which is masculinity (purisindriyam)?"},{"ref":"24.184","t":"That which is of the male, masculine in appearance, masculine in characteristics, in occupation, in deportment, masculine in condition and being — this is that form which constitutes masculinity."},{"ref":"24.185","t":"(635) What is that form which is vitality (jivitindriyam)?"},{"ref":"24.186","t":"The persistence of these corporeal states, their subsistence, their going on, their being kept going on, their progress, continuance, preservation, life, life as faculty — this is that form which is vitality."},{"ref":"24.187","t":"(636) What is that form which is bodily intimation (kayavinnatti)?"},{"ref":"24.188","t":"That tension, that intentness, that state of making the body tense, in response to a thought, whether good, bad, or indeterminate, on the part of one who advances, or recedes, or fixes the gaze, or glances around, or retracts an arm, or stretches it forth — the intimation, the making known, the state of having made known — this is that form which constitutes bodily intimation."},{"ref":"24.189","t":"(637) What is that form which is intimation by language (vacivinnatti)?"},{"ref":"24.190","t":"That speech, voice, enunciation, utterance, noise, making noises, language as articulate speech, which expresses a thought whether good, bad, or indeterminate — this is called language."},{"ref":"24.191","t":"And that intimation, that making known, the state of having made known by language — this is that form which constitutes intimation by language."},{"ref":"24.192","t":"(638) What is that form which is the element of space (akasa-dhatu)?"},{"ref":"24.193","t":"That which is space and belongs to space, is sky and belongs to sky, is vacuum and belongs to vacuum, and is not in contact’ with the four Great Phenomena — this is that form which is the element of space."},{"ref":"24.194","t":"(639) What is that form which is lightness of form (rupassa lahuta)?"},{"ref":"24.195","t":"That lightness of form which is its capacity for changing easily, its freedom from sluggishness and inertia — this is that form which is lightness of form."},{"ref":"24.196","t":"(640) What is that form which is plasticity of form?"},{"ref":"24.197","t":"That plasticity of form which is its softness, smoothness, non-rigidity — this is that form which is plasticity of form."},{"ref":"24.198","t":"(641) What is that form which is wieldiness of form?"},{"ref":"24.199","t":"That wieldiness of form which is its serviceableness, its workable condition — this is that form which is wieldiness of form."},{"ref":"24.200","t":"(642) What is that form which is the integration (upacayo) of form?"},{"ref":"24.201","t":"That which is accumulation of form is the integration of form — this is that form which is the integration of form."},{"ref":"24.202","t":"(643) What is that form which is the subsistence of form (rupassa santati)?"},{"ref":"24.203","t":"That which is integration of form is the subsistence of form. — This is that form which is the subsistence of form."},{"ref":"24.204","t":"(644) What is that form which is the decay of form (rupassa jarata)?"},{"ref":"24.205","t":"That decay of form which is ageing, decrepitude, hoariness, wrinkles, the shrinkage in length of days, the hypermaturity of faculties — this is that form which is the decay of form."},{"ref":"24.206","t":"(645) What is that form which is the impermanence of form (rupassa aniccata)?"},{"ref":"24.207","t":"The destruction, disease, breaking-up, dissolution of form, the impermanence which is decline — this is that form which is the impermanence of form."},{"ref":"24.208","t":"(646) What is that form which is bodily (solid) nutriment (kabalinkaro aharo)?"},{"ref":"24.209","t":"Boiled rice, sour gruel, flour, fish, flesh, milk, curds, butter, cheese, tila-oil, cane-syrup, or whatever else there is in whatever region that by living beings may be eaten, chewed, swallowed, digested into the juice by which living beings are kept alive — this is that form which is bodily nutriment."},{"ref":"24.210","t":"[All] this is form which is derived."},{"ref":"24.211","t":"[End of] the Section on Derivatives. First Portion for Eecitation in the Division on Form."},{"ref":"24.212","t":"<em>[‘There is form which is not derived’ (no upada)].</em>"},{"ref":"24.213","t":"(647) What is that form which is not derived?"},{"ref":"24.214","t":"The sphere of the tangible, the fluid element — this is that form which is not derived."},{"ref":"24.215","t":"(648) What is that form which is the sphere of the tangible (photthabbayatanam)?"},{"ref":"24.216","t":"The earthy (solid) element, <br>the lambent (calorific) element, <br>the gaseous (aerial) element;"},{"ref":"24.217","t":"the hard and the soft; <br>the smooth and the rough;"},{"ref":"24.218","t":"pleasant (easeful) contact, <br>painful contact;"},{"ref":"24.219","t":"the heavy and the light"},{"ref":"24.220","t":"— such a tangible, invisible and producing impact, as, with the body-sensibility, invisible and reacting, one has touched, touches, will, or may touch..."},{"ref":"24.221","t":"(649)... against which tangible, invisible, and producing impact, the bodysensibility, invisible and reacting, has impinged, impinges, will, or may impinge..."},{"ref":"24.222","t":"(650)... such a tangible, invisible and producing impact, as has impinged, impinges, will, or may impinge against the body-sensibility, invisible and reacting..."},{"ref":"24.223","t":"(651)... in consequence of which tangible and depending on the body-sensibility, there has arisen, arises, will, or may arise"},{"ref":"24.224","t":"bodily contact..."},{"ref":"24.225","t":"and... born of that bodily contact,"},{"ref":"24.226","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] cognition of body..."},{"ref":"24.227","t":"[further,] having a tangible as its object and depending on the body (-sensibility), there has arisen, arises, will, or may arise"},{"ref":"24.228","t":"bodily contact..."},{"ref":"24.229","t":"and... born of that bodily contact,"},{"ref":"24.230","t":"a feeling... <br>[or] a perception... <br>[or] thinking... <br>[or] cognition of body;"},{"ref":"24.231","t":"this that is the tangible, the sphere and element of the tangible — this is that form which is the sphere of the tangible."},{"ref":"24.232","t":"(652) What is that form which is the fluid (aqueous) element (apodhatu)?"},{"ref":"24.233","t":"That which is fluid and belongs to fluid, that which is viscid and belongs to viscous, the cohesiveness of form — this is that form which is the fluid element."},{"ref":"24.234","t":"[All] this is that form which is not derived."},{"ref":"24.235","t":"(653) What is that form which is the issue of grasping (upadinnam)?"},{"ref":"24.236","t":"The spheres of:<br>sight, <br>hearing, <br>smell, <br>taste, <br>body-sensibility, <br>femininity, <br>masculinity, <br>vitality,"},{"ref":"24.237","t":"or whatever form there exists through karma having been wrought, whether it be in"},{"ref":"24.238","t":"the spheres of:<br>visible forms, <br>odours, <br>tastes, <br>or the tangible;"},{"ref":"24.239","t":"the element of space,<br>the fluid element, <br>the integration or the subsistence of form,"},{"ref":"24.240","t":"or bodily nutriment"},{"ref":"24.241","t":"— this is that form which is the issue of grasping."},{"ref":"24.242","t":"(654) What is that form which is not the issue of grasping?"},{"ref":"24.243","t":"The sphere of sound, bodily and vocal intimation, lightness, plasticity and wieldiness of form, decay and impermanence of form, or whatever other form exists which is not due to karma having been wrought, whether it be in the sphere of visible forms, smells, tastes, or the tangible; the element of space or that of fluidity; the integration or the subsistence of form, or bodily nutriment — this is that form which is not the issue of grasping."},{"ref":"24.244","t":"(655) What is that form which is both the issue of grasping and favourable to grasping (upadinn ‘upadaniyam)?"},{"ref":"24.245","t":"The spheres of:<br>the five senses, <br>femininity, <br>masculinity and vitality,"},{"ref":"24.246","t":"or whatever other form exists through karma having been wrought, whether it be in"},{"ref":"24.247","t":"the spheres of: <br>visible forms, <br>odours, <br>tastes or the tangible,"},{"ref":"24.248","t":"in the elements of space or fluidity, <br>in the integration,"},{"ref":"24.249","t":"or the subsistence of form <br>or in bodily nutriment"},{"ref":"24.250","t":"— this is that form which is both the issue of grasping and favourable to grasping."},{"ref":"24.251","t":"(656) What is that form which is not the issue of grasping, but is favourable to grasping (anupadinn’ upadaniyam)?"},{"ref":"24.252","t":"The sphere of: <br>sounds, <br>bodily and vocal intimation,<br>the lightness, <br>plasticity, <br>wieldiness, <br>decay and impermanence of form,"},{"ref":"24.253","t":"or whatever other form exists which is not due to karma having been wrought, whether it be in"},{"ref":"24.254","t":"the sphere of <br>visible forms,<br>smells, <br>tastes, <br>the tangible,"},{"ref":"24.255","t":"in the element of space or of fluidity,<br>in the integration,"},{"ref":"24.256","t":"or the subsistence of form, <br>or in bodily nutriment"},{"ref":"24.257","t":"— this is that form which is not the issue of grasping but is favourable to grasping."},{"ref":"24.258","t":"(657) What is that form which is visible?"},{"ref":"24.259","t":"The sphere of visible forms — this is that form which is visible."},{"ref":"24.260","t":"(658) What is that form which is invisible?"},{"ref":"24.261","t":"The sphere of vision... and bodily nutriment — this is that form which is invisible."},{"ref":"24.262","t":"(659) What is that form which reacts and impinges (sappatigham)?"},{"ref":"24.263","t":"The spheres of:<br>vision, <br>hearing, <br>smell, <br>taste, <br>body-sensibility;"},{"ref":"24.264","t":"the spheres of:<br>visible forms, <br>sounds, <br>smells, <br>tastes, <br>tangibles"},{"ref":"24.265","t":"— this is that form which reacts and impinges."},{"ref":"24.266","t":"(660) What is that form which does not react or impinge?"},{"ref":"24.267","t":"Femininity... and bodily nutriment"},{"ref":"24.268","t":"— this is that form which does not react or impinge."},{"ref":"24.269","t":"(661) What is that form which is faculty (indriyam)?"},{"ref":"24.270","t":"The faculties (or personal potentialities) of:<br>vision, <br>hearing, <br>smell, <br>taste, <br>body-sensibility, <br>femininity, <br>masculinity, <br>vitality"},{"ref":"24.271","t":"— this is that form which is faculty."},{"ref":"24.272","t":"(662) What is that form which is not faculty?"},{"ref":"24.273","t":"The spheres of visible form... and bodily nutriment — this is that form which is not faculty."},{"ref":"24.274","t":"(663) What is that form which is Great Phenomenon (mahabhutam)?"},{"ref":"24.275","t":"The sphere of the tangible and the element of fluidity — this is that form which is Great Phenomenon."},{"ref":"24.276","t":"(664) What is that form which is not Great Phenomenon?"},{"ref":"24.277","t":"The sphere of vision... and bodily nutriment — this is that form which is not Great Phenomenon."},{"ref":"24.278","t":"(665) What is that form which is intimation (vinnatti)?"},{"ref":"24.279","t":"Bodily and vocal intimation — this is that form which is intimation."},{"ref":"24.280","t":"(666) What is that form which is not intimation?"},{"ref":"24.281","t":"The sphere of vision... and bodily nutriment — this is that form which is not intimation."},{"ref":"24.282","t":"(667) What is that form which is sprung from thought (citta-samutthanam)?"},{"ref":"24.283","t":"Bodily and vocal intimation, or whatever other form exists that is born of thought, caused by thought, has its source in thought, whether it be in"},{"ref":"24.284","t":"the sphere of:<br>visible forms, <br>sounds, <br>odours, <br>tastes or tangibles,"},{"ref":"24.285","t":"in the spatial, <br>or the fluid element,"},{"ref":"24.286","t":"in the lightness, <br>plasticity, <br>wieldiness, <br>integration <br>or subsistence of form, <br>or in bodily nutriment"},{"ref":"24.287","t":"— this is that form which is sprung from thought."},{"ref":"24.288","t":"(668) What is that form which is not sprung from thought?"},{"ref":"24.289","t":"The sphere of:<br>the five senses, <br>femininity, <br>masculinity and vitality,"},{"ref":"24.290","t":"the decay and the impermanence of form,"},{"ref":"24.291","t":"or whatever other form exists that is not born of thought, not caused by thought, does not have its source in thought, whether it be in"},{"ref":"24.292","t":"the sphere of <br>visible forms, <br>sounds, <br>odours, <br>tastes, <br>or tangibles,"},{"ref":"24.293","t":"in the spatial or fluid element,"},{"ref":"24.294","t":"in the lightness, <br>plasticity, <br>wieldiness,"},{"ref":"24.295","t":"integration or subsistence of form, <br>or in bodily nutriment"},{"ref":"24.296","t":"— this is that form which is not sprung from thought."},{"ref":"24.297","t":"(669) What is that form which comes into being together with thought (citta-saha-bhu)?"},{"ref":"24.298","t":"(670) What is that form which does not come into being; together with thought?"},{"ref":"24.299","t":"Answers as in the preceding pair of relatives."},{"ref":"24.300","t":"(671) What is that form which is consecutive to thought (citt anuparivatti)?"},{"ref":"24.301","t":"(672) What is that form which is not consecutive to thought?"},{"ref":"24.302","t":"Answers as in the preceding pair of relatives."},{"ref":"24.303","t":"(673) What is that form which belongs to the self (ajjhattikam)?"},{"ref":"24.304","t":"The spheres of the five senses — this is that form which belongs to the self."},{"ref":"24.305","t":"(674) What is that form which is external (to the self — bahiram)?"},{"ref":"24.306","t":"The sphere of the five kinds of sense-objects... and bodily nutriment — this is that form which is external (to the self)."},{"ref":"24.307","t":"(675) Which is that form which is gross (olarikam)?"},{"ref":"24.308","t":"The spheres of the five senses and of the five kinds of sense-objects — this is that form which is gross."},{"ref":"24.309","t":"(676) Which is that form which is subtle (sukhumam)?"},{"ref":"24.310","t":"Femininity... and bodily nutriment — this is that form which is subtle."},{"ref":"24.311","t":"(677) What is that form which is remote (dure)?"},{"ref":"24.312","t":"Femininity... and bodily nutriment — this is that form which is remote."},{"ref":"24.313","t":"(678) What is that form which is near (santike)?"},{"ref":"24.314","t":"The spheres of the five senses and of the five kinds of sense-objects — this is that form which is near."},{"ref":"24.315","t":"<em>[Basis (vatthu).]</em>"},{"ref":"24.316","t":"(679) What is that form which is the basis of visual contact (cakkhusamphassassa vatthu)?"},{"ref":"24.317","t":"The sphere of vision — this is that form which is the basis of visual contact."},{"ref":"24.318","t":"(680) What is that form which is not the basis of visual contact?"},{"ref":"24.319","t":"The sphere of hearing... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.320","t":"(681) What is that form which is the basis of"},{"ref":"24.321","t":"the feeling... <br>the perception... <br>the thinking... <br>the visual cognition"},{"ref":"24.322","t":"which is born of visual contact?"},{"ref":"24.323","t":"The sphere of vision — this is that form which is the basis of the... visual cognition which is born of visual contact."},{"ref":"24.324","t":"(682) What is that form which is not the basis of the... visual cognition born of visual contact?"},{"ref":"24.325","t":"The sphere of hearing... and bodily nutriment — this is that form which is not the basis of the... visual cognition born of visual contact."},{"ref":"24.326","t":"(683) What is that form which is the basis of"},{"ref":"24.327","t":"auditory... <br>olfactory... <br>gustatory... <br>bodily contact?"},{"ref":"24.328","t":"The sphere of... bodysensibility — this is that form which is the basis of... bodily contact."},{"ref":"24.329","t":"(684) What is that form which is not the basis of... bodily contact?"},{"ref":"24.330","t":"The sphere of vision... and bodily nutriment — this is that form which is not the basis of... bodily contact."},{"ref":"24.331","t":"(685) What is that form which is the basis of"},{"ref":"24.332","t":"the feeling... <br>the perception... <br>the thinking... <br>the... cognition of body"},{"ref":"24.333","t":"that is born of... bodily contact?"},{"ref":"24.334","t":"The sphere... of bodysensibility — this is that form which is the basis of the... cognition of body that is born of... bodily contact."},{"ref":"24.335","t":"(686) What is that form which is not the basis of the... cognition of body born of... bodily contact?"},{"ref":"24.336","t":"The sphere of vision... and bodily nutriment — this is that form which is not the basis of the... cognition of body born, etc."},{"ref":"24.337","t":"<em>[Mental object or idea (arammanam).]</em>"},{"ref":"24.338","t":"(687) What is that form which is the object in visual contact?"},{"ref":"24.339","t":"The sphere of visible forms — this is that form which is the object in visual contact."},{"ref":"24.340","t":"(688) What is that form which is not the object in visual contact?"},{"ref":"24.341","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.342","t":"(689) What is that form which is the object in"},{"ref":"24.343","t":"the feeling... <br>the perception... <br>the thinking... <br>the visual cognition"},{"ref":"24.344","t":"that is born of visual contact?"},{"ref":"24.345","t":"The sphere of visible forms — this is that form which is the object in... the visual cognition that is born of visual contact."},{"ref":"24.346","t":"(690) What is that form which is not the object in the... visual cognition born of visual contact?"},{"ref":"24.347","t":"The sphere of vision... and bodily nutriment — this is that form which is not the object, etc."},{"ref":"24.348","t":"(691) What is that form which is the object in"},{"ref":"24.349","t":"auditory...<br>olfactory... <br>gustatory...<br>bodily contact?"},{"ref":"24.350","t":"The sphere of... the tangible — this is that form which is the object in... bodily contact."},{"ref":"24.351","t":"(692) What is that form which is not the object in... bodily contact?"},{"ref":"24.352","t":"The sphere of vision... and bodily nutriment — this is that form which is not the object in... bodily contact."},{"ref":"24.353","t":"(693) What is that form which is the object in"},{"ref":"24.354","t":"the feeling... <br>the perception... <br>the thinking... <br>the... cognition of body"},{"ref":"24.355","t":"that is born of... bodily contact?"},{"ref":"24.356","t":"The sphere of the tangible — this is that form which is the object in the... cognition of body that is born of... bodily contact."},{"ref":"24.357","t":"(694) What is that form which is not the object in the... cognition of body that is born of bodily contact?"},{"ref":"24.358","t":"The sphere of vision... and bodily nutriment — this is that form which is not the object, etc."},{"ref":"24.359","t":"<em>[Sphere of sense (ayatanam).]</em>"},{"ref":"24.360","t":"(695) What is that form which is the sphere of vision?"},{"ref":"24.361","t":"The eye, that is to say, the sentient organ which is derived from the four Great Phenomena... this that is ‘an empty village’ — this is that form which is the sphere of vision."},{"ref":"24.362","t":"(696) What is that form which is not the sphere of vision?"},{"ref":"24.363","t":"The sphere of hearing... and bodily nutriment — this is that form which is not the sphere of vision."},{"ref":"24.364","t":"(697) What is that form which is the sphere of hearing... smell... taste... bodysensibility?"},{"ref":"24.365","t":"The body, that is to say, the sentient organ which is derived from the four Great Phenomena... this that is ‘an empty village’ — this is that form which is the sphere of... body-sensibility."},{"ref":"24.366","t":"(698) What is that form which is not the sphere of... body-sensibility?"},{"ref":"24.367","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.368","t":"(699) What is that form which is the sphere of visible forms?"},{"ref":"24.369","t":"That form which, derived from the four Great Phenomena, is visible under the appearance of colour... this... which is the constituent element of visible form — this is that form which is the sphere of visible forms."},{"ref":"24.370","t":"(700) What is that form which is not the sphere of visible forms?"},{"ref":"24.371","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.372","t":"(701) What is that form which is the sphere of"},{"ref":"24.373","t":"sound, <br>odour,<br>taste,<br>the tangible?"},{"ref":"24.374","t":"The earthy (solid) element... this that is the... element of the tangible — this is that form which is the sphere of the tangible."},{"ref":"24.375","t":"(702) What is that form which is not the sphere of... the tangible?"},{"ref":"24.376","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.377","t":"<em>[Element (dhatu).]</em>"},{"ref":"24.378","t":"(703) What is that form which is the element of vision?"},{"ref":"24.379","t":"The sphere of vision — this is that form which is the element of vision."},{"ref":"24.380","t":"(704) What is that form which is not the element of vision?"},{"ref":"24.381","t":"The sphere of hearing... and bodily nutriment — this is that form which is not the element of vision."},{"ref":"24.382","t":"(705) What is that form which is the element of visible form?"},{"ref":"24.383","t":"The sphere of visible form — this is that form which is the element of visible form."},{"ref":"24.384","t":"(706) What is that form which is not the element of visible form?"},{"ref":"24.385","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.386","t":"(707) What is that form which is the element of sound... of odour... of taste... of the tangible?"},{"ref":"24.387","t":"The sphere of... the tangible — this is that form which is the element of... the tangible."},{"ref":"24.388","t":"(708) What is that form which is not the element of... the tangible?"},{"ref":"24.389","t":"The sphere of vision... and bodily nutriment — this is that form which is not the element of... the tangible."},{"ref":"24.390","t":"<em>[Faculty (indriyam).]</em>"},{"ref":"24.391","t":"(709) What is that form which is the faculty of vision?"},{"ref":"24.392","t":"The eye, that is to say, the sentient organ which is derived from the four Great Phenomena... this that is ‘an empty village’ — this is that form which is the faculty of vision."},{"ref":"24.393","t":"(710) What is that form which is not the faculty of vision?"},{"ref":"24.394","t":"The sphere of hearing... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.395","t":"(711) What is that form which is the faculty of hearing... smell... taste... body-sensibility?"},{"ref":"24.396","t":"The... body, that is to say, the sentient principle, which is derived from the four Great Phenomena... this that is ‘an empty village’ — this is that form which is the faculty of... body-sensibility."},{"ref":"24.397","t":"(712) What is that form which is not the faculty of... body-sensibility?"},{"ref":"24.398","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.399","t":"(713) What is that form which is femininity (lit. the female faculty or potentiality)?"},{"ref":"24.400","t":"That which is of the female, feminine in appearance, characteristics, occupation, and deportment, feminine in condition and being — this is that form which is femininity."},{"ref":"24.401","t":"What is that form which is not femininity?"},{"ref":"24.402","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.403","t":"(714) What is that form which is masculinity?"},{"ref":"24.404","t":"That which is of the male, masculine in appearance, characteristics, occupation, and deportment, masculine in condition and being — this is that form which is masculinity."},{"ref":"24.405","t":"(715) What is that form which is not masculinity?"},{"ref":"24.406","t":"<em>Answer as in § 713a.</em>"},{"ref":"24.407","t":"(716) What is that form which is (the faculty of) vitality?"},{"ref":"24.408","t":"The persistence of these corporeal states, their subsistence, their going on, their being kept going on, their progress, continuance, preservation, life, life as faculty — this is that form which is (the faculty of) vitality."},{"ref":"24.409","t":"(717) What is that form which is not (the faculty of) vitality?"},{"ref":"24.410","t":"<em>Answer as in § 713a.</em>"},{"ref":"24.411","t":"<em>[Intimation (vinnatti).]</em>"},{"ref":"24.412","t":"(718) What is that form which is bodily intimation?"},{"ref":"24.413","t":"<em>Answer as in § 636.</em>"},{"ref":"24.414","t":"(719) What is that form which is not bodily intimation?"},{"ref":"24.415","t":"The sphere of vision... and bodily nutriment — this is that form which is bodily intimation."},{"ref":"24.416","t":"(720) What is that form which is vocal intimation?"},{"ref":"24.417","t":"<em>Answer as in § 637.</em>"},{"ref":"24.418","t":"(721) What is that form which is not vocal intimation?"},{"ref":"24.419","t":"The sphere of vision... and bodily nutriment — this is that form which is not, etc."},{"ref":"24.420","t":"<em>[Space and fluid.]</em>"},{"ref":"24.421","t":"(722) What is that form which is the element of space?"},{"ref":"24.422","t":"That which is space and belongs to space, is sky, belongs to sky, is vacuum, belongs to vacuum, and is not in contact with the four Great Phenomena — this is that form which is the element of space."},{"ref":"24.423","t":"(723) What is that form which is not the element of space?"},{"ref":"24.424","t":"<em>Answer as § 721.</em>"},{"ref":"24.425","t":"(724) What is that form which is the element of fluidity?"},{"ref":"24.426","t":"That which is fluid and belongs to fluid, that which is viscid and belongs to viscid; the cohesiveness of form — this is that form which is the element of fluidity."},{"ref":"24.427","t":"(725) What is that form which is not the element of fluidity?"},{"ref":"24.428","t":"<em>Answer as m § 721.</em>"},{"ref":"24.429","t":"<em>[Modes of form.]</em>"},{"ref":"24.430","t":"(726) What is that form which is lightness of form?"},{"ref":"24.431","t":"That lightness of form which is its capacity for changing easily, its freedom from sluggishness and inertia — this is that form which is lightness of form."},{"ref":"24.432","t":"(727) What is that form which is not lightness of form?"},{"ref":"24.433","t":"The sphere of vision... and bodily nutriment — this is that form which is not lightness of form."},{"ref":"24.434","t":"[728-731]"},{"ref":"24.435","t":"<em>Questions on the other two modes of form ‘plasticity’ and ‘wieldiness’ are answered by the descriptions given in §§ 640, 641. The corresponding contradictory terms are described in the same terms as in § 727, viz,: as in § 596, with the omissions and insertion as indicated on p, 216, n. 5.</em>"},{"ref":"24.436","t":"<em>[Evolution of form.]</em>"},{"ref":"24.437","t":"(732) What is that form which is the integration of form?"},{"ref":"24.438","t":"That which is accumulation of form is the integration of form — this is that form which is, etc."},{"ref":"24.439","t":"(733) What is that form which is not the integration of form?"},{"ref":"24.440","t":"The sphere of vision... and bodily nutriment <em>—</em> this is that form which is not, etc."},{"ref":"24.441","t":"[734-737]"},{"ref":"24.442","t":"<em>Questions on the ‘subsistence’, ‘decay’, and ‘impermanence’ of form and their contradictories are answered analogously icith those in the group on ‘Modes of form’, the three positives being described as in §§ 642-645.</em>"},{"ref":"24.443","t":"<em>[Nutrition.]</em>"},{"ref":"24.444","t":"(740) What is that form which is bodily nutriment?"},{"ref":"24.445","t":"This is answered as in § 646."},{"ref":"24.446","t":"(741) What is that form which is not bodily nutriment?"},{"ref":"24.447","t":"The sphere of vision... and the impermanence of form — this is that form which is not bodily nutriment."},{"ref":"24.448","t":"Such are the Categories of Form under Dual Aspects."},{"ref":"24.449","t":"[End of] the Exposition of the Pairs."},{"sp":"HDR","t":"CHAPTER III. CATEGORIES OF FORM UNDER TRIPLE ASPECTS"},{"ref":"25.1","t":"[742-744] What is that form which is"},{"ref":"25.2","t":"(I.) PERSONAL AND derived?"},{"ref":"25.3","t":"The spheres of the five senses."},{"ref":"25.4","t":"(ii.) external and derived?"},{"ref":"25.5","t":"The sphere of visible form... and bodily nutriment."},{"ref":"25.6","t":"(iii.) external and not derived?"},{"ref":"25.7","t":"The sphere of the tangible and the fluid element."},{"ref":"25.8","t":"[745-747] What is that form which is"},{"ref":"25.9","t":"(i.) personal and the issue of grasping?"},{"ref":"25.10","t":"The spheres of the five senses."},{"ref":"25.11","t":"(ii.) external and the issue of grasping?"},{"ref":"25.12","t":"Femininity,<br>masculinity, <br>vitality,"},{"ref":"25.13","t":"or whatever other form exists through karma having been wrought,"},{"ref":"25.14","t":"whether it be"},{"ref":"25.15","t":"in the spheres of visible form, <br>odour, <br>taste, <br>or the tangible,"},{"ref":"25.16","t":"in the spatial or the fluid element, <br>in the integration or subsistence of form, <br>or in bodily nutriment."},{"ref":"25.17","t":"(iii.) external and not the issue of grasping?"},{"ref":"25.18","t":"The sphere of sound, <br>bodily and vocal intimation, <br>the lightness, <br>plasticity, <br>wieldiness, <br>decay, <br>and impermanence of form,"},{"ref":"25.19","t":"or whatever other form exists which is not due to karma having been wrought,"},{"ref":"25.20","t":"whether it be"},{"ref":"25.21","t":"in the spheres of visible form,<br>odour, <br>taste, <br>or the tangible,"},{"ref":"25.22","t":"in the spatial or the fluid element, <br>etc."},{"ref":"25.23","t":"<em>[continue as in ii.].</em>"},{"ref":"25.24","t":"[748-750] What is that form which is"},{"ref":"25.25","t":"(i.) personal and both the issue of grasping and favourable to grasping?<br>(ii.) external and both the issue of grasping and favourable to grasping? <br>(iii.) external and not the issue of grasping but favourable to grasping?"},{"ref":"25.26","t":"<em>The answers are identical with those in the jweceding triplet, taken in order.</em>"},{"ref":"25.27","t":"[751-753] What is that form which is"},{"ref":"25.28","t":"(i.) personal and invisible?"},{"ref":"25.29","t":"The spheres of the five senses."},{"ref":"25.30","t":"(ii.) external and visible?"},{"ref":"25.31","t":"The sphere of visible form."},{"ref":"25.32","t":"(iii.) external and invisible?"},{"ref":"25.33","t":"The sphere of sound... and bodily nutriment"},{"ref":"25.34","t":"[754-756] What is that form which is"},{"ref":"25.35","t":"(i.) personal and reacting (impingeing)?"},{"ref":"25.36","t":"The spheres of the five senses."},{"ref":"25.37","t":"(ii.) external and impingeing?"},{"ref":"25.38","t":"The spheres of the five kinds of sense-objects."},{"ref":"25.39","t":"(iii.) external and non-impingeing?"},{"ref":"25.40","t":"Sex... and bodily nutriment."},{"ref":"25.41","t":"[757-759] What is that form which is"},{"ref":"25.42","t":"(i.) personal and a faculty?"},{"ref":"25.43","t":"The five faculties of sense."},{"ref":"25.44","t":"(ii.) external and a faculty?"},{"ref":"25.45","t":"Sex and vitality."},{"ref":"25.46","t":"(iii.) external and not a faculty?"},{"ref":"25.47","t":"The sphere of visible form... and bodily nutriment."},{"ref":"25.48","t":"[760-762] What is that form which is"},{"ref":"25.49","t":"(i.) personal and not one of the Great Phenomena?"},{"ref":"25.50","t":"The spheres of the five senses."},{"ref":"25.51","t":"(ii.) external and belonging to the Great Phenomena?"},{"ref":"25.52","t":"The sphere of the tangible and the fluid element."},{"ref":"25.53","t":"(iii.) external and not one of the Great Phenomena?"},{"ref":"25.54","t":"The spheres of the [other four kinds of sense-objects]... and bodily nutriment."},{"ref":"25.55","t":"[763-765] What is that form which is"},{"ref":"25.56","t":"(i.) personal and not intimation?"},{"ref":"25.57","t":"The spheres of the five senses."},{"ref":"25.58","t":"(ii.) external and intimation?"},{"ref":"25.59","t":"Bodily and vocal intimation."},{"ref":"25.60","t":"(iii.) external and not intimation?"},{"ref":"25.61","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.62","t":"[766-768] What is that form which is"},{"ref":"25.63","t":"(i.) personal and sprung from thought?"},{"ref":"25.64","t":"The spheres of the five senses."},{"ref":"25.65","t":"(ii.) external and sprung from thought?"},{"ref":"25.66","t":"Bodily and vocal intimation,"},{"ref":"25.67","t":"or whatever other form exists which is"},{"ref":"25.68","t":"born of thought,<br>caused by thought, etc."},{"ref":"25.69","t":"<em>[continue as in § 667].</em>"},{"ref":"25.70","t":"(iii.) external and not sprung from thought?"},{"ref":"25.71","t":"Sex and vitality, <br>the decay and impermanence of form,"},{"ref":"25.72","t":"or whatever other form exists which is"},{"ref":"25.73","t":"not born of thought, <br>caused by thought, etc."},{"ref":"25.74","t":"<em>[continue as in § 668].</em>"},{"ref":"25.75","t":"[769-771] What is that form which is"},{"ref":"25.76","t":"(i.) personal and does not come into being together with a thought?"},{"ref":"25.77","t":"The spheres of the five senses."},{"ref":"25.78","t":"(ii.) external and comes into being together with a thought?"},{"ref":"25.79","t":"Bodily and vocal intimation."},{"ref":"25.80","t":"(iii.) external and does not come into being, etc.?"},{"ref":"25.81","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.82","t":"[772-774] What is that form which is"},{"ref":"25.83","t":"(i.) personal and not consecutive to a thought?<br>(ii.) external and consecutive to a thought? <br>(iii.) external and not consecutive to a thought?"},{"ref":"25.84","t":"<em>The answers are identical with those in the preceding triplet, taken in order.</em>"},{"ref":"25.85","t":"[775-777] What is that form which is"},{"ref":"25.86","t":"(i.) personal and gross?"},{"ref":"25.87","t":"The spheres of the five senses."},{"ref":"25.88","t":"(ii.) external and gross?"},{"ref":"25.89","t":"The spheres of the five kinds of sense-objects."},{"ref":"25.90","t":"(iii.) external and subtle?"},{"ref":"25.91","t":"Sex... and bodily nutriment."},{"ref":"25.92","t":"[778-780] What is that form which is"},{"ref":"25.93","t":"(i.) personal and near?"},{"ref":"25.94","t":"The spheres of the five senses."},{"ref":"25.95","t":"(ii.) external and remote?"},{"ref":"25.96","t":"Sex... and bodily nutriment."},{"ref":"25.97","t":"(iii.) external and near?"},{"ref":"25.98","t":"The spheres of the five kinds of sense-objects."},{"ref":"25.99","t":"[781-783] What is that form which is"},{"ref":"25.100","t":"(i.) external and not the basis of visual contact?"},{"ref":"25.101","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.102","t":"(ii.) personal and the basis of visual contact?"},{"ref":"25.103","t":"The sphere of vision."},{"ref":"25.104","t":"(iii.) personal and not the basis of visual contact?"},{"ref":"25.105","t":"The sphere of the other four senses."},{"ref":"25.106","t":"[784-786] What is that form which is"},{"ref":"25.107","t":"(i.) external and not a basis of<br> the feeling... <br> the perception... <br> the thinking... <br> the visual cognition <br>that is born of visual contact?<br>(ii.) personal and a basis of the feeling.. the visual cognition that is born of visual contact? <br>(iii.) personal and not a basis of the feeling... the visual cognition that is born of visual contact?"},{"ref":"25.108","t":"<em>Answers identical with those in the preceding triplet.</em>"},{"ref":"25.109","t":"[787-789] What is that form which is"},{"ref":"25.110","t":"(i.) external and not a basis of <br> auditory... <br> olfactory... <br> gustatory... <br> bodily contact?"},{"ref":"25.111","t":"The spheres of the five kinds of sense objects... and bodily nutriment."},{"ref":"25.112","t":"(ii.) personal and a basis of... bodily contact?"},{"ref":"25.113","t":"The spheres of the other four senses respectively."},{"ref":"25.114","t":"(iii.) personal and not a basis of... bodily contact?"},{"ref":"25.115","t":"The sphere of... vision, hearing, smell, taste."},{"ref":"25.116","t":"[790-792] What is that form which is"},{"ref":"25.117","t":"(i.) external and not a basis of <br> the feeling... <br> the perception... <br> the thinking... <br> the... cognition of body <br>that is born of... bodily contact?<br>(ii.) personal and a basis of... the cognition of body that is born of bodily contact? <br>(iii.) personal and not a basis of... the cognition of body that is born of bodily contact?"},{"ref":"25.118","t":"<em>Answers identical with those in the preceding triplet taken in order.</em>"},{"ref":"25.119","t":"[793-795] What is that form which is"},{"ref":"25.120","t":"(i.) personal and not the object apprehended on occasion of visual contact?"},{"ref":"25.121","t":"The spheres of the five senses."},{"ref":"25.122","t":"(ii.) external and the object apprehended on occasion of visual contact?"},{"ref":"25.123","t":"The sphere of visible form."},{"ref":"25.124","t":"(iii.) external and not the object apprehended on occasion of visual contact?"},{"ref":"25.125","t":"The spheres of the other four kinds of sense-objects... and bodily nutriment."},{"ref":"25.126","t":"[796-798] What is that form which is"},{"ref":"25.127","t":"(i.) personal and not the object of <br> the feeling... <br> the perception... <br> the thinking...<br> the visual cognition <br>that is horn of visual contact?<br>(ii.) external and the object of... visual cognition? <br>(iii.) external and not the object of.... visual cognition?"},{"ref":"25.128","t":"<em>Answers identical with those in the preceding triplet, taken in order.</em>"},{"ref":"25.129","t":"[799-801] What is that form which is"},{"ref":"25.130","t":"(i.) personal and not the object apprehended on occasion of<br> auditory... <br> olfactory... <br> gustatory... <br> bodily contact?"},{"ref":"25.131","t":"The spheres of the five senses."},{"ref":"25.132","t":"(ii.) external and the object apprehended on occasion of... bodily contact?"},{"ref":"25.133","t":"The sphere of the tangible."},{"ref":"25.134","t":"(iii.) external and not the object apprehended on occasion of... bodily contact?"},{"ref":"25.135","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.136","t":"[802-804] What is that form which is"},{"ref":"25.137","t":"(i.) personal and not the object of"},{"ref":"25.138","t":"the feeling... <br> the perception... <br> the thinking... <br> the... cognition of body <br>that is born of... bodily contact?"},{"ref":"25.139","t":"The spheres of the five senses."},{"ref":"25.140","t":"(ii.) external and the object of the... cognition of body that is born of bodily contact?"},{"ref":"25.141","t":"The sphere of... the tangible."},{"ref":"25.142","t":"(iii.) external and not the object of the... cognition of body that is born, etc."},{"ref":"25.143","t":"The spheres of the other four kinds of sense-objects... and bodily nutriment."},{"ref":"25.144","t":"[805-807] What is that form which is"},{"ref":"25.145","t":"(i.) external and not the sphere of vision?"},{"ref":"25.146","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.147","t":"(ii.) personal and the sphere of vision?"},{"ref":"25.148","t":"The eye, that is to say the sentient organ which is derived from the four Great Phenomena... this that is ‘an empty village’ — this, etc."},{"ref":"25.149","t":"(iii.) personal and not the sphere of vision?"},{"ref":"25.150","t":"The spheres of the other four senses."},{"ref":"25.151","t":"[808-810] What is that form which is"},{"ref":"25.152","t":"(i.) external and not the sphere of hearing, smell, taste, or body -sensibility?"},{"ref":"25.153","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.154","t":"(ii.) personal and the sphere of... body -sensibility?"},{"ref":"25.155","t":"The body, that is to say the sentient organ, which is derived from the Great Phenomena... this that is ‘an empty village’ — this, etc."},{"ref":"25.156","t":"(iii.) personal and not the sphere of... body-sensibility?"},{"ref":"25.157","t":"The spheres of the other four senses."},{"ref":"25.158","t":"[811-813] What is that form which is"},{"ref":"25.159","t":"(i.) personal and not the sphere of visible fonn?"},{"ref":"25.160","t":"The spheres of the five senses."},{"ref":"25.161","t":"(ii.) external and the sphere of visible form?"},{"ref":"25.162","t":"That form which, derived from the four Great Phenomena, is visible under the appearance of colour... this that is the element of visible form — this, etc."},{"ref":"25.163","t":"(iii.) external and not the sphere of visible form?"},{"ref":"25.164","t":"The spheres of the other four kinds of sense-objects... and bodily nutriment."},{"ref":"25.165","t":"[814-816] What is that form which is"},{"ref":"25.166","t":"(i.) personal and not the sphere of sound, or of odour, or of taste, or of the tangible?"},{"ref":"25.167","t":"The spheres of the five senses."},{"ref":"25.168","t":"(ii.) external and the sphere of... the tangible?"},{"ref":"25.169","t":"The earthy (solid) element, etc.... this that is the constituent element of the tangible — this, etc."},{"ref":"25.170","t":"(iii.) external and not the sphere of.. the tangible? The spheres of the other four kinds of sense-objects... and bodily nutriment."},{"ref":"25.171","t":"[817-819] What is that form which is"},{"ref":"25.172","t":"(i.) external and not the element of vision?"},{"ref":"25.173","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.174","t":"(ii.) personal and the element of vision?"},{"ref":"25.175","t":"The sphere of vision."},{"ref":"25.176","t":"(iii.) personal and not the element of vision?"},{"ref":"25.177","t":"The other four senses."},{"ref":"25.178","t":"[820-822] What is that form which is"},{"ref":"25.179","t":"(i.) external and not the element of hearing, smell, taste, or body -sensibility?"},{"ref":"25.180","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.181","t":"(ii.) personal and the element of... body -sensibility?"},{"ref":"25.182","t":"The sphere of... body-sensibility."},{"ref":"25.183","t":"(iii.) personal and not the element of.. hody-sensihility? The spheres of the other four senses."},{"ref":"25.184","t":"[823-825] What is that form which is"},{"ref":"25.185","t":"(i.) personal and not the element of visible form?"},{"ref":"25.186","t":"The spheres of the five senses."},{"ref":"25.187","t":"(ii.) external and the element of visible form?"},{"ref":"25.188","t":"The sphere of visible forms."},{"ref":"25.189","t":"(iii.) external and not the element of visible form?"},{"ref":"25.190","t":"The spheres of the other four kinds of sense-objects... and bodily nutriment."},{"ref":"25.191","t":"[826-828] What is that form which is"},{"ref":"25.192","t":"(i.) personal and not the element of sounds odour, taste or the tangible?"},{"ref":"25.193","t":"The spheres of the five senses."},{"ref":"25.194","t":"(ii.) external and the element of.. the tangible?"},{"ref":"25.195","t":"The sphere of the tangible."},{"ref":"25.196","t":"(iii.) external and not the element of... the tangible?"},{"ref":"25.197","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.198","t":"[829-831] What is that form which is"},{"ref":"25.199","t":"(i.) external and not the facidty of vision?"},{"ref":"25.200","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.201","t":"(ii.) personal and the facidty of vision?"},{"ref":"25.202","t":"The sphere of vision."},{"ref":"25.203","t":"(iii.) personal and not the faculty of vision?"},{"ref":"25.204","t":"The spheres of the other four senses."},{"ref":"25.205","t":"[832-834] What is that form which is"},{"ref":"25.206","t":"(i.) external and not the faculty of hearing, smell, taste, or body -sensibility?"},{"ref":"25.207","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.208","t":"(ii.) personal and the faculty of... body -sensibility?"},{"ref":"25.209","t":"The body, that is to say the sentient organ which is derived from the four Great Phenomena... this that is ‘an empty village’ — this, etc."},{"ref":"25.210","t":"(iii.) personal and not the faculty of... body-sensibility?"},{"ref":"25.211","t":"The spheres of the other four senses."},{"ref":"25.212","t":"[835-837] What is that form which is"},{"ref":"25.213","t":"(i.) personal and not the potentiality of femininity?"},{"ref":"25.214","t":"The spheres of the five senses"},{"ref":"25.215","t":"(ii.) external and femininity?"},{"ref":"25.216","t":"That which is of the female, female in appearance, etc."},{"ref":"25.217","t":"<em>[continue as in § 633].</em>"},{"ref":"25.218","t":"(iii.) external and not femininity?"},{"ref":"25.219","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.220","t":"[838-840] What is that form which is"},{"ref":"25.221","t":"(i.) personal and not the potentiality of mascidinity? etc."},{"ref":"25.222","t":"<em>The questions and answers in this triplet are exactly analogous with those in the foregoing, § 634 constituting the answer to (ii.).</em>"},{"ref":"25.223","t":"[841-843]"},{"ref":"25.224","t":"<em>This triplet is on ‘vitality’, and is also exactly analogous with that on ‘femininity’, § 635 being substituted in (ii.).</em>"},{"ref":"25.225","t":"[844-846] What is that form which is"},{"ref":"25.226","t":"(i.) personal and not bodily intimation?"},{"ref":"25.227","t":"The spheres of the five senses."},{"ref":"25.228","t":"(ii.) external and bodily intimation?"},{"ref":"25.229","t":"That tension, intension, tense state of the body, etc. [continue as in § 636]."},{"ref":"25.230","t":"(iii.) external and not bodily intimation?"},{"ref":"25.231","t":"The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"25.232","t":"[847-849]"},{"ref":"25.233","t":"<em>This triplet is on ‘vocal intimation’, and similar to the foregoing, § 637 being quoted as the answer to the second question.</em>"},{"ref":"25.234","t":"[850-876]"},{"ref":"25.235","t":"<em>Here follow ten triplets on the presence or absence, inform that is personal or external, of the ten following attributes — identical with those ending the categories according to Pairs (§§ 722-741).</em>"},{"ref":"25.236","t":"the element of space, the integration of form,<br>the element of fluidity, the subsistence of form, <br>the lightness of form, the decay of form,<br>the plasticity of form, the impermanence of form,<br>the wieldiness of form, bodily nutriment."},{"ref":"25.237","t":"<em>Questions and answers in each of these triplets are identical with those in the triplet last set out on ‘bodily intimation’ (§§ 844-846), the only varying elements being the specific kind of form inquired into and its definition in the second answer of each triplet.</em>"},{"ref":"25.238","t":"<em>Thus the schema of the questions is</em>"},{"ref":"25.239","t":"<em>(i.) personal and not... <br>(ii.) external and... <br>(iii.) external and not...</em>"},{"ref":"25.240","t":"Such are the Categories of Form under Threefold Aspects."},{"ref":"25.241","t":"[End of] the Exposition of Triplets."},{"sp":"HDR","t":"CHAPTER IV. CATEGORIES OF FORM UNDER FOURFOLD ASPECTS"},{"ref":"26.1","t":"[DERIVATION — WORK of Karma.]"},{"ref":"26.2","t":"[877-880] What is that form which is"},{"ref":"26.3","t":"(i.) derived and the issue of grasping?"},{"ref":"26.4","t":"The spheres of the five senses; the potentialities of sex and vitality, or whatever other form exists through karma having been wrought, whether it be in the sphere of visible forms, odours, or tastes, the element of space, the integration or subsistence of form, or bodily nutriment,"},{"ref":"26.5","t":"(ii.) derived and not the issue of grasping?"},{"ref":"26.6","t":"The sphere of sounds, bodily and vocal intimation, the lightness, plasticity, and wieldiness of form, or whatever other form exists which is not due to karma having been wrought, whether it be in the spheres of visible forms, odours, or tastes, the element of space, the integration or subsistence of form, or bodily nutriment."},{"ref":"26.7","t":"(iii.) underived and the issue of grasping?"},{"ref":"26.8","t":"[Form] due to karma having been wrought, which is in the sphere of the tangible and the fluid element."},{"ref":"26.9","t":"(iv.) underived and not the issue of grasping?"},{"ref":"26.10","t":"[Form] not due to karma having been wrought, which is in the sphere of the tangible and the fluid element."},{"ref":"26.11","t":"[Derivation — Production of Karma.]"},{"ref":"26.12","t":"[881-884] What is that form which is"},{"ref":"26.13","t":"(i.) derived and both the issue of grasping and favourable to it?<br>(ii.) derived and not the issue of grasping but favourable to it?<br>(iii.) underived and both the issue of grasping and favourable to it? <br>(iv.) underived and not the issue of grasping but favourable to it?"},{"ref":"26.14","t":"<em>The four answers are respectively identical with those in the preceding group.</em>"},{"ref":"26.15","t":"[Derivation — Impact.]"},{"ref":"26.16","t":"[885-888] What is that form which is"},{"ref":"26.17","t":"(i.) derived and impingeing?"},{"ref":"26.18","t":"The spheres of the five senses, and of visible form, sound, odour and taste."},{"ref":"26.19","t":"(ii.) derived and non-impingeing?"},{"ref":"26.20","t":"Sex... and bodily nutriment."},{"ref":"26.21","t":"(iii.) underived and impingeing?"},{"ref":"26.22","t":"The sphere of the tangible."},{"ref":"26.23","t":"(iv.) underived and non -impingeing?"},{"ref":"26.24","t":"The fluid element."},{"ref":"26.25","t":"[Derivation — Bulk.]"},{"ref":"26.26","t":"[889-892] What is that form which is"},{"ref":"26.27","t":"(i.) derived and gross? <br>(ii.) derived and subtle?<br>(iii.) underived and gross?<br>(iv.) derived and subtle?"},{"ref":"26.28","t":"<em>Answers respectively identical icith those in the preceding group.</em>"},{"ref":"26.29","t":"[Derivation — Proximity.]"},{"ref":"26.30","t":"[893-896] What is that form which is"},{"ref":"26.31","t":"(i.) derived and remote?"},{"ref":"26.32","t":"Sex... and bodily nutriment."},{"ref":"26.33","t":"(ii.) derived and near?"},{"ref":"26.34","t":"The spheres of the five senses, and those of visible form, sound, odour and taste."},{"ref":"26.35","t":"(iii.) underived and remote?"},{"ref":"26.36","t":"The fluid element."},{"ref":"26.37","t":"(iv.) underived and near?"},{"ref":"26.38","t":"The sphere of the tangible."},{"ref":"26.39","t":"[Work of Karma — Visibility.]"},{"ref":"26.40","t":"[897-900] What is that form which is"},{"ref":"26.41","t":"(i.) the issue of grasping and visible?"},{"ref":"26.42","t":"The sphere of visible form which is due to karma having been wrought."},{"ref":"26.43","t":"(ii.) the issue of grasping and invisible?"},{"ref":"26.44","t":"The spheres of the five senses; <br>sex and vitality,"},{"ref":"26.45","t":"or whatever other form exists through karma having been wrought,"},{"ref":"26.46","t":"whether it be in"},{"ref":"26.47","t":"the spheres of odour, taste, or the tangible, <br>the elements of space or fluidity, <br>the integration or subsistence of form, or bodily nutriment."},{"ref":"26.48","t":"(iii.) not the issue of grasping and visible?"},{"ref":"26.49","t":"The sphere of visible form which is not due to karma having been wrought."},{"ref":"26.50","t":"(iv.) not the issue of grasping and invisible?"},{"ref":"26.51","t":"The sphere of sound, <br>bodily and vocal intimation,<br>the lightness, <br>plasticity, <br>wieldiness of form, <br>the decay, <br>or the impermanence of form,"},{"ref":"26.52","t":"or whatever other form exists which is not due to karma having been wrought,"},{"ref":"26.53","t":"whether it be in"},{"ref":"26.54","t":"the spheres of odour, or of taste, or of the tangible, <br>the elements of space, or of fluidity, <br>the integration or subsistence of form, <br>or bodily nutriment."},{"ref":"26.55","t":"[Work of Karma — Impact.]"},{"ref":"26.56","t":"[901-904] What is that form which is"},{"ref":"26.57","t":"(i.) the issue of grasping and impingeing?"},{"ref":"26.58","t":"The spheres of the five senses, or whatever other form exists through karma having been wrought in"},{"ref":"26.59","t":"the spheres of visible form, odour, taste or the tangible."},{"ref":"26.60","t":"(ii.) the issue of grasping and non-imping eing?"},{"ref":"26.61","t":"Sex or vitality, or whatever other form exists through karma having been wrought in"},{"ref":"26.62","t":"the elements of space or fluidity, <br>in the integration, or subsistence of form, <br>or in bodily nutriment."},{"ref":"26.63","t":"(iii.) not the issue of grasping and impingeing?"},{"ref":"26.64","t":"The sphere of sound, or whatever other form exists which is not due to karma having been wrought in the spheres of the other four kinds of sense-objects."},{"ref":"26.65","t":"(iv.) not the issue of grasping and non-impingeing?"},{"ref":"26.66","t":"Bodily and vocal intimation, <br>the lightness, <br>plasticity, <br>wieldiness, <br>decay, <br>or impermanence of form,"},{"ref":"26.67","t":"or whatever other form exists which is not due to karma having been wrought in"},{"ref":"26.68","t":"the elements of space or fluidity, <br>in the integration or subsistence of form, <br>or in bodily nutriment."},{"ref":"26.69","t":"[Work of Karma — Great Phenomena.]"},{"ref":"26.70","t":"[905-908] What is that form which is"},{"ref":"26.71","t":"(i.) the issue of grasping and great phenomenon?"},{"ref":"26.72","t":"The sphere of the tangible and the fluid element which are due to karma having been wrought."},{"ref":"26.73","t":"(ii.) the issue of grasping and not great phenomenon?"},{"ref":"26.74","t":"The spheres of the five senses, <br>sex,<br>vitality,"},{"ref":"26.75","t":"or whatever other form exists through karma having been wrought,"},{"ref":"26.76","t":"in the element of space, <br>in the integration or subsistence of form, <br>or in bodily nutriment."},{"ref":"26.77","t":"(iii.) not the issue of grasping but great phenomenon?"},{"ref":"26.78","t":"The sphere of the tangible and the fluid element which are not due to karma having been wrought."},{"ref":"26.79","t":"(iv.) not the issue of grasping nor great phenomenon?"},{"ref":"26.80","t":"The sphere of sound, <br>bodily and vocal intimation,<br>the lightness, <br>plasticity, <br>wieldiness, <br>decay <br>and impermanence of form,"},{"ref":"26.81","t":"or whatever other form exists which is not due to karma having been wrought,"},{"ref":"26.82","t":"whether it be"},{"ref":"26.83","t":"in the spheres of visible form, odour, or taste,<br>in the element of space, <br>in the integration or subsistence of form, <br>or in bodily nutriment."},{"ref":"26.84","t":"[Work of Karma — Bulk.]"},{"ref":"26.85","t":"[909-912] What is that form which is"},{"ref":"26.86","t":"(i.) the issue of grasping and gross?<br>(ii.) the issue of grasping and subtle? <br>(iii.) not the issue of grasping and gross?<br>(iv.) not the issue of grasping and subtle?"},{"ref":"26.87","t":"<em>Answers respectively identical with the four in the next preceding group but one (§§ 901-904).</em>"},{"ref":"26.88","t":"[Work of Karma — Proximity.]"},{"ref":"26.89","t":"[913-916] What is that form which is"},{"ref":"26.90","t":"(i.) the issue of grasping and remote? <br>(ii.) the issue of grasping and near? <br>(iii.) not the issue of grasping and remote? <br>(iv.) not the issue of grasping and near?"},{"ref":"26.91","t":"<em>Answers identical with those in the preceding group (i.e. with those in §§ 901-904), but having the order of the first and second answers inverted, as ivell as that of the third and fourth.</em>"},{"ref":"26.92","t":"[917-936]"},{"ref":"26.93","t":"<em>In the next five groups of four, form is considered as a combination of <br>(a) ‘the issue of grasping and favourable to grasping’, and either <br> ‘visible’, <br> ‘impingeing’, <br> ‘a great phenomenon’, <br> ‘gross’ or<br> ‘remote’, or the opposites of these five taken successively; <br>(b) ‘not the issue of grasping, but favourable to grasping’,<br> and the five above-named attributes and their opposites taken successively. <br>Thus the questions are analogous to, and the answers identical with, those in the preceding five groups (§§ 897-916).</em>"},{"ref":"26.94","t":"[Impact — Faculty.]"},{"ref":"26.95","t":"[937-940] What is that form which is"},{"ref":"26.96","t":"(i.) impingeing and faculty?"},{"ref":"26.97","t":"The faculties of the five senses."},{"ref":"26.98","t":"(ii.) impingeing and not faculty?"},{"ref":"26.99","t":"The five kinds of sense-objects."},{"ref":"26.100","t":"(iii.) non-impingeingandfacidty?"},{"ref":"26.101","t":"Sex and vitality."},{"ref":"26.102","t":"(iv.) non-impingeing and not faculty?"},{"ref":"26.103","t":"Bodily and vocal intimation... and bodily nutriment."},{"ref":"26.104","t":"[Impact — Great Phenomenon.]"},{"ref":"26.105","t":"[941-944] What is that form which is"},{"ref":"26.106","t":"(i.) impingeing and a great phenomenon? The sphere of the tangible."},{"ref":"26.107","t":"(ii.) impingeing and not a great phenomenon ‘? The spheres of visible form, sound, odour and taste."},{"ref":"26.108","t":"(iii.) non-impingeing and a great phenomenon? The fluid element."},{"ref":"26.109","t":"(iv.) non-impingeing and not a great phenomenon? Sex... and bodily nutriment."},{"ref":"26.110","t":"[Faculty (Potentiality) — Bulk.]"},{"ref":"26.111","t":"[945-948] What is that form which is"},{"ref":"26.112","t":"(i.) faculty and gross?"},{"ref":"26.113","t":"The faculties of the five senses."},{"ref":"26.114","t":"(ii.) faculty and subtle?"},{"ref":"26.115","t":"Sex and vitality."},{"ref":"26.116","t":"(iii.) non faculty and gross?"},{"ref":"26.117","t":"The spheres of the five kinds, of sense-objects."},{"ref":"26.118","t":"(iv.) nonfacidty and subtle?"},{"ref":"26.119","t":"Intimation... and bodily nutriment."},{"ref":"26.120","t":"[Faculty (Potentiality) — Proximity.]"},{"ref":"26.121","t":"[949-952] What is that form which is"},{"ref":"26.122","t":"(i.) facidty and remote?"},{"ref":"26.123","t":"Sex and vitality."},{"ref":"26.124","t":"(ii.) faculty and near?"},{"ref":"26.125","t":"The faculties of the five senses."},{"ref":"26.126","t":"(iii.) nonfacidty and remote?"},{"ref":"26.127","t":"Intimation... and bodily nutriment."},{"ref":"26.128","t":"(iv.) non faculty and near?"},{"ref":"26.129","t":"The spheres of the five kinds of sense-objects."},{"ref":"26.130","t":"[Great Phenomenon — Bulk.]"},{"ref":"26.131","t":"[953-956] What is that form which is"},{"ref":"26.132","t":"(i.) a great phenomenon and gross?"},{"ref":"26.133","t":"The sphere of the tangible."},{"ref":"26.134","t":"(ii.) a great phenomenon and subtle?"},{"ref":"26.135","t":"The fluid element."},{"ref":"26.136","t":"(iii.) not a great phenomenon and gross?"},{"ref":"26.137","t":"The spheres of the five senses and of visible form, sounds odour and taste."},{"ref":"26.138","t":"(iv.) not a great phenomenon and subtle?"},{"ref":"26.139","t":"Sex... and bodily nutriment."},{"ref":"26.140","t":"[Great Phenomenon — Proximity.]"},{"ref":"26.141","t":"[957-960] What is that form which is"},{"ref":"26.142","t":"(i.) a great phenomenon and remote?"},{"ref":"26.143","t":"The fluid element."},{"ref":"26.144","t":"(ii.) a great phenomenon and near?"},{"ref":"26.145","t":"The sphere of the tangible."},{"ref":"26.146","t":"(iii.) not a great phenomenon and remote?"},{"ref":"26.147","t":"Sex and vitality."},{"ref":"26.148","t":"(iv.) not a great phenomenon and near?"},{"ref":"26.149","t":"The spheres of the five senses and of visible form, sound, odour and taste."},{"ref":"26.150","t":"[Form as Seen, Heard, Imagined, Understood.]"},{"ref":"26.151","t":"(961)"},{"ref":"26.152","t":"(i.) The sphere of visible form is Form Seen, <br>(ii.) The sphere of sound is Form Heard, <br>(iii.) The sphere of odour, taste and the tangible is Form Imagined, <br>(iv.) All form is Form Cognized by the mind."},{"ref":"26.153","t":"Such are the Categories of Form under Fourfold Aspects."},{"ref":"26.154","t":"[End of] the Groups of Four."},{"sp":"HDR","t":"CHAPTER V. THE CATEGORY OF FORM UNDER A FIVEFOLD ASPECT"},{"ref":"27.1","t":"[962-966] What is that form which is"},{"ref":"27.2","t":"(I.) EARTH-ELEMENT (PATHAVI-DHATU)?"},{"ref":"27.3","t":"That which is"},{"ref":"27.4","t":"hard, <br>rough, <br>hardness, <br>rigidity,"},{"ref":"27.5","t":"whether it be"},{"ref":"27.6","t":"of the self,<br>or external, <br>or the issue of grasping,<br>or not the issue of grasping."},{"ref":"27.7","t":"(ii.) fluid-element (apodhatu)?"},{"ref":"27.8","t":"That which is"},{"ref":"27.9","t":"fluid, belonging to fluid,<br>viscid, belonging to what is viscid, <br>the cohesiveness of form,"},{"ref":"27.10","t":"whether it be"},{"ref":"27.11","t":"of the self, <br>or external, <br>or the issue of grasping <br>or not the issue of grasping."},{"ref":"27.12","t":"(iii.) flame-element (tejodhatu)?"},{"ref":"27.13","t":"That which is"},{"ref":"27.14","t":"flame, belonging to flame, <br>heat, belonging to heat,<br>hot, belonging to what is hot,"},{"ref":"27.15","t":"whether it be"},{"ref":"27.16","t":"of the self, <br>or, etc,"},{"ref":"27.17","t":"<em>[continue as in preceding].</em>"},{"ref":"27.18","t":"(iv.) air-element (vayodhatu)?"},{"ref":"27.19","t":"That which is"},{"ref":"27.20","t":"air, belongs to air [the fluctuation], <br>the inflation, <br>of form,"},{"ref":"27.21","t":"whether it be"},{"ref":"27.22","t":"of the self, <br>or, etc."},{"ref":"27.23","t":"(v.) derived?"},{"ref":"27.24","t":"The spheres of the five senses... and solid nutriment."},{"ref":"27.25","t":"Such is the Category of Form under a Fivefold Aspect."},{"ref":"27.26","t":"[End of] the Group of Five."},{"sp":"HDR","t":"CHAPTER VI. THE CATEGORY OF FORM UNDER A SIXFOLD ASPECT"},{"ref":"28.1","t":"(967)"},{"ref":"28.2","t":"(i.) The sphere of visible forms is form cognizable by sight, <br>(ii.) The sphere of sounds is form cognizable by hearing,<br>(iii.) The sphere of odours is form cognizable by smell, <br>(iv.) The sphere of tastes is form cognizable by taste, <br>(v.) The sphere of the tangible is form cognizable by body-sensibility. <br>(vi.) All form is form cognizable by the mind."},{"ref":"28.3","t":"Such is the Category of Form under a Sixfold Aspect."},{"ref":"28.4","t":"[End of] the Group of Six."},{"sp":"HDR","t":"CHAPTER VII. THE CATEGORY OF FORM UNDER A SEVENFOLD ASPECT"},{"ref":"29.1","t":"(968)"},{"ref":"29.2","t":"(i.) The sphere of visible form is form cognizable by sight,<br>(ii.) The sphere of sound is form cognizable by hearing, <br>(iii.) The sphere of odour is form cognizable by smell. <br>(iv.) The sphere of taste is form cognizable by taste, <br>(v.) The sphere of the tangible is form cognizable by bodysensibility."},{"ref":"29.3","t":"(969)"},{"ref":"29.4","t":"(vi.) The spheres of visible form, sound, odour, taste, and the tangible are form cognizable by the element of ideation. <br>(vii.) All form is form comprehensible by the element of representative intellection."},{"ref":"29.5","t":"Such is the Category of Form under a Sevenfold Aspect."},{"ref":"29.6","t":"[End of] the Group of Seven."},{"sp":"HDR","t":"CHAPTER VIII. THE CATEGORY OF FORM UNDER AN EIGHTFOLD ASPECT"},{"ref":"30.1","t":"(970)"},{"ref":"30.2","t":"(i.) The sphere of visible form is form cognizable by the eye. <br>(ii.) The sphere of sound is form cognizable by the ear. <br>(iii.) The sphere of odour is form cognizable by the nose. <br>(iv.) The sphere of taste is form cognizable by the tongue, <br>(v.) Pleasurable agreeable contact obtainable by touch is form cognizable by the body,<br>(vi.) Unpleasant disagreeable contact obtainable by touch is form cognizable by the body, <br>(vii.) The spheres of the five kinds of sense-objects are form cognizable by ideation,<br>(viii.) All form is form comprehensible by representative intellection."},{"ref":"30.3","t":"Such is the Category of Form under an Eightfold Aspect."},{"ref":"30.4","t":"[End of] the Group of Eight."},{"sp":"HDR","t":"CHAPTER IX. THE CATEGORY OF FORM UNDER A NINEFOLD ASPECT"},{"ref":"31.1","t":"[971-973] What is that form which is"},{"ref":"31.2","t":"(i.) the faculty of vision? <br>(ii.) the faculty of hearing? <br>(iii.) the faculty of smell? <br>(iv.) the faculty of taste? <br>(v.) the faculty of bodysensibility? <br>(vi.) the potentiality of femininity?<br>(vii.) the potentiality of masculinity? <br>(viii.) the potentiality of vitality?"},{"ref":"31.3","t":"<em>The eight answers are those given in the original descriptions of the eight faculties or potentialities enumerated (§§ 597, 601, 605, 609, 613, 633-535).</em>"},{"ref":"31.4","t":"(ix.) What is that form which is not faculty? The spheres of the five kinds of sense-objects... and bodily nutriment."},{"ref":"31.5","t":"Such is the Category of Form under a Ninefold Aspect."},{"ref":"31.6","t":"[End of] the Group of Nine."},{"sp":"HDR","t":"CHAPTER X. THE CATEGORY OF FORM UNDER A TENFOLD ASPECT"},{"ref":"32.1","t":"[974, 975]"},{"ref":"32.2","t":"<em>THE FIRST EIGHT questions and ansivers are identical with the first eight in the preceding group.</em>"},{"ref":"32.3","t":"[976, 977] What is that form which is"},{"ref":"32.4","t":"(ix.) not faculty hut imping eing?"},{"ref":"32.5","t":"The spheres of the five kinds of sense-objects."},{"ref":"32.6","t":"(x.) notfacidty and non-imping eing?"},{"ref":"32.7","t":"Intimation... and bodily nutriment."},{"ref":"32.8","t":"Such is the Category of Form under a Tenfold Aspect."},{"ref":"32.9","t":"[End of] the Group of Ten."},{"sp":"HDR","t":"CHAPTER XI. THE CATEGORY OF FORM UNDER AN ELEVENFOLD ASPECT"},{"ref":"33.1","t":"[978, 979] WHAT is that form which is"},{"ref":"33.2","t":"(i.) the sphere of vision? <br>(ii.) the sphere of hearing? <br>(iii.) the sphere of smell? <br>(iv.) the sphere of taste? <br>(v.) the sphere of bodysensibility? <br>(vi.) the sphere of visible form? <br>(vii.) the sphere of sound? <br>(viii.) the sphere of odour? <br>(ix.) the sphere of sapids? <br>(x.) the sphere of the tangible?"},{"ref":"33.3","t":"<em>Answers as in §§ 597, 601, 605, 609, 613, 617, 621, 625, 629, 649 respectively.</em>"},{"ref":"33.4","t":"(980)"},{"ref":"33.5","t":"(xi.) What is that form which is invisible, nonimpingeing, and included in the sphere of [mental] states?"},{"ref":"33.6","t":"Sex... and bodily nutriment."},{"ref":"33.7","t":"Such is the Category of Form under an Elevenfold Aspect."},{"ref":"33.8","t":"[End of] the Group of Eleven."},{"ref":"33.9","t":"[End of] THE Divisions of Form."},{"ref":"33.10","t":"[End of] the Eighth Portion for Eecitation."},{"sp":"HDR","t":"CHAPTER I. THE GROUP OF TRIPLETS"},{"ref":"36.1","t":"(981) Which are the states that are good?"},{"ref":"36.2","t":"THE THREE ROOTS of good (karma), to wit, absence of lust, absence of hate, absence of dulness; the skandhas of feeling, perception, syntheses and intellect when they are associated with those three roots; whatever action, bodily, vocal and mental, springs from those three roots."},{"ref":"36.3","t":"(982) Which are the states that are bad?"},{"ref":"36.4","t":"The three roots of bad (karma), to wit, lust, hate, dulness; the Corruptions that are united with them; the skandhas of feeling, perception, syntheses and intellect when these are associated with them; whatever action, bodily, vocal and mental, springs from them."},{"ref":"36.5","t":"(983) Which are the states that are indeterminate?"},{"ref":"36.6","t":"The results of good and bad states taking effect in the worlds of sense, form, or the formless, or in the [life that is] Unincluded; the skandhas of feeling, perception, syntheses and intellect, those states, moreover, known as kiriya-thoughts, which are neither good, nor bad, nor the results of karma; lastly, all form and uncompounded element."},{"ref":"36.7","t":"(984) Which are the states that are associated with a feeling of ease?"},{"ref":"36.8","t":"The skandhas of perception, syntheses and intellect (the feeling itself being excepted) are the states associated [with the consciousness arising] in an ease-yielding soil, whether it belong to the worlds of sense or of form, or to the life that is Unincluded."},{"ref":"36.9","t":"(985) Which are the states that are associated with distressful feeling?"},{"ref":"36.10","t":"The skandhas of perception, syntheses and intellect (the feeling itself being excepted) are the states associated [with the consciousness arising] in a distressful soil belonging to the sensuous universe."},{"ref":"36.11","t":"(986) Which are the states that are associated with feeling that is neither painful nor pleasant?"},{"ref":"36.12","t":"The skandhas of perception, syntheses and intellect (the feeling itself being excepted) are the states associated [with the consciousness arising] in a neutral soil, whether it belong to the worlds of sense, form, or the formless, or to the life that is Unincluded."},{"ref":"36.13","t":"(987) Which are the states that are results?"},{"ref":"36.14","t":"The results of good and bad states which take effect in the worlds of sense, form and the formless, and in the life that is Unincluded; [in other words] the four skandhas."},{"ref":"36.15","t":"(988) Which are the states that involve resultant states?"},{"ref":"36.16","t":"Good and bad states belonging to the worlds of sense, form and the formless, or to the life that is Unincluded; [in other words] the four skandhas."},{"ref":"36.17","t":"(989) Which are the states that neither are results, nor have the quality of involving resultant states?"},{"ref":"36.18","t":"Those states concerning action which are neither good, nor bad, nor the results of karma; all form, moreover, and uncompounded element."},{"ref":"36.19","t":"(990) Which are the states that are both the issue of grasping and favourable to it?"},{"ref":"36.20","t":"The co-Intoxicant results of good and bad states taking effect in the worlds of sense, form or the formless; in other words, the four skandhas; such form, moreover, as is due to karma having been wrought."},{"ref":"36.21","t":"(991) Which are the states that are not the issue of grasping but are favourable to grasping?"},{"ref":"36.22","t":"Good and bad co-Intoxicant states taking effect in the worlds of sense, form, or the formless; in other words, the four skandhas; those states, moreover, known as kiriyathoughts, which are neither good, nor bad, nor the results of karma; as well as such form as is not due to karma having been wrought."},{"ref":"36.23","t":"(992) Which are the states that are neither the issue of grasping nor favourable to it?"},{"ref":"36.24","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"36.25","t":"(993) Which are the states that are corrupt and baneful?"},{"ref":"36.26","t":"The three roots of bad (karma), to wit, lust, hate, dulness; the Corruptions that are united with them; the four skandhas when these are associated with them; whatever action, bodily, vocal and mental, springs from them."},{"ref":"36.27","t":"(994) Which are the states that are not corrupt but baneful?"},{"ref":"36.28","t":"Good and indeterminate co-Intoxicant states taking effect in the worlds of sense, form and the formless; in other words, the five skandhas."},{"ref":"36.29","t":"(995) Which are the states that are neither corrupt nor baneful?"},{"ref":"36.30","t":"The Paths that are the Unincluded, and the Fruits of the Paths and uncompounded element."},{"ref":"36.31","t":"(996) Which are the states ‘wherein conception works and thought discursive’?"},{"ref":"36.32","t":"The four skandhas (conception and discursive thought excluded) which are associated [with the consciousness arising] in a soil favourable to the working of conception and of discursive thought, whether it belong to the world of sense or of form, or to the life that is Unincluded."},{"ref":"36.33","t":"(997) Which are the states ‘wherein is no working of conception but only of thought discursive’?"},{"ref":"36.34","t":"The four skandhas (discursive thought excluded) which are associated [with the consciousness arising] in a soil favourable to the working, not of conception, but only of discursive thought, whether it belong to the world of form, or to the life that is Unincluded."},{"ref":"36.35","t":"(998) Which are the states that are ‘void of the working of conception and of thought discursive’?"},{"ref":"36.36","t":"The four skandhas which are associated [with the consciousness arising] in a soil void of conception and discursive thought, whether it belong to the world of sense, form, or the formless, or to the life that is Unincluded; all form, moreover, and uncompounded element."},{"ref":"36.37","t":"(999) Which are the states that are accompanied by joy?"},{"ref":"36.38","t":"The four skandhas (joy being excluded) which are associated [with the consciousness arising] in a soil yielding joy, whether it belong to the worlds of sense or form, or to the life that is Unincluded."},{"ref":"36.39","t":"(1000) Which are the states that are accompanied by ease?"},{"ref":"36.40","t":"The skandhas of perception, syntheses and intellect (ease being excluded) which are associated [with the consciousness arising] in an ease-yielding soil, whether it belong to the worlds of sense or form, or to the life that is Unincluded."},{"ref":"36.41","t":"(1001) Which are the states that are accompanied by disinterestedness?"},{"ref":"36.42","t":"The skandhas of perception, syntheses and intellect (disinterestedness being excluded) which are associated [with the consciousness arising] in a soil favourable to disinterestedness, whether it belong to the worlds of form or the formless, or to the life that is Unincluded."},{"ref":"36.43","t":"(1002) Which are the states that are to be put away by insight?"},{"ref":"36.44","t":"The three Fetters, to wit, the theory of individuality, perplexity, and the contagion of mere rule and ritual."},{"ref":"36.45","t":"In this connexion"},{"ref":"36.46","t":"(1003) What is the ‘theory of individuality’?"},{"ref":"36.47","t":"When in this world the ignorant, average man who perceives not the Noble Ones, <br>who comprehends not, nor is trained according to the doctrine of the Noble Ones, <br>who perceives not good men, <br>who comprehends not, nor is trained according to, the doctrine of good men, regards"},{"ref":"36.48","t":"(1) the self as bodily form, or<br>(2) as having bodily form, or regards <br>(3) bodily form as being in the self, or<br>(4) the self as being in bodily form or regards <br>(5) the self as feeling, or <br>(6) as having feeling, or regards <br>(7) feeling as being in the self, or <br>(8) the self as being in feeling; or regards <br>(9) the self as perception, or<br>(10) as having perception, or regards <br>(11) perception as being in the self, or <br>(12) the self as being in perception; or regards <br>(13) the self as syntheses, or <br>(14) as having syntheses, or regards <br>(15) syntheses as being in the self, or <br>(16) the self as being in syntheses; or regards <br>(17) the self as intellect, or <br>(18) as having intellect, or regards <br>(19) intellect as being in the self, or <br>(20) the self as being in intellect"},{"ref":"36.49","t":"— then this kind of opinion,<br>this walking in opinion,<br>this jungle of opinion, wilderness of opinion, puppet-show of opinion, scuffling of opinion, <br>this Fetter of opinion, <br>the grip and tenacity of it, <br>the inclination towards it, <br>the being infected by it, <br>this by-path, wrong road, wrongness, <br>this ‘fording-place’, <br>this shiftiness of grasp"},{"ref":"36.50","t":"— this is called the theory of individuality."},{"ref":"36.51","t":"(1004) What is ‘perplexity’?"},{"ref":"36.52","t":"To doubt, to be perplexed about,"},{"ref":"36.53","t":"(1) the Master, to doubt, to be perplexed about, <br>(2) the Doctrine, to doubt, to be perplexed about,<br>(3) the Order, about <br>(4) the Discipline, about <br>(5) the past, the future, about both the past and the future, <br>(6) as to whether there be an assignable cause of states causally determined"},{"ref":"36.54","t":"— it is this kind of doubt, <br>this working of doubt, <br>this dubiety, puzzlement, perplexity, distraction, standing at cross-roads; <br>collapse, uncertainty of grasp; <br>evasion, hesitation, <br>incapacity of grasping thoroughly, <br>stiffness of mind, mental scarifying,"},{"ref":"36.55","t":"that is called perplexity."},{"ref":"36.56","t":"(1005) What is the contagion of mere rule and ritual?"},{"ref":"36.57","t":"The theory, held by recluses and Brahmins outside our doctrine,<br>that purification is got by rules of moral conduct, <br>that purification is got by rites, <br>that purification is got by rules of moral conduct and by rites"},{"ref":"36.58","t":"— this kind of opinion, <br>this walking in mere opinion, <br>this jungle of opinion, <br>this wilderness of opinion, <br>this puppet-show of opinion, <br>scuffling of opinion, <br>Fetter of opinion, <br>the grip and tenacity of it, <br>the inclination towards it, <br>the being infected by it, <br>this by-path, wrong road, wrongness, <br>this ‘fording-place’, <br>this shiftiness of grasp"},{"ref":"36.59","t":"— this is called the contagion of mere rule and ritual."},{"ref":"36.60","t":"(1006)"},{"ref":"36.61","t":"These three Fetters, and the Corruptions united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them — these are the states which are to be put away by insight."},{"ref":"36.62","t":"(1007) Which are the states that are to be put away by culture?"},{"ref":"36.63","t":"Whatever lust, hate and dulness still remain, and any corruptions united with them; the four skandhas that are associated with them; whatever action, bodily, vocal or mental, springs from them."},{"ref":"36.64","t":"(1008) Which are the states that are to be put away neither by insight nor by culture?"},{"ref":"36.65","t":"Good and indeterminate states relating to the worlds of sense, form or the formless, or to the life that is Unincluded; the four skandhas; all form, moreover, and uncompounded element."},{"ref":"36.66","t":"(1009) Which are the states the causes of which are to be put away by insight?"},{"ref":"36.67","t":"The three Fetters, to wit, theory of individuality, perplexity, contagion of mere rule and ritual."},{"ref":"36.68","t":"In this connexion"},{"ref":"36.69","t":"(1010) What is ‘theory of individuality’?..."},{"ref":"36.70","t":"<em>[continue as in §§ 1003-1005].</em>"},{"ref":"36.71","t":"[1010a]"},{"ref":"36.72","t":"These three Fetters, and the Corruptions united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them — these are the states the causes of which are to be put away by insight."},{"ref":"36.73","t":"[1010b]"},{"ref":"36.74","t":"The three Fetters: —"},{"ref":"36.75","t":"<strong>1.</strong> theory of individuality,"},{"ref":"36.76","t":"<strong>2.</strong> perplexity,"},{"ref":"36.77","t":"<strong>3.</strong> contagion of mere rule and ritual"},{"ref":"36.78","t":"— are the states that are to be put away by insight."},{"ref":"36.79","t":"The lust, hate and dulness united with them are the causes that are to be put away by insight. And the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes oftvhich are to be put away by insight."},{"ref":"36.80","t":"(1011) Which are the states the causes of which are to be put away by culture?"},{"ref":"36.81","t":"Whatever lust, hate and dulness still remain, these are causes that are to be put away by culture. And the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them — these are states the causes of which are to be put away by culture."},{"ref":"36.82","t":"(1012) Which are the states the causes of which are to be put away neither by insight, nor by cultivation?"},{"ref":"36.83","t":"The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless, and to the life that is Unincluded; in other words, the four skandhas; all form, moreover, and uncompounded element."},{"ref":"36.84","t":"(1013) Which are the states that make for the piling up [of rebirth]?"},{"ref":"36.85","t":"Good and bad co-Intoxicant states relating to the worlds of sense, form and the formless; in other words, the four skandhas."},{"ref":"36.86","t":"(1014) Which are the states that make for the undoing of rebirth?"},{"ref":"36.87","t":"The four Paths that are the Unincluded."},{"ref":"36.88","t":"(1015) Which are the states that make neither for the piling up, nor for the undoing of rebirth?"},{"ref":"36.89","t":"The results of good and bad states taking effect in the worlds of sense, form or the formless, or in the life that is Unincluded; in other words, the four skandhas; those states, moreover, known as kiriya-thoughts, which are neither good nor bad, nor the result of karma; all form also and uncompounded element."},{"ref":"36.90","t":"(1015) Which are the states that appertain to studentship?"},{"ref":"36.91","t":"The four Paths that are the Unincluded and the three lowest Fruits of the life of the recluse."},{"ref":"36.92","t":"(1016) Which are the states not appertaining to studentship?"},{"ref":"36.93","t":"The topmost fruit — the fruit that is Arahatship."},{"ref":"36.94","t":"(1017) Which are the states neither appertaining, nor not appertaining to studentship?"},{"ref":"36.95","t":"The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless; all form also and uncompounded element."},{"ref":"36.96","t":"(1018) Which are the states that are limited?"},{"ref":"36.97","t":"All states, good, bad and indeterminate, which relate to the universe of sense; in other words, the Jive skandhas."},{"ref":"36.98","t":"(1019) Which are the states that have a wider scope?"},{"ref":"36.99","t":"States, good, bad and indeterminate, which relate to the worlds of form and the formless; in other words, the four skandhas."},{"ref":"36.100","t":"(1021) Which are the states that are infinite?"},{"ref":"36.101","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"36.102","t":"(1022) Which are the states that have limited objects of thought?"},{"ref":"36.103","t":"Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with limited matters."},{"ref":"36.104","t":"(1023) Which are the states that have enlarged objects of thought?"},{"ref":"36.105","t":"Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of wider scope."},{"ref":"36.106","t":"(1024) Which are the states that have infinite objects of thought?"},{"ref":"36.107","t":"Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of infinite importance."},{"ref":"36.108","t":"(1025) Which are the states that are base?"},{"ref":"36.109","t":"The three roots of bad (karma) — lust, hate, dulness — the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them."},{"ref":"36.110","t":"(1026) Which are the states that are of medium worth?"},{"ref":"36.111","t":"Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of sense, form and the formless; in other words, the four skandhas."},{"ref":"36.112","t":"(1027) Which are the states that are perfected?"},{"ref":"36.113","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"36.114","t":"(1028) Which are the states the wrongfulness of which is fixed as to its consequences?"},{"ref":"36.115","t":"The five acts that have immediate results, and those wrong views that are fixed in their consequences."},{"ref":"36.116","t":"(1029) Which are the states the righteousness of which is fixed as to its consequences?"},{"ref":"36.117","t":"The four Paths that are the Unincluded."},{"ref":"36.118","t":"(1030) Which are the states that do not entail fixed consequences?"},{"ref":"36.119","t":"The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless, or to the life that is Unincluded; in other words, the four skandhas; all form, moreover, and uncompounded element."},{"ref":"36.120","t":"(1031) Which are the states that have the Path as their object of thought?"},{"ref":"36.121","t":"Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with the Noble Path."},{"ref":"36.122","t":"(1032) Which are the states that are causally dependent upon the Path?"},{"ref":"36.123","t":"[Firstly] the four skandhas when associated with the stages of the Path as experienced by one who is conversant with the Path (the stages being excepted)."},{"ref":"36.124","t":"[Secondly (1033)] the four skandhas when associated with the right views — these being both Path and Cause — of one who is conversant with the Path (the right views being excepted)."},{"ref":"36.125","t":"[Thirdly] the four skandhas when associated with the states of freedom from lust, hate and dulness peculiar to one who is conversant with the Path."},{"ref":"36.126","t":"Now, these [last named] states are the ‘Path-causes’; the former (the skandhas) are those states which are causally dependent upon the Path."},{"ref":"36.127","t":"(1034) Which are the causes that are Path-governed?"},{"ref":"36.128","t":"[Firstly] those emotional, perceptual and synthetic states, as well as those of intellect applied to senseimpressions, which in arising make the Noble Path their governor."},{"ref":"36.129","t":"[Secondly] the four skandhas when associated with the investigation carried on by one who is conversant with the Path, and who is cultivating a way wherein investigation is the dominant factor."},{"ref":"36.130","t":"(1035) Which are the states that ‘have arisen’?"},{"ref":"36.131","t":"Those states that have been born, <br>have become, <br>have been gotten, <br>created, re-created, <br>made manifest,"},{"ref":"36.132","t":"— that have arisen, <br>have come to pass, <br>have happened, <br>have supervened,<br>have been caused to arise, <br>are classed together among the things that have arisen, to wit, form, feeling, perception, syntheses, intellect."},{"ref":"36.133","t":"(1036) Which are the states that have ‘not arisen’?"},{"ref":"36.134","t":"Those states that are unborn, <br>have not become,<br>have not been gotten, <br>nor created, <br>nor re-created, <br>nor made manifest;"},{"ref":"36.135","t":"that have not arisen nor come to pass; <br>nor happened, <br>nor supervened;"},{"ref":"36.136","t":"that have not been caused to arise, <br>that are classed together among the things that have not arisen, to wit, forms, feelings, perceptions, syntheses, intellect."},{"ref":"36.137","t":"(1037) Which are the states that are bound to arise?"},{"ref":"36.138","t":"The results of those good and bad states related to the worlds of sense, form and the formless, or to the life that is Unincluded, the consequences of which are not yet matured, to wit, the four skandhas and that form due to karma having been wrought which will arise."},{"ref":"36.139","t":"(1038) Which are the states that are past?"},{"ref":"36.140","t":"Those states that are past are extinct, dissolved, changed, terminated, exterminated; are past and classed among the things that are past; in other words, the five skandhas."},{"ref":"36.141","t":"(1039) Which are the states that are future?"},{"ref":"36.142","t":"The states that are unborn, <br>that have not become, <br>not been gotten, <br>nor created, <br>nor re-created,<br>nor made manifest;"},{"ref":"36.143","t":"that have not arisen,<br>nor come to pass, <br>nor happened, <br>nor supervened;"},{"ref":"36.144","t":"that have not arrived, <br>and are classed among the things that have not arrived."},{"ref":"36.145","t":"(1040) Which are the things that are present?"},{"ref":"36.146","t":"Those states that have been born, <br>have become, <br>have been gotten, <br>created, re-created,<br>made manifest;"},{"ref":"36.147","t":"that have arisen, <br>have come to pass, <br>have supervened, <br>have been caused to arise;"},{"ref":"36.148","t":"that have arisen over against and are classed among the things that have so arisen."},{"ref":"36.149","t":"[1041-1048] Which are the states that have the past... future... present as their object of thought?"},{"ref":"36.150","t":"Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with states that are past... future... present."},{"ref":"36.151","t":"(1044) Which are the states that are personal?"},{"ref":"36.152","t":"Those states which, for this or that being, are of the self, self-referable, one’s own, individual, the issue of grasping; in other words, the five skandhas."},{"ref":"36.153","t":"(1045) Which are the states that are external?"},{"ref":"36.154","t":"Those states which, for this or that other being, for other individuals, are of the self, self-referable, their own, individual, the issue of grasping in other words, the five skandhas."},{"ref":"36.155","t":"(1046) Which are the states that are personal-external?"},{"ref":"36.156","t":"States which are both [personal and external]."},{"ref":"36.157","t":"[1047-1049] Which are the states that have an object of thought concerning the self... concerning that which is external [to the self]... concerning that which is ‘personal-external’?"},{"ref":"36.158","t":"Those emotional, perceptual, synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with states of the self... states that are external... states that are personal-external."},{"ref":"36.159","t":"(1050) Which are the states that are both visible and impingeing?"},{"ref":"36.160","t":"The sphere of visible form."},{"ref":"36.161","t":"(1051) Which are the states that are invisible, but impingeing?"},{"ref":"36.162","t":"The spheres of the &amp;yq senses and the spheres of sound, odour, taste and the tangible."},{"ref":"36.163","t":"(1052) Which are the states that are both invisible and non-impingeing?"},{"ref":"36.164","t":"The four skandhas; that form, moreover, which, being invisible and non-impingeing, is yet included in the sphere of [mental] states; also uncompounded element."},{"ref":"36.165","t":"[End of] the Triplets."},{"sp":"HDR","t":"CHAPTER II. THE GROUP ON CAUSE"},{"ref":"37.1","t":"I."},{"ref":"37.2","t":"(1053) Which are the states that are causes?"},{"ref":"37.3","t":"<strong>A.</strong> The three causes of good (karma)."},{"ref":"37.4","t":"<strong>B.</strong> The three causes of bad (karma)."},{"ref":"37.5","t":"<strong>C.</strong> The three causes of the indeterminate.<br>The nine causes operative in the sensuous universe. <br>The six causes operative in the universe of form. <br>The six causes operative in the universe of the formless."},{"ref":"37.6","t":"<strong>D.</strong> The six causes operative in the life that is the Unincluded."},{"ref":"37.7","t":"(A) In this connexion,"},{"ref":"37.8","t":"(1054) Which are the three causes of good karma?"},{"ref":"37.9","t":"The absence of lust, hate and dulness."},{"ref":"37.10","t":"In this connexion,"},{"ref":"37.11","t":"(1055) What is the absence of lust?"},{"ref":"37.12","t":"The absence of lust, lusting, lustfulness is the absence of infatuation, of raving, of passionateness; <br>the absence of covetousness, that absence of lust which is the root of good (karma)."},{"ref":"37.13","t":"(1056) What is the absence of hate?"},{"ref":"37.14","t":"The absence of hate, hating, hatred; <br>love, loving, loving disposition; <br>tender care, forbearance, considerateness; <br>seeking the general good, compassion;<br>the absence of malice, of malignity;<br>that absence of hate which is the root of good (karma)."},{"ref":"37.15","t":"(1057) What is the absence of dulness?"},{"ref":"37.16","t":"Knowledge about ill, about the uprising of ill, about the cessation of ill, and about the way leading to the cessation of ill; <br>knowledge about the former things, about the latter things, about both taken together; <br>knowledge about the assignable causation of causally determined states"},{"ref":"37.17","t":"— even that kind of wisdom which is understanding, search, research, searching the Truth, etc."},{"ref":"37.18","t":"<em>[continue as in § 34].</em>"},{"ref":"37.19","t":"These are the three causes of good (karma)."},{"ref":"37.20","t":"(B) In this connexion,"},{"ref":"37.21","t":"(1058) Which are the three causes of bad (karma)?"},{"ref":"37.22","t":"Lust, hate, dulness."},{"ref":"37.23","t":"In this connexion,"},{"ref":"37.24","t":"(1059) What is lust?"},{"ref":"37.25","t":"That which is"},{"ref":"37.26","t":"passion (rago),<br>infatuation (sarago),<br>fawning (anunayo),<br>compliance (anurodho),<br>delighting in (nandi),<br>taking passionate delight in (nandi-rago),<br>infatuation of mind (cittassa sarago),<br>longing (iccha),<br>languishing (muccha),<br>devouring (ajjhosanam),<br>greed (gedho),<br>omnivorous greed (paligedho),<br>cleaving to (sango),<br>a slough (panko),<br>seduction (eja),<br>trickery (maya),<br>genitrix (janika),<br>progenitrix (sanjananl),<br>seamstress (sibbani),<br>she who ensnares (jalini),<br>the river (sarita),<br>she who is poisonous (visattika),<br>the thread (suttam),<br>diffusion (visata),<br>she who toils (ayuhani),<br>the consort (dutiya),<br>hankering (panidhi),<br>she who leads to renewed existence (bhavanetti),<br>the jungle (vanam), <br>the undergrowth (vanatho), <br>intimacy (santhavo), <br>unctuous affection (sineho), <br>affection (apekkha), <br>connexion (patibandhu), <br>craving (asa), <br>wanting (asimsana), <br>cupidity (asimsitattam), <br>craving for visual forms (rupasa, etc.), <br>craving for sounds, <br>craving for odours, <br>craving for tastes, <br>craving for the tangible, <br>craving for getting, <br>craving for wealth, <br>craving for children, <br>craving for life, <br>mumbling (jappa), <br>mumbling on,<br>mumbling over,<br>muttering,<br>murmuring,<br>self-indulgence (loluppam), <br>self-indulging,<br>intemperateness,<br>agitation (puncikata), <br>longing for the agreeable (sadhu kamyata), <br>incestuous passion (adhammarago), <br>lawless lust (visamalobho),<br>appetite (nikanti),<br>hungering for (nikamana),<br>entreating (patthana),<br>envying (pihana),<br>imploring (sampatthana), <br>thirst for sensual indulgence (kamatanha),<br>thirst for existence (bhavatanha),<br>thirst for non-existence (vibhavatanha), <br>thirst for form, <br>thirst for formlessness,<br>thirst for annihilation,<br>thirst for visible forms, <br>thirst for sounds,<br>thirst for smells,<br>thirst for tastes,<br>thirst for the tangible,<br>thirst for mental states (dhammatanha),<br>a flood (ogho),<br>a yoke (yogo),<br>trammels (gantho),<br>attachment (upadanam),<br>obstruction (avaranam),<br>hindrance (nivaranam),<br>counterfeiting (chadanam), <br>bondage (bandhanam), <br>depravity (upakkileso),<br>faltering (anusayo), <br>pervading (pariyutthanam), <br>a creeper (lata), <br>avarice (veviccham), <br>root of pain,<br>source of pain (dukkhanidanam),<br>production of pain (dukkhappabhavo),<br>Mara’s trap (marapaso),<br>Mara’s fish-hook (marabalisam),<br>Mara’s domain (maravisayo),<br>thirst,<br>thirst for delight (nanditanha),<br>the fishing-net of thirst (jalamtanha), <br>the leash of thirst (gaddulatanh a), <br>the ocean (samuddo), <br>covetousness (abhijjha), <br>the lust that is the root of evil"},{"ref":"37.27","t":"— this is what is called lust."},{"ref":"37.28","t":"(1060) What is hate?"},{"ref":"37.29","t":"When annoyance springs up at the thought:"},{"ref":"37.30","t":"he has done me harm, is doing, will do me harm; <br>he has done harm, is doing harm, will do harm to someone dear and precious to me; <br>he has conferred a benefit, is conferring, will confer a benefit on someone I dislike and object to; <br>or when annoyance springs up groundlessly:"},{"ref":"37.31","t":"— all such vexation of"},{"ref":"37.32","t":"spirit, resentment, repugnance, hostility; <br>ill-temper, irritation, indignation; <br>hate, antipathy, abhorrence; <br>mental disorder, detestation; <br>anger, fuming, irascibility; <br>hate, hating, hatred; <br>disorder, getting upset, derangement;<br>opposition, hostility; <br>churlishness, abruptness, disgust of heart"},{"ref":"37.33","t":"— this is what is called hate."},{"ref":"37.34","t":"(1061) What is dulness?"},{"ref":"37.35","t":"Lack of knowledge about Ill, <br>lack of knowledge about the uprising of Ill, <br>lack of knowledge about the cessation of Ill,<br>lack of knowledge about the way leading to the cessation of Ill; <br>lack of knowledge about the former things, about the latter things and about both taken together;<br>lack of knowledge about the assignable causation of causally determined states"},{"ref":"37.36","t":"— even all that kind of lack of knowledge which is"},{"ref":"37.37","t":"lack of insight, <br>of understanding, <br>of wakefulness, <br>of enlightenment, <br>of penetration, <br>of comprehension, <br>of sounding, <br>of comparing, <br>of contemplation, <br>of perspicacity;"},{"ref":"37.38","t":"impurity, <br>childishness, <br>unintelligence, <br>the dulness that is stupidity, <br>obtuseness, ignorance, <br>a flood of ignorance,<br>the yoke of ignorance,<br>the dependence of ignorance, <br>the being possessed by ignorance, <br>the barrier of ignorance,<br>the dulness that is the root of evil"},{"ref":"37.39","t":"— this is called dulness."},{"ref":"37.40","t":"These are the three causes of bad [karma]."},{"ref":"37.41","t":"(C) In this connexion,"},{"ref":"37.42","t":"(1062) Which are the three causes of the indeterminate?"},{"ref":"37.43","t":"The absence of lust, hate and dulness coming to pass as the result of good states, or as the indeterminate states known as kiriya-thoughts."},{"ref":"37.44","t":"(1063) Which are the nine causes operative in the sensuous universe (kamavacarahetu)?"},{"ref":"37.45","t":"The three causes of good [karma], the three causes of bad [karma], the three causes of indeterminate [states] — these are the nine."},{"ref":"37.46","t":"(1064) Which are the six causes operative in the universe of form?"},{"ref":"37.47","t":"The three causes of good [karma], the three causes of indeterminate [states] — these are the six."},{"ref":"37.48","t":"(1065) Which are the six causes operative in the universe of the formless?"},{"ref":"37.49","t":"The three causes of good [karma], the three causes of indeterminate [states] — these are the six."},{"ref":"37.50","t":"(1066) Which are the six causes operative in the Unincluded?"},{"ref":"37.51","t":"The three causes of good [karma], the three causes of indeterminate [states] — these are the six."},{"ref":"37.52","t":"In this connexion,"},{"ref":"37.53","t":"(1067) Which are the three causes of good [karma]?"},{"ref":"37.54","t":"The absence of lust, hate and dulness."},{"ref":"37.55","t":"In this connexion,"},{"ref":"37.56","t":"[1068-1070] What is the absence of lust... of hate... of dulness?"},{"ref":"37.57","t":"<em>Answers as in §§ 1055-1057, but omitting in § 1056, from ‘hatred’ to ‘the absence of malice’, exclusively.</em>"},{"ref":"37.58","t":"These are the three causes of good [karma]."},{"ref":"37.59","t":"(D) In this connexion,"},{"ref":"37.60","t":"(1071) Which are the three causes of indeterminate [states]?"},{"ref":"37.61","t":"The absence of lust, hate and dulness coming to pass as the effect of good states — these are the three."},{"ref":"37.62","t":"These are the six causes operative in the Unincluded. These are the states which are causes."},{"ref":"37.63","t":"(1072) Which are the states that are not causes?"},{"ref":"37.64","t":"Every state, good, bad and indeterminate, whether related to the worlds of sense, of form, of the formless, or to the life that is Unincluded, except the states enumerated above; in other words, the four skandhas; all form also and uncompounded element."},{"ref":"37.65","t":"(1073) Which are the states that have causes as concomitants?"},{"ref":"37.66","t":"Those states, to wit, the four skandhas, which have as concomitant causes the states enumerated above."},{"ref":"37.67","t":"[1074J Which are the states that have not concomitant causes?"},{"ref":"37.68","t":"Those states, to wit, the four skandhas, all form also, and uncompounded element, which have not as concomitant causes the states enumerated above."},{"ref":"37.69","t":"(1075) Which are the states that are associated with a cause?"},{"ref":"37.70","t":"The states, to wit, the four skandhas, which are associated with those states enumerated above."},{"ref":"37.71","t":"(1076) Which are the states that are not associated with a cause?"},{"ref":"37.72","t":"The states, to wit, the four skandhas, all form also, and uncompounded element, which are not associated with the states enumerated above."},{"ref":"37.73","t":"(1077) Which are the states that both are causes and have causes as their concomitants?"},{"ref":"37.74","t":"Lust with dulness is both. Dulness with lust is both. Hate with dulness is both. Dulness with hate is both."},{"ref":"37.75","t":"The absence of lust, the absence of hate, the absence of dulness — these also, taken one with the other, both are causes and have causes as their concomitants."},{"ref":"37.76","t":"(1078) Which are the states that have causes as their concomitants, but are not causes?"},{"ref":"37.77","t":"The states, to wit, the four skandhas, which have as their concomitant causes those states [enumerated above as causes], the latter states themselves excepted."},{"ref":"37.78","t":"(1079) Which are the states that are both causes and associated with a cause?"},{"ref":"37.79","t":"(1080) Which are the states that are associated with a cause, but are not causes?"},{"ref":"37.80","t":"<em>Answers identical with those in the foregoing pair.</em>"},{"ref":"37.81","t":"(1081) Which are the states that are not causes, but have a cause as their concomitant?"},{"ref":"37.82","t":"The states, to wit, the four skandhas, which are not the causes of those states enumerated above, but which have any of them as their concomitants."},{"ref":"37.83","t":"(1082) Which are the states that are not causes and have not causes as their concomitants?"},{"ref":"37.84","t":"The states, to wit, the four skandhas, all form also, and uncompounded element, which neither are the causes of those states enumerated above, nor have any of them as their concomitants."},{"sp":"HDR","t":"CHAPTER III. THE SHORT INTERMEDIATE SET OF PAIRS"},{"ref":"38.1","t":"(1083) Which are the states that are conditioned?"},{"ref":"38.2","t":"THE FIVE SKANDHAS, to wit, the skandhas of form, feeling, perception, syntheses and intellect."},{"ref":"38.3","t":"(1084) Which are the states that are unconditioned?"},{"ref":"38.4","t":"‘And uncompounded element’."},{"ref":"38.5","t":"(1085) Which are the states that are compound?"},{"ref":"38.6","t":"Those states which are conditioned."},{"ref":"38.7","t":"(1086) Which are the states that are uncompounded?"},{"ref":"38.8","t":"That state which is unconditioned."},{"ref":"38.9","t":"(1087) Which are the states that have visibility?"},{"ref":"38.10","t":"The sphere of [visible] forms."},{"ref":"38.11","t":"(1088) Which are the states that have no visibility?"},{"ref":"38.12","t":"The spheres of the senses and sense-objects; the four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states; and uncompounded element."},{"ref":"38.13","t":"(1089) Which are the states that impinge?"},{"ref":"38.14","t":"The spheres of the senses and sense-objects."},{"ref":"38.15","t":"(1090) Which are the states that are non-impingeing?"},{"ref":"38.16","t":"The four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states; also uncompounded element."},{"ref":"38.17","t":"(1091) Which are the states that have [material] form?"},{"ref":"38.18","t":"The four great principles as well as the form that is derived from the four great phenomena."},{"ref":"38.19","t":"(1092) Which are the states that have no material form?"},{"ref":"38.20","t":"The four skandhas, and uncompounded element."},{"ref":"38.21","t":"(1093) Which are the states that are mundane?"},{"ref":"38.22","t":"Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of sense, of form, or of the formless, to wit, the five skandhas."},{"ref":"38.23","t":"(1094) Which are the states that are supra-mundane?"},{"ref":"38.24","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"38.25","t":"(1095) Which are the states that are cognizable in one way, and not cognizable in another way?"},{"ref":"38.26","t":"States that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight."},{"ref":"38.27","t":"States that are cognizable by sight are not cognizable by smell... by taste... by body-sensibility, and conversely."},{"ref":"38.28","t":"States that are cognizable by hearing are not cognizable by smell... by taste... by bodysensibility... by sight, and conversely."},{"ref":"38.29","t":"So for states that are cognizable by smell, by taste, and by bodysen sibility."},{"sp":"HDR","t":"CHAPTER IV. THE INTOXICANT GROUP"},{"ref":"39.1","t":"(1096) Which are the states that are Intoxicants?"},{"ref":"39.2","t":"The four Intoxicants, <br>to wit, <br>the Intoxicant of sensuality, <br>the Intoxicant of renewed existence, <br>the Intoxicant of speculative opinion,<br>the Intoxicant of ignorance."},{"ref":"39.3","t":"In this connexion"},{"ref":"39.4","t":"(1097) What is the Intoxicant of sensuality?"},{"ref":"39.5","t":"That sensual desire, <br>sensual passion, <br>sensual delight, <br>sensual craving, <br>sensual fondness,<br>sensual thirst, <br>sensual fever, <br>sensual languishing, <br>sensual rapacity, <br>which is excited by the pleasures of the senses"},{"ref":"39.6","t":"— this is called the Intoxicant of sensuality."},{"ref":"39.7","t":"(1098) What is the Intoxicant of renewed existence?"},{"ref":"39.8","t":"The desire,<br>the passion for coming into being, <br>delight in coming into being, craving,<br>fondness for coming into being,<br>the fever, <br>the yearning, <br>the hungering to come into being,<br>which is felt concerning rebirths"},{"ref":"39.9","t":"— this is called the Intoxicant of renewed existence."},{"ref":"39.10","t":"(1099) What is the Intoxicant of speculative opinion?"},{"ref":"39.11","t":"To hold"},{"ref":"39.12","t":"that the world is eternal, <br>or that it is not eternal, infinite or finite;"},{"ref":"39.13","t":"that the living soul is the body, <br>or that the living soul is a different thing from the body;"},{"ref":"39.14","t":"or that he who has won truth exists after death, <br>or does not exist after death, <br>or both exists and does not exist after death, <br>or neither exists nor does not exist after death"},{"ref":"39.15","t":"— this kind of opinion, <br>this walking in opinion, <br>this jungle of opinion, <br>wilderness of opinion, <br>puppet-show of opinion, <br>scuffling of opinion, <br>the fetter of opinion, <br>the grip and tenacity of it, <br>the inclination towards it, <br>the being infected by it,<br>this by-path, wrong road, wrongness, <br>this ‘fordingplace’,<br>this shiftiness of grasp"},{"ref":"39.16","t":"— this is called the Intoxicant of speculative opinion. Moreover, the Intoxicant of speculation includes all false theories."},{"ref":"39.17","t":"(1100) What is the Intoxicant of ignorance?"},{"ref":"39.18","t":"Answer as in § 1061 for ‘dulness’."},{"ref":"39.19","t":"These are the states that are Intoxicants."},{"ref":"39.20","t":"(1102) Which are the states that are not Intoxicants?"},{"ref":"39.21","t":"Every state, good, bad and indeterminate, which is not included in the foregoing (Intoxicants), whether relating to the worlds of sense, form or the formless, or to the life that is Unincluded, to wit, the four skandhas; all form also, and uncompounded element."},{"ref":"39.22","t":"(1103) Which are the states that are co-Intoxicant?"},{"ref":"39.23","t":"Good, bad and indeterminate states, whether relating to the worlds of sense, form, or the formless; in other words, the five skandhas."},{"ref":"39.24","t":"(1104) Which are the states that are not co-Intoxicant?"},{"ref":"39.25","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"39.26","t":"(1105) Which are the states that are ‘associated with Intoxicants’?"},{"ref":"39.27","t":"The states which are associated with those [Intoxicant] states, to wit, the four skandhas."},{"ref":"39.28","t":"(1106) Which are the states that are ‘disconnected with Intoxicants’?"},{"ref":"39.29","t":"The states which are disconnected with those [Intoxicant] states, to wit, the four skandhas; all form also, and uncompounded element."},{"ref":"39.30","t":"(1107) Which are the states that are both Intoxicants and co-Intoxicant?"},{"ref":"39.31","t":"The Intoxicants themselves."},{"ref":"39.32","t":"(1108) Which are the states that are co-Intoxicant, but not Intoxicants?"},{"ref":"39.33","t":"The states which have the foregoing states (§ 1096) as their concomitants; that is to say, with the exception of the Intoxicants, all states whatever, good, bad and indeterminate, which are co-Intoxicant, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas."},{"ref":"39.34","t":"(1109) Which are the states that are both Intoxicants and associated with Intoxicants?"},{"ref":"39.35","t":"The Intoxicant of sensuality together with that of ignorance, and conversely. The Intoxicant of renewed existence together with that of ignorance, and conversely. The Intoxicant of speculative opinion together with that of ignorance, and conversely."},{"ref":"39.36","t":"(1110) Which are the states that are associated with Intoxicants but are not Intoxicants?"},{"ref":"39.37","t":"The states which are associated with the foregoing states (§ 1096) — the latter themselves excepted — to wit, the four skandhas."},{"ref":"39.38","t":"(1111) Which are the states that are disconnected with Intoxicants but co-Intoxicant?"},{"ref":"39.39","t":"The states which are disconnected with those abovenamed states (§ 1096), but which, good, bad, or indeterminate, have them as concomitants, whether they belong to the worlds of sense, of form, or of the formless, to wit, the five skandhas."},{"ref":"39.40","t":"(1112) Which are the states that are disconnected with Intoxicants and are not co -Intoxicant?"},{"ref":"39.41","t":"The Paths that are the Unincluded and the Fruits of the Paths and uncompounded element."},{"sp":"HDR","t":"CHAPTER V. THE GROUP OF THE FETTERS"},{"ref":"40.1","t":"(1113) Which are the states that are Fetters?"},{"ref":"40.2","t":"THE TEN FETTERS, to wit, the Fetter of"},{"ref":"40.3","t":"sensuality,<br>repulsion,<br>conceit,<br>speculative opinion,<br>perplexity,<br>the contagion of mere rule and ritual,<br>the passion for renewed existence,<br>envy,<br>meanness,<br>ignorance."},{"ref":"40.4","t":"In this connexion,"},{"ref":"40.5","t":"(1114) What is the Fetter of sensual passion?"},{"ref":"40.6","t":"That sensual desire,<br>sensual passion, <br>sensual delight, <br>sensual craving,<br>sensual fondness, <br>sensual fever, <br>sensual languor, <br>sensual rapacity,"},{"ref":"40.7","t":"which is excited by the pleasures of the senses"},{"ref":"40.8","t":"— this is called the Fetter of sensuality."},{"ref":"40.9","t":"(1115) What is the Fetter of repulsion?"},{"ref":"40.10","t":"<em>Answer as for ‘hate’, § 1060.</em>"},{"ref":"40.11","t":"(1116) What is the Fetter of conceit?"},{"ref":"40.12","t":"Conceit at the thought ‘I am the better man’; <br>conceit at the thought ‘I am as good [as they]’; <br>conceit at the thought ‘I am lowly’"},{"ref":"40.13","t":"— all such sort of"},{"ref":"40.14","t":"conceit, <br>overweening,<br>conceitedness,<br>loftiness, <br>haughtiness, <br>flaunting a flag, <br>assumption, <br>desire of the heart for self-advertisement"},{"ref":"40.15","t":"— this is called conceit."},{"ref":"40.16","t":"(1117) What is the Fetter of speculative opinion?"},{"ref":"40.17","t":"<em>Answer as for the ‘Intoxicant of speculative opinion’, § 1099, with this supplement:</em>"},{"ref":"40.18","t":"And, with the exception of the ‘Fetter of the contagion of mere rule and ritual’, all wrong views are included in the Fetter of speculative opinion."},{"ref":"40.19","t":"(1118) What is the Fetter of perplexity?"},{"ref":"40.20","t":"<em>Answer as for ‘perplexity’, § 1004.</em>"},{"ref":"40.21","t":"(1119) What is the Fetter of the contagion of mere rule and ritual?"},{"ref":"40.22","t":"<em>Ansiver as for the ‘contagion of’, etc. § 1005.</em>"},{"ref":"40.23","t":"(1120) What is the Fetter of the passion for renewed existence?"},{"ref":"40.24","t":"<em>Answer as for the ‘Intoxicant of renewed existence’, § 1098.</em>"},{"ref":"40.25","t":"(1121) What is the Fetter of envy (issasannojanam)?"},{"ref":"40.26","t":"Envy,<br>envying, <br>enviousness — jealousy, <br>the expression and mood of jealousy at the gifts, <br>the hospitality, <br>the respect,<br>affection,<br>reverence and worship accruing to others"},{"ref":"40.27","t":"— this is called the Fetter of envy."},{"ref":"40.28","t":"(1122) What is the Fetter of meanness (maccharisannojanam)?"},{"ref":"40.29","t":"The Five Meannesses, <br>to wit, <br>meanness as regards dwelling, <br>families,<br>gifts, <br>reputation, <br>doctrine"},{"ref":"40.30","t":"— all this sort of"},{"ref":"40.31","t":"meanness, <br>grudging, <br>mean spirit, <br>avarice and ignobleness, <br>niggardliness and want of generosity of heart"},{"ref":"40.32","t":"— this is called the Fetter of meanness."},{"ref":"40.33","t":"(1123) What is the Fetter of ignorance?"},{"ref":"40.34","t":"<em>Answer as for the Intoxicant of ignorance, § 1100.</em>"},{"ref":"40.35","t":"These are the states that are Fetters."},{"ref":"40.36","t":"(1124) Which are the states that are not Fetters?"},{"ref":"40.37","t":"Every state, good, bad and indeterminate, which is not included in the foregoing [ten] states, whether it relates to the worlds of sense, or of form, or of the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"40.38","t":"Which are the states that are"},{"ref":"40.39","t":"(1125) (a) favourable to the Fetters?"},{"ref":"40.40","t":"Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of sense, form, or the formless; in other words, the five skandhas."},{"ref":"40.41","t":"(1126) (b) unfavourable to the Fetters?"},{"ref":"40.42","t":"The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element."},{"ref":"40.43","t":"Which are the states that are"},{"ref":"40.44","t":"(1127) (a) associated with the Fetters? (1128) (b) disconnected with the Fetters?"},{"ref":"40.45","t":"<em>Answers identical with those given to corresponding questions respecting the ‘Intoxicants’, §§ 1105, 1106.</em>"},{"ref":"40.46","t":"Which are the states that are"},{"ref":"40.47","t":"(1129) (a) both Fetters and favourable to the Fetters?"},{"ref":"40.48","t":"The Fetters themselves are both"},{"ref":"40.49","t":"(1130) (b) favourable to the Fetters but not themselves Fetters."},{"ref":"40.50","t":"The states which are favourable to those [ten] states afore-named; that is to say, with the exception of the Fetters themselves, all co-Intoxicant states whatever, good, bad and indeterminate, whether relating to the worlds of sense, form or the formless; in other words, the five skandhas."},{"ref":"40.51","t":"Which are the states that are"},{"ref":"40.52","t":"(1131) (a) both Fetters and associated with Fetters?"},{"ref":"40.53","t":"The Fetter of sensuality in conjunction with the Fetter of ignorance, and conversely, is both. So is any one of the remaining eight Fetters when in conjunction with the Fetter of ignorance, and conversely."},{"ref":"40.54","t":"(1132) (b) associated with the Fetters but not a Fetter?"},{"ref":"40.55","t":"The states which are associated with those ten states afore-named, with the exception of the Fetters themselves; in other words, the four skandhas."},{"ref":"40.56","t":"Which are the states that are"},{"ref":"40.57","t":"(1133) (a) disconnected with the Fetters yet favourable to them?"},{"ref":"40.58","t":"The states which are disconnected with those aforementioned [ten] states, that is to say, good, bad and indeterminate states which are co-Intoxicant, whether they relate to the worlds of sense, or of form, or of the formless; in other words, the five skandhas."},{"ref":"40.59","t":"(1134) (b) disconnected with the Fetters and not favourable to them?"},{"ref":"40.60","t":"The Paths that are the Unincluded and the Fruits of the Paths; all form also, and uncompounded element."},{"ref":"40.61","t":"(arahatta) path,<br>the Fetters of speculative opinion, perplexity, and the contagion of mere rule and ritual, in the first (sotapatti) path,<br>the Fetter of the passion for renewed existence in the fourth path, <br>the Fetters of envy and meanness in the first path,<br>the Fetter of ignorance in the fourth path."},{"ref":"40.62","t":"Hence the second path seems, according to Buddhaghosa, to constitute an interim in the breaking of Fetters."},{"ref":"40.63","t":"The following tables show how far the Dh. S. and its Cy. agree with the authorities quoted in Childers, s.v. samyojanam (cf. D. i. 156):"},{"ref":"40.64","t":"<em>Dh. S, and Asl.</em>"},{"ref":"40.65","t":"<em>Childers.</em>"},{"ref":"40.66","t":"ditthi <br>vicikiccha <br>silabbata-paramaso<br>"},{"ref":"40.67","t":")"},{"ref":"40.68","t":"Removed by the First Path."},{"ref":"40.69","t":"sakkaya-ditthi <br>vicikiccha <br>silabbata-paramaso"},{"ref":"40.70","t":"issa <br>macchariyam"},{"ref":"40.71","t":"Removed by the Second and Third Paths."},{"ref":"40.72","t":"kamarago <br>patigho"},{"ref":"40.73","t":"kamarago <br>patigho"},{"ref":"40.74","t":"Removed by the Third Path."},{"ref":"40.75","t":"mano<br>bhavarago<br>avijja"},{"ref":"40.76","t":"Removed by the Fourth Path"},{"ref":"40.77","t":"("},{"ref":"40.78","t":"ruparago<br>aruparago<br>mano<br>uddhaccam<br>avijja"},{"sp":"HDR","t":"CHAPTER VI. THE GROUP OF THE TIES"},{"ref":"41.1","t":"(1135) Which are the states that are Ties?"},{"ref":"41.2","t":"The four Ties, <br>to wit, <br>the bodily Tie of covetousness,<br>the bodily Tie of ill-will, <br>the bodily Tie of the contagion of mere rule and ritual,<br>the bodily Tie of the inclination to dogmatize."},{"ref":"41.3","t":"In this connexion,"},{"ref":"41.4","t":"(1136) what is the bodily Tie of covetousness (abijjha kayagantho)?"},{"ref":"41.5","t":"<em>Answer as for ‘lust’, § 1059.</em>"},{"ref":"41.6","t":"(1137) what is the bodily Tie of ill-will (vyapado kayagantho)?"},{"ref":"41.7","t":"<em>Answer as for ‘hate’, § 1060.</em>"},{"ref":"41.8","t":"(1138) what is the bodily Tie of the contagion of mere rule and ritual?"},{"ref":"41.9","t":"<em>Answer as in § 1005, and, § 1119, for the Fetter so-called.</em>"},{"ref":"41.10","t":"(1139) what is the bodily Tie of the inclination to dogmatize?"},{"ref":"41.11","t":"‘“The world is eternal” — this is true, all else is false! <br>“The world is not eternal” — this is true, all else is false! <br>“The world is finite... is infinite” — this is true, all else is false! <br>“The living soul is the body... is a different thing from the body” — this is true, all else is false! <br>“He who has won truth exists after death... does not exist after death... both exists and does not exist after death... neither exists nor does not exist after death” — this is true, all else is false!’"},{"ref":"41.12","t":"— this kind of opinion, <br>this walking in opinion,<br>this jungle of opinion, <br>wilderness of opinion, <br>puppet-show of opinion,<br>scuffling of opinion, <br>this Fetter of opinion,<br>the grip and tenacity of it, <br>the inclination towards it,<br>the being infected by it, <br>this by-path, <br>wrong road, <br>wrongness, <br>this ‘fording-place’, <br>this shiftiness of grasp"},{"ref":"41.13","t":"— this is called the bodily Tie of the inclination to dogmatize."},{"ref":"41.14","t":"And, excepting only the bodily Tie of the contagion of mere rule and ritual, all wrong views are included under the bodily Tie of the inclination to dogmatize."},{"ref":"41.15","t":"These are the states which are Ties."},{"ref":"41.16","t":"(1140) Which are the states that are not Ties?"},{"ref":"41.17","t":"Every state, good, bad and indeterminate, which is not included in the foregoing [four] states, whether it relates to the worlds of sense or of form, or of the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"41.18","t":"Which are the states that"},{"ref":"41.19","t":"(1141) (a) tend to become tied?"},{"ref":"41.20","t":"Good, bad and indeterminate states, relating to the worlds of sense, of form or of the formless, which are co-Intoxicant; in other words, the five skandhas."},{"ref":"41.21","t":"(1142) (b) do not tend to become tied?"},{"ref":"41.22","t":"The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element."},{"ref":"41.23","t":"Which are the states that are"},{"ref":"41.24","t":"(1143) (a) associated with the Ties?"},{"ref":"41.25","t":"The states connected with those four afore-named states; in other words, the four skandhas."},{"ref":"41.26","t":"(1144) (b) disconnected with the Ties?"},{"ref":"41.27","t":"The states which are disconnected with those [four aforenamed] states; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"41.28","t":"Which are the states that"},{"ref":"41.29","t":"(1145) (a) are themselves Ties and tend to become tied?"},{"ref":"41.30","t":"The Ties themselves are both."},{"ref":"41.31","t":"(1146) (b) tend to become tied, but are not Ties?"},{"ref":"41.32","t":"The states which tend to become tied by those [four afore-named] states, that is, every state, good, bad and indeterminate, which is not included in the latter, whether it relates to the worlds of sense, of form, or of the formless; in other words, the five skandhas."},{"ref":"41.33","t":"Which are the states that are"},{"ref":"41.34","t":"(1147) (a) Ties themselves, and associated with the Ties?"},{"ref":"41.35","t":"The bodily Tie of the contagion of mere rule and ritual in conjunction with the bodily Tie of covetousness, and conversely, is both. The bodily Tie of the inclination to dogmatize in conjunction with the bodily Tie of covetousness, and conversely, is both."},{"ref":"41.36","t":"(1148) (b) associated with the Ties but not Ties?"},{"ref":"41.37","t":"The states which are associated with the four states aforenamed (the Ties), the latter themselves excepted; in other words, the four skandhas."},{"ref":"41.38","t":"Which are the states that"},{"ref":"41.39","t":"(1149) (a) are disconnected with the Ties, hut tend to become tied?"},{"ref":"41.40","t":"The states which are disconnected with the afore-named states, that is, good, bad and indeterminate states relating to the worlds of sense, of form, or of the formless, which are co-Intoxicant; in other words, the five skandhas."},{"ref":"41.41","t":"(1150) (c) are disconnected with the Ties and do not tend to become tied?"},{"ref":"41.42","t":"The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element."},{"sp":"HDR","t":"CHAPTER VII. THE GROUP OF THE FLOODS"},{"ref":"42.1","t":"(1151) Which are the states that are Floods?"},{"ref":"42.2","t":"<em>... [continue as in the Group of Fetters.]</em>"},{"sp":"HDR","t":"CHAPTER VIII. THE GROUP OF THE BONDS"},{"ref":"43.1","t":"[1151a] Which are the states that are Bonds?"},{"ref":"43.2","t":"<em>... [continue as in the Group of Fetters].</em>"},{"sp":"HDR","t":"CHAPTER IX. THE GROUP OF THE HINDRANCES"},{"ref":"44.1","t":"(1152) Which are the states that are Hindrances?"},{"ref":"44.2","t":"The six Hindrances, <br>to wit, <br>the Hindrance of sensual desire, <br>the Hindrance of ill will, <br>the Hindrance of stolidity and torpor, <br>the Hindrance of excitement and worry,<br>the Hindrance of perplexity, <br>the Hindrance of ignorance."},{"ref":"44.3","t":"In this connexion"},{"ref":"44.4","t":"(1153) What is the Hmclrance of sensual desire?"},{"ref":"44.5","t":"<em>Answer as for the ‘Intoxicant of sensuality’, § 1097.</em>"},{"ref":"44.6","t":"(1154) What is the Hindrance of ill will?"},{"ref":"44.7","t":"<em>Answer as for the ‘Tie of ill will’, § 1137.</em>"},{"ref":"44.8","t":"(1155) What is the Hindrance of stolidity and torpor?"},{"ref":"44.9","t":"First distinguish between stolidity and torpor."},{"ref":"44.10","t":"In this connexion,"},{"ref":"44.11","t":"(1156) What is stolidity?"},{"ref":"44.12","t":"That which is indisposition, unwieldiness of intellect; <br>adhering and cohering; <br>clinging, cleaving to, stickiness; <br>stolidity, that is, a stiffening, a rigidity of the intellect"},{"ref":"44.13","t":"— this is called stolidity."},{"ref":"44.14","t":"(1157) What is torpor?"},{"ref":"44.15","t":"That which is indisposition and unwieldiness of sense, a shrouding, enveloping, barricading within;<br>torpor that is sleep, drowsiness; <br>sleep, slumbering, somnolence"},{"ref":"44.16","t":"— this is called torpor."},{"ref":"44.17","t":"Now this is the stolidity and this is the torpor which are called ‘the Hindrance of stolidity and torpor’."},{"ref":"44.18","t":"(1159) What is the Hindrance of excitement and worry?"},{"ref":"44.19","t":"First distinguish between ‘excitement’ and ‘worry’."},{"ref":"44.20","t":"In this connexion,"},{"ref":"44.21","t":"(1160) What is excitement?"},{"ref":"44.22","t":"That excitement of mind which is disquietude, agitation of heart, turmoil of mind"},{"ref":"44.23","t":"— this is called excitement."},{"ref":"44.24","t":"(1161) What is worry?"},{"ref":"44.25","t":"Consciousness of what is lawful in something that is unlawful; <br>consciousness of what is unlawful in something that is lawful; <br>consciousness of what is immoral in something that is moral; <br>consciousness of what is moral in something that is immoral"},{"ref":"44.26","t":"— all this sort of worry,<br>fidgeting, <br>overscrupulousness, <br>remorse of conscience,<br>mental scarifying"},{"ref":"44.27","t":"— this is what is called Worry."},{"ref":"44.28","t":"Now this is the excitement and this is the worry which are what is called ‘the Hindrance of excitement and worry’."},{"ref":"44.29","t":"(1162) What is the Hindrance of ignorance?"},{"ref":"44.30","t":"<em>Answer as for ‘dulness’, § 1061.</em>"},{"ref":"44.31","t":"(1163) Which are the states that are not Hindrances?"},{"ref":"44.32","t":"Every state, good, bad and indeterminate, which is not included in the foregoing [six] states, whether it relates to the worlds of sense, of form, or of the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"44.33","t":"Which are the states that are"},{"ref":"44.34","t":"(1164) (a) favourable to the Hindrances?"},{"ref":"44.35","t":"Co-Intoxicant states, good, bad and indeterminate, whether relating to the worlds of sense, form or the formless; in other words, the five skandhas."},{"ref":"44.36","t":"(1165) (b) unfavourable to the Hindrances?"},{"ref":"44.37","t":"The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element."},{"ref":"44.38","t":"Which are the states that are"},{"ref":"44.39","t":"(1166) (a) associated with the Hindrances? (1167) (b) disconnected with the Hindrances?"},{"ref":"44.40","t":"<em>Answers identical with those given to corresponding questions respecting the Intoxicants, §§ 1105, 1106.</em>"},{"ref":"44.41","t":"Which are the states that are"},{"ref":"44.42","t":"(1168) (a) Hindrances themselves and favourable to the Hindrances?"},{"ref":"44.43","t":"The Hindrances themselves are both."},{"ref":"44.44","t":"(1169) (b) favourable to the Hindrances, but not themselves Hindrances?"},{"ref":"44.45","t":"The states which are favourable to the Hindrances afore named; that is to say, with the exception of the Hindrances, all co-Intoxicant states whatever, good, bad and indeterminate, whether they relate to the worlds of sense, form or the formless; in other words, the five skandhas."},{"ref":"44.46","t":"Which are the states that are"},{"ref":"44.47","t":"(1170) (a) both themselves Hhidrances and associated with Hindrances?"},{"ref":"44.48","t":"The following pairs are both themselves Hindrances and associated with Hindrances:"},{"ref":"44.49","t":"Sensual desire in conjunction with ignorance, and conversely. <br>Ill-will in conjunction with ignorance, and conversely."},{"ref":"44.50","t":"Stolidity and torpor,<br>Excitement, <br>Worry,<br>Perplexity,"},{"ref":"44.51","t":")"},{"ref":"44.52","t":"<em>taken successively, in conjunction with ignorance, and conversely.</em>"},{"ref":"44.53","t":"Sensual desire,<br>Ill-will,<br>Stolidity and torpor,<br>Excitement,<br>Excitement,<br>Perplexity,"},{"ref":"44.54","t":")"},{"ref":"44.55","t":"<em>taken successively, in conjunction with ignorance, and conversely.</em>"},{"ref":"44.56","t":"(1171) (b) associated with Hindrances, hut not themselves Hindrances?"},{"ref":"44.57","t":"The states which are associated with the [six aforementioned] states, the latter themselves being excepted; in other words, the four skandhas."},{"ref":"44.58","t":"Which are the states that are"},{"ref":"44.59","t":"(1172) (a) disconnected with the Hindrances, hut favourable to them?"},{"ref":"44.60","t":"The states which are disconnected with those [six] states afore-named, that is to say, co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, form or the formless; in other words, the five skandhas."},{"ref":"44.61","t":"(1173) (b) disconnected with the Hindrances and unfavourable to them?"},{"ref":"44.62","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"sp":"HDR","t":"CHAPTER X. THE GROUP ON CONTAGION"},{"ref":"45.1","t":"(1174) Which are the states that are contagious?"},{"ref":"45.2","t":"THE CONTAGION OF speculative opinion."},{"ref":"45.3","t":"In this connexion,"},{"ref":"45.4","t":"(1175) What is the ‘Contagion of speculative opinion’?"},{"ref":"45.5","t":"<em>Answer as for the ‘Intoxicant of speculative opinion,’</em>"},{"ref":"45.6","t":"viz.: ‘To hold that the world is eternal, or that it is not eternal’, etc. (§ 1099)."},{"ref":"45.7","t":"(1176) Which are the states that are not a Contagion?"},{"ref":"45.8","t":"<em>Answer as in the case of the ‘states that are not Hindrances’ (§ 1163).</em>"},{"ref":"45.9","t":"[1177, 1178] Which are the states that are"},{"ref":"45.10","t":"(a) infected? (b) uninfected?"},{"ref":"45.11","t":"<em>Answers as in the corresponding answers relating to the Hindrances (§§ 1164, 1165).</em>"},{"ref":"45.12","t":"[1179, 1180] Which are the states that are"},{"ref":"45.13","t":"(a) associated with the Contagion? (b) disconnected with the Contagion?"},{"ref":"45.14","t":"<em>Answers as in the corresponding ansivers relating to the Hindrances (§§ 1166, 1167).</em>"},{"ref":"45.15","t":"[1181, 1182] Which are the states that are"},{"ref":"45.16","t":"(a) themselves Contagious and infected?"},{"ref":"45.17","t":"The Contagion itself is both."},{"ref":"45.18","t":"(b) infected but not Contagious?"},{"ref":"45.19","t":"The states which are infected by the states afore-named; that is to say, with the exception of the latter, all co-Intoxicant states whatever, good, bad and indeterminate, whether they relate to the worlds of sense, form, or the formless; in other words, the five skandhas."},{"ref":"45.20","t":"[1183, 1184] Which are the states that are"},{"ref":"45.21","t":"(a) disconnected with the Contagion, yet infected? (b) disconnected with the Contagion and uninfected?"},{"ref":"45.22","t":"<em>Answers as in the corresponding sections on the Hindrances (§§ 1172, 1173).</em>"},{"sp":"HDR","t":"CHAPTER XI. THE GREAT INTERMEDIATE SET OF PAIRS"},{"ref":"46.1","t":"[1185, 1186] Which are the states that have"},{"ref":"46.2","t":"(A) A CONCOMITANT object of thought?"},{"ref":"46.3","t":"The four skandhas."},{"ref":"46.4","t":"(b) no concomitant object of thought?"},{"ref":"46.5","t":"All form, and uncompounded element."},{"ref":"46.6","t":"[1187, 1188] Which are the states that are"},{"ref":"46.7","t":"(a) of the intellect?"},{"ref":"46.8","t":"Cognition applied to sense-impressions; the element of ideation and the element of ideational cognition."},{"ref":"46.9","t":"(b) not of the intellect?"},{"ref":"46.10","t":"The skandhas of feeling, perception and syntheses; all form, moreover, and uncompounded element."},{"ref":"46.11","t":"[1189, 1190] Which are the states that are"},{"ref":"46.12","t":"(a) involved in the life of sense?"},{"ref":"46.13","t":"The skandhas of feeling, perception and syntheses."},{"ref":"46.14","t":"(b) not involved in the life of sense?"},{"ref":"46.15","t":"Intellect and all form and uncompounded element."},{"ref":"46.16","t":"[1191, 1192] Which are the states that are"},{"ref":"46.17","t":"(a) associated tvith thought?"},{"ref":"46.18","t":"The skandhas of feeling, perception and syntheses."},{"ref":"46.19","t":"(b) disconnected with thought?"},{"ref":"46.20","t":"All form and uncompounded element. (Thought must not be described as associated or disconnected with itself.)"},{"ref":"46.21","t":"[1193, 1194] Which are the states that are"},{"ref":"46.22","t":"(a) conjoined with thought?<br>(b) detached from thought?"},{"ref":"46.23","t":"<em>Answers as in §§ 1191, 1192 respectively, (Thought must not be described as conjoined with, or detached from itself.)</em>"},{"ref":"46.24","t":"[1195, 1196] Which are the states that are"},{"ref":"46.25","t":"(a) sprung from thought?"},{"ref":"46.26","t":"The skandhas of feeling, perception and syntheses; bodily and vocal intimation; or whatever other form there be which is born of thought, caused by thought, sprung from thought, whether it be in the spheres of sights, sounds, smells, tastes, or the tangible, the elements of space or fluidity, the lightness, plasticity or wieldiness of form, the integration or subsistence of form, or bodily nutriment."},{"ref":"46.27","t":"(b) not sprung from thought?"},{"ref":"46.28","t":"Thought; also every other kind of form, and uncompounded element."},{"ref":"46.29","t":"[1197, 1198] Which are the states that"},{"ref":"46.30","t":"(a) come into being together with thought?"},{"ref":"46.31","t":"The skandhas of feeling, perception and syntheses; bodily and vocal intimation."},{"ref":"46.32","t":"(b) do not come into being together with thought?"},{"ref":"46.33","t":"Thought; also all other kinds of form, and uncompounded element."},{"ref":"46.34","t":"[1199, 1200] Which are the states that are"},{"ref":"46.35","t":"(a) consecutive to thought?<br>(b) not consecutive to thought?"},{"ref":"46.36","t":"<em>Answers as in the two foregoing answers respectively,</em>"},{"ref":"46.37","t":"[1201, 1202] Which are the states that are"},{"ref":"46.38","t":"(a) conjoined with aiid sprung from thought?"},{"ref":"46.39","t":"The skandhas of feeling, perception and syntheses."},{"ref":"46.40","t":"(b) not conjoined with and sprung from thought?"},{"ref":"46.41","t":"Thought itself; all form also, and uncompounded element."},{"ref":"46.42","t":"[1203, 1204] Which are the states that"},{"ref":"46.43","t":"(a) are conjoined with and sprung from, and that come into being together loith, thought? (b) are not such as are conjoined with and sprung from and as come into being together with thought?"},{"ref":"46.44","t":"<em>Answers as in the two foregoing answers respectively.</em>"},{"ref":"46.45","t":"[1205, 1206] Which are the states that are"},{"ref":"46.46","t":"(a) conjoined with and sprung from and consecutive to thought? (b) not conjoined with, sprung from and consecutive to thought?"},{"ref":"46.47","t":"<em>Answers as in the two foregoing ansivers.</em>"},{"ref":"46.48","t":"[1207, 1208] Which are the states that are"},{"ref":"46.49","t":"(a) of the self?"},{"ref":"46.50","t":"The spheres of the five senses and of ideation."},{"ref":"46.51","t":"(b) external?"},{"ref":"46.52","t":"The spheres of the five objects of sense and of ideas."},{"ref":"46.53","t":"[1209, 1210] Which are the states that are"},{"ref":"46.54","t":"(a) derived?"},{"ref":"46.55","t":"The spheres of the five senses... and bodily nutriment."},{"ref":"46.56","t":"(b) not derived?"},{"ref":"46.57","t":"The four skandhas, the four great phenomena and uncompounded element."},{"ref":"46.58","t":"[1211-1212] Which are the states that are"},{"ref":"46.59","t":"(a) the issue of grasping?"},{"ref":"46.60","t":"Co-Intoxicant good and bad states, whether they relate to the worlds of sense, of form, or of the formless; in other words, the four skandhas, and such form as is due to karma having been wrought."},{"ref":"46.61","t":"(b) not the issue of grasping?"},{"ref":"46.62","t":"Co-Intoxicant good and bad states, whether they relate to the worlds of sense, of form, or of the formless; in other words, the four skandhas; also such kiriya-thoughts as are neither good, nor bad, nor the effects of karma; the Paths, moreover, that are the Unincluded and the Fruits of the Paths, and uncompounded element."},{"sp":"HDR","t":"CHAPTER XII. THE GROUP ON GRASPING"},{"ref":"47.1","t":"(1213) Which are the states that have the attribute of Grasping?"},{"ref":"47.2","t":"THE FOUR GRASPINGS: —"},{"ref":"47.3","t":"<strong>1.</strong> the Grasping after sense,"},{"ref":"47.4","t":"<strong>2.</strong> the Grasping after speculative opinion,"},{"ref":"47.5","t":"<strong>3.</strong> the Grasping after mere rule and ritual,"},{"ref":"47.6","t":"<strong>4.</strong> the Grasping after a theory of soul."},{"ref":"47.7","t":"In this connexion,"},{"ref":"47.8","t":"(1214) What is the Grasping after sense?"},{"ref":"47.9","t":"That sensual desire, <br>sensual passion, <br>sensual delight, <br>sensual craving, <br>sensual cleaving, <br>sensual fever, <br>sensual languishing, <br>sensual rapacity,"},{"ref":"47.10","t":"which is excited by the pleasures of the senses."},{"ref":"47.11","t":"(1215) What is the Grasping after speculative opinion?"},{"ref":"47.12","t":"‘There is no such thing as alms, or sacrifice, or offering; <br>there is neither fruit, nor result of good, or of evil deeds;<br>there is no such thing as this world, or the next;<br>there is no such thing as mother or father, or beings springing into birth without them; <br>there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same’"},{"ref":"47.13","t":"— all this sort of speculation, <br>this walking in opinion, <br>wilderness of opinion,<br>puppet-show of opinion,<br>scuffling of opinion, <br>this Fetter of opinion, <br>the grip and tenacity of it, <br>the inclination towards it, <br>the being infected by it, <br>this by-path, <br>wrong road, <br>wrongness, <br>this ‘fording-place’,<br>this shiftiness of grasp"},{"ref":"47.14","t":"— this is what is called the Grasping after speculative opinion."},{"ref":"47.15","t":"And with the exception of the Graspings after mere rule and ritual and after soul-theory, all wrong views are included in the Grasping after speculative opinion."},{"ref":"47.16","t":"(1216) What is the Grasping after mere rule and ritual?"},{"ref":"47.17","t":"<em>Answer as for the ‘Contagion of mere rule and ritual’, § 1005.</em>"},{"ref":"47.18","t":"(1217) What is the Grasping after soultheory?"},{"ref":"47.19","t":"<em>Ansiver as for the ‘Theory of individuality’, § 1003.</em>"},{"ref":"47.20","t":"(1218) Which are the states that have not the attribute of Grasping?"},{"ref":"47.21","t":"All other states whatever, good, bad and indeterminate (except the foregoing), whether they relate to the worlds of sense, or of form, or of the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also and uncompounded element."},{"ref":"47.22","t":"(1219) Which are the states that are favourable Grasping?"},{"ref":"47.23","t":"Co-Intoxicant states, good, bad and indeterminate whether they relate to the worlds of sense, form or the formless; in other words, the five skandhas."},{"ref":"47.24","t":"(1220) Which are the states that are not favourable to Grasping?"},{"ref":"47.25","t":"The Paths that are the Unincluded, and the Fruits of the Paths; and uncompounded element."},{"ref":"47.26","t":"[1221-1224] Which are the states that are"},{"ref":"47.27","t":"(a) associated with Grasping? <br>(b) disconnected with Grasping?<br>(c) Grasping and also favourable to Grasping?<br>(d) favourable to Grasping but not Grasping?"},{"ref":"47.28","t":"<em>Ansivers exactly analogous to those given to corresponding questions in other Groups, e.g. §§ 1125, 1141, 1164.</em>"},{"ref":"47.29","t":"[1225-1228] Which are the states that are"},{"ref":"47.30","t":"(a) both Grasping and associated with Grasping?"},{"ref":"47.31","t":"The Grasping after speculation in conjunction with that after sense is both, and conversely."},{"ref":"47.32","t":"So is each of the other tivo Grasping s in conjunction with that after sense, and conversely."},{"ref":"47.33","t":"(b) associated with Grasping but not Grasping?<br>(c) disconnected with Grasping yet favourable to it?<br>(d) disconnected with Grasping and not favourable to it?"},{"ref":"47.34","t":"<em>Ansivers as in the Groups specified above, §§ 1125, 1141, 1164 et seq.</em>"},{"sp":"HDR","t":"CHAPTER XIII. THE GROUP ON THE CORRUPTIONS"},{"ref":"48.1","t":"(1229) Which are the states that have the attribute of corruption?"},{"ref":"48.2","t":"THE TEN BASES of corruption, to wit:"},{"ref":"48.3","t":"lust, perplexity,<br>hate, stolidity,<br>dulness, excitement,<br>conceit, unconscientiousness,<br>speculative opinion, disregard of blame."},{"ref":"48.4","t":"[1230-1237] In this connexion,"},{"ref":"48.5","t":"What is lust? <br>... hate? <br>... dulness? <br>... conceit? <br>... speculative opinion?<br>... perplexity? <br>... stolidity? <br>... excitement?"},{"ref":"48.6","t":"<em>Answers as m §§ 1059-1061, 1116-1118, 1156, 1159.</em>"},{"ref":"48.7","t":"(1238) What is unconscientiousness?"},{"ref":"48.8","t":"The absence of any feeling of conscientious scruple when scruples ought to be felt; the absence of conscientious scruple at attaining to bad and evil states."},{"ref":"48.9","t":"(1239) What is disregard of blame?"},{"ref":"48.10","t":"The absence of any sense of guilt where a sense of guilt ought to be felt, the absence of a sense of guilt at attaining to bad and evil states."},{"ref":"48.11","t":"These are the states which have the attribute of corruption."},{"ref":"48.12","t":"(1240) Which are the states that have not the attribute of corruption?"},{"ref":"48.13","t":"All other states whatever (i.e. all except the afore-named ten), good, bad and indeterminate, whether they relate to the worlds of sense, form or the formless, or to the life that is Unincluded; in other words, the four skandhas, all form also and uncompounded element."},{"ref":"48.14","t":"[1241, 1242] Which are the states that are"},{"ref":"48.15","t":"(a) baneful?"},{"ref":"48.16","t":"Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas."},{"ref":"48.17","t":"(b) harmless?"},{"ref":"48.18","t":"The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"48.19","t":"[1243, 1243a] Which are the states that are"},{"ref":"48.20","t":"(a) corrupt?"},{"ref":"48.21","t":"The three roots of bad (karma), to wit, lust, hate, dulness, as well as the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them."},{"ref":"48.22","t":"(b) not corrupt?"},{"ref":"48.23","t":"Good and indeterminate states, whether they relate to the worlds of sense, form, or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"48.24","t":"[1244-1247] Which are the states that are"},{"ref":"48.25","t":"(a) associated with the Corruptions?<br> (b) disconnected with the Corruptions?"},{"ref":"48.26","t":"(c) both Corruptions and baneful?<br> (d) banefid but not themselves Corruptions?"},{"ref":"48.27","t":"<em>Answers as in the corresponding pairs in the ‘Graspings’, §§ 1221-1224.</em>"},{"ref":"48.28","t":"[1248, 1249] Which are the states that are"},{"ref":"48.29","t":"(a) both Corruptions and corrupt?"},{"ref":"48.30","t":"The Corruptions themselves."},{"ref":"48.31","t":"(b) corrupt but not themselves Corruptions?"},{"ref":"48.32","t":"The states which by those ten states are made corrupt, the ten themselves excepted; in other words, the four skandhas."},{"ref":"48.33","t":"[1250-1253] Which are the states that are"},{"ref":"48.34","t":"(a) both Corruptions and associated with Corruptions?"},{"ref":"48.35","t":"Lust, <br>hate, <br>conceit, <br>speculative <br>opinion, <br>perplexity, <br>stolidity, <br>excitement,<br>unconscientiousness<br>and disregard of blame"},{"ref":"48.36","t":"taken severally in conjunction with dulness, and dulness in conjunction with each of them."},{"ref":"48.37","t":"Lust, also, in conjunction with excitement, and conversely, and so for the remaining eight bases.<br>Lust, also, in conjunction with unconscientiousness, and conversely, and so for the remaining eight.<br>Lust, also, in conjunction with disregard of blame, and conversely, and so for the remaining eight."},{"ref":"48.38","t":"(b) associated with Corruptions but not themselves Corruptions?<br> (c) disconnected with Ills but baneful? <br> (d) disconnected with Ills and harmless?"},{"ref":"48.39","t":"<em>Answers to these three questions as in former groups. See §§ 1226-1228, 1171-1173, etc.</em>"},{"sp":"HDR","t":"CHAPTER XIV. THE SUPPLEMENTARY SET OF PAIRS"},{"ref":"49.1","t":"(1254) Which are the states that are to be put away by insight?"},{"ref":"49.2","t":"THE THREE FETTERS, to wit: theory of individuahty, perplexity and the contagion of mere rule and ritual."},{"ref":"49.3","t":"[1255-1257]"},{"ref":"49.4","t":"<em>Identical with §§ 1003-1006.</em>"},{"ref":"49.5","t":"(1258) Which are the states that are not to be put away by insight?"},{"ref":"49.6","t":"All states whatever, good, bad and indeterminate, except the three afore-mentioned, whether they relate to the worlds of sense, form or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also and uncompounded element."},{"ref":"49.7","t":"[1259, 1260] Which are the states that are"},{"ref":"49.8","t":"(a) to he put aivay by cultivation?"},{"ref":"49.9","t":"All the remaining lust, hate and dulness as well as the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them."},{"ref":"49.10","t":"(b) not to he put away by cultivation?"},{"ref":"49.11","t":"Answer as for those states which are not to he put away by insight [§ 1258]."},{"ref":"49.12","t":"(1261) Which are the states the causes of which are to be put away by insight?"},{"ref":"49.13","t":"The Three Fetters, to wit: theory of individuality, perplexity and the contagion of mere rule and ritual."},{"ref":"49.14","t":"[1262-1264]"},{"ref":"49.15","t":"<em>Identical with §§ 1003-1006.</em>"},{"ref":"49.16","t":"(1265) Which are the states the causes of which are not to be put away by insight?"},{"ref":"49.17","t":"<em>Answer as for those ‘states which are not to be put away by insight’, § 1258.</em>"},{"ref":"49.18","t":"[1266, 1267] Which are the states the causes of which are"},{"ref":"49.19","t":"(a) to he put away by cultivation?"},{"ref":"49.20","t":"All the remaining lust, hate and dulness: these are the causes that are to be put away by cultivation. And the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes of which are to be put away by cultivation."},{"ref":"49.21","t":"(b) not to he put away by cultivation?"},{"ref":"49.22","t":"<em>Ansiver as for the ‘ states which are not to be put away by cultivation’, § 1260.</em>"},{"ref":"49.23","t":"[1268-1271] Which are the states"},{"ref":"49.24","t":"(a) ‘wherein conception works’?"},{"ref":"49.25","t":"The four skandhas when associated with conception (the latter not being included), [which springs up] in a soil wherein conception works, either in the worlds of sense or form, or in the life that is Unincluded."},{"ref":"49.26","t":"(b) ‘void of the working of conception’?"},{"ref":"49.27","t":"The four skandhas when springing up in a soil void of conception, either in the worlds of sense, form or the formless, or in the life that is Unincluded; conception itself also, and all form and uncompounded element."},{"ref":"49.28","t":"(c) ‘wherein works thought discursive’?<br>(d) ‘void of the working of thought discursive’?"},{"ref":"49.29","t":"<em>Answers (substituting ‘discursive thought’ for ‘conception’) as in §§ 1268, 1269 respectively.</em>"},{"ref":"49.30","t":"[1272-1277] Which are the states that are"},{"ref":"49.31","t":"(a) joyous?<br> (b) not joyous?"},{"ref":"49.32","t":"(c) accompanied by joy?<br> (d) unaccompanied by joy?"},{"ref":"49.33","t":"(e) accompanied by ease?<br> (f) unaccompanied by ease?"},{"ref":"49.34","t":"<em>Answers to each pair of questions analogous to those in §§ 1268, 1269, ‘joy’ or ‘ease’ being substituted in due order for ‘conception’.</em>"},{"ref":"49.35","t":"[1278, 1279] Which are the states that are"},{"ref":"49.36","t":"(a) accompanied by disinterestedness?"},{"ref":"49.37","t":"The three skandhas of perception, syntheses and intellect, when associated with disinterestedness (the latter not being included), [which springs up] in a soil congenial to it, either in the worlds of sense, form or the formless, or in the life that is Unincluded."},{"ref":"49.38","t":"(b) unaccompanied by disinterestedness?"},{"ref":"49.39","t":"The four skandhas [when springing up] in a soil uncongenial to disinterestedness, either in the worlds of sense or form, or in the life that is Unincluded; disinterestedness itself also, and all form and uncompounded element."},{"ref":"49.40","t":"[1281-1287] Which are the states that"},{"ref":"49.41","t":"(a) relate (belong) to the universe of sense?"},{"ref":"49.42","t":"Take from the waveless deep of woe beneath up to the heaven above of the Parinimittavasavatti gods inclusive — then whatever has there its range, and is therein included, whether it be skandha, element or sphere — form, feeling, perception, syntheses, intellect: these are states that relate (belong) to the universe of sense."},{"ref":"49.43","t":"(b) do not relate (belong) to the universe of sense?"},{"ref":"49.44","t":"The universe of form, that of the formless and the life that is Unincluded."},{"ref":"49.45","t":"(c) relate (belong) to the universe of form?"},{"ref":"49.46","t":"Take from the Brahma-world below up to the heaven above of the Akanittha gods inclusive — then whatever states, both of sense and intellect, have therein their range and are therein included, whether they are states of one who has attained [Jhana having potential good], or of one in whom [resultant Jhana] has arisen, or of one living happily under present conditions."},{"ref":"49.47","t":"(d) do not relate (belong) to the universe of form?"},{"ref":"49.48","t":"The universe of sense, that of the formless and the life that is Unincluded."},{"ref":"49.49","t":"(e) relate (belong) to the universe of the formless?"},{"ref":"49.50","t":"Take from the entrance among the gods of ‘the sphere of infinite space’ as the lower limit, and up to the entrance above among the gods of ‘the sphere where there is neither perception nor non-perception’ — then whatever states, both of sense and intellect, have therein their range and are therein included, whether they are states of one who has attained [Jhana having potential good], or of one in whom [resultant Jhana] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the formless."},{"ref":"49.51","t":"(f) do not relate (belong) to the universe of the formless?"},{"ref":"49.52","t":"The universe of sense, that of form, and the life that is Unincluded."},{"ref":"49.53","t":"(g) belong to the Included?"},{"ref":"49.54","t":"Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas."},{"ref":"49.55","t":"(h) belong to the Unincluded?"},{"ref":"49.56","t":"The Paths, and the Fruits of the Paths, and uncompounded element."},{"ref":"49.57","t":"[1288, 1289] Which are the states by which"},{"ref":"49.58","t":"(a) there is a going away?"},{"ref":"49.59","t":"The four Paths that are the Unincluded."},{"ref":"49.60","t":"(b) there is no going away?"},{"ref":"49.61","t":"All states, good, bad and indeterminate, except those four, whether they relate to the worlds of sense, form or the formless, or to the Hfe that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"ref":"49.62","t":"[1290, 1291] Which are the states that are"},{"ref":"49.63","t":"(a) fired in their consequences?"},{"ref":"49.64","t":"The five acts that have immediate results, and those wrong views that are fixed in their consequences; the four Paths also that are the Unincluded."},{"ref":"49.65","t":"(b) not fixed in their consequences?"},{"ref":"49.66","t":"Answer as in § 1289."},{"ref":"49.67","t":"[1292, 1293] Which are the states that have"},{"ref":"49.68","t":"(a) something beyond?"},{"ref":"49.69","t":"Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form, or of the formless; in other words, the five skandhas."},{"ref":"49.70","t":"(b) no ‘beyond’?"},{"ref":"49.71","t":"The four Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element."},{"ref":"49.72","t":"[1294, 1295] Which are the states that are"},{"ref":"49.73","t":"(a) concomitant with war?"},{"ref":"49.74","t":"The three roots of bad (karma): lust, hate and dulness — and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them."},{"ref":"49.75","t":"(b) not concomitant with war?"},{"ref":"49.76","t":"Good, bad and indeterminate states, whether they relate to the worlds of sense, form or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element."},{"sp":"HDR","t":"PART II. THE SUTTANTA PAIRS OF TERMS"},{"ref":"50.1","t":"[1296, 1297] Which are the states that"},{"ref":"50.2","t":"(A) PARTAKE OF wisdom?"},{"ref":"50.3","t":"States which are the associates of wisdom."},{"ref":"50.4","t":"(b) partake of ignorance?"},{"ref":"50.5","t":"States which are the associates of ignorance."},{"ref":"50.6","t":"[1298, 1299] Which are the states that have"},{"ref":"50.7","t":"(a) the likeness of lightning?"},{"ref":"50.8","t":"The science of the three lowest of the Noble Paths."},{"ref":"50.9","t":"(b) the likeness of the thunderbolt?"},{"ref":"50.10","t":"The science of the topmost Path, the Path of Arahatship."},{"ref":"50.11","t":"[1300, 1301] Which are the states that are"},{"ref":"50.12","t":"(a) foolish?"},{"ref":"50.13","t":"Unconscientiousness and disregard of blame. Besides, all bad states are foolish."},{"ref":"50.14","t":"(b) discreet?"},{"ref":"50.15","t":"Conscientiousness and fear of blame. Besides, all good states are discreet."},{"ref":"50.16","t":"[1302, 1303] Which are the states that are"},{"ref":"50.17","t":"(a) dark?"},{"ref":"50.18","t":"Unconscientiousness and disregard of blame. Besides, all bad states are dark."},{"ref":"50.19","t":"(b) bright?"},{"ref":"50.20","t":"Conscientiousness and fear of blame. Besides, all good states are bright."},{"ref":"50.21","t":"[1304, 1305] Which are the states that"},{"ref":"50.22","t":"(a) conduce to remorse?"},{"ref":"50.23","t":"Misconduct in act, word and thought. Besides, all bad states conduce to remorse."},{"ref":"50.24","t":"(b) do not conduce to remorse?"},{"ref":"50.25","t":"Good conduct in act, word and thought. Besides, no good states conduce to remorse."},{"ref":"50.26","t":"(1306) Which are the states that are synonymous?"},{"ref":"50.27","t":"That which is an enumeration, that which is a designation, an expression, a current term, a name, a denomination, the assigning of a name, an interpretation, a distinctive mark of discourse on this or that state."},{"ref":"50.28","t":"[1306a] All states are processes of synonymous nomenclature."},{"ref":"50.29","t":"(1307) Which are the states that are interpretative?"},{"ref":"50.30","t":"<em>Answer as in § 1306.</em>"},{"ref":"50.31","t":"[1307a] All states are processes of interpretation."},{"ref":"50.32","t":"(1308) Which are the states that are expressions?"},{"ref":"50.33","t":"<em>Answer as in § 1306.</em>"},{"ref":"50.34","t":"[1308a] All states are processes of expression."},{"ref":"50.35","t":"In this connexion,"},{"ref":"50.36","t":"(1309) What is name?"},{"ref":"50.37","t":"The four skandhas and uncompounded element."},{"ref":"50.38","t":"(1310) What is form?"},{"ref":"50.39","t":"The four great phenomena and the form which is derived from them."},{"ref":"50.40","t":"(1311) What is ignorance?"},{"ref":"50.41","t":"<em>Ansiver as for ‘dulness’, § 390 (omitting ‘on that occasion’).</em>"},{"ref":"50.42","t":"(1312) What is the craving for renewed existence?"},{"ref":"50.43","t":"<em>Answer as for the ‘Fetter of the passion for renewed existence’, § 1120.</em>"},{"ref":"50.44","t":"(1313) What is speculative opinion about renewed existence?"},{"ref":"50.45","t":"Theories that both soul and world will be re-born, etc."},{"ref":"50.46","t":"(1314) What is speculative opinion about existence not being renewed?"},{"ref":"50.47","t":"Theories that both soul and world will not be re-born, etc."},{"ref":"50.48","t":"(1315) What is the sort of speculation known as Eternalism?"},{"ref":"50.49","t":"That both soul and world are eternal, etc."},{"ref":"50.50","t":"(1316) What is the sort of speculation known as Annihilation?"},{"ref":"50.51","t":"That both soul and world will be dissolved, etc."},{"ref":"50.52","t":"(1317) What is the sort of speculation known as the Finite Theory... (1318) the Infinite Theory?"},{"ref":"50.53","t":"That both soul and world are finite... infinite, etc."},{"ref":"50.54","t":"(1319) What is the sort of speculation known as the Theory of Origins... (1320) the Theory of the Hereafter?"},{"ref":"50.55","t":"Theories concerning the ultimate past... concerning futurity."},{"ref":"50.56","t":"All this sort of opinion, <br>walking in opinion,<br>jungle of opinion, <br>wilderness of opinion, <br>puppet-show of opinion, <br>scuffling of opinion, <br>the Fetter of opinion, <br>the grip and tenacity of it,<br>the inclination towards it,<br>the being infected by it, <br>this by-path, <br>wrong road, <br>wrongness,<br>this ‘fordingplace’, <br>this shiftiness of grasp"},{"ref":"50.57","t":"— this is what is called speculative opinion about renewed existence, and the rest."},{"ref":"50.58","t":"(1321) What is unconscientiousness?... (1322) disregard of blame?"},{"ref":"50.59","t":"<em>Answers as for the ninth and tenth ‘bases of corruption’, §§ 1238, 1239.</em>"},{"ref":"50.60","t":"(1323) What is conscientiousness?"},{"ref":"50.61","t":"The feeling of conscientious scruple when scruples ought to be felt, conscientious scruple at attaining to bad and evil states."},{"ref":"50.62","t":"(1324) What is the fear of blame?"},{"ref":"50.63","t":"The sense of guilt where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states."},{"ref":"50.64","t":"(1825) What is contumacy?"},{"ref":"50.65","t":"The being surly, refractious, contumacious when that which is in accordance with the Law has been said, contrariness, captiousness, want of regard, of consideration, of reverence, of deference."},{"ref":"50.66","t":"(1326) What is friendship with evil?"},{"ref":"50.67","t":"To follow after, to frequent the company of, and associate with, such persons as are unbelievers, immoral, uneducated, meanspirited and witless to resort to and consort with them, to be devoted to them, enthusiastic about them, and entangled with them."},{"ref":"50.68","t":"(1327) What is suavity?"},{"ref":"50.69","t":"The being gentle, tractable, amenable when that which is in accordance with the Law has been said, the refraining from contradiction and from captiousness; the showing regard and consideration, reverence and deference."},{"ref":"50.70","t":"(1328) What is friendship with good?"},{"ref":"50.71","t":"To follow after, frequent the company of, and associate with, such persons as are believers, virtuous, well educated, generous and intellectual; to resort to and consort with them, to be devoted to them, enthusiastic about them, mixed up with them."},{"ref":"50.72","t":"[1329-1332] What is skill in"},{"ref":"50.73","t":"(a) the Offences?<br> (b) restoration from the Offences?"},{"ref":"50.74","t":"(c) the Attainments?<br> (d) recovery from the Attainments?"},{"ref":"50.75","t":"That skill which is science, understanding, search, research, etc. when applied to"},{"ref":"50.76","t":"(a) the Offences termed the Five Groups of Offences <br> and the Seven Groups of Offences;<br> (b) restoration from [the effects of] those Offences;"},{"ref":"50.77","t":"(c) a case of Attainment where ‘conception works and thought discursive’, <br> a case of Attainment ‘wherein is no working of conception, but only of thought discursive’, <br> a case of Attainment ‘void of the working of conception and of thought discursive’;<br> (d) recovery from those Attainments."},{"ref":"50.78","t":"(1333) What is proficiency in the Elements?"},{"ref":"50.79","t":"That proficiency which is"},{"ref":"50.80","t":"science, <br>understanding, <br>search, <br>research, <br>etc."},{"ref":"50.81","t":"when applied to the eighteen elements, viz.:"},{"ref":"50.82","t":"sight, visual object and visual cognition, <br>hearing, sound and auditory cognition,<br>smell, odour and olfactory cognition, <br>taste, sapid object and gustatory cognition, <br>bodysensibility, the tangible and tactile cognition, <br>mind, mental object and representative cognition."},{"ref":"50.83","t":"(1334) What is proficiency in attention?"},{"ref":"50.84","t":"That proficiency in attention which is science, understanding, etc. when applied to those elements."},{"ref":"50.85","t":"(1335) What is skill in the spheres?"},{"ref":"50.86","t":"That skill which is science, understanding, etc. when applied to the twelve spheres, namely, sight and visual form, hearing and sound, smell and odorous object, taste and sapid object, bodysensibility and the tangible, mind and mental object."},{"ref":"50.87","t":"(1336) What is skill in the ‘Conditioned Geneses’?"},{"ref":"50.88","t":"Science, understanding, etc. when applied to the formula:"},{"ref":"50.89","t":"‘The syntheses come to pass because of ignorance;<br>cognition comes to pass because of syntheses; <br>name and form come to pass because of cognition; <br>the sixfold sphere comes to pass because of name and form;"},{"ref":"50.90","t":"contact comes to pass because of the sixfold sphere,<br>feeling because of contact, <br>craving because of feeling, <br>grasping because of craving, <br>renewed existence because of grasping, <br>birth because of renewed existence, <br>old age and death, grief, lamentation, distress, melancholy and despair come to pass because of birth."},{"ref":"50.91","t":"Such is the uprising of this whole mass of Ill’."},{"ref":"50.92","t":"[1337, 1338] What is skill in affirming... in negating [causal conjuncture]?"},{"ref":"50.93","t":"Science, understanding, etc. when applied to discerning that, in a given conjuncture, certain states are... are not, the cause and conditions of certain other states."},{"ref":"50.94","t":"(1339) What is upright?"},{"ref":"50.95","t":"Uprightness, without deflexion, twist, or crookedness."},{"ref":"50.96","t":"(1340) What is soft?"},{"ref":"50.97","t":"That which is plasticity, gentleness, smoothness, pliancy, lowliness of heart."},{"ref":"50.98","t":"(1341) What is patience?"},{"ref":"50.99","t":"That patience which is long-suffering, compliance, absence of rudeness and abruptness, complacency of heart."},{"ref":"50.100","t":"(1342) What is temperance?"},{"ref":"50.101","t":"That which is the absence of excess in deed, in word, and in deed and word together."},{"ref":"50.102","t":"Besides, all moral self-restraint is temperance."},{"ref":"50.103","t":"(1343) What is amity?"},{"ref":"50.104","t":"When all such speech as is"},{"ref":"50.105","t":"insolent,<br>disagreeable, <br>grating, <br>harsh to others, <br>vituperative to others, <br>bordering upon anger, <br>not conducive to concentration, <br>is put away,"},{"ref":"50.106","t":"and when all such speech as is"},{"ref":"50.107","t":"innocuous, <br>pleasant to the ear,<br>affectionate, <br>such as goes to the heart, <br>is urbane, <br>sweet and acceptable to people generally"},{"ref":"50.108","t":"— when speech of this sort is spoken — polished, friendly and gentle language — this is what is called amity."},{"ref":"50.109","t":"(1344) What is courtesy?"},{"ref":"50.110","t":"The two forms of courtesy: hospitality towards bodily needs and considerateness in matters of doctrine. When anyone shows courtesy it is in one or other of these two forms."},{"ref":"50.111","t":"(1345) What is it to have the door of the faculties unguarded?"},{"ref":"50.112","t":"When a certain individual sees an object with the eye he is entranced with the general appearance, or in the details of it. He does not set himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the sense of sight. He keeps no watch over his faculty of sight, nor does he attain to mastery over it."},{"ref":"50.113","t":"And so in like manner when he hears a sound with the ear... smells an odour with the nose... tastes a sapid with the tongue... feels a tangible with the body... recognises a mental object with the mind, he is entranced with the general appearance and in the details of it."},{"ref":"50.114","t":"He does not set himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the mental faculty."},{"ref":"50.115","t":"He keeps no watch over the mental faculty, nor does he attain to mastery over it."},{"ref":"50.116","t":"That these six faculties should be thus unguarded, untended, unwatched over, unrestrained, is what is called having the door of the faculties unguarded."},{"ref":"50.117","t":"(1346) What is immoderation in diet?"},{"ref":"50.118","t":"When anyone, through carelessness and without judgment, takes food for purposes of sport, sensual excess, personal charm and adornment, his insatiableness, immoderation, and want of judgment are what is called immoderation in diet."},{"ref":"50.119","t":"(1347) What is it to have the doors of the faculties guarded?"},{"ref":"50.120","t":"When a certain individual sees an object with the eye he is not entranced with the general appearance or the details of it."},{"ref":"50.121","t":"He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the sense of sight."},{"ref":"50.122","t":"He keeps watch over this faculty of sight, and attains to mastery over it. And so in like manner, when he hears a sound with the ear... smells an odour with the nose... tastes a sapid with the tongue... feels a tangible with the body... recognises an idea with the mind, he is not entranced with the general appearance and the details of it."},{"ref":"50.123","t":"He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the mental faculty."},{"ref":"50.124","t":"He keeps watch over the mental faculty, and attains to mastery over it."},{"ref":"50.125","t":"That these six faculties should be thus guarded, tended, watched over, restrained, is what is called having the doors of the faculties guarded."},{"ref":"50.126","t":"(1348) What is moderation in diet?"},{"ref":"50.127","t":"When anyone takes food with reflection and judgment, not for purposes of sport, excess, personal charm and attractions, but so as to suffice for the sustenance and preservation of the body, for allaying the pangs [of hunger] and for aiding the practice of the higher life, and thinking the while,"},{"ref":"50.128","t":"‘I shall subdue that which I have been feeling and shall cause no new feeling to arise, and maintenance shall be mine, blamelessness also and comfort’"},{"ref":"50.129","t":"— this content, moderation, judgment in diet is what is called moderation in diet."},{"ref":"50.130","t":"(1349) What is forgetfulness?"},{"ref":"50.131","t":"Unmindfulness, <br>lapse of memory, <br>non-recollection, <br>nonremembrance, <br>not bearing in mind, <br>superficiality,<br>oblivion."},{"ref":"50.132","t":"(1350) What is lack of intelligence?"},{"ref":"50.133","t":"<em>Answer as for ‘ignorance’ or ‘dulness’, § 1311, etc.</em>"},{"ref":"50.134","t":"(1351) What is mindfulness?"},{"ref":"50.135","t":"<em>Answer as in § 14, omitting ‘on that occasion’.</em>"},{"ref":"50.136","t":"(1352) What is intelligence?"},{"ref":"50.137","t":"<em>Answer as for ‘wisdom’ or ‘science’, § 16. And see § 53.</em>"},{"ref":"50.138","t":"(1353) What is the power of computation?"},{"ref":"50.139","t":"<em>Answer as for ‘wisdom’, § 16.</em>"},{"ref":"50.140","t":"(1354) What is the power of cultivation?"},{"ref":"50.141","t":"That which is the pursuing, the cultivating, the multiplying of good states."},{"ref":"50.142","t":"Moreover, the seven factors in the Great Awakening are the power of cultivation."},{"ref":"50.143","t":"(1355) What is composure?"},{"ref":"50.144","t":"<em>Answer as for ‘quiet’, §§ 11, 54.</em>"},{"ref":"50.145","t":"(1356) What is insight?"},{"ref":"50.146","t":"<em>Answer as for ‘insight’ and ‘wisdom’, §§ 55, 16.</em>"},{"ref":"50.147","t":"(1357) What is ‘the mark of composure’?"},{"ref":"50.148","t":"<em>Answer as for ‘quiet’, § 1357.</em>"},{"ref":"50.149","t":"(1358) What is ‘the mark of grasp’?"},{"ref":"50.150","t":"<em>Answer as for ‘grasp’ and ‘energy’, §§ 56, 13.</em>"},{"ref":"50.151","t":"(1359) What is grasp?"},{"ref":"50.152","t":"<em>Answer as for ‘the mark of grasp’, § 1358.</em>"},{"ref":"50.153","t":"(1360) What is balance?"},{"ref":"50.154","t":"<em>Answer as for ‘balance’, § 57.</em>"},{"ref":"50.155","t":"(1361) What is moral failure?"},{"ref":"50.156","t":"Excess in deed, excess in word, excess in both together. Moreover, all immorality is moral failure."},{"ref":"50.157","t":"(1362) What is theoretic fallacy?"},{"ref":"50.158","t":"‘There is no such thing as alms, or sacrifice, or offering; there is neither fruit, nor result of good or evil deeds;<br>there is no such thing as this world or the next; <br>there is no such thing as mother, or father, or beings springing into birth without them; <br>there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same’"},{"ref":"50.159","t":"— all this sort of speculation... this is what is called theoretic fallacy. Moreover, all wrong views are theoretic fallacies."},{"ref":"50.160","t":"(1363) What is moral progress?"},{"ref":"50.161","t":"Absence of excess in deed, in word, and in deed and word together’."},{"ref":"50.162","t":"(1364) What is progress in theory?"},{"ref":"50.163","t":"‘There is such a thing as alms, sacrifice, and offering;<br>... fruit, and the result of good and evil deeds;<br>... this world and the next; <br>mother, father and beings springing into birth without them; <br>... recluses and brahmins who have reached the highest, who have attained the height, who having understood and realized by themselves alone both this world and the other world, make known the same’"},{"ref":"50.164","t":"— all this sort of"},{"ref":"50.165","t":"science, <br>understanding, <br>etc...."},{"ref":"50.166","t":"this is what is called progress in theory. Moreover, all right views are progress in theory."},{"ref":"50.167","t":"(1365) What is purity in morals?"},{"ref":"50.168","t":"Absence of excess in deed, in word, and in deed and word together."},{"ref":"50.169","t":"(1366) What is purity in theory?"},{"ref":"50.170","t":"Knowledge of the specific nature of Karma; knowledge of the Truths in their due order; the knowledge of him who holds the Path; the knowledge of him who holds the Fruit of the Path."},{"ref":"50.171","t":"(i.) The phrase ‘Now purity of theory’ is equivalent to that science, understanding... right theory (views) [described above, § 16]."},{"ref":"50.172","t":"(ii) In the phrase ‘And as the struggle of him who holds certain views’, ‘struggle’ means that inception of energy etc. [described above, § 13]."},{"ref":"50.173","t":"(iii.) The phrase ‘agitation’ implies dread of birth, dread of old age, dread of sickness, dread of death."},{"ref":"50.174","t":"(iv.) The phrase ‘occasion of agitation’ means birth, old age, sickness, death."},{"ref":"50.175","t":"(v.) The phrase ‘And the earnest struggle of him who is agitated’ refers to [the four Eight Struggles]:"},{"ref":"50.176","t":"— When a bhikkhu brings forth the desire"},{"ref":"50.177","t":"(a) that bad and wicked states which have not arisen should not arise, <br>(b) that bad and wicked states which have arisen should be put away,<br>(c) that good states which have not arisen should arise,<br>(d) that good states which have arisen should stand firm, should not get confused, should be frequently practised, made to abound, cultivated, and perfected"},{"ref":"50.178","t":"— then he uses endeavour, sets energy a-going, reaches forward in thought and struggles."},{"ref":"50.179","t":"(vi.) The phrase ‘And discontent in good states’ means the longing for higher achievement in one who is dissatisfied over the cultivation of good states."},{"ref":"50.180","t":"(vii.) The phrase ‘And the not shrinking back in the struggle’ means the thorough and persevering and unresting performance, the absence of stagnation, the unfaltering volition, the unflinching endurance, the assiduous pursuit, exercise and repetition which attend the cultivation of good states."},{"ref":"50.181","t":"(viii.) The phrase ‘Wisdom’ means the threefold wisdom, namely"},{"ref":"50.182","t":"(a) reminiscent knowledge of one’s former births,<br>(b) knowledge of the relapse and renascence of beings, <br>(c) the knowledge that makes an end of the Intoxicants."},{"ref":"50.183","t":"(ix.) The phrase ‘Emancipation’ means the twofold emancipation, namely,"},{"ref":"50.184","t":"(a) detachment of thought, and <br>(b) Nirvana."},{"ref":"50.185","t":"(x.) The phrase ‘knowledge in making an end’ means the knowledge he has who holds the Path."},{"ref":"50.186","t":"(xi.) The phrase ‘knowledge in origins’ means the knowledge he has who holds the Fruit of the Path."},{"ref":"50.187","t":"End of the Division entitled ‘Elimination’."}],"footnotes":[]},{"meta":{"key":"pali-selected","en":"Selected Pali Texts","gr":"","color":"#c08a2e","author":"The Buddha","kind":"prose"},"text":{"title":"Selected Pali Texts","greek":"","translator":"","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"}},"content":[{"sp":"HDR","t":"Original Pali 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"},{"sp":"HDR","t":"Selected Pali Texts"},{"ref":"1.2","t":"<em>Pātimokkha</em>"},{"ref":"1.3","t":"<em>Satipatthana Sutta</em>"},{"ref":"1.4","t":"<em>Mahāsatipaṭṭhāna Sutta</em>"},{"ref":"1.5","t":"<em>The Dhammapada</em>"},{"ref":"1.1a","t":"Yamakavaggo"},{"ref":"1.2a","t":"Appamādavaggo"},{"ref":"1.3a","t":"Cittavaggo"},{"ref":"1.4a","t":"Pupphavaggo"},{"ref":"1.5a","t":"Bālavaggo"},{"ref":"1.6","t":"Paṇḍitavaggo"},{"ref":"1.7","t":"Arahantavaggo"},{"ref":"1.8","t":"Sahassavaggo"},{"ref":"1.9","t":"Pāpavaggo"},{"ref":"1.10","t":"Daṇḍavaggo"},{"ref":"1.11","t":"Jarāvaggo"},{"ref":"1.12","t":"Attavaggo"},{"ref":"1.13","t":"Lokavaggo"},{"ref":"1.14","t":"Buddhavaggo"},{"ref":"1.15","t":"Sukhavaggo"},{"ref":"1.16","t":"Piyavaggo"},{"ref":"1.17","t":"Kodhavaggo"},{"ref":"1.18","t":"Malavaggo"},{"ref":"1.19","t":"Dhammaṭṭhavaggo"},{"ref":"1.20","t":"Maggavaggo"},{"ref":"1.21","t":"Pakiṇṇakavaggo"},{"ref":"1.22","t":"Nirayavaggo"},{"ref":"1.23","t":"Nāgavaggo"},{"ref":"1.24","t":"Taṇhāvaggo"},{"ref":"1.25","t":"Bhikkhuvaggo"},{"ref":"1.26","t":"Brāhmaṇavaggo"},{"sp":"IMG","src":"data:image/jpeg;base64,/9j/4AAQSkZJRgABAQAAAQABAAD/2wBDAA0JCgsKCA0LCgsODg0PEyAVExISEyccHhcgLikxMC4pLSwzOko+MzZGNywtQFdBRkxOUlNSMj5aYVpQYEpRUk//2wBDAQ4ODhMREyYVFSZPNS01T09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT09PT0//wgARCANYAmwDASIAAhEBAxEB/8QAGgAAAwEBAQEAAAAAAAAAAAAAAQIDBAAFBv/EABcBAQEBAQAAAAAAAAAAAAAAAAEAAgP/2gAMAwEAAhADEAAAAfQ5YcOt+zmrDhTiSjfpu3FCTchZuVoIInmm0Nw6u4ETyFH5BNBN0PDqJQDQAQxSdWMTNOVo7oAdAzaW7uiVjmWdTJ1lujCdoyVazLxE5eHScWtCFzVqHmifVHGOOXFXr94/oxdWVmPmqPqrm1IuTWExU0hmAA4V9Bq830Ueuw7mHzx6M06iOXmD0+bz/RR6Pm+jxebD2EavBo8+fp9XkeurMcuni89t5rJpBoed6QHza7QzFTWMbOLz/Sk9Nl1hsE/SWuYPUYaiWOl1p+bqxHX1Y9aPXRr1IlpjYBkXu4Wn3Ix7om44erGrIrRp1UJcN1SEeNVpk2MVeBUnyVoYGE7E06a4tqcj4i1SnGvS7uqfRao78G9uRkKU7FuqlKXLrjlCOyVI4sS7wvn+lKydj1gskPUWiQzZ4bSXm67hmHAsLbOrBuBoZNvT58/SWHojVmlu5PN2WnTJQDjG7ky65uI4Z60rB0qGlLdLhYxpTsI1qinRRlau6BGj5NiDjjrWuZK3cRXdlA6j5vp6ATlLUPMnXqtGtFRirb2C9ayGqfYUnbbzvSgo+Ktc8a16TAV3QzVtPn+ghPAZy5aOqNqbJolUks1aF4DlnrKef6k6UZVWMY1Gp6VMrJ+qdO5mUqWcaFmdQ1LHQKn1TBK8MDcpDQrV0amoO3U/TeprbkRwBcp1PydVE4CeC1TkNNy9TKOpyi1YS6nMmpml1OZ9LmTA5k08OWqLxpSeoPKicQ9JzJXHmhTxpePMVLVIUCKSJ7uFBHQbBehlZaDoR7uZl7jRBNKT1KyUrjxQArTd3Vx7iUqaPcaVWUSQa4NyKw6jwNcO4Q3dXArRHLVeRq4EUvFDVOmCp3Tpnia0dJdYqg41TomqlC55gKJXqI4bEjohnWRZg3obyqudzeVJPfpnrhScM2r1ZSzD6nQvjR4CX5DCvMozQLXRJ1XvOfePUHmaca1dEjYKKcIKscxq75RWvslKuIsTzORt0r40qiMLhuFl6NWbzd6NMyFTn7ebdnsimUU28jizQfOtODXgrP8AR59u+ec34s+tTSmFaMm6fGzmm8D1cegeObXWf0MPoF5d8m1o7se8vKtnzW/Ur5tc2oQhrO4wvDdkuadIZYf2Mfo6zmVEzqzwVNYkxUWcZ69tCYqlM6IaREqdDozZ1HXi0sk7LAUzFIV37zEen5mWEe3SmD0ucgZ9po5TyaVSpeXH2C3kZ/V8bRp9TzPcIV4BDrkV4romwI+fS76JgHOtMqCo6M+UdLto1jFqRc7zLrprPn1uYn1Tom5as3n+z0eP6F3YDhz34nt56tRXMQZ2Tzn38neV62HHRq82XpPBDbKtehLR57G01xvR2dRvk0prD0no0P4/qYx8/ffkplfQPkejZY85t9K8zVR58zXo6Mvz/wBJl3nN6kdJV6KZ1SkwVQy7zwmxqMtUK8+3NvJ3SpjU8Ft+s59GL0s683Tl0CNWTTRCUjj3JxDCCFqi8K5lwi0tfDV8eiqEDWSwKNmvnFo9TeJ6TEcXoLVj5voNl81tythe2YiXTOtOvz0NL0Mm8+/mrjC9YzTX4/tMOegyDy59Ozc0sOH0ZdgTbswVrYcb1afQG1FOs8jCuhac59nn+jXKcY3brazGs+yjN6J3nLUtjcmecOp4RKjTK3Zy0zwbdZV7drMyZY0k6m074nLYcfDWTjph7q6DJtwZ1qZKEpK1zI9FRGqwcUObhw1sNGmcBl08MCemmLZTr5G1tZ7JWvsusk8X3IINWcVrWToVTzMvscG3nkaZrPysnafL9YsM500bIa8w4L0g3qPGeNJr8+4sAN4I7ss6UYcmL14aL6V5zRCuNdK02BZUnytVOXqTQlaVpLjejNQVO0lG6BRfpo1HyW1md6R1myMMuO6vMM2/tZr3dlIMBz9vbeY4fWGXydd+aIKlR00ayC3axKegirL1rkrMo1z0Nd3mFvVbO5UyUMaY1lVfN9KUjF6EY7V5u6aQ0DfPJV50UrHG9Zk+U8Orge3nNnts1nLSkc6rg9RNZx9pzmp9RUtRW57ZWWivTSiTYWhUy1s2hIsUqYouddXwPc3g53OdV8vfPWbVyyHTo8f2Sn2TVTZLY29B51cPzdSjllu7k5XmOPXl0mvNnt16zjz+ngGOb3WRMfoeRjcvTxS0euknxqerNo1ipQi8aFJRvFHnpnjRoiazZEVjpjUsy7FnO91rmUo3ACoKjyI+gkkWDqSrRBz6MWfV6s9EwSdZmkvk003TNJpw7UW2WqcxmDd3Tgh6WRtVoaobu5ArCivFDNpiETyTXqWjoE+bedaLSjWt/I9WEWspLJZFS8Ct0WxpjEto7NXWSKjRConlbLfVvEaZ6Y1VYgbcmjQnKmNskXF+MdZ7QrD3d1WILmWLS+85dHTNXzPwtMmsG/PecO6W2PD9FmrzN5ZMvb1GQZxzZxXeN1o2cseFBWGWVOi15Ogyz64S98mjOsiynvHqxsmN5NMNqYqLoR1LovFaSxNAlomzLToQKztAsnq5tGieXeUhUmuy6vPzo59nZ2rztDxqlJQ0pJ6M1aWybEV5JU3Q52XBQQ0q5zcYmtB6UpVYp6E1zluWecr1hNvPsNO8035dYEldZCVAqpKBHQVnRRx2eDa5s+VKhREktvJafOadCwtINSWsusnpVxtFS+89PRGmjRMaes3HiDR7kJoVZsLbUTHoDmu5hCViRjfgljJyE3x2r9Og0aTVRVEBGWo7PP26s/PVBDTiy6nOaRNq6zk0yu5pqx64ZWVD3KPTZkVWAqpUWIFKtlZC7UvBiRlrrKLVkzx3zqgPn46bZy6q3Rt4ZeIwLdS0ieW7cr0J0ytQ3fpzzLk0Y6UdGgoh1m86KKlDnRVGo53Tec2jYyZqRfn0cDoZeMZk1Zl3tlqNkZCbzrtrK1JTHadGfVm1WSpMhHBIwDd3dUh3Z1zTLUMHJuXpZWBJSTTVeUKtGqNImUheSaGUoShppuNZRT2dTeVM6lg9HDo9esr6wuTXlHgjUHTTvAFYZ1yNPOp2lVpOiD6DIXM+rAW5XqZPD0qdUBqmkhZpR+McrpWS0rNTTl1WSOFMClTedGXmmKSvA0C0Cdp23mb0IzOTQNGmcrAjOlYFqpN4fNszaK9DRlPAExmWeLHeaKvRDDq0dMQ9ELjVPP359EHjqjP6GXUL4tnljpOSbaNkNRYfNtsatsujKKEbwnDue+mubVYSXWaO7JI3kTCAHYM9BhfLtptGbVHAiivGlU9SComMK4ZoytvA3zzY1szporHTRXRmlRc7z64u50CN8a5wKpMTRqKBqJcLmZqiuUmtZpLfi16GhbOMmbDW3XJ3PEgZ0Vqn5fr52RTlx01pfBrnvpKot0xSyKST1t815kzpx5OnR6Qrmgqzjmzb46zh9TJszpNObSXKyVRSJm6yrQIXrP53oZJtoia0A5Sc9E1rfNUmhDRvN+leM3aMgtOrJO8NiZ0nzC3AqMDjbyaKWmVrq5fQSby6VxUA7Zdgr2kKBVEWYafnPpN58cvCd23xfcjG5rlMdGbOpoMez1L4dlnzG2hsnp+b6NVivFl049k9zY40Vw7aW8bVwKk3FW7u6ge6satzZtDYBoZeigy+ilY83ovUvP8AT0uZuceNskbS2bXOBuR0Sg6nRw2VdsSmvFlxep4ms33ZduNT09HOsslhvPqV8H2C09LFXoQloQuPnq9TLm27yPRzLnWu0c2Nb875UQVZtLq2VshUYaUz6PRzZL0dePaQXvHb1rhyneGhB3CuVkhHV548Klk0iXy7I1k9Pz9cUdYi6I49qyUSvLCnFUmXP1UaFcrgclOWRWitGiwG86pV6PN20NZZegU8PvbWvG16yLIeHqTInu4hx6lD9M+5qbHs8ub6JVidp0niqOF576zhvbyjeX2cnoJmzaRnWjpuXWhfWeB6hOqQR3SphqHPExnX5WyOi0NTlDR5GtI7dTJlL9jci71JqyoV4pIUnXR5kl6Z5JkNlgmiCalD40yDqYHpHKBJWiTDzF+mCsY0ZumRdVoicQy5tmSn6cK3lLuZOxg8Ezu3i+x57a7eVvi2XUHOWFem2jNpTuHQZ0jJaqIAwHz8mmerQ1KEmDeS8T2sfTv7LsKZOHOtOrz9yKOUSBPWX4ro0NxclWTGwy83KyOedgPLTmUsCzmy0Hl2dMj8ic86Yqc6YIyUKmolpjbLpkMo1nqpt8/QVWzvmiujDu357eTG8591WPn7sqJSbntOfTrK8SwlaNbcyWQAgcuXbizqunz9c1aciTzdr9MbVwXzqp8n2hkcVBs0LpYBnMOtJtJVoZAmdChOslWVOZOpgVl2kYMbIKU5K5+CHgM6U8a5hwniJaFs+WoHDka0NBJi1WxbqjPSYTN6+VF83a81qM/PUNPjet0zXVm0WOHCjKsqorhj0NFQz6FzvLQ3ryKWfeRdyQYzKN6QztbBaWiU1nj2RNMQdZ2BsvPdKgoyo6MCtMrKJaZbg/QAwGT8KKlR4mcsQxFXFHgKZSc6RuVBmrFnjHegCZEr63n7c6yZ/VWoPPOOqU00R2Yd7ltmXVZXu6jKkauyFu7urOlJZ1LqYG1yTZovLRhzo6MG4XjXPmZpDZdoUhlGlyzI6Ln0ClFCKkrXOpQoeoFTQccI7laiAkrFRQUFIS4qe6WVmJFtOkiMyPnXV15+ZtajM658u1skMu7RlQ1RfP1VqMnLFryadlteTWADAuladLde0cUcZToBl53p4E13DGjCxrLq6OdKwZzO06sjqxRquJvTHGCZOJKHWSRw8pelI6hzAeHCmHGlBFNxmTKizZkNPy9RI6jn0+e00m/TGq3MEk0dRS06nxsJhTq8ntlNWJ5Sp9mPaVdeXTm7itGVEqoDMjjmSdBlTPri1T3Z0HHCMOvMlyx1nPafFZpPQSxSbR7OlfnRyW0K3COZVHgeJivSCHhOYyiWRJOSKJZc6VkcW5GQlSMPK2jrhx2pytV88fQ5Uiq59udZqurRZlJdCzhJaObx/U83107RnvlPA1ysjMxztcFokrLnQneVO2RjWlYJQs51lSJxQI+srdasOVuex3JToSNBDquFUacvQePU3KUB4SeVKpwNHp1pR3V3KRD9w8lJp4WuunpnqQIW5uQHM2dDLsroVMG3Oi/lakvUIV5ilIrmktKscQKadEa0KlFcLKqwxodyspPIHU0ystTdTDMjCeHJyGI7EPUitnzpoaX0YDtFZXsk8e4kYCnrnnW+WNq0vjpVbZOHUubq2xmtaXyWi+a8p8G3oW6YpJlzWfPekboVbvP3MDn4aJl001ezRTTKlOncS2jZOVlZpViVjMs4RScEGgpWeIWqcOAlTPZ7rWetGrnzYk13F9ZVaSzpc9sbbmJ3zTm6piiioLSgp1TNBCk8JJeorVKK89DgaJLsiNPnvDSG3pltE1BdCULsmvLL1nMVzb6azHDuxTv62UL9l10vOk9WNY4MtGVUp+7kHOGTgM6aMkRRH2NGHtGEdD3kLvkqNe7suXVEaNXTpDSrIZ5NudtLyrrHEMQYE0vN1TNFgKxFCyCSjaAHDlaK2gceokGpTpPn0zJG2rU4iB0NCqTy+jSwNBcTsmepx1VvO9KZbMekqStnRqI8AcR6NwjSpJqFhUslcbaFvhct6OTennDi2hnyZU3Y9DUMu57IcDHVATpnSBPGyJ5emu7efNvSA66YtXPbBp5eM5ppXy9OjcJvnQ4im6HnJ6/eT2s+ufP1VZstc6dCEhl14tG/O+NvQz6mhm8/dXcCUrZ7DlobNKMtKZ12XrHZ1I0m8dw6ijY6393aCrzFc1M83pF060Zjs7Loh1hZkqrxi7W1ZXV877iS7ukWiSM2Xdi1pUiiSlpgMsWi84Za8esjdWyYTqnnQrLGVVj6TaObiBXANc8d/TE72nlXFv8ANNauVhtj1UTnz1IInn6N981ClrSbdoRggFa1si4AUlROUiojTFrEGKTPT5+bRkbRv8r1qx5TNN+iNRy2ldNCN5+XbbzvQrI5lnTDq6JNV9ZhDfIcGvzc1fQ2y6MNMujNMmATxfSpfrz0MCU/m/qPJqHovhNZPc8D2R2DsfLofJ3jrz2XIJ4XjlTJsz2oiOlWrDUHZd+Wkvlmm1dDWcV1Vei2vLNkOdP0aay1J0cqrdQBhVqqNDopNedeV2x+plcuti0Et/OafRRolc4NyccFzTKpR8puiUyQNeriw+jrGP0NfbwpPcumFN8EbMjGtrSvrDcrV3Hhl4e3Y3mD1ZVow7mL5v3cXoaNCUTGukGzoztOPPtSbqhbJG+JeJeV62RtgD5c5QatOSewpNpwDTRCusvaF7Ko60VfM2h0Fd3cPlbaKnYNFZz+h5vpVihw0exn14MMvRxbKl1OHPO0NGtNGaknojHn+35Pt6yORsbLKUC1SsUtmIab/M9KmPAijyHxva8r1NWesqFQB0wbg+h5uuGLoWopUZ59eeaLO5oX8+0a4vljTxFY9Z8zRqqmjOozqKRkdy15Vc8jLRjeFaO7M12K1nS+E2aZPU1jJuyRzrVeNIz6PJ3tpDRxqxg8JO09mnK8CEtGnpjNvx9nTaMWousBRmfNH0cG7FQ9LzfTY93A0KxNefrz0XSmnNZ5lxJ6VMurQvMSEn7KpCZ2izvoENSZ02Vq1TFuhGjmUcmtmSXRuKRpPWUpC7HRKsKOENDRmrWANDAoKZxE1i9zJqTAuiLeiKJhTHpeb56CjQFzytKogX3mlh2HEM+a17onQg/NQVsQ6MlZpL1vP26y5U10dGccrSSfRy6AXNgpo3GVMrd3Oc1xwhaAcmqV9SKVIZdMJ0Wx6ctCvVzTeotlCLo6eid8+iDfPegOaum8opypqavAs2Xai4fS87QKjW5E82ddh1RRqntY4h0lKwqGuOqu7hjfmQ3Q3nfRTlJBGefV5068846z6GrLqIsOJo0SsUanVqZkHxd2belqJTKZUUUMnyuvcyI2dJdofpzxw9XtHk+oyZXE2NGsOrzV9FN485tqINebTz3Sk7EvcK5HnRfHr1MOBKh4Vz6+1RewzI3AZ2mN5ojlyhYsUFBW8K41KNFNSZxrOoihcO4UlSYrl2Q0U1ZdJU4chlWRYnWi643ylg3492ilEoQV550nKRblbWUy6smjT1F1mdR0MOEcGMzY9Xd3UwIrMU7OtFkoSq/UmTao53m+8paVc6iroy2yadZW7RJbEzKkFraUq5Xg4hW4QFpCcenO07zV1YgQBSVQM/N9THo13z6YJBjpWiOVgF24duAm0Q0TR0YOy6cMhBfeU046xbHSE+iSbM+fqTnEqTyDmCDj1A8Kiwz43poXqLU6Iw2ZpSsnRbRtUgVmevBRzp7jOLRdRXz9qI92xudmfTw+c+/IOpQdZXqxHHuShouj4Qe6UB6kzas+i2iFgLoaM6THIRVr+f6OCaXjYnZTQx7fIba3m6dZu3dFcxXOvN3R2LVn7FMVWk5uEc3UA3Usr5m87d5nq9ud3nXMOZCRXSp0TtgtKmWc2WlquWd759ELwY1CZ0JDWEo0gtWldBzaS1U5Ws4umHW9HlzaNm0tJRfWc/WztTV527Ggksk+ujAJRvLRo8j0vPb0awXGtTeX6DHO6EGlLVrrOriK2yjn2Y9q6ArZmUrRI6jw6u4ATKiJ5fo+d6GizI4PwZIpTJNA3ayxCio5pMaRqtxw8hJSnabYfQx6NGt0TDXkZFy68zaebKTReLbwkapfDaGplrV0zWlbx0EmbTlNbjJYaUH3mufoR6ka5M7X0fJ9GuMWrkpJO1Zq50eSZS1+f6OizKcvBuRGVqHEwgcSErKvP0YbaPSYUzTZuqENcRVkPTHMTWGt56ysdBmkrzzrPzjWVldoxerGlQ606DzFMjO2nyfSwFENXRp8X6DGmfU9i8qtOrjztHQ4HNl0Srdh9DFTbcSUk22po8L2/PEbO0D5rUCTjrcdUapnWMXTWcHu+bsLSM5xvUIPVTEpXodFjlVtkoCvJ9bzN+j0AHxpEqpSNJsO4Cxwlt7YrVYzJPypNUUU/EwrKZcd1FkaCp6iOWnAKAnp4EEGU13cUXiRCk0ObkTmAqX5E5+FSepObqHEEe7jTBVQ8eIFlbu41wJTg3UvHoUsJm/dHAieVlJZ0jVePaMw0mcV7pT8eKOP0erAPQLRqGoeV6615A9sN5u/nzSnpI+U3pdo8r0XBMlhPj09Jk8j0NESpxYcMtz1hHoSqh7qhHYWw9ujVePVmz7+LEPQRiCsSx+mBxQ9VW5jxZ8fplvNT1OqNkoRwejGvO70XbzPTS0Ty7Vrzp+srZdXcQjXMWiGjtXkP6bJ5O6yDQDsqxvmaq8KtWNiOfRgbSc8606Me2AGzjXsQbTXzfTh0IlTjpVxj2RUo4zbIZ1Lj5PRBBA5Y16Es8q9JXWuCRHWmeabUohMi5l2JBK38egdOA6zjStVc+pOnXFWk+fw7X830kZTnSy4+rU0L10qwrSAg17MatOFaqOMgqhX6U60MjoZ1xjq6Qp3zaW7ukVekKd/P3MxBLjIxSQLUedCjSBm81StK89JxSqJ06rx5B3INE5KqrGl5YjoWArWDznuKi3L1B51YK8iZpdJeGhODJBCiW6dHPSpOn7u3mA7k6vcaL91Jk7q4d1bj3R2Pubh3VTX3CI90Z37mnu7hJ7i89u5l391Hu4sXd2jl7q2P3Zc+fu0cndXqDuzpcfclD3Ro7uzpM3chHdW0d0zz90A9zWt3F2buqR7kro7qMu6ske7Rq1d2Xpdw//EACsQAAICAQMDBAIDAQEBAQAAAAECABEDEBIhEzFBBCAiMhQjMDNCQyRAUP/aAAgBAQABBQLQ/wD7t/zk0OrDlWI4fXeJvE3AnS5ftuX7bm4SxLE3rN6y9Lm4TeIGB0vjqoZ1FgcE6HKoPVWDOm7RsgVjlUT8jHq7bF/IuHPMWQZRzpv561RfUhsmmXL03PqRPypzUz5OkFzvG9RlrCS2LTrz8mYMjZBD26ZhxNMKbNdrSskwIVy6ciczH/dBP2A/tmHf1dD1Q37BKyOdMuItl6DR/Skr4mfGXPRedFp6ddiw/X8YT8WYMXTy6NhDN+Os6G3Jpkxb2/HEb0qmeI43r+Pjh9NjmJBj16CmfjpBhVH0ZLPTEfGu3QizQhAidvM2CUIBT+zzBB2n+p5lcf6g1/17COdPMbt2/i/17G9p7Dt7BqDLh18xjBoTzGcAIfjpcuIbOly4rBjpfG6KdzTzfFxWt9L0Bt9L53CF/wBmhcB+oI+Ubjo7ATqiH1CiYjuSH6jMtdRYjbm0fIwfqmI5bN5mV3XJ1Gj5TF0y7tgOSOcswX0oew61ftibzl0y42bL08k6Trl0y4y7fjxvSzH9Yw3J0YcJIwLsEPbbNhmNdutGbXmJdraLur5RQeppsJY42mHGUfRse9+kYmArm0bFuydEQ4AGOmRQ06OOdHHEG1Ye3TSdNYihdalQr8tK5jD4jtDr4vQaf79ja+Yey9vYPt7PM8iVPME8MtQ94NBP9ew6+Ye3tHb2DvpcuXZ0vm47DboeJcLbQPktTsOokOfGJiyDK2jZkXJ+RjiZhkzw9nzDG35KxvU3BpkcJj/JUz8hZgbeunVnWBiNuM8jIs6giuuRjFEGRZvEDhm06ig9VYmQZMmjZ0GQ+oQQZ1fLpkyqmXrCfkb82mZyg/Jh9RkmL+uN9L9TCfUTAHqCNiyk9DNMWDIuXTLiZ36OSfjuTpmxnKv4zV+JcUbVhFjoJOhjiY0TU40Y9HHExIh0KqTsSgqjWgZ0sc6aTaBr0sc6aCBQNeljnRSJiVDoMSidMRcYVtOit9JYmNE0uHFjJ6OKLjxqdGx42PRxRUVT/wDfxNwliWJYljTiFgJuE3CWJYliXLliWJcuXrf/AMNy5eliXLly5dy5zLM5nM5nM5nM5nynynM+U+Upp8pzKMozaYRpU2mVNsqbRNgmxZtGlCbV1591XKGlD3H2n2AaVKEoShpX8Xf+I9q9o9o7+NT2vS9fA9g7H2H+I6XqfdftsaXqDXt83/8AJUHuvQCWJxLlwss3rVrA6zes3LLBlyxLl63MjEDqm+q060GUNDkKnriDJY3Q5RB6hb6065nUabnm9q6jTqTqmdZr60OedadadYT8kCflJOsJ1p1Z1Z1YMk6k6kGYTqCdWdUTqLOoJ1BOpDknXW+tU6/PWuBzLaWZZhdhN7VzoxM3tNxm4Gd58RoCJxZPCtUN1ke5jxtlfEnTXKGpU3enTHXs8ZO1fKMbOPDM+M2OceLFtxbLmXGC3p8ZL9MNGxMsXtKuVK5281yLjLxtgXkrGufizpFGRRtqbOStzYJtEKUu35BBfT56dwJAJtm0VthTY4qultgUEheaMqcTIRW8xeB5JCzq8tsSY1GaLgaN1FVC2R09O/VOEI8BF7hWSpgX4CEwcL518PH7nLMWxXUiMwU4/TouQEt6qo2As2HE6qjbcrgGF1DB4Gl8XC4E3XOPY0PORZloMBQnnzoYSSwxNQuGH2kWEPw8lKgnEMd6KrumDBSGyXbaAjOzYMZGbB8qCQWR91w4FxAvRPM9STuXFn3G8cZjSZaisxlUsbde24xKwWYzRpmc9TCHMxY7z5OEvdg9O4bDj/tjXMbdL065lyvXDYNr3eQLk37MgZlyK7+ncP8AjsGOIib6bdGyVC7NMOKoOzt8gWefMTqBZvE3iEx2s48e0Rl3QXDALbp87HEGnZp4rRjQxLcUfsPAyGjmPF/FdxjMFVcqsgHGXKMeP0z9XH/uuP8ARYTKgKmenxhovHtqtNlE92xkHpzGOX7mHmBf2E2EQOrYkeLhXE/gO3VyN0lVi6fLaQSKJFGBamXF1B0MkHpiZjxKkAqEymOZRUq5thxw41IbAZgwlJ2G/ISrtOToZZEVhG7Q/eDRhK3kcKLtRcy5B1H37EPVRPo95YmJkmSz6foHp9Dpr6YsTl3x+pjK2y56CZO/pSxA3QdpuucaVD3bv5NgX8X2mGVYyNtBY4lxADTzZ3f6qVpR0GjdjpUJgmfhcb7hp/oat2EqGFoXhII9OSzQb5tm+dSb+BkiEWoM27Tu+ICArGAaD4aH68GE1oPvc7QQ4huf04D4iJfO6biTZrfPMMPezWXMEmJa9T6qt/p1O1qC5F6qC82TcT6jtCGIf+vA+6cWZ4nnQ6kwC4xqON0W8ZBvXkewj5XL3ECVQ278yKFBPGx7/HubCkDcnRhtKRu2bJtl7oRMmUKGyhG7u5CjrL1love1ceffkw5Oo3eWLMc8Yale+vm0EzYxmGFHxZHU5PUYw95f68b9N3YInpvkTN1TO2xcJ3RhBfuvm9AKBNRn3OBwRYU7ZcHbU8Qmp/raxMyn4qK176tjDTpERVaPPoCzGFRSOev6i+niwb4fTqZgU43dA8IGzbtOYgtgxPjfAPmz02Zykw/IZfUVMQhVr25JtabIcc3c6eBzMkRyW8ecn1TChV8SsEQY402T1NsuFdqP9SdOdGJArMxGKjwJcLATaWhVaE8NW1XgMB0upvueAvz8xv7PZ5EMuXAn7T3qBA+Q4UClgU0sWSIDz5X7CMJUK3P+Z9PlK4hBpc3CblhFzuDCOBSzIpK43/aKtmAiZbXHwsHxmQ7k83B37aj2tlRD+R1Ci1KqeBK3N0lD5BagEQXZJsfIjkgFvY39g7CdjxPFwz/RecicDS/kttHdcaK++f5VsmTPldkde2X1ORHxv8Fj50GVcgdr4sAM21cU53BZQhqZB817aGPFydUu6dT/ACCofpFMmAfqzBkHpyz5Efp5d6mHtmy0u5WDZFE3zdLM3GDfGVjHxTBiCDQ6BST9p2jVK5AjcKR8VG1dXFxDrcvTvEEojKuh7N3wn4ZsXUXONuIfJR8YQGA+q4mY7cn5WSxiKBj6Zt2XKaKMDMgtcfbZyFrQoDBjAlUZ4jqXCY2THjQpmhxZGGRn6OOkx532FU25H24ziWsb7d+RHORuH2B506lEAVQ5g7VAt5IBBDO0L7RRi8zjdYgaGooO69N03QiETkEGFp8pzAxEXJc2AxvgAeKuMaI4yFPm2JHiDbDySwQJkVkU3DBp/tsasVxBXzGY+3uE8N2TSvnuDhbq6g7ML9QY2LGwB+Pq4uT9WG3dW+YhAMYCfSA3ovCj2d4eQcprplyMIEGJRDjEdtrfk451eNmQzoLEVFHsMPMqpQpxUR9w7ihXeOLFUpyAMhhyIHP3NbThGLJj5hIs5RFm5SwN6ObccD2XO2rRjRs0+bIHX7LksMyBWyVEdDkji1HYEF3RHnTTGW4de07gg0RUBsdmB1GoG5oTUXMu4GEXOmph9OgJRmg9Os8TxxN0skjmUG0ZbGPbsngHgy/hlbfPTH9B9OhbYAM4Y42D1gE75sjCVw3pyZjFLfxDW69h39oNzx5b7f5vqMq9Oen5x+s2zED+OOcu0S3J6zY8mM7tD9n+q/XUgw8HKRSrSBifY0xfWZE3NslGLv0rQR9L+XaUxG1Z5AAlVO8J2spDqoIPbQSlBU7cjHk9l5Ucz/TC46hpdL3UXs25WRQYsH8BjAg/4xBQ4MJs+oyBInCUNEcdRVTBMdu4DJB8hkBKJ7QCBRLt2Ape03gTeI5+KdvaOPYTCYTUoBtAJzPF0HPGN/3Qw6D5ORzf7Mh2BX3wfQZF6imyTwxnAW/i3EY2ye8aGEfHqgH+tr57nOQCmVXHjsFpgcOEzGmPEWMHdhE7aXoeR2JNnbc6dwBVG0GZUcJjNoe0863pugnlQCLnZYvapf6/kzDEIqqsMD7j3jRVrM31G5smZeqEUpny/XZiM9N/XlyBZjfqNkmNt09Q9Pj+cX3Cee8MYXMqtvoV4ckLuT1CYV/XkpXZ2wkfUQSrI0HAuXcPMAlkDuNSYGFiFtmQkEdQV1IAW1ZgITwB8agG6cAlrg0XseZyW27QZZM23Nizse8MQ2m3bLJBHyYBj0MVoAsZbnZylzCu0Zg14uy99blz6k6GMLCgRqEMDU23ZmXtknqBbBAQd4KG5ws5LciDmDTuKnYjQ9o3ZLbMO2VFcJ6RRBhxiBQNMz1OaZSIn105EqbWlRhyAJ4WjGIUaXoRcPxNRTtdh8sb3MjsrE/EHgH9l3DDHbprl3TGDBui/WtKhUSo/MHAMMInG+90yrzgYsyVMl9PpsT4b5MgqWN92aBLEIfi2g1B5Or9sa7Rr40dq9RfHeYuDpc83C03CIz7j2Wg2Xk1OYSb8wiFTH5VW3Agh8lQioORYxZL4owWI3fJFEEXt7SL0aeMgmQFZjlClxop2DRzwe6itAwWc2OTXNRWOm4RuywzsTGi6CeNLhx3OmwigiHg/wCjDxPPG1ySUQCNPN0WNzuJ40rg6YuGImQ0pH6R3yDc6iZRQY1ofuvaDt727aEcKmyDnVmCjazRQFm6bo1QE0N0H2WMtwHRuSBLh4ixu+nYwy5cvQzvPHkjiHmABJZJqCoeSfjODObnNSuL0bhsTz1GKbbRZvt1mZyWHLAUGHyHYRe3tF6HShfngQLc2m6M2SpUHM2zbOmIcZg3B/BYCWHlkRRUHGhFnsSLimxpUqMZ0hNu2eL05rz3ghoGDiG9O0J56eSBnSB7m6c6mzHFjE/LsGC8zx4PC1ZRdoMbuv1g9onntDDLEucw8zzXMMMH29jLej46cCDJZ9h13amMedOlkTTzDF7nseRbTcbPYRzQQTbCor6ipdRFubW3cyp5UwNUB4JjNFFCHs3dfrB29xhhg7E1AbOt6ciXc8X7WlROW9p0InM3xmmQuWS9sM8w6KKPgTvD8YCWaqmT64jBLjiA2P8ATXOa5s8zYDNkpr+U2wKBq0bun1g7Q6XpzO6mGDtK9nGtcjcNVOlw9ov193kkAFt0orGqP8WU+xmg+KrKlceJ8YnGQ937YjFjGoOYRtLCwaEq4taXDRnF3c59jQ91+up1WeB2bse3IEsTi7uWYrMTu53i79whOl0Zcv2GL/Ye9gxwqDKw2+jLHENMjbGSXxidWA0dvkIJiXc7j4sRXUrLjcENyEsA8he2ziFqm4QtQqyTwbq+b53DU917Qe2vnL4HOg0bJyBa9oFuMoUnKA3dWQgFK076XPkYNGH61LEac3fFzfFG6Hhjycil2XCgm2oODH5dv2ZOkJsCwdr4GEwswLZOMH07qEJbYNtbYBqO5qFyZRM2xEhEI5qKLR1LzbtgabuCfkPYdLOt8r3MM5MLhwtgqwjPth3PB6cTaVO6ZchWdQQNc7gDkLqnB5xy+NPNSobg7sTeK2fTJxMb7pmfYuBdqwi4Dw3YCOu5cWKszXjOBtwy/Ehrg7Tyx+INqT8F7AcsvJE7w2QfqaVRCtlow2zHzk9h9naAyqj9j82GIhUxrBHRuowLZwQAjE6MgY7BkRVE6EoqPEubqBIM3kSkaBWh6k3MIOdSNMWrfOLhCsf2epE8zt7MnEZwV37chp8YIWd9FMczIfipuLxK+Y5OVwqDKsT1DtkEVwTuG4z/AE0Vazew6nvrkugGUIxZFgURvt/ugTPJ2LL4UrtKWF3qBGep+wkYhKjLU4gTbA7zqC7B0Y3O0u5i+2TdApnAmXJtX0i8ZG6ePC+4S9DOsOs/1RKZuZga122CjrAuWKu1W+7miVi8x6rP6mZ7K48IDfXTaFjYS2QnYqN1BQEH2PvaJ9izXUyTMbTG/wAFDwd2YI3bEri91EmwMlw7ca71pbhE3RaE6gE66FgJ6hyWGO5sgsDvqnL5J5xN+2ZMm0ICq+o/qwGsWReqnpw6NDoTSqjZfUKvxc7MmTIDMDiLwvWELiiaA7P8mQ5HONXR2TdHxK0CrjDK3UA5FmZGpR6igqIyqAI+R0OL1PVb2efZXJmXtvXaMoUjIAMmejj9QrxyNq5LL4yJ8zEXp4z1crDeAI+ULO0qZOJgx7QxNKgUaVGSczxj755v3DB8pRpFvT1BnKTG4YMLAa53hmQ8YMexcr7B4K750gswvYqmCw9r+IZrxMuNySCDulhow6hPVOVHZi7DGuJzmxLiTEE+m7jMm9MeJcY9hGoN+zKpYqmyNsMyr04F6i40NlecifD6GlEwvvXyZnU0Ac6bclC5/se8gT/OPuRznRUOA0n3JIEHxmX5scYg/VMGQOjg3+R8g26JjmXJ00bI7OGsh5v+ONwMuTgJlLGmjg2sIm4EVtCIYm5Atrky5mx5n9Tvnphw+0sn0yOqYceVhlYmGedDoTGnec1CLOxssUbRnCzH88rcheBHHH/PDws8tTAY+nDvigz/AEPdc7xuBj0yIrgYHWIuxayQ48pjYMtjBln4ztMPpxiYibBKqDWpU2zaDBERVgMyN/6MY+dfIUmT7Ro/1f6Pj6oT02NYTsUr1GWxj+FkDHkBuHuPaY0HbRsZaJVdzkwhphQ4slgHuWYg5WpUN4l5ID7/AKzK3BDbSaH2jRWuXpxLhZZd6PE07Qc/wGCH3eDD8W0bnKn9l7jlG5UoQHl/kAOdPUNtnpvqeVb4jYTAaFCh/ATzGswIMTOeH9RkvG/XxF9hw5Q0y2EGQ5ExIVQYwGbLUTL1GLKCuQx3WkGhE3VOosbLtmNXzEjgADQ3BoeTrzodTB/A20x+VX5KTG4lfEZUWN23UqqaqCoe0zfLMhtfHcFdrP8A1+nJOId/YZ2gO4H5ZY9wVGvLAmDFBlRY3SzDL6V0npuoyVDNnyldNFX4/QOogPE7yhKuDFBDBpUK1L+IoAESzOZYlwmoLJnME3Cb7gXmp2lmVcqdon0cWM30fF1FyHa68yuJ5m68mQ0qMgfIz42VuPEzWMeNduP2mH5LUMMzOVnXyluXiYth7zJji53EHEvlpZtom1moCVY3AgaWSyrK91gS4oh5lakSmm2VBzKlCgo0v2d52j9sX9fjIu5cIbZloLgdXWXzc+TZkblqyYh6ZBHfprhB26ZBajt7TCpGp7eoxtkXDh4CbZzOzXHGO2yBpgUoPEyN03C7AO18k2ahFs3xXGbHuqd29p0Og1OglwNzAb0PbF2MPZKUOqsx2pL4P3xfXaSEx05O0HO0xB8ssQF9wEY0IPaxFtksauaHUNrk6kU1CwuxPULeNf7bBCmZWChk3ZGsHqcda4uh7ldxS92rTvFHs5l+ww3e29e0qGbZXNaGC4eYOHM7RhYYDJjbpIm1yiLtXKWVMbHKnp/t6lXKYMAEzdQKvp8sRTe6ZsunnQnQy/lq0Ax4CM6K+9Xi9suXpr6cs+JVHp8eMHJNjLMhaDs+W2yb3FVFvUw/fS530Gl6DTtPEME8cmHjS+bl860dLO09/JEIufRsg+Ku2RMG9WZyk274indXJzY8TH1VnqtuJcBzuBWiOw7+xu5EU6GGY1YF/mOntHWyDJ6lPh6ekxKd0dPjtUh8UDDairL2irlaXPN/MdrnJI99wTsedDodDxOfZtlAwNUuXCINcsRof1T0wGz1TAT07WQQBmdwwxM5TGBFRYWnjLxPA99RV+Z0+UXdpn2dLB88P1UnjgzGpEMIBG7juIBoxMGNyAnyYhAbaAcTvr5Ool3qYJzfaVye16XpzBPMMqHRjAZw606zNjy5WwJsSfaeGLPNzLEQshYpCd8H1FX7Dr2hh0+zctMjK2H0X9TjcoogOeooeGPO4vS4Yq6CPyuwgTmDj217fOl3K5916HW6hYRnhcmKS2ZmZRiO9OrcPxm7hcu5r4ZgZhYbebHbgZMX086eYb0GhhnlluOxWY14xLtSeopVx5MZgYmHid4zVNhabILj8KKruJcu4PfftMENStDpXsrU0SOITPtGxmLjE6QGV1+KDaNv/pIJWmJGLap3bmybRjoKGqLRL0GxfT/XtXg6+RO0y3EEHeZcQyxMKJOwPOiC27TxD9eCs7TuPE8aNB7BPH+dCYL08Xp2lGdpfsY1GBYYVIP+VrY7c+OwaYqKtQy1xtBmbH+75qML2HO4mJ9R39hh5IjcaGeDPtkEEPadpkM4OmPtK0bux6cx/VzByfGvaVzVQ+4wTmUNPJN6VxBp3nkjhxugXJ1Ny9RJs+W35WBDPJrHPO2AQjfmImf4RGOmP6+dDodPJF61eiD563oeWqtF4g0qH7FaZXqNOTAPaNLv2ealCVL5JqA3ptqeRc86cwTLkodXp5B3ycRAWm6oxpVWoxo1UtcwZiCXyKbIfCm1as5F3zpAL/tPp50r2+D7F1Ojmgo40InUAm+brA4lcMvInBizt7u8r2DmcaVc26caNKM41A5biZAHI9PjMGMYgfjjxOvTHqf2j5x8218bBnD8qoWb0tn+JYdNeQ78/YtxOm1jsO/tA1OgjTs2h0PzIX2UKpYCD7hwfd59necCGefYNDKrV+2TJzi9SBOopXdYUc/EkGHtjGO1BOdgKOPGYqbAybxjBx4wtLCqvGX4jt59h0yPsg9hjbWllYMiTqLKZ4ABpcJnzM2chQJQh407mXyZ8oHm64xl3rcvS5cMDXBXuuXel6GbgYAGhxKAG2lOYO2WscxFij4z1R8R98rkoiu+RsectAQwJZiqlYezi5xXnTzDoF+Vw+ytQJ2E8USeBoDNwgYVdm5XBnMNwtGJM3NN2WbmgyVOss6yGHMgnXxzq4zN6SxPiIG5J4B53CWZzB2A5uDR2CjIzE4vUusVi0bJRxHiZKIP0xuGD/TsDW1GDLlU7fTX0sZTa2TkcTvp50Oh17w6dp2ng63c7afWbhPjKEKrBjQE/ZOWPbzGahi/qrStKla0DNimHEhnRxzo450EnTnTudMTpmDFU2GU91mgDaP2+JlDbjvqZPtg+p+xW5mXI4wB1bKN2LG368pG306NHdliG1skKq4lE8zzp5h08w94exh7zvPM7zxGSAbZum4HRm3si1D2lzIeB9ffUqVKglSpWlTx7mmTtjZ5hqn+uKNPBdsaByQDwax4RjbJDSjLu24/rxjVfljmQcQa+dCeQbFxeNSNO0Onf20LIAjAUEbLFTaO2ncTLc8eytKnGladtB7joNWFh8JMwm8bXte3TbtndRHF5MnyGIxkBIEyRby5FEzh56Yvs8ntB9vZdTxWgHE8GXHYiBHacoS9Ipcy/YYy78i0JevjucixTx/FUrStT2XSpXsackhGLHqBcbB0bI+SYw+2yVxWSRw/DCXGUPBxG9QijDmXMOuPYPtp5h7ibp5h0LEkq0Djqp2zDcMaHaI/xG8EK96n4u3xYc6ePEyLwk4ladpz/Degh7+4wjhnYZFsPZC+nyq5G1Y+Va9GfjXybJ8jyMc7zi/k3qsnEwKExZ15Qgg8LBqBp20yCL2hmVqmPtky1Ci5H8K37/UnjECENGdCouMBeROTO8BqfWA3CIZfD8gdYsBmWNm2xcoMDS5ZnMtpcubh/DYljUzvD9mBxlWNKD1MybhsW9oMS6AoRe5NIAVzMv7GVVfBk3F/UiwM5Ix5CYPsdL5l6dzDMppR83yfRfT8YUIn+VwtvzIzRO3qDtmfJ+rFa42Y7lb4ky4eIh5nkCNdY6E7h8IM6IgBUg6lgIXEfMSUFQH2EzJkYsuFzMgyKMCVMiEhQZcuXD3ZszH5KFzZGyBmhS4+VsURiUGMTtFjdjXWeM3UONABhxDGs7zwvf2M3ylAGGGKP2ZOy9g3yifJTB2IsugpRMivvGIiVyABPAqeNGl/NOVvgCEcLHcLC+R50XaZMQSLjqBXmQOD1WEGdZYMYkT04gEK2JczNtYPcFwRuZuCvl5QqHZG3RsrJ6i1cN9VqOyquE7lyRCTF5jlUY0Qc6rMbHIfEHfV921MZIgg5hjGpiJ6mblEHwX4k5lA9OeMnbdaB1aOeBP9VCeTydLnUUQOttc7ONa02g5PioyeoVZjJyQCxRjCAqxOIGHGVjHdjx8aXLqN6zGJtfKyoJVzsTMmLc2wdOtrnZFYGFkSBgRlxh1z/Eel5xep+ijaoasxUbiFyI3pscx4zjeuIPtr2BJsaCNM8V9pZ6gFLlNPmT4+m+mT6f8AH0w+D/QfUkMa4r5dhcIcwIZtWzjufLGX5GN9ybuRzofsfuRa5F6bYE+IHEYTMSM2DcTk+OO+RrnPxxIHzIKgnhtG7h+L6kyXtxKUDjiomW4QGGNNi5/jj9OchBpJ/aN/SmF+quS4dF9u4idvZm7sq5CGTev1zb2yp1MZwdso3J0T0/ToUXJ9MHUi7xmAoFqK2YwIa+GYADTKLTICsR26sU8XwI4sYzunqMXUTGvw07x/T7vUKlT1OQbmepjyJkEyZirHhfTJ8a1Y8949zZ8t15VRt9if5dNy4BaYcvOhzDecIJRxFYW9KOSL3PF1JvRhZeDnQmZheTZc6f7/AAIRPop5FxDZb6CcS6DxeRGpYmVZvWBjM+QmL6Rqx4lTSqmXc0TJO87MIBUrTxHYImLEc0yej+Pp8eyXxnxu03vMPGvYDV1KwU6uSqY6XHcyHZMZtdvyXkZmK4tgTDjzo8In9OPEzZJlfYmH+uJr5lgadjk7f4yd8bbhX7Ff5I/7GJ249xKZHurA+MGTbjUfHL935LET5RWLNxG2WXILZclemTamtShHxgznGX4CG9PGvqmDHEKTK21EvaDKmdBuxdtGN6eIeCRug+aPeQJwCNwQbceJaxp2eeqfaPT4xjxJlOTLkHUxgADJZmP6RO+nmN3nl+3+c28Pi+jQBvyU/sjfrmI7n/z3gXYsZEY7SDYvJ2xD4Hh/DDjZvyKPfnXcg5TEaAlangEfuXhL3EdhCxp8TEr3jfUGxWliExzzjNElMRLc99MvGNY5ABHUyZUD4zsxjGm2A3l8J2ifb2FqPef9W+o7MBMfb1BrHjIK4Pt3CZbnpjWU9t4GckZM+pcW327Dvo0w0c4E8+wx+yfRPsPZk7Zfuv1Ucnue8YWo+oNwmbIIedG7YxyRb8OLfCTl+Cds5tlmRd0O3GpbJnbHjVQO6inPfH2id9PMbvpQYeDzF+JzDqAYAFw4zjhmFKjBQBnXqCr2qCT8oYbifLKx4vhnojGHGHGFZjtTGwYEgS90Ha5kNK31T64/7R7H75u+M2G4i8Klzyew0rQjmeGPCzx9JwwbCLWE7vUCM22NeZlQLGmIUw+2TjJjnlNRoTREIyBtcz7Yr/JTxlybW6lTCDtbmH0xOfCeTNoBTsZUQlchblzEXYNtwfFs6NmTFgOIbQNSCZ6hmCqbRZi/t9h+2TunBPMyxmGNMbZGyjcTL9tiGy4hm2cqVbmgYuPawjKG0J4yE9MfW/ln7YudE1GjizLg4njiZFDTZszeMqtAwYp9cnbK2zH6exD3ckmpUM2gDmYwbTTK4U48gaDSpWhAIACqO2I+1vtlnFK3HPVqzUsCKdLiZBlc6GJ9jxDOIVBFgMD7Lh5GSKfj8hlyf1YfrMeo0M508+HYQuRHG5VNpkybIm0kcR+zftLfbdcrQGGE3D8yNu7T1H3xL+0ew8BXYjcTG+K4hwPYw5z/AExHhTHqN6kLMeQ5B407zbR86Dh6h77oTH7Ibg9rn5K+2ArebIAMP0ia1WhiuGmR9q4b2ntfOROAx2J9fUIzTCh6PANWvYZNxZBS0de0JifEKKGnq+Jg+4r2OLCgDTKeMX1g0EeZfriEUQ9sw5xClGrWBfsqE7B1lM60606nGHJUDCWLubqG4Vkybc/UubgY2QV6c3jia3pRiLtDrvb/AD4m0GZFqY8lp3IHFQcBzwqCDgeKvTy3AChfZ6gWmEfEQamdJi534ychidp50aZvrj7DtkPDDdlUQansJcuXWj8vsWADSptE2LNizpIZ01nSSdHGZ+Njn4yQ+lEROkBE9pavdQm24cNNdTesDre6VvngtAbG5tobi5k+u0F42QLKyGMwAxdh21MJ2wXMu0lewg1eZu2OeH7Y+WErU+0mH+zmCDUn+F/vE1Gj3uZiX8ePDaebFwUYo42yxe02sKknbCsA47wCNKE7xhQT66eYYbnh/qvYad9G7Zvqk8Zu2IfHxqZu9hjff3efYIdMvEU3E4F6VDFmJYDGYieG73Ftj0+DuUJ/TvUEmKQSo26eRwNahFypUyQTzPJjQ3W6MtTH7W7ZfpinjP2SD2Zp0hVlZ1LM7w/Ze38J9mShKE81zzOZdTewgM7ltCOZ1BjK5VM+wKk41RVGwR1NY8hg9h0JCm4ex7vzE0B1OuSJ7W7ZP68WnqO69h7Mz1Oq8Vg4bHtyu21tzS7cdtKlaiVpxK1zD9aZLimXLEu4THvdWi96rRogBMZdsdgiB8rTHlBhNzKKON/jvBgHLZSQCxP7VlXNgl0chCwNuf2nvo8T2tMv0xdpl+6wey/nNtzuNl5JnW8e7Iow7mxhZUqVpzOZzLaWZcyPsXJ6k5ZjUKNb0q4p3A8RIex73GyFW/dWN96VcsQgNOwx8vGQo/G24QCHAoA0N4jDcMiDJGUD3edHiaDVpmHwx9o/9i9vYcbPDgaY3ZSY9mdMiZcgrL9cP9X8eblCKyr29u0CBANHoaNov9hcLPNbh0knyEY0FXLZyOkBDoQzN0kEa1jH4481zqVAeGbaH3IqZt0vjqrA6tN0clRsathq9wxmdoXUTr4y13O8f6+n+r8KGax2GrdgKBYCAq4Xu7LjCZVeZFmT64/6/wCPJ9X/ALF7DUw8QkQ6bRoR8jKJDkCYT8DcUxjw9wNwGBiL03yZACrvC1gpEIUb1sKAWIUZOq0wCmP1A+OD6nvRdyanNFNsqsgMrhBWfsBD2wdsjWMvExjjJ9gW6nNcmEGeWZQUpwVBJUNGL78nbH9P48n1f7J7Wh76DQywZ4a6w/XzUPc8ExhtGB96ikm65Q0PfJ9cF9IsL3XMfGVz8fGA8n7bgp5sm4THGnjs50aen+rffN9cf1yRech7CUNGnpuzxTMlU/ZPp/G/9b907DtqYV58CXQ8ee8JjTH2PezLlwzIKnpVpP8AVXDzCtwKAMvMHGPw0xEdXOeN/Hp2+WRqc3OqIuWpu3Q/Y8C5l+p4UtHygL6U/BmrLmPCcJutfTfZzzAalzKTXp/rk7nvcczH9P4a0yfTMeMDGlPsNQnmtHW9FebhNwhNxJkba28TqC+oDN6xjvZeJlba+8V1RA4heA7sn+Q4jNMB+ef+nq8ej5GcUgycBhNwm/jG1vkagclxnha0+5XEsUADOf3JeTKx2J1OPSds/ALTcZ1KjNZxih6g0N83xmtk+l/x5PoXuYwKqVONKGtQQzYJ0UnRSDEoNQpZOITpLOks6awY1B28NjRp0EnQWfjidARcQWbTG9Kb/GeYcGwkXPx0mPEuOEWD6ZBPxlnQWDAsVAsZNyn0sHpWsr8fx2vZlsY88fBkY4MXTGVN6/irMOHpnIu9Px5+PPxhB6ZZsjY98/GWH00/FlPKefOfOC58p8pbS3m55veXkMt9v4xmPGyQWBL0rjjWpXvP89aVrela1pUrSp20qVKg1rS/Yf4q9lQ6HU68wmh+UgI9VjM/JwxcqtN3O4TcBOqhnUUzekBB0v8Ajv8AjuA37PP8dyxNw/iP8Few6NyvSWHBjMPpccwrtx1plUOv4qT8VYfSCYhWIzbMnp2ZlwZVhxZjPTh728bTH3Cf+qf+mbvUrFsrzHsLv9VAfUwn1MwljjrR2bdeW7yXj3dTTJuE/bd5rVsm+tMoev3z90XqdXibReVfh0sk6eSHCd1SpkB2bc0255XqBMZLJzpmfIr9T1E3+omJ8xyVKmUPdZ508xmEONW7+0aH2r29tfPTz4jD4p9Yw+OqfXQDmpU/66Hvow+Wh76Np5OrdtD7E7aEc1owl6ea086EWZlZ1Tr5p1c0OfLMJ/Vo52KMyE71jZlUJykHcZEres3rMbh20sAkiWI+VAq/WE/HcJujZEExc44O1y5uE3Avoe+jkD3MRp5JobhNwhcey5eicjTzox1ujum5YGDezydK0Xto/wAlHp8c/Hxw+nxROEgh9MjQenUQ+mEwY+mdM2MZJ+MJ+MDH9KgUdofr+OJ0IfSoZhFYoJs3HpGdBicWPp5NM6FwMWQTZlrpMHlTItqEaFHgxFcumZd69AToTpU+mWyu3LNuWMuWYfppkQnJ0nrpPExur6ZU3z8efjCY06Y0Ycw+wdtRqn1g76/69r/QaeNU4SCL20P29rdva0Ps8H3r3086N3/h7R243mb42ahj+mjGlDzqARsqgY/64J1VWbxDkUTHkV8h0Z9rdQGdRZmzpQ+sP03ibhOqgmPlIJuqDJDkUTepeCN3sSxMjDboeBvUzcIXUnRztnUWxlFnIDqZcuXF76E0dyVYlgtoeJuWblm4M2u2FZ0En46ToJAoC1AsdbXoc/jKYfSKZtIFNPnMnpy79Bq/HYzFgGIm5zMmPqA4Hg9MIfSY5Rr5Q3t/GN/jz8QGKoReZ8o2J2boPPxyQuDY1vLaZlbIoxZBOlkMT0zB+ZcYbl/G56EGAK/M5jrvHRnQWDAATOY4LTovOi06LGYk6a8yzMuLqT8cRvTglMIxtZEszIN46WSNiy3hU40uXp//xAAiEQADAQADAQEBAQADAQAAAAAAAREQEiAhMTACQUBRYXH/2gAIAQMBAT8BhMjIQmQhCZCEJkJkIQmQmTt53ryleV7X192ZCZMhMhCHHITOOUoirKXOS25yLnLKcsr2vPdr33Pd9yYibMn4eZSrOSLSlWUty7Xle15CEIQhxIQhDiQ4kIRb518zw8PCopcpSlKXolsybMmzITITpCZDiQhCEJkxMpy9OZTl6Xp4eHg2KHh4U8PDw8yieUTKcjkczkchsmTaI+7TkcjkcinItKcjkU+7S58Ln859yZMryvUiZCHHYQaISHEhCH8jZRiEQaITUujRH1pRYmchD2dJ1gkM9OQmQb33LdhEedEQhCbCEH/W08PBvF1mTKTFj/nfMRRD/oRRZyOZyGydKUSISZCE7waEMZCbMg0Qh6MaFkHvAjRyZyLlKXpfdpb3WQ/wjLCj2ZS9YQh9JtXZ5CdViGI+nFDFng84oaylJjITV/I30kz3HsLRbcQ3+MIIu1lKT3onsEtby9KTKUucmUYukGTKXVsxlut/lMhxII/pCxa8TxiyjE2cjkUpCD/SEIQmzEzkN4hvF+N/TkJlLt6QmNiVWU+nwuUb2l1Mv6U5bcpenwpBZMuQeJDgkNYvwhDjkERkLDkUYiEJT5kLSjOOPPWQneamNlHT3LsJjGxPKU5D/oqQ2JlLt2DJ2+5GxLYTJtyU4kOJwOJxOJxRxITWfRKZ9J3bFS4mV7yOZ96UuUvS9PSCWNd0NvIJf97NaJ+SL1ZN8PuNdPnVnh9KvwvWU4kJi7QmN94f+ExEylFsyfrRfNv4U/3Flxrfcne9WVnpTkL+jl+LyHzqvSdoTJ+E6383szwb34XpWUvR3Kff28OWNl2EIQ4kIQmQ4k33fCnh4+r7QhDiTGLKUpSlKUpSlyPVkIfMfSfi2tZSlKUu3blfSeZfypaUV2EFnA4HA4HA4HE4HFnuTWsonk/BDZRFE+/pyFt2w5FWtD7U97ImTGiE7M/kfSjIfBsWshyLqHtxDeP+stLrv+EeciY9Yhenw/ogilGUcZD/AO6+0F/JFn0aFBiZRsgmNiIQg0SHrxfm+0Hl2Yl0Yu7EUuXPpNWPqslZBJH36Ibx+H0+FI2fOi29kT80MSgxY9YjkUpKNai5FkFky/lRZ/LJ7j6LH96X8FtK8X9M5M5M9PT/AD8KUpS4i/qu9L+Uz0mIhf8AgXOJxOBxOJCHh4edfM9HkPfyXV6spe0ITrCQmTPer/LzV+63/cpcpSlxMo2UpRPVi70vWlKVlZSnI5DZelKUpcpTkU5HIX9HI5I5HI5HITPCIhNhCEIQhCEIQhxOJxOJDicTicTiQ4kIQhCEIQmwmQnb3fdu+leenve56UvX3acnvLbtLlLlKspcpcqKsRd5fnO02EyE2dYQhOk6pbC/rdva7S4mUu//xAAjEQADAQADAQEBAQADAQEAAAAAAREQEiAhMQIwQVFhcSJA/9oACAECAQE/AaUpSlLtKXKUpcpSlKUuXb19Pc9/l5vnXzKXKUpyylzkWlOWci3OWQgzi8hxziQ+i/OcSZxWQ45FsWRHmf8AztWXatoy5S5d9z3Y8hHnFkhDiyHEkziiERFkR5kWcjkUpSnIpyKcjkU5D/RSvPT09z09Pc9PT09PSEIQhCEy5duX+Fylyl63KUpSjZSlLjIcTgNC/KgkPtB7OqyZB/kSOJEcTiQ/KG8uwZ8HkOJxOJxOIvyNCVOJxIebxII+kz9ZWs9mchDmea2UpSnLpRMo3TkUpT9EIJDGeieJlEP9HJjZT8tDa7sXg0QYtp/7t6Qo2IqITEiYpjSRKTLrWPOWXacis4/87M9Pyv40+iWTV+hnp68ZBiWQZDicCCLsIQbKXL0eJ7RMfuIpceTEchP08xMmUWfDmVM4pnEmQnWRHghokJk6PKL6ckL0a6J5BLLtKWnwuQmsnSlyaxKjPyM+HJiHkYqfDkxMZCFxDZcQ/wBCWNlLRsq6Up8Hs8xi7PGUufN8ISF6TF0/wmTrchMSGliH0omXITtS5JqX8rnI5Fz8sePVj/OIZCCQ4P8AJxJlKL+lKUpRFKIaOJ+VjFjxiL/+GDRBrZ0oncSG4y3H4L0hTwS1fkmQhOtxLGfCkRxWzITafRIu8j6TKLKKjYnj7LLcryjKiko/yQSHlE4j6tkz4csSzxFL3o8lIiCa/wBPB+kEUpSiEj9LEjjDiL8kbIfohNhCFYkXpM+CGxvaXpRLLDkU5HM5HI5s5MrKIuIsLyH/AMHz+H5R4cTwaIjzOJwH0hM4kIQnSZcXmXrIMSRSj/6GL0b2l7+dJk1fR54K/wCD8ILp914vCD8OL7/SZcpYcilx9Hi/X+CbR9JO9P8Asoxn3IQd25f5o+CXp+n6U9J/CHxY/BEIIueH0pe06pEQ4cUcR/k4+fxQyj96vwuPpdvWbS7Sfz/PaZT6TpxRCdFMh8y59x/wgvziRNpSlORyKUuU5HLfMZ7nqPV0Yu1ynLUMhMiIiI4o4kOJxOJxzku3+n3tetxYlqyEIQmwnTzr8Fj/AIQkIOEylGJnM5nM5nMf7OZzOS1vV8yQmWkU7sSIMg138OKGpkZwJi/NOBxerf8A3pDzsxZcTKctmo/XoohXeKF4Ni9OJ+hYii/JPdc7MS8GJD+5Gz5ihUU4lxaj/T9eH0/PhR7/ANZ8+FGf9Yu1Gys9z0dEQgkUf5ollKchOHKniKPbqz/KfPGf73vghkxsohvH4UQ9mP3EhiQ13Q+0HliPWNs+fB+iWL0+H0iKj7j6y7enwWUQuzEfp0XwZ/gujOPhCHwXSHw/+so8uQmztBiP0i+YujxPzovz2/zHq/J5jSOKOKPDwfV5SIiIQiIMnVdnj1fwn8fOlJ2XVD3/ANIQ5HM5nM5HI5Hv+Hp6e9PSHgsv/J5r/itRM9H8ydEfClLj1stLMuedVjFq7L/ofZD/AIPX8yEGJHEhCDQkJEEiejWsSH3a86whDiREQ0RHE4iROkIREJiQ0QhxINHE4nE4nE4jR6Vlz3KUpSlKUpSlKcjkcjkcjkcjkcjkU5FKU5FKU5FLtLcTOWUu+ZDzfDzPDw8PDzb28yFyZ4OYkjit4jziSZxJnEmcTjkJkOORnF5DifM49Pf63fdpe3uUva9KN7SHwp9yjy5Nmzp8KRdPmNEWQh//xAA6EAACAQMBBgUCBQMEAgIDAAAAARECITEQEiBBUWFxIjAygZEDoUKxwdHhEzNAI1BSYvDxgpJgcqL/2gAIAQEABj8C/wDw6TGjjhu51zvZ386ZMmUY3baSZ0idMEaJcXrDMl3rtMtSXTG6dcaKhK71h6c9V1OLPDS/gTqzuYHtKNfUer7FV514GKSp1ctY2Geh/JxSjW1LaPSx7UxGrjBh/Ypypd9ZTPV9j1a07JlfBmn4Kl/20ZmovW/gq421bl/Jx+SiqXnWZgy/k/nWGYMFVK1lnpXwU1UqL630bjW+9jR/4ntu09/8D23V38tvyo57y3XuuN1xw8q25kopnWDKFTz3trnoy8nEfTVpU2P4Enjtr4VKguvsfxr4FNUl6WWpYpzo+xw+TH3PEo1lV7Nj+4Ut1bWtqoPWz1MWjXNHq+xG19h0vhrlnqH11sZXwVS864OBL5at2PwjxfWdqPY9S/8AqKudW3Pseqr5FVLcc9VJ6Eein4I19C+D0oaW6nuvy1u09/Lf+ye+691LypE9fUj1FuWtSb4mfsUqnhrscdNlLOrqZhmGbfPXjo93w6NyZLkLhrDZktw12eJefgpoU6w+RYpoXPWlpN9j0/c8NDFOdHGYPQj0If8AUV29W9s9a+WKquuVrtU1QepfcU141jag9a+C9f2FTONGnxM1fJhv3PAonW9KPQiaaUnpkul8HoXwWUe2sNT3PRT8Hop+C1tfQj+3SWWrs17n4vktMvWzqM1DqTc6zNR+L5Jpn512thSeklUKees10ps9BKpXx/sOTJ6kcNc6538/7DgwYMGPK4GTJk9RdmTJl6Z0zuY0wYPSvgxpbdxpjTHmZ3saY04f7VneX+df/Pz5XDXKLte5m25ks9/BYyfyXk8NRlF2SmnrEqThpg4a4MHoPSz0MwYL0MumYZYxvY8qOI5RyLXMo9R6z1GTJkyZemXB659yGfsWMnN62LHQ2TapI4su23rZzqzgQskyTTdCpWZElE8TnwyVUzcbq4DpXqOmjnuX8Wi7yScNM8Sti/66bJLbYowfJPvuXXc7D0u7bIlix3R8F+ZjB/5clE82TjkOPg+zEn8o6rS54UXzpLfubNKUsn6r2mPZppSL1QS6LGzRxIqU9WeNROLnHpOl2YsKNGLdesD/AKkz0L8y6yf1EZ8KO46qa7sq28viQ84LoilzpGdMyZMHA+w+x3zoo4iF0LnsPRdz3OzNlZPVcq2u4yrT7j3bPB35nRl/k6ku5Lu9VtKKBQtlp5RS05nJ4UdyqjmSvVz0nkUqlP4IiLF7lxRgski929LIl/TOZ4rdBLro0jx02Np8C5fK0q6EFVWDb+q5IpTnTbWOJCq+BUuyfEppb8PMV/C+Ir+F8eQpq8JNL+RzaER0INmhG086PoeH7l1PYc25vmTY7DXz0LXm25DQ+45LOxlMjR6OSfzOB0JfsU9iS/DSWmrGRyQexZtnqe0X0jR1XkamYL43uui8VuunhansW+pVJ1FPOTmXO5KPEp6HiXtJtUTjGlS2ZRamJ5IghlyHguzJ15nq+x46yEtLmzWnfOv8HpRhD2HEk1OXpmxDIPtrGr1uW9mVctFwNuoqJVL7slpUi7DppVoyxUtfiuPZy0bFdXE/0vV1KttXTgWyKpK69yTx4wIhU+5ha4fxrbct7kUu5TtWuTg6CZtLjlExfS5MlVvNyWzO5gyX1Yxn5Hto9OHyTUyxmDnpY6sVyEO0NktaKm70YoIJMRpOiVTldTatGnQ9NR6alpx+CUWetlBFS8RRUvTUXPEzsbVD9uYqFKSybNL8PFaOqYgQ6XJ13M70F9L4L43Oe5BfiSrRxPCs8zJVs+gstPWf3Gy9+xil9Rfmj1VGck/BcimJ4lHUhHUT4CxDJZKnYkmlyi47X4I7CNkgifJRclmYgiv0q6ZS4cLJU612KinlUVVwVz76bDyyeptxdjL+Xsi0jczuXjseJ20hZZbS6l68j0lm13LVJmyuIi5+5TTNh8yfqTYyypPoeLBsxbBCwV08kf1K0lSV8pEbdVPGwqoyeDSzLM9RkyQ9J0cHch5WnYfUW3TtDTdWzyk2aeNx9RN046iexU12KVxJEtzw07TLtUr5J2m9evI8WORCUH66ci2l1ubUTc2m76rcyRNjpra/YlnYjmVTMJWPCsXTMaob1e54oghLCsbOyrbmTJnSdIFSWyRWoqjV01ex76OpsTpvjzPEyPpL3OdT3IfAT4ciymrgePwss5MnM/6ou9+SDZjc6l6hJOWM2eekSUvqXuU/UVL/AKZJOipq9RJsFtW2LdcPdlkKzWRUW2tNhqzJmfpq5fjcn6ZFVU2k2XenaJpqlFxOkVRkwY0s0ZLuo6ijWNNvBf7a3v76czY48xLcZGlzJz0hfJb36lRzqZlFhJz7CpvbmNL1H0+aJ5kFzZ+BKpK15E2vCjwqSj6tVLSRXwEhLjpJnXBjdqUwjZTS6sirRuO1yNir4FTyFxNtU7M8yuupzU8IjkhTxNmleF8RU0nEV6kemT/ii2z3LKerP5JjGl3r2MTo+Y+RB0ErxI2+2t3piSYOullu3OnGEek6k8tJ+xD+xHsZNqqyG09FrPyS+BtISQ/Kq5SXJZVThoU21+n0I4Hiop76JI2mVVMafHSTadjxRJz68D8I9/FyU2tLLTlUn8kKZ5GfgwkeP6n6Hg+dLIsvfSFfS/yz7Ca9ieZBMGLFxMpXPRKTaQlXxPyLewlxHSMyT5Kkc6prjpGEU7L8RMXwXrXuLZh8xw1PUibiILlyaFEie5hM5oycY1totOi0uQmW08VKE1aD1l7kHRGYOhCLtbPQV6tky7dS1XyNNFraMztaZM4KXVnA6pcifiZ4bl1dCPqcOTKaKXtN5Y+p4fqWjiJFT6jny110dDpkqjaqq7YLopY9mnJRTUmuhgfi9JtZk2o8hwzoQ2vkU5Marcvg9LPS/kuy5Zazp1eCZkXi7kbKjTZSLIuTT8ItdD+xH/rRrgTawyCDjfOjLimleHSRxdkOKS6zcW/01mcElfN63UlNohEbKIPqJ8eJt11bVXAdW3s9jM9zuewidx3mSHJBBnTsffedzgZ3U4u/sTx3LFkc40ST77kyK4mexdC76NJ6rW4vMipqGPlVp3Ftm1claSXoTGqDvp7bt9JOHycuxepkUrR7NxPc771zpxJzfcesE1XLLS2u2dSfwo+46XeEJTB4a6top6FT4pnZHIfwQp6m15fqgu0UckXPCsFUJyJckNw2XVqso8Pp14JLXtpPDmWqRC9y2CXu50vh6S+GSx48aW17sZ7nDS1+msaLSyL/AJnIvrcYhdy6H4RUrhojalyLoVzAlvzut0qkWrdP4qS2lJ4SFVYcaRjuTMrBUcf2OfKxwfsYXY/UzPUzpx0ngly0iou6n7lqUWUaKld9JktZdcnF6d7sxblzOHVn6ihZ3JJ4km1r00XUwOlp9yeRPPdXUhe5JczvvcsUluBNOSOSFSWyKqvR/c4/EIUlrkVCSViVraPY5GdP28p9tOg/zHpf4EKnSXl4LpawRJE6QY08JYk2kSUvhOnckkRcXm9US8cyUy43Tx1gtpxgc2LLJPQ8XElSX0yY++ly+i47lty6ks9n3LufYlaNlWmDYpL5fEVzO5s7vD30dPLSNF2F3EtfzZT38zpo4RNOHuSS5Rky3pDa9kXNnasJawz+CNn3ZG4p+d7wmb7mz+WnNnT8x2IpOYuCR4j3LHQlEwY0/bWxPIhk0c8EdNE4cI2hdDGOCEuQvKnXCk6HAzPYtX9jP2Jvvdy1TIxa2mSxDJL6Zvp+m7chF7ltY1zpjTGvI6slNLoLaU9jD3OftpbB2FFyS9yI02ufDmXv+rLC7+Zcj8jKORx3OHv5MrjpstbtyGTgvvt1Pa5DHrGvD2MQy5+2nXTobNu7LVPvB+JyN1L5H44SI9Xd2LXf20vrcl2S4H5l/wD1ohb872X7a/nrwLfDLa2R03dpryeZgYi+rR+Zsq5YWvMwyE9n2Ib3ZJ8RL16MuYXYx/8AUjBEz2OO3w6FotxP/L7i8z9zMGS604dy0GNM7lvTuPtvyWMkU3ZLcrRPlucznyG8ti3LjdSZUt+yn3P5Omlk9bxp4Z9j8aMdtzEC8nu9csx7su6TJZFkO5BG7dlr639z334HtcMEkEqwzxcMaxzwbdQ5PD767PyITHXzOqMnhlrW+kRBEGZ0tpNRPIv7nG5xktpIxeR00e1pxP3ZCYkbMXIwW4jJRZo9emNXY/bSUXWv5k8DsYG6uelhKbGJ77iRsr0rJe5Zat7WWXtyLYWEdVpFbwQQtx/qcdL3OJfsexTy0Rb/ANl32OIyPJuYY9P/AC5amktlfYuraScidnJCXUioW5xffgYb99XSX+dyfjT9SafcaqPCpHtbnUtl7qXEsQzxcCuf/iNPKNrmeHcli/UbRTyI5C06ijKZ309h9zZRFxTz861TPFk2eRRsu03FypUmToPaFs4HTVwIot+plnNHEvGlzJe54XHYtWYR6C6a3WtYRtU2ZHIxqzrrOk6YhFtUuZ1O+DZ5FRPAlnhqdHQppqomeK08KZs8Swxc8+RgnccZJeSY3KnuRzKj+B3OemTgvYvfSdPA3J4kddYXE56VFOwia76WQ6uZtMnddOmcadTB4bonwrSSSaWuxdQ+54nbibP0rdT6dFPifEvkS4vSaV7C+rXw4EpybS0xC8ixBFOdLn8GDoQeJ2O5czJYhKasSQ9ZFJLzpFLl9NF9OjPE8TZll9P41Wj0tcmu9THzZTBHHgbL/Pdt8kDlblraSSW5EEVXEm/gj6iT6ku76lNe012MXPGVRyIqRDViyhcCSEo8mR6X0h3pLOxGzc2PqrTZ+pT7k0VHqfyTDbNtLsXjTOl9o5k8WWO+5wIc625E/YZdm1wWNETT8EolZPcRcudWdWXyWxzJ2WqeN/vo9Z/MnZIq8Pc2o8MZFsluBmxTQvwjodMQbUH1NrjY5182QelkD2V5iJrdhOmmexNL8D+xTX9RdlzJiLWjSxDwTGB86dLZJnHIwqY4kWtxMF+G5135Q+uD9URwIKrty5OR6mbVLOpNPwbLtB4JZNV2TEs2qtMR1Rs2RHMksWPaSwn1NmjJjxci9U9sDa9PAmzk8VFiKURyK3N0ew6pjkUqluueDL8fIlbnY8VduBHAubXCk8JczbT2I1g8P3ZakunPmxUeGqxOXxOB/JNvk4fJ60idpt6S15GCGeFRpQh08NJITFStIWehFZz7nhPCsC2lFRaX2FU6akieBO/O44qgjlpOH9hp44a8emiM4HPpG25ksXqjtphHDeycjifuLWX/AIV9aXzG+GkaNkY3Nkwziel1EuqlLoXLeStI2oPVMlsjSrsf9kR9RGzPYlZGmvEeOpk013PFYhKRqmaquJHzYscDKOpfSyJr9HLnp+pxZ/JGkcPOzuQyx1IKHysRMLi5Nmlz2L8xRdiT3ey3F/xKmimd+SRVcFpYmrPUhW6kRtVHp2TJNF0RXgwIq6mzVdH9P6ZayI4Ewcz8J+gh2PHucWcCS2mTBje5kGSKTmY0wXqksYevU2puhJchTurkSVYvcth43GkUrfjcUcTZTyRMI2qfuYPCofQ2fzI1XLSriyxfXh2LcOOnHc59C5lFiSN2xL1wYRZGd39D8JlfG56vknjGi1qpb8NI6eNN0NczqbNZfy7rc8PAmb8R5OGl0zaqX2KaVV4uhfWMzgX/ACevH2OPsxRJs05L7lmfxpn43ceTj76fuWuWOH5H6I/Aeqw1rElKqdhRE9C4qfdklUWbHeSSp7Qqqy0FKnN35OCEo3LFvVy5mNFpPIp2VrnNiirgh1ImCxdmEdS/8jTyW3OJiNzG9aL515bk/dnPc9RaX1Hp+xwYp4ChZI2kJT3Yv6SkqVVqiqci2BSpfGeBH0lPPR1VFyPNmq9ZL4lmmTBgr2ss51Mmqp09Dw1Sf6mdHTHEtSelJmHp0066ydOXPc/gvcwYPTpnS+nJeVcv9jqtP2P1IJWUVbUKOXEtjB4uJtJ+42yCG79CKKJEnTE9SbHqk7C8iOW463foTs+o8D2TZrrsKviKSdMIy9HYtuXP1RTy06HQ/fyu2/zLlkQXwYOJx34HKsX7iXuVx6S4lQsm1XptNXI8tjesUr5NjlxIZDIqvwI4acRzVNyZJxrw1seJwWmzwSy3+Jcxu89+C54YJdiNyKbLmf6anmzaqqqTY6YdUFuXkTu2XuzaTOqHTZnuMg2FTPUeLlzZL7qb1dpLQlyOB+2ud79d6c64OJ0MI/XX9DityUhRxJWDabNlerkLSEscdIRE3Hso69R7ONFvSt3jUzjPJHGll8sjWaX4upbS7X/2LfYu4LVP3Iq38+XfW+t9+6OGn86OeB/p3EpwKqkrUCpJhxkZsn5lS4cBriRsrkR7npKtkQt6N2Pk8K92JbU7ik9K07n8E8tbl+BPk3P0LLftpnd4PS+uE9P2PDV9h01JSXeRcHyISdUD8NWbqSZgTm2i8OSRwKomLlVVUmY0Qt6eOi769Ef+WFvbJg/nd5F03ItrOl9J3J+5byfV9j99emmN3gcGWcQdxL2Oomio2ZuznptcOJtF3kzYfJF8Hcsj2F5l+Oje8zkfhIxBOvIlouStOGuftpfTjuY0wcziR9j8RERpzZE34mZMzpkvkgnNLycLoTtC6G1xLqw+Z1PDBNK9iJw5IVMsU/S95Kp/CXyxdCLZEpuQLzPbyI+dL3NpPBDJLadNIn5IlMz9vLtuXOhx3P3L+x/Ol03pl25F5+RPat1JJnuPa9DZfBs7DX/ZlS5Msx1YuepDf01tsdTs4uWNlU7Rgc4Np89Fvd919B9N6KVuzChaZEdSXvcv8HBjTGvEmmSKqXJJ6S1MHYs/Y4dhuinZfE4+E2asciNhDU2d0Qxrvqp1W/ZS9x99L2PFc9SLeLsX8J6rGDj7n6H6nifwYMaPSZMnHXPm48qxHE8ST9jwWFT9R3567XBidSP6n0/VxXM6ihuefQqf/FE1bVsWH4ZgngyPpwl/yPW2e54vSiwt+dydzgfsclp+xx7aZ1sy4ix0LssvucZP7VTLfRfyf2fuXoZH9Ov4Lqpd6TP2Z6vsz1I9a+T1IyjJndvpbTOjZKTQlVRJEQ8weiy12XzO2jEkXcEpjdOfzFOSKMI2aLvS/m9jqtPbToTr0OGjMI2qVHbRvR2MSZjoLyvSiNlfBj7npP5M1L3PXX8nqr+S31az+5Weo9cHqpPE17aWucjmiuYsf/sLWKI6oqorpjiOLGMWPFjgOpWTwiyQmf0/pcMst/78nO49GVFRGnbcvY4xxjifiUZkvlnfSKNVyORwF2/yJLwyx/qUuOEDGVdydJYm6XT30cFzlsk1ceAtJ6aZ8lFh6dz7adj8hdTuKNObGrt8yeR+bM/J/wBe5H5a2Ob5suvdeTb/AAclq37inKNqnP5lMcRbK1pUSskGy+B4tEbbxw0Wwp6GzXS1GNH5Mbn/AMj3PcweKpiTdtPTBdaNHRHuJcCFu3+Cy+P8r92eK6FV/UafQ8Hi6MTVp4ciPoJR/wAmeOG+g9nKG3pOmGLaWOGkxU0h7Kdj06PftpD3GeElXFtc9INuvST7nXkdTqIn8LOeqOI7fHncvL4e5aPZGyp5DVF6SdmR7KiOBFkPZqUjp4piGqKW4LqCNNnibNXpiUir6cX4CSLLNxeWp1/TSKclNfvp9hKRTd8TxDdTtwLZIORb7kO65krczY5PmNUOEjxVbS7F9cGNb6Z3Mxu33eJsq0m39PxN+pHoq7M2v6dNIqkpgVdPDKP1L6vuNibu4FUP6n4h0wRStoTopiebP9T6nx5KW6+Bd3HS+dtNt1WmyFDWi6ijiUroRBDL4P2LtrSR+J/oYSODLaZLLf2aREbuzRczCLNv2JbbqLM8W5ifYSphdiXXtPsKl2qb4oiqmOvAs4ZexTOYPG3UzIxd9MYLYPYjOk79r6MWlx9WTpY77r2lp4eRkmMmIXFo5H66ctbb1zw2L1MuxtcBw2SeKkuWG3gbd3VpfW/IilGFJaxdvsJuIklcDHbR0JbVP5HPuODJdk8xFdUW07mYXEhLOIOie/4US499Z1c8COZZlQ6a7Qd9FHAs5jdjqXdjjpEmUWz3OApc7zbUkuERTdk1Hc9tItp4DqU21ueFNs2qs8idf5L1CWUn9jw1WP6lWeY6qWYj20s9llMopLCpHQl36G1URmllpRDuvIzvRW7tGy/bTEn9T6ZT2Llb5s9xigSTvoziuwsnAmpsjY+D0o6d9Ha+4zuNPiNcCnpbcqhwT9R+xU+SFTPHc2VxHPDdyvcsyqrh0FKiBKlX4Gy3ImRxQ1VwIalGysG1yZ4qYXB8T9impN0dBzVPEkt5PfcRtVFNNLmBEJTB4l4GKCCFUXYyWrEtdtfxLuJzpktoz1C2ffW5Olzqd9ydP6c9WSiaXpsxniNm1xe5G1BmlnroHDhnjRVLubCd4nSV619y/E2avbWFe94HVtVT1ZsRgiR1FO1mDovIneT1gkXQ6D6GdbjvBz7mEO8dDgeHPQvTHubFOXwPEy2ljZTIq3I3W3wQ/qVqZZ4XcnScQbFRHLc/g4EeHsLYo9i2ablvVgmI5kG0SSuC0cZ4Cj1UkTD5D2MviePPMbqS2T/s8Hffxq76NrmSXGjZjTZxAqbRoypQ7YFJd3lQKkjL5F0j+3bT0XIpp2XpL9T3rkO6Yxby+mvcWn/HVPc6HF9dP3OBOKl9jqOilpLiyKnfBDIKm9IFSss26h28JsmyP9fJ7EauFojZ5XK+8abXAsIqXM+nRVzl6bVSkmlQbO3V2PRbpwESO8rqdhLZS997OjQu2+npOvhXubTq3LGPuYTPUcP/AIkRD4EM2dl3NrgTw0eks237GwsGzReon8R0HOr309bkdCUbXQrfXSqlqRrpbSpFPRa4PU17FNovo7nc9K+R+GIWj8h7y0aNnkbK1nW1npiTPwer4Q2bSybLP+VJP02i5TTokbVRbw0FiNKh6PfsRpbRJPJCbLubyO5CRtOxE+HmTBi5GtqteqH+ptVWTKtknS7LeYhEm0yeZG9JwP2OJB3MlrdDaWnbSS+NZb8ybRx3IwKdMTYXW5Jc/wChVGFbR1VE5OPsZ+RysnUhZmUVNxtPBcfcVNNSReqSyWthWsSVdyreWqpJbHW6HHAvvYZzI/InT8X2LbU9SdG92RFQqjp5T07kPIl+Fs7lsInko1bIfG4mWgwi320wce1Rt1enkTpcszpvNIb6j5zvJnXSqSXvOMU6ZnsfiGI4n4TH/wDREryEXWVYq7ebB4sibJMFVUQpL6KlY4ltOOvE4e5/TVhJfh1pG+R7+dYwzD+CT+3UJ4W62lnX9mPqTp6vsXdBN/jfiWRVMHrRs8/I4ErBi5tVcb6RP2PTUuxsXsLqhbORTmRDTIPAQWS/I4nF+5+Lscu5tzwhFtaaupU6ceT7bzJevfdtrzOGmTmZ+Dh7I4kGURK3MT7nH3q0fXV70HTWJPS/dnh+GQTuzn2LNnAxOmWh59xU7rPfdc1OEeHaqIqWj0nc9tUuW7gh/CP3M+yLsy2Up4PSjC1wj0o9KMGDBgwcTLNmd22l3vYb7l1JNL2WX+xkyYZL+zOPscZPQiaqGdC32OIumNIV2TVXsrkiEfcR7bncuLme3lTpfc5HAsl3LH4hf41jZp3ePuXjTgMsoRZX6DdLuXz0IpTRT4izjqO89yy2X3Igp4bJbJ+AV/1Heo9hltzOnDJ7b/vufbdzpw1WPPRjfnizqRw0wWcGVHQsy+OZJ4jj3Q77986YXuZfsfx5FtF30XlLcSRbJfBTHHVWL+cm9LbmC27gs79h2gz9iD+nMXLIsSlSjZqWsa20/c5l2e4hecxdtKV13oSlni+kyVcpqWGX5FqWK1/P9yN62rT1u/clw3pNJtMmmgiqaXyeln/BLOpcn6dMkO3cynrDEKx7Htvo9hC3fbyKupwNpWqGjbfK2ko9VQm6nJncyzJk4fBwMGCdmTYVOyW3b6XyT0JdtLHEstqT0U/Oi2ljG5VMMuUun0t/BGlzgRJdpo7FPQQx+Quwt7vr7bs7bPDWzZ+pngxP2ZsU+75Fq2bPHReZ7iflLm9eKZguza5l8FlBDv1P1RKg8dNixCezSuXE4/Ja5eJPTV8F013JMTyQ6ndj8HEwzD+CadLZZ6rk7Vy+RaepEJ37avRuSa3PXX312TJDHQyaizNperReat/Os6TBDZ6lPQiqZEQtLWOHtpFiF6WbKTb5I8VDucT99IbRbDJZ6UqeXEqXXdmbJkRfTapfc7+Rs6otUyZLnpL/AHRO2U1SS+BEGy8cNF5nuLzJOD7nQ4Pcz9i/yWj4E8PnJ2O+44zxbPXbpSKRxLZlD1q76d2TpswW1Te5VuN8tcEQj8Y71fmPlJBHDmK91ovJer869hXh8dy50Mn/ACR6aYO5g4exd2L0kR4UJc9IyRbsywu+lWluFzieNe5JTv1MsRpVrj4JppPxdjl76YOZh+2lPbzGSXW/Z6e+kz9jJdka5gzB6jiuwqUs6dzgzJ+5/Ir9dO5+6GxmSo2uWkvTInw1jS99LEkcFuScz9zD+SLaK5B+xgXmVdikW5xMYMPdxrMe5kvfTBgwSlcyeJSekwWLosepjiv5R6x+KdW6eJcw9MSY0hlq2TtF89CVUeotWTVVcc3khcdHyHTBk/nTBl/JFVzBxJkz9jKZdUnDTgcDgYPT9z0M9P3LrJmTKLpGHph6cf8AC6f5GP8AZeBLRcyeola3wWqMnqRK/wBrz/jYeuD0o9Js8tdlotPyZc9z1sS5at7TLVHrGvqN2Mnr+x4NOHyX2WJznRxkwY+5ZCdTvrbgen7npt3IfHVQY+56V8iVWHr4MmF8mF8i2/Ty0weBwz1nrFVtt31il3PWj1I9SJeTOnguj0otSRXxM6L+mz1Un9xDVbl+YvK9t5i8l6rtvJ6rVd/8Nd/LToUs/tH9of8Apiby9ZeCzM6J65MmSqNb8i7RlHqQtGW0vUhasyZI6arVd95d9bmdEp8q+tPfcyZHGuNFvwek9J6RLW6uZfyZq+Sqlaw5PVV8l6qvkm4tfVUr8z11fJfa+RLXalo9dR/cZdtytaUnEXPWn7HqXwUVOqfbWJPWev7CqdTesdTNXyRtVFLlu+vhzJlH4T1Ih6yqoPX9j+4Laq2r6q7Reuo9VXybK3Uv8d78by8xby777771Plzpgv8AmJ896SntrFT0uxxucdNm+revqJ1el2JJ7mTKLblnolOsnE42Ke+9kq1uzJkpSetzJlFnuZejz86ekSl2MmSJLMzV8nqqITOB+E2pg/uMvWxtOZ5ltFNmf3C9TemTgQW+oeuoyyFgxpKqg9Z6mKqZgwYLGT1L4JdcmDA6T1NHqfybU1SjK0hnrqLur5OOmDkT/UPWz+5UQmYMFz1MyyaT0/cwLgf3PsZRDvuf/8QAJxABAAICAgICAgIDAQEAAAAAAQARITFBUWFxEIGRobHB0eHw8SD/2gAIAQEAAT8h+VxCVrLNTUMS461OYtUS36/+G9w4+DW7+PEq46hfzeZfUx8cTmd/BK+OPj8zn4JU4jA+OJc6hvPx5hHcueZxDc22OPgO8TjDMzH4h8YI51P4nMJx8MyA1KdpyPuLiV+G44y69RXuZd1CgA+J9xYHpEvMxcEfhfxKVAFw2eJcJYF3Lsw48RB6/iPhSzWZW05TwZ/voQtvEpzh6ZQ5Sdj+4TmMF5iRLRKEZtyrCvRG7/zLYtIzPFENsbE518ALLZbWCI8JDOvqVybl/oIDYYBp/VzQQNR9JnxPc9ROxVS6DBtuU3m/zNJavc41/VQrwfaCiuGpm93LX2rMRaUcUMBZHm0SbLc+5T3Bpan4ijT90xgsmj4zc83PiIxJlZWrL8buIuFFckv/AMkKClxn1K36hzKuYnOQ3qR4fqBdTaNnJt2Ry/uJZiO1v4KuVIqHDZFsqSltYlquBK8SzUOcRaidgzTxCkPfxdCqu7IXA4eZ9NNu5bN1UvENh4mfUeyf+Gg1VsKWHxV4V4pOhH2lBkrmzetQlWXgaYc/0KEuX7tDT1qdQaeyzE8WJ6eJxoW5z8GO5W5xzAQpwltsukhY946hTglBG6+KhhS4G6JSzAFThZ/WG4HnaeKYzyHwypzKj+Jt8ADxHrDU8JRh4lbRK+k1mWvxAx6jSeIFSuXMZ+CeyeJxKyZ5jppudM41BjxB+DbncY8y/wD4OflZlz8czmowa9QYepU8ncuOpmh3AmLmD4LJ4bjW5nWYuXolw8c0EXcq4Jmy7R3MyZc3Zc1NW9EDVzvcFxrXw6ZWufxEncvINEDuacSp0+5UzZBsjAhCCxcynOpgDFESHcBnOpZDQWie5XUTYUngfmFQ2fjOIWSRHcK+buH7+BKG+ZUZWvUts/m5W9j8PJ4n7kxKL/pF6WENjqcxfCHDSw6a+0CjDN2MxI9SgLQ4Ycyc7S1RnvLEwDPE+pW0KFRhdzmglOvv0T7KuHqYJFwa/wC/UvkPxlQeFbcwYJUTLoCgjrF7p/zCn9fUHPd6hqB3AKqrjer/ABks/wBcFD0fGY6gKv8ABMwc+EZRaqv42TIt/JHtfglnm0bhHMvbQX2RQoid4OLghjcMuYwcfzER/lCsDyPglW7OLIpx+ksLRxGG476r5Ty3uFeUvQRhLsUNKyYjyPICvBLXNrhKHlAj+mNX9SYhoWvgWiVaiXc/glJZWZm8SkRANKmb+Mr8yiHZ4hodfAuurgHUo6hjwzDSbH1MAPHw1Z0MvqAuY7ZthzpdIBQIQhh/CLMGPqVD5/jxjOImKgfrv5aeptKrDqcRZqGBj8TdHF1Nfpm5tcNXMtzFPUPEd/PF6Ywl2/gxmEeJr4zXt8OD6moOdx2UfPxW25SOT7ZpnESMlYBZzOMQjp8TsW1MU5mEcjP/AEYBk/WYpXYRXxQPToynr9okV5MujMToZllC0nsr2QaZWGGLB6+NSB1AGPzkbk/cS3HL4Wh9SgaX1AGprdUExOvmZAuYn3jxFFlo6qYQKQYNQFDVmu2tS5l0lQ3LwtnEpua41RPqVnUVWsPE4AjOSfFRywMRQ2xxOot5IUcl5+vipnQ/DUvT1/5xGdboV/iXKNeUuXT5lTuX/vc43/P3CuRiBLiz4gkOXziPRQDoXBf9z8zNQbotN/1P/eholyxb/c4mYA0W9XcppiObZ/cedb6ivLHL44NCmMnip9pw32mZWcs+7+peVrtTcVuppe+COC1alWbVMoT2hl39FNZ+gJgzGIaQ6FzNf6kp/wACAcAeMT3ENNvEqKPzMFY/FA0M9YmNX+55LZRYubpRTiaZ8gty85xPzqaBXxc75PhopuXkMVLqv7jcFjvMda+hCqFuVjcwFlkZl2bni/SylZ+aXD7nnVECzT8ymimqFkWdvPueZ4n5nMu2XrMN+4/HEPhvmMI+ZrUzi8yvGZ4rErufeYMd4m4f38XOeJgbnYPzPDuW6/JCzL+UOFuWaalwSykwXZEcx54PpjCpzK/F4n5ieyV7JV0y5fkjxxMHqWf8bilQruYhRkSp9y5zmWOIJ2Exf+5xieB+FO6iO4mV4ZZ4j4JR+DQ+JVgfxFdp7Jk3nko+T7lcS56/ueh+Z6T1/cy4pm2ib8TLr6gc2HBhOGMpaP1MdbS3R8LLlXKerzUx23C7Ffqab+4jeH1KpSv0T2fcVM39MaMxWYlDQW5hyDU6vexR0/E1wS1sELN/xP8AEfH7hqYOEos0zJp+IBWj8R/8ETkorxK9P1MeJR4leIs/4herfj1CeP8AEDr9PntiAuD8Q7V+Jm0i2wZ4EQrUw/0lVxAL0Sjr4GyzXxmX8DZLqGOf/h3Uo8/n4fjBQHwk24+Llu8ziXMTU2Mdj438fzS3PwxcXDLDIR5XuVj4s443K71+ZkU1f/xp9zmHxU15zN8TUJzDeYXqiEWn/nxfHhl42/XwefhOY5aYbmJcdRvzJj6hbSPfxUIAsu6r/wCEpNTpn4fqLubRnolSvhFJaQzNzn4PjmYepzUeiPUCG35zHzHtV8xpuXbLC91Eto+5aOGswdH6zK1an3ODYvtXyuKZczgv6hZV1BOP5hlA+mUnI/mVleyEXxLwEe1RxEX4j0CeYCcH7mvV6mcmeYU2Id8THY7lq4qC6WKA9i4kP84X6Aghp7mxofcMoJ4Jbt+J2frHQw8wxt+wirhq1cCg3mu79xYQvrMvYv1uDOn3LS8oni0rL9ET0H3PD6zLf6njb1EOklGmA3LcsGmadlyvEozX7mPv1iOp3AOQeG5S2HsxK0B4i1NfxGm70Q1i/M7TLuiCuct3acIpVd5PVQfKXlUW5UMAS8aZTUH2I0aVjlqbW/uXkr8MXFzXeiUqxXRicUxhQ4lMyDbCof8AsvafUTLoFHph5bHmE7y0Qp0Q5tDcoUazEo5MqarajjrxlMpCN7+Y3eFCecollhp7MqgOxOIS3WBPNrMkCjEo2cnL46gZp1lG7CxneCHt6l9lWlKacvLwR0abvzD7e+JctMFp4iBX0HUAK8ZL3MAtm2vEwbFwwLdumVm6m8xAeITvxACnRZ/iCEKDetRZ1vXhgwuDhUuTd8ZlQi6wniD+yfUNqciy5RY6GIYS9KBu+yHEYWe2J3sNvaUvRV+YdHALFNrQ3P7loKb9Bglm2mFVD1JzUMma5Iv1OephsMwW60OWWwzw7Yj9NrDXK/5iNjwxH6hkAQjuPsu6reCG3urWIMO39ImvsWaJiJRdMPMFrVHcYZQG3mA9T8kCcLoQG1WIszUviChqiXS9z8TjBZyTbdV7m04cw4r+JcvV0/mYts9zmQCvKByk4FYZwA8NxBoTB1El1K6h0sbMPkbBlUiy4rSpaTEGfVTWWcS7n/cpLUNvliDDjP1AcK2vEOL2dTk0ckHsq5ubu89InfGCyuHhHbsidmwKB9ywOD9oA9BuU05qhODbQ1P5Q7Q9ruFlvsl1azt/uAGXYrEQoMlWldtKX6hs7XX1GtcXn6l3nr+UvTVIEotxebqXB9kzzpP5l4+m4WTe0sqm9gQFTVYPTMNPrAox/BJdzrghE9mQvBEl75gLijiJGQ/MoB+oJUmtwW0JxkOjmJWD+VSshQEzCSK4Cy8lnki2PQviEzcutpkefwnlBu9nuIpa+YysSlVxG78xB5Fgu43eCc+TwxvtLNOPjzK2BDKBhAsr+4C5OIvg80zLccaRj8HJ7jnBHxZDR1iDKw03+Dc5+g44mQKTP9EPnE5JShV/3K7dMOojSEgq3A/rEEcqgQOJGwK1eGyHbxMsXxAjXtXcKV0tCzPl8zlc4PEaiD3f4lC35guaALPOFYhS6h5W+YItRtIxZeB1Cirx/KX0pfbUYSvA7hg89sxK2KE/Esyy3Kz/ACp4h0XFN9asvEurmlUktdiv3HJ9SqR2S8r9TGZvfmJANnhahWQ22MHktYjxFpf7dTJQzrEwlrwlCNtTtJlCIvC6qM2BXPMpbY0SorxhLopezUymB/EpSZpWypyVLKur2O4Rqs81xBW4b3iuogcJpMwR6QHpqOo9TBL8Qot+03zBozDdDP5mqWu97gbbSbqqibZFinMBhYDTxDhug8VMTY8SrTtLNSxiXA7Tbb+IZsoaWblVhxABYvEEr1ockcAHvxG3e8SjaPEcRRdo/FytQqMEDJZwG4glCqrYxEyxxxBeVX3NACEDYrnxCoK6rx4g4hWJi3K9wF4/CZmYpH3tbXLhK4vqOXwS8y9Jol1LTCvuYfNP2IMGIVaceYzl66h+sKrHr6ipj2S+OtQeSWJjjeZlq+D/AES1J0lBVLWpYRlxe/8AU4opg8QDXpghZmYPc3OCENILQ4YbM0Q4lVl4sXlUWh6rRmqkaRa05gwxLxgysZxmYDBD/wCI0uKazA9ACvKZXk87gdpVytu3vLWcQpXl/iYVfDE4Xj+YP0ic8vPxFXGF+GZ5HITkuVmSOFQ1mkb1N4x7NwRGRzU49cSkusQ2ql1AsLV3xMPR5m3dzNGrnY5rqVnmHuYvMDamqINXKxZMDEoGvTUu527HD7IqeIVxDw75OoOW9PU/nhnhubvUwxk+WVeMoQCgho4VUBe/E7O8+oA7KdoDkFNnqXYxL1yGLOYwPBhCBc/uAdFhQsH2nIPS7hmEXqIuKyy4J4PELN8ph2H8Tew88zMN7LBTZniXsBOkyxTCN8Q3O6GQmpgZYSYrl6Jybu4nXf7l1ePUvTfESi/Wjw2GC+DuVcceJzHhFg/VRERqDdVBf5XFOQrDZ+RMUQ/lFheYsNrJzDbIjhm8dufqYvCoV2IpQ8QJTFsypMvMAPZFpqDFQHglIUw1eI6Lhipbk+pazm7dxcB/tMXBuGQ1Mrs+pyylQQZR+pU0XPYvGNz3HHDAsSxg9GB7l/zM2T8zjX1G8Um8+oZOTm3EsGi75nXNsM8T0C2xBtT/AAjdRo4fqImZptagdx8suDAbfPNQCAHBKky9pi+NSytd6Kg1TTta+oNX2PEzbNMQNLd1WJkMg1nuUR5YhYuFfuCRFt/hLNaDdXnUoEDxBZwxGIOFNR8YXu+ZpqHi41S8SKkaLu7iHVzAD6KN/CjgPOZR3JqNvw/MyKM48sxF4+SEb7qGt/CYXxAmGc+FQudifiDBs5dMoARN4LJhBURUp/cLg6zFA769M3EB+ZZGSpaYN/mOppD7jkPCoHBw/wC4FTiNMw1iZne5uVKALyzvXmArS9jP/QlDdVBYWVy8z3iWZg+yM7aZlk/UzyzMBWcY1Crxg9ytdxZBzKSkzRuDXK4EIo4htIhYTkOIBDQl8yuQ/gh115jVax+ZVasfmbsN9R006jotwf8AkvVV3o8RMBb7i+98BuZhs87QyE6VcpUz4EzqTwvM4vbobuZ7wwRw5mnLbQxVujCBDZxXiKG1whwwZUGc6nYcP4lMrDqZpm4dMV1TeiXqtz6lptycTFcuPEC/ys8r8y1bfbGHCPtmgNtX5jmzmPlrM2bY0cWipdqmmDeP9sNurrEuwZgWfAiZ4FsSkwoQFnyhoDpiKaZcioxltrUXdtnPEXEtdS0QR8m4ODFe5XgMcOZ4aFXU+gMZMKwr3UBKgeNTG5eAlkE04cwX4EQprbtRwOOvUtVtNZ4gW2E/ZDcjmL0+Rl8GvMoI8NByzCMPQeJboXEr4Zn0Ti5Vp4zFosT31DgP9o/Qagtc3wuLOZhxX3BOE+jERWoKJXNvhgjtal6OCEV1ryZydVDcM8KJdIl/fU0X5y9QTXb1mWC/mWJ8/wBT+srnEVu+4BK6KmQajYrqAGi8pSIVseyT7kRKMdNQKrUsOYkY8KZMibxzBwt6ZlimEeqMLsuiVp0Mk2BcG4H5dzSIocTOjO1TI8x7utepTjXPcG22aHeZbzN8y3bDsxpZ9y/5j15iejJ3G5kxC03H3LmPmDVNGLQ8/MWFC7e4mV7mtp4SNzT+0ofH4LmYzMaKeDn7jfCdwSNjo1NC/LogBwdnbKFWrs8wAy4TkhN1MC+EijY8wy031MVpV8StmLDwa9Srxcq+1ZzolXCvvFQdBmCWQriW9LqBF7D3Fkui6oZeWU0ymmF3FzpSpxOjxMQZrW7meXCf1KBWzFk24ec5aZmtGtysu8ZiMMW6nkLfxLANB+Yhs87iK3HuEuVtnHmvcPBzOqPc/ITeT7O5eLmFsdGU6eo9aoFcRhBcIYA6rMVj0MruEh3HQ7XoOrmgbWalzwVkXmLZZWORmqkerlRWNyiDh6iRIkdL5ZhYw2oI/wAI21nvZGraem2I4c2CV9NhiF5OoHCYuPU3hSr4JnrwICs6qGkF51mJIC42y2j9CSrBjwRKNNOEqPYuVqiDY3QF9ytwdXid+YCwc9RKVhIPDLq7fZKuKkq8vYqA3dV/MXMMG1BKo1eSVaKzDbeZYW62K0Eurw+iLgx55YRsF7RLO4HaFTgal6tw3GYGP/UFaDgxEAcPE2jFG3qJP6lLs6N+ZfZG6IVNM2b6jWdNH3MaLeqgnZp/zC9kwFJvbVfcASu5ug/UwBGB1Hvn3GHTKowxaXP3FI+Zg2oKJzGqrxMXqqlosSclw1BtuRllKpS4CXTEKqEAtGbgEP8AIyq3Vg9TPLltx4j/ACpjRXLimpSr3MMcaDzzF0eDmBCbuRmHhD8kbbPxO7A4S60Wxi1G527i5mA9bS6LUmS7pdz3A5ljJVs+ZZwUzW6l2P8AAl3IU3YxNQFUIjmKXyfqVGgPDAeGXOV6NTJodARwKIXkZZyMXkh6j+fBKcM5UefMNU7/AJjorr9QuVrVZIyKoe45Oe3BAIZV3slmEC8n8S/LiuG4yYjN9ph70H4ThWr9S49XLBCU5L/ic8p6u4y9t3+piDKJR7DLuEjypo+VguUSDB9y6w/PmFdyuLXqO4bQZRZSaP8Av4h/xikjTW5xIJw1BkvE5Ljv2mS5HmZisrhlitcDEDIqriSkqjVFwTXatuPSJKMVsRXUIp7ncNYqbZvyNkA8VOGEQTl9VMTVI2ZuYQnqGL74jWDdVfuH2JDV3G7xN4XkaWFBTjO574vcsm7NZnCfgoxZHi1G1n0OUurTe8s7n6qKEL6tcwn7Z5oeFlbLa5TGLE8hLYTLb0QUsGuKmzR+z6liooqnqcApBV6rjHcL+5hP3llKwYDUVBHojQLxxfEsJ4jzLeNyhom9Kp/MvoadFy/ZxmHZKJVrxMiGWoR0VqfyRqKX3NM0cZjfeiNk6uGkItGcQ3Gf1CC6KWzfgZ3NE8RTInbiVtQcXTK4pjBVkt91ZfB8kVVSsciUWxM9JltQowZgQB4ZhAtHUp6JWekrufNO/cPUEl8ld5nVxDqP+GbhZ3Llg/wTsh0mIg2qxniXkXGNsvikxz+JXHjmde4Wc21AhHpF0K+4CXlD8GOG36lBLWMznIeCWijyywEVT1EFpxsmdoaVo78ymeHd6ji3TayzpY2d/cD3vZraUVgL2ZTEFi7IVQ4bDSdyzTjOI6Dt+paKu168yngvXbOnSYw+CiI3m2Rm4wrdo3qZNQ4eYOBvn/MSQKc54jBjwqfcpvrnkIVvBacsq1Yh7yBW254SJcY2Cqup+BIrlX4QZzNbjiYu7xNk+5e3c3TucHoMeXiZqnxxDvNTBlSXyhV2Pco+65nc9zmGwgc0gBeGfxBmpRm9blijtDmEVK39S08fUtbOOIN9XHh5f7jnHcYazAWYtmwYf3mLwFxtmNeYGY3Vobyl3guc+mpfKaOaXFwAK0/DBaia7lDX6iVFh/SdK9VmVbsX5gLwQxvMtnv+JggnFGDmOozgEWzluA1USycQoX8CXYmNBAHBVxO9HjuLisbgExSA7m24BSn9Q44c7dSv5E0DkJmPJf8AUWp3mGnwrLHaqqUEyS2Xe4ZsrEAAB9kU2DGNQAvcFTtMgMGD6gmHJXcM2g8keKQVDPykrG6JiuhxMs2gY8CFTJ4FGEA6H1ENc8wbNzBZep3pp6gt8jOIVfTU0j0Frc0hNZmzT84A007iwPNogreRMgQ203qamfUEgAiCI1jdah+6BUH7crLpp9Ewba6FysMhwvyzIb8oaBCczNYDM/qW0sGIGxDObRSX+JeUe4WFiYzRfNo3Aw5uKXf5nXEudTbhcw5TWuD8xN2EM9XDVijGDzHD2cU1HJipmkHOX3Hl8OogRofibpjqYB8pnLMVM2fS4sbWq5xGWS8kzQ4tJUZQDfwCgzxElFwblazdbgqE18evjF25f4mS33O5wmZz0TBRr8MKUrZX+IZE35xMI49JxcNQmEWaSHIu/M21x/MzW7iLkM+paUDlmCBdeNNdEsHt/TxFj6CXm4obcy3GIYf7RdEauQ8bhGBFlTb+NSgkl6zDxUrGt/MsDbFnHNwPKKBlzgMzi/zL9kw5l5mWD9EGe3RFsgUOTGy5t8SmmWocOSdn38TBetTPag3KpO8X/UWqKe5pg+oq8BBHccXLP6TRtajAtabl8jTMYKcNsrQxe17hAWSetNxtFRq3ctY0tj9zNF1KlQp4KgsoWmcTKOAaeZy0C6Gps4rR8DUPjiZiKxUqlB4amhHvUVApvMoEp6JWBsyx93cxoHY8QAmsEQjAvDKRgLs1GcN9BNt4nvaXcKS9sw5HtX6lXXvEJae0LafzACiU+kSqvdXUS0Mmw4mWK+FNS+o4vn6mPH2YjjGK4qL0ynepfAH1NDzMdhyeZtG5Xa/ZK04t6zmUmAGw1+Y6JZpEB3O99EwXkIUVrzLTfnnipYMUOAhUqn7noHNpzjiV6uamrgygF+jzCx/UdF8Tn1dwasQ9S+5S3bNzTm+50ecRauG8Rqy5tIp3dUwOG7D3DVLjdcziBfPJONOH1CrYKJVl1KwDhhJAPziB/wAizMyFu7yyuXo/cyX78QlVmXEHMT7mjY58xfzHc1m+z4vcwBKdRoCsUVM09XL7OLyf3AaCkRqaKCCy/NQ62cTHWt07jU4XF8RvRq/uKF43jxCkbsW0nQJtyTNTTBWNvBHStuGEeRE7wJxFL0Ne2JRgL4cTzs8NTmrfcezdeIZbfzwQlsa6mJXgN0ixlJLll6yLOLV/0nD1HyduVcER0Foi1WA5ZgkebJQcmE4vEODkyxNT2GZVbFrRihTp4CWrlOURgaHh4neqdmnmZ2nMcreiFqIvauoOMccy14IVBvJZiAMZJYbhCezcFbgVfcftoqmBkgzh4lRA71FBhpSSxYvMu4X71M3iIW+sTiG+UrAtC4LbraxJbvpqDa0yF35lPMoldhLOiOfiGm19w0EzIL0Z4mx31M8FU88SovZZiHYXGz5YiZLqDMLD3VzRXOuoNWwHENLRfC4NMutFPZAhPG+peoYcwoqw4/tmtpujiVQ1vdxH7io5OK6hQaDwmTh8ojQCb1EuG/qDeT8w65rzEL0v7gUnExUMtkvd6Phz4g2cwgpdEJRdZr+Y1a/aYh2bf8ELNr6aibOOjmODTigRsu3UQHE035gOaoc5dShzuhzMv1qlEUagAdTA4XU6NuIZYqr7lkNVW5m2D5mssWHviAyhOiFt9pWrNm4ax8NQWpTgmKOqzgj5d9ShM9fcvb6ETpNZjyC8VLtdruBq2LcEqx5qD/iZD4fcuJnXxkS8+yaxORg/UVy45Jim4ZnM3BEAqGxpTMm9a8TjVwYNSPXLxCyBxgU5Y36sWVESu0HLcf8AbhbF+kMlrtuX4y8EZheyo+6rLNH9YuKP2llW/bHr8GFIg9nE0pv2QZsmXXwLqaniWtvpDFR/ER3cPIEzFo6GU0SXV0zNzFMNGCHCnWViwHDjzMirXMMAtztq4U7L2zkBWYtXaFuGzAVhuUlDBOYmzdYzLrT5Lg21Z/UwmCMx7E4uz7ltXVepks49Q339pxzd6J+gPUo3uC/IKldtJzAeA5TCTf8ASVPKGpjWYSfRMt0lHo9E6npB+0Pifcc/HoH7l8M5/wCzPM/kmqXbDKcXf8w2purKNxHgeK8xEVAlgQ2k2GLgN2+9+pW+BwkrWaxgvnzE36JLYIm8S5PHf5lFDddaIN2/cpWYSMfx9y8dwabnnlmjpljTHcAmjNRUV30y3IOO3xc5eP4hTudop4MAbtHhL/iZncTLbwME4oCmKWdPsdE7Hkxa207i8jvqaJtf75ItjQo5hZaF3GHXpWocKG7Jd80/UFRMp9MPI1wzfK97mVMfcR8B0I8intlNG/OI57dZq4gCnaoF037zUJRDg9IixCwL++5yYNpDlbldwguE7q8DnzA3oK9sAqy3t5nTMJpjG6l4qalWVEBss/cM4W3FhGUtUohAFXkH9wPbhTmUmQqXncqa00Yfljcs9F554eaQpl93b4I5YKvbe5Uy5lOBjEyO/uJrU3VjlKFBPDUIb04JgzwT/Dpl21zHBPBmBauN7mC/tDedwgT8kAwFHPiMfPEB5I9zDuHDJEvb3KDn/iD0/ulczRzXMsyQPMb88yhXgcQyGr4lmZrmeWBxK1jJE7LO55qn1FSsv+1LsgVpyMMtZxs89RbbwwVo9R7ULgCBuf8AtcPwzypYv9E2rb6iqd26/Urye0WNi1WCgj1+iVW2xyEN0S5aYCBaPySjUvPEo1usQsrLkcoxOh/47myK06MEphjV8YFHw/UdZjXiaQwpt4nOAxQTep2B8RlyeKhlePIcsaDPpDTa9E8Ge7+Fx+CgxZiV/CFclM+38znc73iLkbMjNlRSRBauUave5so8MDIdTbjUvqBR/wBmGltZd4nPY/qaNbaJTWEJ6izKQ95zOHzAAL1MCj04gAV1R+Z6NZi0D4lnF6iX90wgaH1LcXbUKjMOi7lGlPxj8y2sY0cJlOtPmKudtw6fcdSrW5SBcH1EHZgdry1C4sk8NVwJoFqVuOODAbdjWIQHkxi5T0iKuHZBrX5gG2OZdiBWJjZLvbNvi5VZp9a9JwVRBsAzM38QzNcxH4p4uaP28zmZEdHucJkhT+5y4ARCzuXjb+ZWMXW4W+vzOGKdFzlzS6zzHBYK5JTPDEF8h1NsZ/qawd8ZgnVaTW8vHxpkjlV7/UyMyZqu9y+t/wAQ7jn/ABEsxBjef5nT2UQU/u4IWvpUPJiK2D8xb1nGMRog0QuszSVXAde4ZV/CK3LyzxDrJvcxBM5alZeJgwNbPSCicvDf1PqgECsh/VwVsqZlZgiu6OZhV6hjWsdzqjuv6lAUaShrUdCqFxZKCtu93C2dOCjiYghoPmBx7mOm+39MxUFtX/qUNCi3ktEx5RfAaLLV5gVW3kva7ldVuYeH1maaK+4KycE4mj42I3UpLj6eZYiZJ/WGzRMaCHjhLdVPbzFVeHrmWr/ZC9U+uJfkdrUKP8ExTDrb45l/4GqqNMNeO45zhPxH7gVYRdy8ZaeJaPKaO0Y/tBo8zime9zPqe/3HpxuVV8ur4lw0qrZZPvMATSBcdTwGe9Mrtbdzm2VvuLiMc3g5VOCnDLk8TIO1OAzz+ZwqMG+lzRaW8VEzJwViYJinRxeo+3EVryTBtxFQJripsbnJKLCXwqdV5q0AYDn7i+Wi6mAwY/jFBORxgnAZYzGtE+qxDRg6FQByFalpnAGh5nZeDbys2/8AYIi83n8y1b0a+5+tOIZD4H5l4i1y/RLZHibUOcP4OZ3FiaIVBw57qUbPaDRVC+MQRkGOwUgwOjs1OBRjMLDlzKcDcLpvXJMICUT3E5H8TC/kHmDb5OeIaMyzBxlga5P4EKBu/wApdTLWJpQS/NSzsubgUYs0dKip+C5kLncJgZ/9iIwZ9Sg8j7ERVQ6lfRVaEADgOI3ZV/UFitD6TcxGw1MEN5unBLJzxGFndepZvody5vkILMVB4aN0QhUqp3O2GjGZlHM1+k3EKSr3L+iHY3CylnxmUmMvEpRfv9S15B+0p5U0viVAFDSmYULdnRCjLGjy9x6vBvyxGvaGvAQUXicYmh6+Hc4lXLoTjbMc4/lGlvxNf2j44Zg+WjSxeap7sYGCX+ZT4d3UrDIjFfzHRTsstmLtO/MxBq1aqWRK49R6oqvOJf7lUssvWJpxmpiNiViWlkB+4G6X2GUVqaFpudY2sSvU4b0RpSjy4I7vgPcuXvtLdoZFk0vUNLn1cexXmovMWcTeNdwDSZHMvmDENJay9/2u2PCh1oBzU1Xuo7glsrF2SA+ZroQ65aORe4KAPYTCWxzaFVExRX1DnG+I3LnxxObTieUlP6eUo2flcOacd8y7kfqxsYQxB73Tqqlr9P5zEL+2IjPNkyhzVykyOPEKdO+E6xG7l6nONsoqzioKIXDR8WM4xDd/FrFQ3az11OyvusERYfqOt9xVb21Cje1vUoO/qtpToQwKT1GpCXOFxuGGQMCawFvcucBcrVb54hiLVTg5lbJXuDRdPqA5NPJghoAaHEn87TuNuNfVzIefqA2FhraFumJ5M6Y60Ob9zfK1Bpyb9sDR/CUOp1DbEVyQypBuJGnWJxPcVLLzLmHDZ47mJXV/mVve2YlBGExYDs0QQrAICc0sDVl3zLRkUYFR1cAY2Bmu5VCjBSzmt9wwzkTMhcLseBVRekuiD6H5iivtAwPY+ZRlwfxBoOPDs9wgf2X+4bRzj5JlPFBzL4KqLM+/qpdTA1l6iihtu9y/NbRPi8F3MRe5csjeJlZzMDULvKZmyaI47miiMzlzVqAUo2IJs3AQmv8AkJkmQai6/QnZZdeI3LDZ5gKvbVQnHOeVDG1GtrA5MveyDfIcExXIxpug8RNj8spKZ53DQ07JuWHt/U4E+zUQ5sUZhQt4xhjMU/MG/vD4jilc6ZoPMTHVlS9yeIobl8OzlmPSlONxqHW3ioWw07l36whwcw1ky/UHjsil0QzIW0xw5RVfUsj+eGOU4OqlgvyhtGbHywH9bxEvWaQsBKy/sRpVldfUKo+P4nK4YJuZTolvMfYn1QYqDxqLrXm4WbVsXLDeQ78SqXsGocntaUCcjHUfcvB8DNwzLjHPjTK5NTnHMvXcwBtalMqBUIpwY+tSxYH1zAVfPEP1SZFLSVWuZY5czLWHLUCsSs88RcrHg4lxobzGgWLKFYPq5/bNphXc7zK9QWC84QlKq25HvxEdiXG4A4JrKeEqNRlw3KN4LR5lB577j1Ruorec4qOyW6NRY2Yl+eJ5mqgrrJVX3mL5np6l2ZOIqWtbhdHiZ04Yi2m3M2CT1rCSleQ8ThLXvZc5roJXF28syN/H1OJVWfHmWtre089wvCcXRsg4VP28TO6zDCrM+1QrQVlxNLMFAQwHRG6IenMTIeQ4jUQdLDLVkjbu17rcS2HwXtmRcrqcal1mpd1MSjr9QOf07jyGtkNgeEwC22ssQBACl9Q2yPcsXRfIXmIsm/ErS9GoNTzkzEKm7zMeofwj3H5whRrlbl2+bxZEDMTIz4ZofSq5lop9plW15hax+BMHUyNnPhKHYvxcvWKvcVIe+mWY7E4M/mDmvutmLR6y+ZtpVTFpHQfrEKn0Q1BVyXWO5aLaf8TGxyTTnmBm0cp1cWmFOnIglZzP6XLp65ma8URhZAc9IGS6qGJEoyRJSi5az3+4rHdGiCaPtLRzCsVqXp+zBu1W0TYFMeIBbOZZQEbj0JNWWYU5WY8dhz4QMnEWMywFDVHMbjBZvmKOa43KXGmYBVSYETK6eE4iKEmb7nDMXnuOpouNPKO8ZjfE7lF9oAqOYs46ir0Mp0O40/G6g0s4RVAppZb3OqMStLfuBZwdIgtxOL4+4CpuxwYTHxBcVi4fpAAKPERsSiI+UbRd9wWbW6v+5fn6JcNkd3rqArsxuBnZ7lNY7jk8xuS/VO7xCjhXywrTXM5nbOVGzKuInpO1x6Ze0ulwzmHmXBFar/M3TxxMhdXFXYcrmbYGq5JZHZPzC48v4iwRR4VP8EQs5yL5h0mcRBB3vkwFQDsJiMCgZP0mJu6hUd65gaM8SjXeMStVV1uFJJHm4ZxHMAU6U/8AEyoKO+ZzOFmO4UOIxE5X4gkwM5mYW9EqR1nUBW+Y/iB3U1dyxij4Jd65Mwqosyx3OT3HNzXEBzc1GpsSzV5icsuVtrmAD/Bw4c+HEJZ37UD0OTWVAwDUDYum5aqBqoKuRzilZE2BspO+oYsH6l9QRWh27Qz0HlLKusTuWLdn9ECxwyqUuGcxTaY4h1Dqble5/wCbE5bcTVFLm9nc3tWXlKsSzjg8TTvupEMwOpRIRcuOktHD3Elr+bmS3fN6ZfLw2Qdyqb8psBuyp/U8c7r/ADMtnR0QswmKCPSR4E1ELrmdAo3yRFTg8/qExqH6e6lXw43piRk16gKc6fBLPZ67mPhLB1CwLrpZYatTEUa8pwDDyQbO2O/wd1LFQiGROOO46TaFVO4igdEF44YzkEr2hQDC2ArAjOn4OoDqbQlLtgr985WUw0uHmbxLMVDo7mRdR0ghxfqAvPUVVKMonROe5gZ2xtS6Rmsu097SmPvLHD4maIXChu9wil6dkMjofMo/QXUoOZjmLMGiViruZ4ZzmcaJyrUUU4ta1VTpMR2WGBNbwEpm8WZXcRu7Z7ge8TWUxIQZc+41EXgWVHoXFEs3F6E+yUONeCdq3HL39RuW8fj4ofXmLwbPEq3nNNwPD6QLhHWEfv8A8hCDZmC6TPmC1QEq5ZsB2jDdIDk8Td6goh0PKZkoOtyzaadpjcFwBLu6tPMogaMNykss63LJYytLKAIOArUpZc4niO/h08fiAyLzhmQsjY0tzl8zINvixjwHo5l0eJvz0O0RjLlChHmbG/UqgYOFbm8KXGOIXqTVUUrE0BhxzDmJXrU9jwznBzSIUu1C13D0iu3PwO0EbO4NM7uZep5S+pZW4HL/AIhgxb6qaZwBwuLPlDcv6Qq4OIeNfLmUB/mEuLGMxPIzDJmC2wl8xcalzK38ShlQ4M1Cjg8MML5hnN4JZ/hn8zKtgwwTRDWmGCyiuD1GeNohajS7WV2u/cK5jf0x9mUo9TEbPUJZtLOtDAT2kgb+4dZ1uIdE2IzUN5ZxHcARHTAoqHXy3GhZkCjmtwHY4VmEYJmpfiwJjF8/9y2q1BBUezuJFQeY322mtwoWN0RE58mYpfzZmNTbxCCpZBgjwQtej8x0gqyz9/zLptDjWYi2J/acQz4jRd/qVng+oAVOH/GoFKoriXCb5UtcH8JBWi/qQmWyE0meUXiJjBqZ4Y6XExMgmsrMzDi5ZzLth7l1tgjoMYHWI5KHzKeJz3UF1OOGKljjmeTxDcXlF8g27DCKDhbrNP5nijioZkXmbwCasZWpTzKPhqpQ1B9M8onB+ZwGjbH2VNe5ZVXzNET4vibm25Zk0QgDYywB5JRz1MuD9Oog0L3CxYvzZr1Kxrmxc5f7FQUKHwAUK/bbA34Tb8I52qXcCxHg1AjZaf8AMIp9DmFWD/GWKofUBor2Kl5KfynLBZm5FHw0spz80hz5hqP/AK9wnHwyd2nHUS+PsqI0nrVy7UxMjzde59HHF0XxOS33LtHAX6qaZ+F4D7gNVafdxYYUnPU32PyRUAu3lcpd5f1HLH4WW4CPazuK9YICrV/UVGn1U5v5gW6TmUU6wYQ2bK7lTANP5/73BRcswsQIFOM+J2fqDysPIBqW+HuEzax2hS9blYjPlKduJhmTniF4SGGX8c4mom8MvR2wF6wYDxLM2YT+QSnEuGSd6OHtYKvspOU0/iselfyLPxFbNuoIfSXxM1HWSb40lfviCyacJPBRHcjY37iweNY3Lw0eidl4f1ZThbzesZgL/tMQ9RBbMKbnt9EDjbo4jwSJpcu6hmlLAcERnGfG4Bb/ABDNeZbXfiOYX6zB7VPPEt7ipXMRfKo4n01AafGIaLr9Sh2X9zfn3N4wxrpHxKwHZoTvXsuoRw9NqZq1GoxtDj0keSiJWGSZO8FzCUs4ZohJtCFwZBxLW4/Azgis05XaCpNcMVQZcy+4bgOTIcQ39zieTP3F8fGDqcSTOjHx4Idtnj3Kbch4fUAr7Ww8odDaucETr8CPvB4uLYrHKd1rOd5iXxFsXVOcGS8fuK83PicDKpPtGeaV80SoK3nZ9zzBqUKEeTzNfUGErdu/cM6fxF8Vvi8std4ekTvQ8TXE13/EbXJZ5mH0mzuUlY4mjHxnyzLOK6JnprqXo/iJNn7pLNK/RMs5DuKcv6QGgtOmN1YL7hBTTf8AysW3Y9Fss3R7E+ge/g8fHcxHxqU2lDmMuO0sFDMvChl0qp6jiXlsYC7mX+oHkaniplM/IQppJ5zqVCFyXglJthRHEVpUxUr1K2zmAyh1IP5lNZT6jojqMrtBEVwt6PEIY13AGd/zKre8TPQi9S2F3nUQJfn9QqDggNg3/cENcqQ9hBoWoCjr7lMTb+plex46mNreZppKd8kZLfjAlCFjnuDBXExVSlViyZPL1glBkn3azxdQxt5nbv7jbmvuF9bmFu5vOpuZFPPUx6+Q6mhVrqAy11Q47mBRqOV0e4On8cSlW37KhbJ9KqAruupx3Mu68SjQDt2R0AepuYrvPxyL1fOUbBg5P8TbwV12RmH0xzKNeSiUZsXzep7Uc8QZiWr1OZWW04lMYS+xN6y5HBKA4pzmVxB6Ig6e5UZZTBDAQ09ziW9zJWJxLDOG8OvE4rufuOsQTJJprAcK1DCqc4zCtSFbzM+5cF7iPdRlzSK4RXyoma5nCxzVjCuvipFIUWdTnncvl5A5i0o/EN39X/TG63fRlD0NSgHkfmH8zHKRAwDmiW9o/nxLdV7ZcbNc+YbrJ/SAoMMdzD2qbVY8zYrMC2OXJzMCeCY+5+A1ywUu8ks07JyvMs1T/ufyQ93B4B8pMuhfqYMWczWaTIPwwZVsXC7HB26n0eXMC3PBP5hdjTmWOvZqGhDhpCSvB21CRGOnEDynBhyy3r4DAas8o2F+7qCWBDE32l7VnjRKm7jNvEzHzWd/UxUFwVf3EWxmbOz8/DVlKQ0KK68xNRqDKqx3KO7erAohVFp3MqZq6hJ4LWtQN+tMKT8BLzg/MJZ4li2a5uLq1NEEr76lAqn7czW9a9kwH8vEXa6Xk3CylWfxDncRix+krLa/lOTTXcKfnRCzgPuVj+2aNfcv6YX7I54ZpEcBZ1CmNC32Szv/AMgKoqCubxFi6yRaXmOl8rKtbl0cTaUwy+IYcrvmPAYcTYftCsAJxf4VMhHN9M899MDWLPFxL/7McOf/AGD7rIzB5R3CXyStvlbEIr4YcWpjCmeJfHcl/qUg60UTgqqIUl2xiloV7ZXTBgJkx5/iE7l/GpyfDhnhzMQHO5VQCiiCc/ccEgc2j2GUbbiCsWWFdUReMWjQGLw8eCV1uqhdi2HRAm1DiUBtmUKuyW9RE45cLCKoDZLwBWdjiG2yP2S1CVujd/1BbO2p3OIgRNa30Su5ZfLKFsPSzlXe+/UCuJ5YVk7n2a4leE9SucfiLnPmAjNeoZrxOWdQrkRxxqYZOY4DVrgJyLb+phQ25ZbODD8u5tjDFoNe48s1FbTuLQu17xKSZblDg+o+ovUwPjMrXrk9QwayrSR5xBOMFYbmmb3BlW/mVW11Gbqd9vUsI5DAzrXA4l+GFjDV9nuYD0T/AAZxKy5mBjrc2m8IlwKPu5lP7TOXMfgl5DjxuNraaJf5K11LfmlK8R23/spfsWiAErteMVDilb+pjQvHUyIffEDe/cri94+42xp61HhvJ5l1AW7jg+oKlBfT3KL6NcQRo+xiIsNNwacX44mDr3N3zuGsx+5TgIp39yv/AEiauvSaD9xbyCYvH4uNvDmZMHi0mVCwXWY1yLeaI4w/6QKdCU1ydu5kyBjfMMravswK1SeGZQEaBxyjjT4EjZf8QjlKeIH3AeRgO4UJDaCnq1R7RleaqVwLbUd4RauJLLUtEptDbLRLXhxZNQA4uXjCc3iPdzb6R51lrQ1Bhncx9/znkfGTDB5IrlvO5gGYI0oTpGiUMl+nqct5BUVLmeWCR4/cqJy/VR7ApTFEVird55YXlQgMAfb+oM5nWYMdrUU4PXTPcP6g5a8wutx6m9fDgecTDt9zOpiruibz+I4C9y5xtfUqHiPY/iD+px7/AJmDavcpWa9xF7H1LTZispiHR9ynocSn7cswT9BCuMS/cqW3eeIVex8NQDr+0Krz9SjfWm02033XJMXZaOY8dPnEsYgd9wLK3diYj8XB6/cw7hcNYlClt2SuVizH1dbRo7gGHEbUafczq7FPMy6b0JZrkd8Q14O4yjxMVfHNwlMYvAlDnmc5/wDY7j+0tSdCr19TGVawacA+JpYNAhmFWtG6lJ7iWO1XUdDOcoCGLx0SWz8CzJP46l+lmpS3a7mOSlQohqqd4lrgmX1F5KvxDOWTuNPVR06md0XquoA+4qMPXuWvNWcM/mXbkmNn3PevEw3dmGWF7W+ZZbP+pQg4ccRu7WuJ7L6qWGRcye5oM9Js/mp0sPcL8D9sD/BAJ5iUaahkr6TmXjGcxQlY34RbgPOkdw2u+JdvE7CYjWnm5QMebgcyrS4dDqALm/mKqHbkMTIjeXMQJZOfqUrhjLcsqxeNRMC1NeSGaeUpbk4alZWD8wGTd+dz7lEVSuZnO8/DzqAoY/lMi46eEP8AXweD2vlmfB96EptN8w1FTiJjcMmzNVLE7dTL+JZVxNY/MJMw8xbYixT1P+xNdNnxcvUPoMKfYyiC+ldRoo39zN/0Zfn9bg+ZhVi+CFLMvZ1ADpOjLr/yYyz+CJyP4ms688MDsvHTHb2zI/8ASZO3uDDNgNEVWod5kqrA1fcK0pgyzir/AFNq3Pf6l02Mw0bDzqo2aJ3L2O6nEPgXTjmWuvlBELWSKVGM3UMg7xGgCNFZVW8RzhjNzUGbgH7nIF0fmWtb3Y49SjBg4uVA6WuWWqC/TMQAwWjGjruLtIH4IaX38rIPwswiesTEaCOi5jmGCmXddEQRaxdT7F8E96YUMfmLLc6qH7mCj+xKETLwEvZGTUyy/EN2kBesdzK9o6NwAyfdpEw07jaNGtRoypXnMPFW8u4ODG/3Eb23y1uF9j3GrdX+Zpf4Te5RYF5IV5PcX9zfhiPAPuPa66HcsNMdcS2/5Q6r9VBQkt0DMTY9dSsYBrcBWtGiJWi2dag9xagln8Rqb5QCdzLl9EZy8HqKpqr0MtZrAoQGPY3kgaxxUymk1XHqGFu7HExR2R9w9S6b7lKAcal08S2KU6KIae5dHEEKh6KJmvSyZ9qltx2Vbe4IEMbfiNkEcTnlzcCD4IcfjjO45amnUbv/AFDYfc4X8TRJ08R1DFxiw/EFKeZWZkZ+3wKvRHLAVbu89QQN0zZ2R72sMkMArHHUBwx3cHYKKgyrAYWOhHtfMI6TEyFaLhMeyxggTH5ZMCumt1LE/wATG47l8/uLYYx1K0rUMp6uuSNc1DDgeZgTNzDBuHPc7C/cRXXQ5gnDT3cUdHXM24u+61Kaq+jc5Rz3w9QV5G2mUm4D7+5ZiENsa4WBpH+TFxkUpVYSlhKsqo3EKMoJVrpalC22P1BKjuuD6hObqYDXJWJroNlepYub9yslpxqNsUB4MVdhOZQbAq6dRMmLVGZYClOtwPm5UkGPqflTUz5mZmsS/M5rMp5r1P54JoX8I251PwRdnnMuDf1P2l4Y9irniVXgWa1iXi71yS2/J/Ec+n5CW9VQ7qyKGGN3A/K2HDVqYMi9v9QoM4PMacP4qBov9S/+7j4T1UK5y/mXbz7m+2V1s4mraO+5utYmcJEx1zmD0n0XMKqijrEo7mT/ACi9ufM4GoavV9uZQ2OYK4B7mEMn3ANGGAW03monivPUxTQ9S3JJ4uVXrERwi9QoZh1AKh9JaXb24gbg3OV7RudWAJYMMxe+oi4K3aDfp4hO3Sx3CxVcPTLJClsQiHfPuFc3jUcYtNJNBmuH4n4JYFXFxU2wfqV1K1EuJZd2x8zSMNfdLom83EdJZNUUOZtIfcbKsujcy9HR/cI/RqXysnsPSoZxvcGKuPv+JnsYyYDDqDqXF0m/O/1ENPBMKdViDhchw26TcywxgjiuEguMw0U9ko3D7IP3Lv0Sw0zyfuW63EmLz1cMNTT/AJhi8nuJEoXw3mYbE/Mq+puDjEtyQCQpr9TzmGH+YZwTmDjSzvDwZgrDu0VBFfK1BMzY4Msvu5ighxMBxwzOOYINVKTUC26tlmTETfhG3ZZmKK4M7T83EZhguom1/Ux6R3YTLB0Jl2rd5hYUolZjuJ9Q7ijr8AvP8y6P4l5ezX+ZS9Ymm+J1LLoYcShrnyblkKb9wU0X4uqlXj8AnZQEGhD8lxtLrPmFu1v0CGSaeVwA2cahiujBQyQpMlOIvY9QS04jhlSkpyfTNLqhrzNKJemPCy4wYQuTMtMvupnuJgAoeDK/7YyjhflKv3BDv/8AjqIYH3A1xNWYvrL1ca/5IqWg8zRM2V019Zgm37iHU/4qHUv8Q21xMOn2Tpa+yUd+0+8QgV9EvrO6i2O4rSzOm+S3UBlS9X/qYFabht8Mq/Rm62gbgtguh3yz+wy50drIbsRt/jkj0JzFVZXnzBuvcwdzBQGGcQ1n3CDP8fAtm2uotNy+U3ro+FsvB/cowcBbFwdKYP7gz4I1Xq5S+NlWcDRrzL7a3HPC9FYl2tbgNppuZXg0E6RwTTfVxMyH6R15bGZ36KioYc9TXIuOL2cwrbdA7mytqX8E7h10xGPgR7XcxuNc5jwD1HAU+tQK30QFdIvgjHy83AMFh7Sho3Q4hSBZCkIoHplrLfcylMz0EWSLwqyWOVPIzmk+ktDf3FVyU+odSutQJGzvMssJACQ1bgU+4aK9KTCANMAqg8FxENcCVBK8QFD/ABou1EZHcQqsVTDHIOWXbtLYmMAPXGJs/mBxUMebOIVX4CfwjU2jnPcz2he8QXRxNVP2SZW5sipOidfeXli7xUc5ZBqZvtjWFirmpdpbpcS6L4OYSNoBfJCDQbIEfYqWN1/Bgo2483iPvjSyj2ywmrieiOI0rh55h5WvPMNF1wlfLPcAlGncrzKGefEU5uFCDNVGkB1D7YlXLSuEJR6lQt1KYZPSMgdXFJiJ6HIb/EuQUXzmWTC8RfhaHX0hnOhcS/193LURxFlIDeDyxm9O63/qPFace2HLVeiTReKiMQKOO2LP5tB4v/qiJpGdzibds9w/6vg1qO4gGrEl+OdRu1tyzU8/H8YMu/lNOfTF9n9oqxflQbt1nTpUzhjcLcebWeQyUXHgtbUWe1gy4uWHv2Swvbtj8RIuj6LhUX6FQNCMstpuO2nwGCDYWvDAx9Sq+K4lZl/JKd5uZcRLUrlSkCVF9Hwp/E9EeyvuCsr6mDKZgQvFz6friXxYPBUvl0IEVsvuAMMcwyEgs1KhBjfmUUfYk0Lmog2IXQtyXEL/ACOSD0WcncYKu+hiAa45HxBVWn5Sgjh4d2IF89GHlqock4ljDqNE48TTmKVth1XKMHUMKcaYvP5l19Xn42Gtwr8e0QxqEtwCxeibhaDBs8V9zKUodwviwDA8wfOd3MNiUpmJVmBOOZx7YbCmzicAx1KXv8w+Hau4l1lzwqeI9p025fzqAV1K5YXipRmwgEY4DWJyaxKfhnFJXPmVBhWIMfDbPwrx8Jus/wAk0ylwLNKCxP7mBEcOIltGGcFwMqZQtuIMxwlv84rlBavFPFTEs0wVHiKweJhd+wzcsObgf5gBbFIwSyoqj8iakVLUOfU4g4JhPMXOOIWzqB0/uDjiUv8AGwBp43HDV46m0uqdtkdltblVa3McIpwZydy18MSqSuj+4xBNVGWMBBVeHBmju0bUvLqO2ttTJJRqF53ZxFww6YI6Y7dQCi/M0Uq8Ms/kskF58QO0BxUqXSrCdGM0TiOIVd/CZiV/hFDn8wyY3NrdRLhBxMfAyz4JaMitT8iU5Bdg5IHD2ORl8LDNDLEmrVAFXkq4ckV31Bu4teyOZ4zURcjp4mk3tE12MSqZljIYXUcisQGVU3oVOsTMrI7awGJyFinxGJmDjE2+eR5i4ngQeYCN6hci2pm0j5ghKt/lDipTzAwBgJVXCVQrG41srf8At/mK4I2y69haZxl3jMBcXhlcpb+ZW9g6mAw236jhx6DhjHPqoRp2tdMLMaYyVzGFjeqUxKAf90Gwu1AcfIuyXj5iMGieElZTUR1Lf+o9KLXiV8kF7SvmZ6i8Xfx4JR5OJbzT6jkG8xB5gp5noTHsl3fUzzLGbo5lW0j8QYsbDEE4vk0zKiNeiDuyc05ZkMYJ2QDn1w/IhvhRT3Ao1EozOfGKbQ15jsZFt7jlrI0eoqNiiKi6MjxENfC59AQJatfBxKx4j/ViuZmXpOJg034zDFc3qP7VmUE3MGVzCX09Z/c0T0jZvbOpwYP5LZR9MxyNawS3Wa6gi2PKoWVVi2WtlyY6jTOIOC27zMNsFw6lMG+iMF+RS5kGQ8kRvK+iHIj4IouvLCPqeSa+NLOzmWNO3OYVaK/P+5cs18FxczYNSlhlBm5py2rZnjXwsplI7cxlV9ktR3mEdsFOYKoGEwqea5hR39XPITy7n7dO4y+brmlS8Yuiko/SdIJmAkT8Ibgc/wC1hNZeLMPqMXlFcxAHKbaiOFnGmbvzNTuGzfqKhcnL7i0eKJ6KWisChpu+5zbcDNVXBDQ8RU/h8YlIxcStA/Kpqvc0Dc5wjbYD8JmsaZovyXMIsd9YjhzwxEBNQzMk8PE+h1E6iWCpvqVF6NsSwReSDbAqyvBLGgxfImMg++YBm8H5M5YccQxgwOKh6lPXmJaq/UWBcxQuWBRBtf8AM03CcquaTTthJtg50XE0jSCzzg+pSCYYf1FmDp7JUy/ExEBEaHY8QMY1rxO6m4FEwouCGRexFeicXHWwP2Jeg+gIeR/C44fFMcRmxEcw0gxl9S43TwkXX0hn0m3TLQ0z3s4BxWhjglC/NmJTuGgFO2IeqeoUES3HLDl2M+UzwT7EHIUwc8xaXicQ4s8VBl23eYthfNdRdRb4Wyz8ZmW8z/BmzcvZnQWcovDHEPBKMHOpSxzHlV+0ZuNjalhp1Ur2TM4WbVxGMUv1xHd1HRq2plD7OncFFhyDmVm9mWLy/VVEp/A0yhXuFjb4aZt+JYXdtZMRybF8FEGLLurlF3/cxqeTOX3DCMwXxAgAhX1S6zNYgJ4zA1D1vMTYE3nUCm6U7p1MMjwTuUGiWMcI5HTuG+AYoZrR5PFS8DZ+SVHUfF5hxi6/CdJXgMRwwoni4zED1thuUnkf63C7Qea+p+VsRiDcvCjmzmKhRT9M/FxOW1MIA4mcYuodwGBeJcHYO5hJ9DEqWdczBYa1Hc3PzzqcmJxU+pSsxc3wReJyeIwMzVWjbKRcKxU+NSifolgaytR1XDL2xhlhuWEyQbt3BWaqzcucupWgtWJXHFkurVef5mcJwcpuMl7wsM4eHMRS3Uq5HNNe4GH52JRyOEpavqXi1ePMNHERkNxo3qdnmYW4xfcpQPSWWVwmY7WmhetSpdmJti4xpSEeRPuGX4Bh16xCqc5jGyKRnxACuEx/gZ0jqnzjEU5/QlszXqtxbQGkGJgcXtiy5bbqpsMi3XcJQDW4ZN60ssbSq5TAm7nTjUeUWZJXiDdDJxtuuTC7VjbM7k4JuWmBTkmLDN3hzGmIuIM2PuJiMdzWprWRRcXoRNdTqOSUqarFy97ToDiWGWc+IKK8sVl05SWahstgAlRuWIxdVG43Ln3GBY3uN12VKboIwXLTGz3tjULbyw3PFsqYy6TEQOm+ZRJfhplKQeLzAVhiYggqVuaHEvVc4HZLwbmjz8BX7TYcTkMkBk0zKL8Al516IeqlAniNH5hkooOpUfQfqHTJXEDZZxyS4WNIVYb5tlvcrbONbmuJvmBmwRvT2DJLX8RUuWKNpxLCCWYaiEzH9RN1P0Srom49rX/IjonKWN2t+UJuDBKwWVS0jtdhNyhx8S+AutXMwVWmFgjmjcqD1PTLucyqJwElECIyHRuUNkTOJ0GIrBrH9wISj6jToP6g16R2vt3ATpLE36qEV2uAo1hcqhTGVjhuVHBZECKETdzhAX2MJSLf8ycUiPFyplrtZisiFziWbXCv/GRjD0MxP68wpr+WV+IeBHmdba/iU6xlg7I4q0uoC1vifUahy5ZvioYh8k0HWMQvHMxc8Tjhj8tvENlQ2tDS9x0RnmChwhx8CWMztH8Xm7u3siNbB5GJWsXIYn8rY/qUVptYSDIe0ObiKqa5hVeW4XY6m44Im/HtGrsg+2IU7D3HrAFdoHgFrvPXn1uZqDmdq1ls82M9M/aLzDuIOr54lZDUTgpOEfaUCal3uaXCEr9kDkc2QTTOJZPAfV9yx9LbWZsZyfiVtxknI4q0SjbmNBd+BlhXe2pd4mgReVrpiBFyt5mVYIbLv5NX6lygGovevMoM+dfjz8N9uOp3amhWvMEeZ4eo7H3KKNOZtZvOZ4J+peY4xS3X9ErWqlu8sCFp+zADF+PMOTud2kWA4r4W25aq8XKdwyXRdmNl2q7Yt8tfgwKhToOIRpiYeV/iOhShAd3sh3w5S5C8V7mFNUR7ZnuGj6IbARttItMtyrwR4t0xqCxS1EhEajR1VeleJxS5s8fHEIcRG8MAdpj+qWvfUu4GbxRIf0IgW6cS4Wt0N+gIVSPJOKXTIS9chmqNyjHummWs3ahdeKhU6CgZ6GKlDVt1jVw0+hysxTsStwuRY+JRdZNkPrnYvEbFYc1AmOPhgG5Z+ZTduHr4CBlsZEuB4xFVRyv5ZZ1mUdgmA+I+Cz+IMlxXMFt1Uaj7kAD7wQ2mY4mKqHkX5GoYZ+2TM1jyLi3+eoGTA6VrFQbP4RrkWDewvhlWLXNQPaNSi2zEoY51NKlyKItRiAbUk1MFwIWytsZSrFHqJaW/3NresRtbfm8wc4jrmFROPfMqtJSvc8kzF9RHtNIjMEHGrZ5/qRCiX0hxRCq02tjmD8JnFxAsRLpeMajxXcXmzUoCx05QncbX/MNruVmtfEsb6Fw3bk7iz5Mue5VuXfsmKnMK3HqLEFqYa9x4ekZ/rOBgeYTh7mC9LHdYpf6JnVrJ9x39hmAJceo8afqAJad3rzMcqzLFWHcFNP0hfT0MTyCFNPH/AGZTYg0eZXDXuWBXrzKd0dPFxO5WULyzhKaaG5cJQR5f1/3Kn9mcL3LianMpoysvMQ/sikd4hsp8WcKhu5fKiWrrmmDocQUpViWc3WT1ErK+fED4M3EEoPBNgUeGAHQ/mVZEbajztY6XAsBjcAtQviGevUHXg+HD7IMlVRzzKkS1r7JQhAvhLU8SofYXW5aLiOk7gtkSw4Hcw6TBzMqTJPibC3bMqeCYhnzLm9QzFYh/Nc+qTjk7pzGre4XHk5m2YBOUD7gDJ1uOsQ4G7Zt0t/CPy6bnAY5ZVaVl4l4Nd4O4XthljjBu67jsmIqg/EsiEN41wO50q/xOSdXFAC3V6hRdkVmdlTNf1+I1Dy/ub6+LjGHkQ+GAMmnJAKs6lUSjXiMuQ58TNU+nDAySKtYk3dSzVZP0l86y3UrbcmI42XuFUs9ILxneZht4WK6Mk4l3OD27l+Ed0xCEAFy5cAxiVfhnfiJ1PNzGJzWupdL2hWnbfMpawZFrvmFcy7ziZhalUPLLKMck4Y2nqoGPqcvMCvudyuLqp15r/ZAB3qK6fuJKxC0mVFFgHUODOJt9So9XuOpb0fVx1CvyTimDKIKuDh71jMXu/YpKv/SwEnPjiILMPiIpm+ZpKi+G4FUhMlYB9os9+cSmTjMVBrFO5ZLWUTuDDmeozLljMiXMkyLmYGoeUwqAa/CZH7ENVKjm3U1uuovvj+VLFHmYNO/gQPXteLAlDRDsuGmXzdQFFI8L/mFkD6xGmm30MAGoii2XKo02zibut6IFQSlN4i7GjU2zmFHE1qdy8M0oXYdQfYQsna1Q/ufpuHiON6n8EGV4YNNNgxUuyKTiVY3QqUDYfqZO2cWW8RSpY2czxDJqZqBa7usJc2j9wjQVUyD7g1y8RFwvyzQH1SFE9A6+DCTfqKzCUozURSeJTVdpuC63RpDeTl5m3u5ed6jc3HcyvcNb/ifx7m3E4f4jy/cHIve5qKgr8Q0s0byQtEsSEdNxHi1uYxNgWQOR11KPhc6g7QV5ivUoFNGIK6PxZvDf4ljpvyamF4txiBj9iC2PlfHklmcpxDE4qb9XhsloMU/mDcG3yw/uc/c3NsCLTecRw6rzcrh4JWdIHJHjOG8x49wvmXz5qbnc4gzBfrqXGiKk5+palj7qVgsFoYYt4hsPJEovxDAIEwFZrmLXX6uNe/BOMENpYdojHLuM3zX4Jn4H0JlyOmWdhPWUO5pLwy+pV/F3UcQ2eNQ1FYZfMQFW2Y9pxdQUsfwfH+acRZ/yhF923/UHFbp/mN8/9HEwh4n0wvEeVktVhpcWFgKlQgKXLFD0VTcAQw/uAVAAmOQVtWZxi+KuXXgc0/wgJgAeHH5jlqy+gRwy/dCUu+tYbWNgDEEXSGOPjM2sH8Qq0cPDHatZ5mw9wlwak/DUIo4+NDucX/Mx8dzTWZX0Tl7ml8zncFxqsXli0OdQNC5eM/aV3qDP3UN48sZkOEKnmuoYzkm7F9Jh3aIuq+tzOpAxHEt/QlAy7uFd/wAyI0q+8ylbjuUg/dO4vcTbzXEcin6hYYNghrFI9FfqlBV+0wRGCsOOAlBGbQ+68w81BW0xzLdJA9u2U/XfnxNqtEekbsC9VNz9BHNqw9hKA7O4uhUDHiJTJcEEMXxGWqgTQPMobIvNw2fgcM3umutEr+kLGPe5aTceLRZxxBlzX7KlNHLAY8xTGZ/ZcCrmjMUTXRKgoOC4xKiuPM/hP5nOXEqkk6ivHM1+4dTwQSrGS8ShnvC5a5mIfmFesQ2xtsmZNjfT/cAYunqEXSGCcKPBxG9iOtQFAcsSnR/ULoImfuU6lp/RFCn8U/8AOhtHzP8AkzJ39x3Js/2j/wC6JJCoTm8k8JmNnOmPwbcqnuWqSb9cwbPH8wwUdS7Lqd79QbPtSnESath0bZV4Yah95SrDSWhscTWxDsIvYK1ZPGx2JkQadSy1L3tgjEeh/wAQa2V5GCHJV6XcC0Sv8zIDA5T3GKL+Lj/3Y9zTMG7c2w4sYg8ZgLiOPqczWbhm2osE1Xmazdrsi/58zL3U6eIkqf2mj3Bk6sP1N6zfniC/tNC+c/UKB2zOl0wPjeDNOPMVfD1cB4XtiYNsfzEO3ipaugmkFLLDluclEvEsNQxip7xGBTWyJzDO5USsy1cbIbhw+4x+DqFYLhrVydkINl6hHkfiGN/ZTDwPccBr0xRMn0hVD4uAUK7bzEloh/KWOLbIZOdMFv3NnMMrKmoGdTui6biVTRVQph6CsIjk/BzLaHorMToX0nZ5cv7jVVPY2Y3Ofsg/g/crP4Q08tRcp/mcfqDBb81oi6VhzKgvClP3Df2Tz6hX6lUvxOy+J/VD+8N17fFU/UqDA1I1dGipWf1GKquVqBawsAeF9wft/RPDXuLH+B8NypzOPghzDMuOop4Vc4z9RqZmLlakmQXEdnwR6QoN1lhGRWVh2EY4DeZlLU+11KDt8jm4KdnggAdHuOhn+iYP7w6Z3epYf+iDWbrUBNcwgcZsSqO5WM5gK9Rw4lNmPN2wRVj1hDjbW9AgDIFu6ozEwJxDivMO3LA67lft8OE6y3mOGBupadUm8BT3T/MP9oOBnn8TefgGTwTJPNwwI6x/7EFB/wBiZntcOO9zzfme4lOQ1KtwOe5w6xhHjZ8QeDNR2qvbqdUZ4mWCpUsjCf8AYmNZlk9w+/gaPjZuVrNDBMjDyVqC3ljAfqVXLFDox113MpKBTCZgv7ZszLm6dmyC7B4LSWp8sJu1eWEERZ/uGRQ5PiUgiWGFPNajrJOKyxTte4s4Wuniar+IuTktzQEQbSbCxiXrBZ1mV7htlr0wSxSyIRSZGptfywRYxE/9j/U3+E8Tj7m56YbJwTfxq+JzdKcV4mXYjc+JyrjE8vwy6oDNBOap4l9qc9ko1kpgVKiHdS41DdANtlfHTjola8Rs+I2ZX0xLPMAVUeaTJiplvMpv9Qobl2YMwnIx5Q7EtHiA8MB5/E5s/iA0f1AMWZgFKfiYP7IGfqZc1knQ7iZcRWfadInqWLqbaH6lD83+ZrAddzKGvLMIB/4JVwFeY1uI85g2gl9m4YuhGbIiVHnXEGJ/z4ihYbkJglThfUauXNXDE8ywabuoYfUZH1BweJwevlfjNHbDqDcDj7T7mjM1Pc358fKs08zj7mf3A75+SqWe0Kvl4GVNlfj9MdbXXhlTLID+0ArAfUNcCckagLqmW9le2Ji1+Zhyz3fzNtv5lLKtLx/7J7wo4jwvzLRlq9GJFc83mVUFQwF1MwWH+E3iMqjUKnRFnwI5HZMHwcm38wxShnqF4yq2vgg7GxMIwyvAeYE4KPEPyWzgSzSzMeBMJymcugkArNc+ZtRKVCqmRqnMKRrzUsfRCmCDyrKlDdK5UAn+k59Knc5Y7YSyprZ2TKBuNPuXv3M5mleZycVm4aP2I7lvpmCvSKr6nDWgn9YizUQWWON3Cn9hhwJVNEaGBS+hMNf75i796vxBvfPENRNE5+X55+My4aCK+53PFDUDFyuY4uJcLF7mZtV5Y6+qmJtgthE3UEHkcMIuqNRyglFB4TUt49zqV4wy31njuLdT0ZZ+Ro4jNqDSNkuGtRkhW9lDRPZUpVYeY2C7sYlN2GMWGVw9QqEgQryxwG1lm8pjg8TdITgzFKEs3T3B1ijzUQGp2EVMpu/rDMP0lKdG4WH0zh4mzweYZAcqUKJf0mQOoMcuFieOHUzkDhXErapk/cvEEwUqUaumbc/ibLDqWuc1nycM0mV33EaydMJQMOfEfa7SOg8S8Tkgy84h38NVK+efMNi+yEtN3UeD4mtzb5hfaTScnUc+kXV17gmLjZhk8ysQv2PUBeJ0zhvwXEtJwcy7HxzOSr+og7UWhdy2iPKBFlndqCaJ7htrRbHkD42mFcc5XcDBa+uJiqvvKoRxTzxcby70suZDimdF6K/qbuS2yvi1i4BJr0amiN0rjFbi4LxoaphtZexu4g1LMINKyvGbSskW0+BgyTZWv6hpVXcKsER1oVecwVAOpfVYiFdvDmHYH1zML8NMQ/hUJhdMTPKJzDXdOG4BKVuU+mepULr48f8Ax34miXkn8KGn4Hc0J1K7gxlJgsXDUTmodTiLVPCdwwBDqMF6LcnEY/egsRavxzGmNo3OTHsYeCg8QV2fjAlQVw5GU6mVAercl7lF5mTVLMdHqWyBHgEvkp+jLFStcwVTTsNRsT63mbHGpxeZcXeBRyMjfgmWOjW8yyAV7nUGNzWDPE2CRIa18xNfcvE0ZqXpYih4mb7nNFidjvFExpcGQtS1hxLl/CczXI8f7nEXm+k1DkSXUz7cxQFlahOzI4me159QZ/EIHwwlfFSqyhdZia9z7gkOD0zXmGz3K8/BAvqM2lGRB3EI+INj1Fo1vzLtl0AbgOjhdw4vH1BRj17MwQxuumUrG2/EB5nBUugh0PJFCvY5ZWKdo1batEcKqdkaLzkVlnEWvyQKXtzyzcLeNGiZVYQlYX+zUXKx+GI0VXEEpcMU9KljeZ2Go1TybQXIW4GVAWthJkwxxFr3fUZRHtK31KGdT9M2CNY5Y1YxUdVtwxRkHMeV+oIMyzy/ad09u4lbsRhEamKgUIsNsa7i8Ec3FZ/JCXn97+MruDiDx8acQ1Knub2VNPgc85L0TDtBSYXcolTgdzxJiUn3A8xDvG0cGaIN+XWUx8x5mYDt1jcWopXctRCDIXZbMgUXFcx7R6uAdHxUqbu7iOeB3DSiGN6gzBDxxMq1Iox+2ZS6X3NCo1lXEeE51drP7mOlPEL9quiHgyZP5jegvxHYb3Gp7/hLFOkJM2yAF+0qm20rnQNXAA3uKuheCNi3Ua6DGoiqMRiakqAdmIQ+QwkvruGU7/zczS9wplriyLsafuodf5y3LesiUAreEqVMs1i3iVaHHEc9flNhR1HXpiKh8XxHMIH/AM5SAm65iKPzAPGo0bwkdpgf8osXl+0+yV+Ycm/GZgUzPzLLwmLAh7hdm/zKYMGcHcvwi+oUcAmfSoUUAJUR5TDZczoLzOgD4ljgy/8Ayl7dnUWU0vMxtfZMgi+LKihmh6lmtaEauiJGDHUZZ9o7CwzTfkl/DEedPM3ePDNCVcJtbuGv0eZW5a1iD/M4TJpnTG5QJYsEvVTwIo/PF3NjenELKR+pUDKbjibTHFr6ucC38pyC/mAz+cyAp9QOAg8zzO91BWx77m9kTVRo4gFP0Mw1PImP+sXj9RyuL6RT9tXPAr3KTOMIXSfZA1ghwhDDdw539KjXAxbg8PwUrBLNIe4jlnuNHEVKs9Qw3NKhqWXqVUurhk+Mj4ruceYGD49TLQOG/MNSsR+LojbGquYDiVbmHKYmskoupXMrxKlSm6+5R1NnPwrNuZuUBHChfxM1kPzPSNssyfUIXfxV7zEVVT9zamoVKIPuKULEMEANEo+PWI58TPb+JV7jFQMfDygKLLYMV4qfuUMRFYtOv3PK3qK9AIrFsPEC2PZDRx8QDKndRJTLHB5iS1UcYXxLUJbgHYJ4mO4gTMsv4J2S5zOPi6l5hGM/HEeppgYol/D5lxAQNPnOZn/4YqcxPisT7lZyw1KdwK8zI4fmXUHMqHXx6n9zxAm2y5zn4afhzPUZZ4ly4zJsT18Ue4Jx/E2n1Th6Qugk+GCZmhmSoMOJiCtu7ZfbaKgw4IAG4TamZT9PwA7dTGZTARxKuUE63qNGrH7nTH3C2yEbnRdJA7Sxei4XVR81icg/cW7pruZMTdR8mV3mBYbMLudenEDaYU4JkgcTxczWGKpn3mXkMOoMBA+0AZD2ZXm5UDraBzy+c1yJ4UFh8sF3P+MMqGa2Dsgjaj0TAv8AGHXgLIFASyBqpmkJq5WGT3HRX9S3YxzAm5CAJm4NAckGv+SX5CDcZ4QfKY87Zjgd3GK7xehl0ZZHxKiCUkXBjAUuc4jon1OfJbBxmeHMdfI1P2/BuoGKmFzPc2QY+Kx9QNLfcqcFxqfofFj7gSpR09wGk5hmBq5mm9ylRMnHxDiDFrM+45noT8XBcOZx5+A6lxqQMQzDj7PnOjzAPipivC/HBLFiBldTYN0lI7qJtxOcDNTUXO5e1XxmQGu4U9/UeNH1KmS+MRm82PxcPh2WUrg6nd+Uvqxh10ly6z1MpFShUGyGJ8LlzrBr5QBB5MG1+ROf90Rdfc/Ql5lWasT3J6MFs3tisGpfNcTT3Ds0ysYNJQBFOEOvhV6Pg1Np+HMastmPEE+pgLLhxWIRsGJw0h2ExQWuvnqPY+Fk2fLA+LLCqWBuYqEI7g0TURQ8ymqSrZiNhRphOJiMGUzIrQEyNZMys/3MfsxnOcwCLSUwZX5Qo1lLWEIKAxfxtElzOmL2DK5AcYacwt+KVKBxNdzc5woGQcs1PEXECuuSoV0CyogNZW+YOtJ7Y8UEZpLqLTwxpk3Ecryg/G5ZjryiegYzHMnMSZrhv42c0TNEW7IMKX2RbiaPXWqjCh8QCespe209EUrheYV+pyZxBx5gAKtEG/wx7oWIB9QvcJXUCJ3igTcNDnHCfpFfK/p8cTHDDNkyeWdxXd8Dkq8zxKr4oEdNuZzfwk6u2P7n3HR7+HqM054+QwY4mLmnE544mn42/U9wmPqmhHOppy/glQhnCdnfyP3wcfDu35rPFRjn8/FT+SIDLUqo7Pc97lxvppOPhNY+WGol+OeJzUaqZZOf6lV8czmMdx0RiZyS4ICarmFS1fqLMsEiKId+4+OJm0zArJORcUWfxF+B8bS+1G5l236n+HIIvR8Nwmvohwoqc3BWZOJmHs+FSOCG25543rBEEebfhSgGcMBWxJwQeZVQuZmC4qHEqdMT/wBiWNi/fxubvmCGhzPPDHZuFSoJFrmWUP0l0V7CoxRMnEHEqcJ9J7yvIiGrvfwQ8QX3Dib9x5zKwGrlQ1GUVU8Sf+1BJBqVHUv1iH2ILy1NhteYLVS45aGYKaB3Ntojn+E85zEJE5kgefzQCFR2Rpu/xlZtj6WVHqrV3Gls/EQ50YB2Rh0mDkJcMCcKND7GIOR7WAEBgrUpRcxSRwmDk6l9rJ3qKt33DB10l8RDLIfTEtF1DJmXsCKVlfccW3tLLx/MC4b7lYuN7ItkvgNx3i8EBSYal8uEt2KllFXzK5APDKVlYChOxslV2fUw6h8J4hj+i4scKLYNrszMNfzB5fvAAGxMjYPFBKW83KhEVPqAgWZN5l9H5lH+0slqrqFXJ4YMffmZcllZzPKeo838xjF5Svt7j+UpjFlsnrEVmJbc/9oADAMBAAIAAwAAABCcus/DIDfj9rp8pigwYWSsdzaT8vSJoJ74EnNXUx0J7n5jGN1yth9dY/PO+ihmcBQCt5dGmEzVhgOcY5sPhjhwNgy0/etQlgBJl87EmbhIicb/AAX+lkkMMDDkE/g3ZK6F/Fr0xLqZ7pQz7HnG/wC0b3V8qXt10KXF3qJGTp6ybmXemagsAEbVGb6UK/tsorejDV2EL9Lcr36+mGMAlMKKuqlDnbL9j1fRflC5V2wmh5YyNcGio9XuxAnwEHT/AEWho6jtJYs8KGuZiDrS7CTTYAupyF2+j7kVi+M1lMqZU/oIF92SVotRBZKbIvnctk1QZmZrumxPQkjzKIRFX0Qp58kBGpfqjslUh/2TaTFXTwwqUtUamvYSVZm1D4pesB6OetOCWdUpTo8ypkBuiw7KysbGdj2rQzSaIoCMYEtvKwykWBjd/wAZTZdWMSA6riOPydlp6sGFm1to1Cj5ikqp+Cf7kH4M0LF4PcxG2bDhl6lg91MtKBR86/Skkz7oTBc2VgSZSG+eLCeG3jKvyBBgoY5JagXEmMmkzYuQUsZNaQ+x3UUSri+EgSXa5Bb7j+7NQkgE7m2eCicNy2Cl+HLBH0Y0p1df3CaLRn3LF2mMkq20RGv9+GykrVcdTPRN1jTu8c2GALEqYJOingbMGnUMlUAha4sZlMOkMuV4zQ8Mcg3/AICpLbtlDqjqOf24W45QG2g6pmjA9NfF+3Pwfjbeo1XecNhdKacoW8q/LecEiyyXZMzalPpvXZOR0PAnArOmbvHh8oX1HNsmQt+632+qldmvAJRqkolpoLxGMlWbrIFyFHuySBaIXqYRBeQudvqrbr6dyA/jutwFjIxibWjfBJ0SMZJUvK4ImcMu/Ar0rRwYRMuKGoul1RT+Y6uedf0cs+BOIPSURIo6ifrbNEoU0MLsiULXCO5YlNo8L+3KAlVAE+UjTCnSJIBZDTZKpZ/0vKVe+8qvBe570GM00/CbCLXBDy2Wy4fzNqiOTWBojrl6rsj5TRWxDDZm4qEGSQ/j7zQlmi6FxFtSxD/mzRovkDRp5XB2OMvJjq/v+JpMIXEkREPNTmoDIZhZdIlsfpNK7sLJhAqkXxku85tOM+IG6f4lofRSoCdLaQEdQwRRs1N2zHM06ckU10eg+illXYUiMFMonl8wwacXYzoSjhHhr4knuBZUPR3O2KTbwLZqzq+gRfuhfiQSJaeJ3wu1XoGOVVyPLhVqIjciXl84wtbGmCQoYf0aMHuRjIkXrEgCjNTNC9ifQWWUoBjYGPzklU0CBrh7Gegvj60Amp0mBOwwiw2/vvub2GFcos+xxpjDW/g/3n0yD4gk5We8UkIAyOZLsb4FrxRlP6fhacZh/qxNRk5RdsUnmN+odzJ8aQX/AOE0Yv8A4wGHiww3QYk5KpZVZ1JJIeQUUKI+d4jbQ7CRMKCZNmflNmZGRm4TIvaTN+1/Bf3roorBTklu+jc7QFjcxmh0j9A98V7wbSpBBOsQwJvGm6QUBcmY3fOae++YbRUNf8dGSO4heszWkp6zyi0am9ME/buCFzOyzdvPc3eMa8a1RpZ2S16SaeA+Fv8Akb9F/SIpEaVJ3FEmyESzddB46a98/IDdfRffhLcpDxuXz1kN/wC/2EduU2EfP1n6801MWoxQ0ReQjNBw9Ftly4Pi0GYYttyvrJ9r8OH/AMkidrrNFs0N8v34jAhr+iBUZteM/S655S5x8Avr21HJnrp+tW+pHAJ3t5LRZhJR15lHMTUbj9DZj7mMA9tbw1Mh+lLYkir/AG/1za5tgp54i4m6dNth4D/W+w1bAAlgKk08+HmrKMJ5H6a+fbian6jH2AX2GdpTepTv3nHZdFtGrrJUAv3gA42DfCkI2IGIbs84iHOfH27QojV4dHGO814we5nf8yZPDNOURrbghJ/miG/VeWOoHnNJZDDQBPUhbSEzqbkrHseAuG+hN9SMHo4pxMhj/qk85dDcB+3N8JZ0g1rpHFJ3IT1AuS/gwXdWAR9OujqYjhCmagi3GH7NJPKlhQnTsELIgvFf2qQQSKmd+F91XgNMslIvdX2R+gilceeLb8U20t6vP3I1/wD/AOc8gBcBAhg8j+g99Af88A8DBhC89h8/CeheDh//xAAeEQEBAQEAAwEBAQEAAAAAAAABABEhEDFBUSBhcf/aAAgBAwEBPxAb6lhBFM1luxtWomrLU+Ddltt2W5hHE5f9XH2yakA2Z6blz9v8XLD9uXQtYmO5aDlp7u+LWF+Sl2d/bHbpP+oLG19stXEG2vHXnpuI1anltnETMsBJfVw+IRsBZfnhjd9Qh7k/kWD5dW52V+R6uJT8jxavuNLtZaPUK+4PD19+M+pJIb98Z+rLDIEOzAk20eMWXJy+WFpvLT7b+oSwe78PJ+EA93+VpZ/L8LcLfwtftr8tPd6v8LV92vg1nzswCQ+D4+Lv+MZkPiALBsnP25YWFsw/kGPyx+Wn54f8T4H/AB4ZtljayQeKW2xkuO+OvV68fuzwceOox5y/1OLIuvB5tkOX4Ako93ZPBXpOH1H7J4AT16jLlhZAmTB9Wh68NmLf4Bz5YPkFpIheTmbr54C8NCIr6tMh6gye8JYdtFCrtzdjqGe5iy1FQQ1OP4Bqtnc5LPcak2xnpsq36lGwiflje2Ozl7LnIwjvgA9Qf7db1gIAWI/NjO2v3xQhsZf7a9s+MiwtYxMS5urDKRFEGM5lzsPkCHb3M+ojMsY/GM+WsjBJnrfje0thBGF+mH8gz3KLMTxmdlVj7ZfcFOQD7CPdrP3Gctwy1/J+C3DWFxaFp7bDf6R/q2G9e7D29IvBy3BhkD6jwIOsHyBXW2F9urJ25Bl1Z4T8g52wdtkHuAPU/qQso8JfW9toQFhtkITvngDJDsfLEbRnL6jwMwIL3bZLotO23wAMCxP3b2JFkd2ByMjTactEl9x05F1ZETT1fu5QZQcjrIDfjJ+wbGbRLkq8I/XgBfLuNF6uYh8Tn2CJ1iVz1OEE7Ym/L5Lr/RS7YkY4djrssL3ZO4cjJO7YLu2t1FMHbFQSDeSnomMj8ubl0Z6wwsz1C+z9XJYbM54KBdcueXZrILIB2W+OB7lgIN9+DF5CSLp5E4XTHgTJ7wgOth6h2zOyd1jCB2xS8y1A2MKB7eA9yDGSuMcL93x8Y7O+FyPWy5Hfc9wbi6mJjZdMbjz1NierQn1knIwWHZM7b3ZJWFZHjXpsvZ5P5sQJcI+kcXXLi2CyIN9Qtl5EQ2fsSF3w3VgWg0itl7aMzZZeuR5zwSdzBED0w+yEkuwaWQ5b2FJkWbctssjQJ8BPTl+peH+Pfgsss8PTycTZMTPM0J0laepEZTB2TkGuXpy2zSyEWr5fX8bvqD9i0JWyrKXkJ8aSCGMuWWc9t5fh4BEnHCDFpPSB9yrlyN29TVsrCy+O8/gMu72XJVY57kX1HHCWFth8ILbH2y+vDkGsNdGsauJNjuTCQcg2Or1kvrH4ZWUtW9P40y5s+9sPsA6wEkFh6LR6tfZT14voIf2AnqXL07KXkYez6C9sbPkYjSM+4DDPvhB7uQcPkgcjrkueuwDZ+R/AJX1Y+5VlEF6b8Qgdu+S8gy/fgD8upCcLcOzn1dwPt8SwbaxZlx4dfGDhaHu0XCR8sfbg5fZ8bsSR4QDfDmckCG9Y+Bs7MyyQcJv2hSvrGvt+ruCWHxYJG7Ik7NxIwBajsMceHxjafJyb0XDl+U7C724cnC1+ysIn8Rq1uw97LIIDYHiatLbSfxY+otyWaZAs2DOWJ0t3yW74aMsPbf4k+o1f8sDrB3ZALS0NihPJ7bhkJb+RraTIsSkMdshhGjsh8umSB1jerT15GLPSLp6jF7YHZa78hxyA8Jds8HZMntueHGzLrZh2FNW4ueLe7/IN6XZ263b7gyR8Z4342954Pqd7NZB/kOcsHZnHubmey/CP1ASPkPxhC92h6sYGyL1b2WXek4OQXq98kw2TLv8AGQeMBe9Qn267tuTq20sLoyK9WmxLUtGyFv8Atq7FtrPCaEFuGcv0uuEsv8bseR6nXuAFt6lGcJayan5B+2/liRj7s3Hq2P1ATsdsy3mz1sdtNnnO8uHLe/x2N8ZF7n88ey4vb249ST31Y+G/GN0soXtg2jZe+WHqe9uDGH6sPZZ3SF9MgWD2PD4xYm1hiD1avWAn82v2+QmIZtX+puz1afHP2YK5i7JN09QH0njkfFkz6WZ7ntnI8C3y3Vg8Pbb/AItPyxkMtm7/AG3Ct2/5nNi9ztu2+EB2M9lgI0aWntO+7o2JiVZng7ZZZLDAt+w3pMIfwG2xNtvbwo+N5DhYY68nHJT2272fUT4z6Qq+HEr0tnJ/VpaFh6zBJvhqMe2Q/b/qP02Z/DYTOwm3JxsGNOt0bfCRHkZ6y68npfP43CXb4Tn5Lvjw7cg5HLjei2cO7D+yE8aWFhJkdWGGufPAJI+zpaPC2Jb82x9eGyyxs/VhvbPuA3LEsfLX7Z+xz1b+2k3Voks5bkbbPd1CnBKzW7nL37LSWzpOffgue7r3JLz+R/2HZB5brtpyOG2oE9y76ty0n7QZIv2Rp7jpy9MSck5rMWWE6jUMfA/UN7GCAdtByB9zE6Qfv8933Blhe2HTxIBGCDYTG8viX+r8odiSbstJ8G5Xl9peECEZgsUk529S7nhTct5pHqH8ZB2EOsu4R+zpyEIPFL6TBrZcQbMmGO3q99lnDwceo3die+zkwXqQ+wcl/lv7COe57CAGSGzXEAL8J7LErARtt9F9kP1P7b4XjpIPd7eQQdkLeywnU76vUH2XmTyf5EhMmUO8hlmtxzz0wnHL/FqwO2BnlRPbDtw9SvZbbJR4MW74ZSz/AGf49N8Evg32uJkgMJ8iCDDLluSfVnZg8Ee5uLk5LzkpO/sDniaXVsPR/hyPcyQi1OLdqHYdmbr4LslngfB6/hyZtlIfIsWnryRy22dPu6e7fqQ+Bs48DyWy+NiL5ZZep/xj9WjabdqXat24Ads8YHy3I97JZ9w/l/q38uvGF8hx2whSN++WfCf0WSjZ+wGOPgTf4RfcTEYjYbsZnY1H7Wl5I/bv7OnLPqf8h8aXUf5Bs8ly3wZlhaTq7ukv7e3g8D4WDxt7sg8KXp4OW+loTFQkzNm6t/hGJucuFtspRl2fC2227B3JDYMJCWts8XnzQx7Ltflq/G1LC2tqGW5TGLe7KhZat3rav0g5NYsWIEH2x3+kD9v8XLN8x/AKjwf82H54/wC5ECbizYsfwDxc+Dc2PHP8bI8TEE68MZFMsYWFv+o2Fv8Aq79tZVrK2/Hg1tmzt1sZ2VtZUK3/AFKtWrbkLevVv6jX34Uep/DwuF/xe7cv+YV8fnI14Seyy+jxk4+bB7svrwA+XfyyA9+JkFj8nsOWPy9+AsLnjLM8ZfuwssufLLFh4xYsy6uPAXHgCQ+WXXmJhZ+WeGeGQglT1e/di0SrBpevUqwbBnq1bLMtfGWpXbramIW9tnbVq2totMyEvLULkLf/xAAgEQEBAQEAAwEBAQEBAQAAAAABABEhEDFBUWFxIDCB/9oACAECAQE/EHPuIxMQ7sXPdpA8MWljyZt/6wzT8hYW+rV+S5GrWV/IH8uwfBZ9Xcv8XftxfDAT1kF7YHqwsmFh+Rj5chMttLfxLGPcFtuY1YPLm75JyweBxdNm3HIhfHdtLyGdW6I/STHJSwj741cWMw6tt19nBlgx+k2H3APTNuXD1cfdn4E93ByX9k/Fw9Qh7vwIYH5KPrx+BLD+ROIct7XfjRLd+QR93+LEO2PyPxu231BGtjf2n1Wm6dbRafsftJt+jI+Np7bP158+LDfCh8jHh3bm8/8AGdxi38t2pG0eJVt/Fs38XbYs/wAWt/E+DFArVr9tft/u/wBX+o/uP0y4QLSc+oT7LdQlgtPGj40L3455L4GvHF141tt/IiznznXbPgB4Y/bHy5AsWc1gJ7vxbQWG4bbUtt5EDOsM9Pj34Zd/Z39u/t/UGnucXYSzFrH7krvsibi+Ez3JhfsuxxrHWxFjMu5PEhs/sF+2ZxIwB3/gRucckHpAb2w+mcMsnJ05AF0xw54Hrrb6PU4EcYFhNjqcsnZf5cb37KtLLl2mRloWbX3JLTI+Q7uR4EdTDderUPhrAvZCZa3t2v09QLwvT1C92z1Kvyc+TvsnfthvZOx1uGR24J6lLdbR6ki6YRwyMQ227yAT8kGZIJSy+mUNr6ucB62GcZDrZrhdQtLkL0Su2p2zwe3J5yHZm69skuu2kx/iE4Q4ocLNkSJy1WBsuzxt8bK7a3qE+p3punIUNYZ1k3hZhs5J23F+nj2g5H5Y+pO8nrlrZ4gp7nEi5lS7euN+IdxYHj1O2rVhywTw3kAAymzv/wAlhZnJCgD1IHsixHgtp7KvJ42tg9pcsKWvGdepcm4WIPZvbkQacepw2efEbpPj3Ix9v5ZVyULB3YjHhc/4BOS3mNGGnIU5B2eFtjJvZ2+HJmmZOWAmoXIQSmVIXth5ts2g7ehJkKtu8kDwhumTsKS/srZ7uIO7e2EadlDIYeHfAvS34tLU7B2HOCZi2S6QbduDWR4WnuTPdp7n8TsLDnLj67Ge4OWhYsSPp4dDksZ0XtngEDPHMsM54DeWhg1lnqMni9gVZ4CAfVwnnxsO+56jjYcnrPY/J+IFgWLcmLBNtnLdeR9sqRul8UjsM7AY4y+GZSUvbM1b+eMZ8cWmDXs4Ru7BvLDwW23Hs+d/b+Ie3ETDOv2TcZQw5K22dn12wYhbu/sEiesF4D9XF7L27a+XHf8Alswn152W4nqOvBH2WeBFt2mARjCGdYRPEL0yU4NvffDyGwbA9f8AL4xPcvcPALZgCD9h+eHY062TpC25Znb6N2IEwfctQYRG5APd17OZPgDASJNy9vs+XVzOWkAFheMZ7To1jaYTLITJ+382yIWcFlEeSDkuwhenIX2ISbLk8R7ts/JD6jIWML38b4xLHJ/MtT1K4tR8XR7de7HyAtkYaw/Jx9u0O2h7lJy6DYaHu2XZMxXZ1T/EDs2Tvq2tJqzx2zc3kruE6e/+SjMkwIgQPTtvsw1y5+w7OnzI+3EDas9uPZ20t/LF1tvYxBe3fYmhP7b92ngQg19zh2Z6Sl7/AMGJhxLXdgHPB/bVn4Pc9alukMtqR6xZ9J57B+E5+S3mWyW+D+1t9tZhNmC+4bwsVSIjMo7/AMbYxuQHWeukj2M6MLpqxGa5Fhg/ZAYRknOQfYTKLralFrw3sGe5T3EB5YBZzkut2W1Oth4wAeW4Z4ZNZXouJD6WDlpYWJkK8gYx6mrH8syzWRg/ZR6sYnbUDMeHIey2P8scsRs2ZMjPsolvlt9p2Mgny6uFo4yhuO36WZDGfJ4Q63qyf6ul17uF0yJjx1asoh/I6bcOPbTEkzEB6uqyDPG+E+lnOxyV6ITmb2l/Zb7lV/L1GvUZtGOQZ1n8ysddk/JNvVm9bbS2ey2Qs+rTT6g9IycjTHySfPB45LyI16k4SLwj6ZDYwdv4lh4bp2MeGCxYMGWkhe/Vi5L4y3gi0bRkvYH1c6gmY8JnJ7F+5bGJLgyewZApyGNtR/ZL6sD3cnT1Dt33ZPwWP2AkyOx1Ghy0snqILevt6G3XSfUsTGTEMssPszbvC9Fi+4EOe7B68E3q0uPu0kHCVYlvjL3euF36kRz3ajjfiQ95dXIU4eLHj1PqMsJUj7nhhIsZsPk7cTe+WCfxEy+7BG7YxM6mOe7cZln4yfjH0yZ29GSJsu+o0bfIx/bL744tWY6Mt37A/sG7jUEsPy/hPmrH7J+Mh+x/Vr9tRcMyyWTXBkTkruTpj3Y6y56I45MTYt2y9W+Gw+zK/bOYSZe9kx/4DLPJlnLO2Au/L25YLL20Gw3sCuQznh86HJAIjfuwO2E2C9WpLRzwVg2CzL+EL6X+ZfhajHstoR9XIQsjQlsceF0wlfYz7K4JDX2wL7MNsCvb0tuxvuw5ZunJXNl+5bHI6+NXMlTkyu21wdnESTQ8ZD7I7dm+oHuQ/PTY+4k329e3HyGYthtZJy7lpclQlW19sZmW/k38XSfXLixB8JLs9nPtp6uHgC8IAQAsL29emwdkvG16M+i9vJTfcAciYgj+S0geoAZZm3UwC+Sz0bFeWHu/KQ3Ry/Mu+pdl0kibIOCKNyNdynMtg7Jnq3CcY1b8QF1kfOSnsT+lr/jA9S87aDkryeFiZ0hn6WsnPW79WfWbs2AMkx5HPhxYtuOPqPYSGcSxB7haLcaz7g3T34B3j1ff+Nl5JcEMNvaEGt1bAjnJXTInjPDqRbpepHyb0XoyB6+OnuA9XIC5vYE9Qq5fZK89T3hET5/iXOR3hekypt9k8apK7JHI/VyKPJL22Xqz5gznkl8LjD9L0dlni7ZhJrCzBrHWdGEM7dNnZ8EOHgEdgGyfaWw5iG98nCcB1f3YhfSSusvfD29PBQWL7gemYerbD7gurjzrLdTl9nweRZMglzm/sddfGkTl8F27APuT5Lb+23omXg8dWMbaPYB8jPyd5owZ4+3PPuNey5EYlPEag2k4nE9HhjNvaXvhC3l7ZdtlGkPhllllmeEte/D49ycgtQ9XGz5YUsZcjfJ+mfV88MHhlk3y6fDY68v8SPkI92Sx4As2LEq8tfos2fUN/M/q79WT3c9khnty1PVgyPnkiYZt54Pg62j7tv5cN3M8Ms8DXsoDJu53Ob29ICxXlhPqbA7Cey0eiMey65dkM2Pcnbg5P9mkBOwbHrwd3J0sWBtPsDZ6+GyzwOz4eA0uFoywQdj2PAmLEAMFbjanvwfLPxt54dztkGQR7JHkeMssgxlgNqXZG9LL9skaezBGvDxY/bF+tjIAnNsLEnxGZ1YZBaNmxHWsG39S7du3DtTZyU38JX5L+l/i1P8AwCI8f93P2TZ+RXx7teGvPrxM3fgf3atf87i2fM2x9WpSMNmcWwt/E4/LFv4nH0SEEyYQfUnxZD+L/FyELHy5GHu0/LCwG/xYLtiwfLBdmHvtn5uHPCPcae77yAXtj9uHkG3+pHpbd/ZAe7YT9ufb409GEe2bbDPbbd/Y+tttvV+rBjOrX7Z6Wby/3ZnPG7f4u568du23+Wt21tbudttQua22zVh24jVsrCs2vyP1bcW7bbW39tflq3xsKSAfcOerdhgPTweuwB6lEt92B3w3eNiLYEBk4WY5LIbbjlt8QBb/ACQewC5DsD7isJCyC//EACUQAQACAgICAgIDAQEAAAAAAAEAESExQVFhcYGRobHB0fDh8f/aAAgBAQABPxCjL8xG1N1o/wBuJXfJcAjV7y4iOlOElhVFulzFypynOZwB9Y5lMlDlrEqhTjrMTq1uqv8ALN0ujwX1BFmeaZkyuVrWv91NtVXZW4GM843ANZbp7zLGjZpP94gChqh9EMFnwPH+qEaYDuDVZxo6matdVtiqNJnu5wW5N1mULsKwBFReiyCiS1AXlzBGVXL5mAYPCFsEbNOqSUABWs74lLS+Ilg45uc3T/Up4t5CGRQfzFpOuC5d2/1wQw+vc9O3uVheF09EDBaZ31meFmGJeOAuCFLcYuUEeDxfxKrruupWaA6yy3g1m8/7/VCgOy9XCmg0ks0Aq7r8zLjZfqW1hm5njjlDFxbc91DINeCCJkY3UypHG4293hrEpECnvJ/cooHHDv8A7KCzu9nJ/uJS2ahvNnsqBZpe+4UezZC//Yu2xyPUUSkxrJDY+4UCi7u2Vlc2MGo2ZHLnqLziKFlPbA84uDPH3HT4DbEzgPCV/wBiRUj2H+JaItVDrvPMUJsaeo9RaRTJp1WZbWnS+YJqxkIv1xL0Fa4OCCBS+Hn8yhmhx3UQKBLppy5bIhRSBV3mCJSGGzivMxYT+XiaRSsWtBMEw3a5kFtFxYaK3lgo6BmxzUaCHlCjaeB+0JahGDdL75gHPbpixWG64lILVjmN/Xm0FfcRxakH3/tzOoWatrETaQmTBcwxAytn5jaohVVR9xQ1GMOmpggru25qRLW9EaCjk8x7IXiJDVzUtS1VurulyzyvuMVUx7Iu1Z1dkRKhWMKw3BjyUdQvVZN5gZkroL/WtTCsqkRlaXmLBq4sFWJa593Lg6EUFbA8b8w4oHmzX3B1E5qrzzD6ayUq2r14iCVS864l4YT61HMg4lhv2QtaXKzH5iPkbHB7IxFhek/3cyhZOHBPEOi03qLdlVzkgEMHaEx0UmkD9BGaUCg6eSPA1o/mMLlTkCgtfuIltVbHniOKNy/kjwm9oUmdSlGl8zMUxpwOPqZ3RihN/iNIjVbXxUsPAAw0859SjqEIVmXKlqvAa+ZqanXOvV0TB8agFVeqggZ56IVmqs39RMNaAhXeSIEsHyv8zHFRDZlzn4hVVX0Eo0xQvnEQaZoiM4T9D4IiJfNWlWm1JYpvQ1DhQFbqAdikwnOd6hqcCVTNvASoALZqvmVlPgz/ABCAonuoUdEQsenqCBOmxV51eM+IiRYNa+jPEDNG264gQo9uZn6WDY0BR8QBzjdEf3GCWcFQ9RhcgHXjqFNUX4lUKCSt5Kuk8/ceJ8hk/nEaa2LA18bjuDAFCUV6wR23RViYgNcsyYl3GMVd+SASsF7LOtSlAIAsy2Y41BblrGagAiHDmKnnut3gfiFBwFod/mDsBWK0Z1dyqaP4QJs/EJUgshZnqI3vH9j1HLWYup9sWkAoPwmUwqUwrmc7xA8pVuorqOKUTNmsPGDELciJTrRt46mBOkHdyotTeMGLBMtKsyShk525vzKUFw5IGpIEUY3jzC4uHoxMmcwQ7xC+QaMZhZcQRCl8WMGFAcgRmETmByCkFabjVsU4Pm3H8zDbjhjVAUC7eJxIC9fMJ4C4+y5dcMBVpoiOcY+ol8e/UxtgEpSFg1/CpV5W3edQgLDz/EQyMFwVoGqba5lDK1qI02uz3iDqGQByh/cVwImVvjWoZt5v/vxC0CmueGLBn01CPkfmBGemYVnH9hj2z54lOeU8XKtbKreKuIOwTqVEYBLN4YJji5y3XKQoLeF+o5MC3MpQugfMAFMMfKY6rFdVLNkNZljh3qpS5rDAKAVWY5/xLbur5dxFCsg8xDVQW0w3iJ1aKfnqCufv3HFPq1ihZZtvxmW43mvuF34a48QURTf+1FaslmDXkhQFSi5YQnLXqVI7ofiU+HU0Ng0qUVOcYIlTgmEAGt1miiENd5YWV0NQU8Dx14lQ2d7q4avJUC1geFJ3xFQ4GruUEHJ8f79zexq9yo2mHyQ0NFc0VXuFGBR7xRCwQo19xNg0eJcstYCrY16dTcL0t8vMUIa5GMGGfMoNhXiI+tjDx/2V4Pkjc3UAI24u0EtEd1qArhDXF8RDFLgJIMx2hTdhrMpZJ718QCQYA2MWUDI4rcGPGc5jdETVxLNvhiG9o5ccxM/3iKimb34iqUypzr+Ynld6b9QTFmvjP4jk4C4mCaG6lXirrNYPc219aJIKt5u8MU5mwtrzCRFKy1rMIuknLUcuSlekyHKbRITAansZVF9S+aDeR9YhFgdo/pE5xG/L9RTRnRGNpHR5piQvQA6RwA06vFVMA+Kd/wAzBnK6vRqYp2cVqCxRRxM6GcnWt3/xE0VO801mYi+7dXHJ9KnJvyzOevEQ4ikO98YldcUwApWLXBLHqoIt3pGsABUB7v4lJHYfwWOSh2P5v4nV0rwbjy/C4mhzar4xGUAfDUZVw9UB61EbgZoWPjiACit2qzDTZ44lf6JTeL3ZUvUnLkMOnp2Wss8rUrI2MkmbrJ93Mhr1ccUbQzW3HSsbUK/xDAjcomXrGIprWCpdUIVLnVgs4nNbvg4lodls+sTYQEd8/wAyr2EZVePMMYryun1GFmWS22glASsQ4u6NsBQXFwUEDVuY5Sb5f9xZgdCGevmBF+9blBcNb/3mDFna0f5uYJ+b4gggoEd4/wCxRTKnhYbpTDgdxwiLayjseZeKdOHn86jFgpQpWb55uZAvfW2YE0XMYjoWp8zGUKuBz9y3xBgXZEDkOIqSjJ3qMckFE0K9To92uuajoIStG4C1vFViPOXnEoyG3D4iDdVuL/cShy7Fj9QcPixis6mSlc+OJxOepSBFawc928xJnu2tyiQFuqx5lFNqnHC83BFg1eoFbVKt+Yu1zfnmFsKdtavEUZZk8ajmk48zIsirN8ExaJiAw9GsQA2ICs7muKZsnSvnEUAekFXC72EYIKhw82wr2b1fMcPtn4YQ+gBmoU8eZ5Gj9TW/2mQOT8w3cuHP1KGW8ZPE0SMJ+4hATOND4l9GB3XHqJSuaG39R2K3AbBWalSuFt/vuNd0Y0Tl1MLnjEoRcX1Kr3kpj1Eji/qAvlqWfSYHpEeY7DimAgv5l0PKEwyHLmY2AqNrCvDecQxgHvUFsx5SIVnors8ErWBUCavz6ly3NhVesywZ1mIaKT1NPD9RZUq2qjQW7UJ9Zg1gVx8Sxa3wXEM55eJQvk/EYFWRcZxAl3nqXvg8wodYDPqbVmSacUeYqAcKXRw9QK6z43HSkz44jlzUWjLqMUNiH5ZdHPVVhgtsxyvccCrrjmcjAeYJj0Y9QNWi4DYDWeWUhTeIkWvyZIQ2H6S5amnzCqWfM7EBX1G5wmWhl45hquZwKFB4zMrTNt/1KxTG7+JlsYwIMqrfiZoECiaRZk1XOeL8x2+KN/8AsuL3FgGOFNYr+iWnGPm4ZfMarA5yDxEytCXZ+CWL1F6afqOnFixLafuYCHrEPS5Yq6x4iQBGBA1ZldzM0e4P5jzataHL6lRVVDBxFwZqsVVSwPDRsy/VHNo327hkWBw38w7CjP8Az41EXi5croE61iUuRjHSAadmx4O412xnlvTFW8IxbP0ViX8KUfMYtcFu1QByE2oDgNiceJV+02yvH+IaAOnzF1KhtNoHiIhWFozLB4DqEKXlc5lJNKxyRPoNXT/riS4lUQz19QyZS8NQVS38EtWSGlg9e5hLeqV/EzkpyrQus+psY8/Uop/2MyGgCW9uoIDTtG6glGWWL+HqOcXfVQXWPcLCKHJ8obCq1YX8ozlCtEh40IDmK1MOblB8pjcrNb6uaxuBBbcoG/iaZceSq/cZtGCJQeGUu6rFywWbQgMwFlF41iNHO1Q2PqcyQZ/pMqrs9SgdXCiipUKrm1mIKn8z9y2ELQjXvDrUTgJ6T4jQprGKuvxUG5J2wWNIJqGl52hAjKbVAHysZ4KBgY8wLCi65uXYzKrGtMsNWAFF7/EbRBy7b+IvAsuiRTvNymTNEzYODZyl37Xl/Z5mLBOAQ/DmFB4lDf71CEMN449QwFECJePctH9vJkmcdGb/AKpRq95uPurg2rXKZ/EovMeWYUDLjcyha7kVKzmf/KVRxwP4Sh0X8RwoCKFux/8AY264Np/MwSXWT95Zg28dtb5lHYYikW38NE2il0VuPi4kYHKUv3xAXFBbR6ePUwDYFO7lXYNWnw7rqCYrkLX2XAm1Oy6/qUAmVa+giqlFla4/3MGEO+nFyjgt+TwcRRg/QlrVasFIIKpMccRCGatxlr0S9MgiRPbSZlVVi5/tQSPaoox2sajxZtjLL0rFxUDlWFf3FMtrlIHpYMQDcXZkLm5K6q4YBtZi084hiwpjhlJVnduWe1A63mOBhrU5uHOHb8RwpkYc3KWEMrvtmw4aMysgfPiI2Bw15nlV/Mp4xe6itSEPF46gQG6DrmYXlLz7isAXfEcEtTbgoGJgVDLjc7ObF1KbLMKL5PcRZoGH1LLqiNhncy51WL7lrYA5q6qOGV9RYrnLPHiXSv7iFQa+dzYHDtYoMM4ziYaK11qUtK20pLy4TjEfvmYSvwVhLATwbYkWqnidQQw51LAYO0g9FXOdQbFRqmJZSd0zSH3qEwJiGcrOrrHiIgXTfEEMp81EFOeNs+Rl7hA5uYVOePzKU5NVv/cTF2V3AVsry5NQeEOEfW8rR7aJyHHI18xVHwxFJRp86/7AlAmWIWWyi2aYtq7uCFKDV2EtWytDZqLRfa3HcLdJWj5rn3GkWsMgHUKKpZbvcaLTjfTBDhSz1BWuB3A3lU1jmXuBWvmcGzAYW34/9jQpE4dRHYd06gWN23oWAS0cZxf6m0TrKFlXbwUH3BOxP7+ZbVEd3wQaXa1lHHu5ciB7BXxKW1o8pBBSEzdH/XAeD2RQsPygBP4LJQKm7scRv5HZ/UrUijguUQqa7JfiWhUXe36mEDPnMQULzhEv4mw7FeEpLDsqblUK3QNksWwiXWV/5ANk5FuoLdIOwuOp055393M4geD6SqRQ9jU1DomisbQX0fxBN2arK2JqWXdH6lkCZzS5jgCHhg4PKyq/cSVdLNZCN96ehbK8gY3SILZbm/JKbkBCy/xObG2hwphV1ZbTMuBTO+UFMQtx/wAiPdioYIXAAMCEGtfndcwACs6EtFAutAl4iS6v+3MRWyyteYYKiA6mBst+8StFC4xyO+X3GUDnbUGja5qG3asnibbfmOg0L5t/tES7B+EsDILzEG8GruoANC3iqjYWPX7dwrpI3m8UfojwiGrVD87mdQM8QawrUBTUdlv98wKp/CZaqzOIXGG+pRej2kXEW4uV5b8MbO0uZGG8ZvUuzutTAQFVX9w0sWtMtUcf3N5zUVNavPmPEWYvqCU10Lwjd18BEh3cvk4llFXWIUxl75YmXN1xUTIYor3GlFdfKMGgyV7lokFqeEuF1tztGZdRcqcvUdsOJUtZ7+mWXG8Mu8uaYYF/uYc3j+JlS3OGP91AmqKNXrMXa5VzKKHfMLLkfmXYkxxuFEDV3huW7lONY/5LW2PZKXOf3FmnjJHDX7zEAU4WmkIjNC61UqmuKq4W3oDqGRrmBRV/0l1sAtBcF7LYGNziuXe9xp4Gy4l1oQYbfuFBclX8Sr3WsEswyVjMoG1GuJQ4j7aJVeb53xFAFhzeEM0jfeLYbMtyMq1cAWhuK0raV1FjC7bsDqD1m2/cdMqxMIbL4/2pZWr6uNt3/wAiL1BbzbcJQZaNs0u9OYDRg4Zlebll2XBDC7vGb1EWOzUM3eEZnBV1KQKdTNps42yjdbm8OJTRVFcuYADNOcyw9OIgIjiqgqvJu2WtabfOobDiVWr9xwCl9ShVH24jU4LQGUcp0x1mJTw1VDzA7FF2dzNZ42sa0a3dwQasPkZeRQbz5jKtmaRmZkhzbAHNJ1MgH5j/AEz/AL/XAVkFc3zBzS+X1MjLtg6QV/MVAKRYO8RxO0sFeIsIgLZxAWVlt0phgoNJpDZtcjovedyhoaGAa64gVlK2GIQDY7F/EXZd5K/ccRxl5BAEHq7JjtujbEwUAzb9wGqcOnhl+m83LJbs2TJi2MNkz1cdIoJ5g4JdgZPqAzAZNDOLh0S+rRBjNrNNPsjXYss/VTGIOR5+4PM7Atjdt4GoZb3N0TGhiPPULG0wy4mZqMYc/EaysdomPbKJeBla/cusAAuleYTKHv8AuFmo+4XpkNhZIU5HdaYjagngtp11E0PkB/Uac8WNHOrr+Yar60aPxMVSHQbf3EAgYdn6hSKcCGnGbqIyhdNQPuVWx5GW6sJw3UowmNl4QlXEvF/mGsLmlpMJd7u0IKhV5t+IqxAPMUexvJFmDnCN1EFBTh4SUsgm7NYiuHPq7hSo3/txPQdMRL7eKuVK4m77QZFpgGZngFaDdLomEBVYWT4ZRRDqiJ5KsIU8RILikrAm86Nnf9xl3IZoYho4HTZ+4PIvlFVVdu8QAFk1jfxBViHDgz1zxLNWCxqPWXP1DKyzkH7qYWBnN3/2O0hOJo8n+YblhVgH5r8RZETg2H43DWlbGG3A0SlFZKcb1ECl7iDwGMxQ4tcR8RXWGtjrnXMbEChf7SZ8WyaIAoc2q2+TLv2NjFmkPPuawOOLHH1BxQbLvPVe46Ee2ooiAS7N/mI1UrFv8xYN4bpfx6gg7pNblVGzfZ4fqXyXBbrUsAlonF9zFBltkNAlbd91HLmsDk4pJZE1Tw/5j1xVXNttYOJmGs4CObih6zGB+N3XP5PiUyuBsz4iBm1zQ6PnURWt7V2Ol3K8Gk5MOjysLAZYeWsHwTcYMGnjDlhuKpe5Z8MaBIQXsCCMB5y+o/EZIUCxaegHrmWqQPPJS+hDpHKkiP8AVagVLWnNnKeP90Q0BEyNIr+oai6Di0UvHUyxKYFHuosZHToPxxuCEqyG+Lwy3Y3WqbxSMcWpseQu7HMw0gPZvUaYGa6x/wBKhLLJyB7gjaFtk6v5gfUCw4S6gAobs253X4h5pU4COh+oiBWLrJTuogVU0NvThPcNyCDj6iQC5HtTX1ACmKB080I4FgQynXiJQ8dBN/4PuJYsAOkeP4hPv9FwvDrRcvNLJg8jyfEAMCC6R/X/ACGwWmCIax/cd0bdlzXP/ZQUxsRSPPiXKiKLmhSyvc7RDjv42/8AJjTJsytC7efPxGIEvIC2+pYZpSC30OP9cqBI23R5e+ZkhTkLD41G2LVhVfAMAbuaMDsevUrS3wjC8OMl+Y4HrcDm2NkNwWTxWOY3puCHYfGGMLXb9gV+Yq4Lag49kXgZVV4NFVn/ANjBANuUK8b4mKKJKM5/fUJr0UHXXqZXpV9VKjaZK/Ud9d29Qbza7tqIKEbRs/uBSkAQcH/yXwiIxxEaB1T03GvMseEQxgosUp/qJhZh7HN8nxAAcYQA4e/uWexFdgP5jg3dWkbtIMoogbQPHaRQEjDTm9hG+R0R6M3xAR2CWXjpD7JaAuzMtZv1XPglAIuhbL9mpgUeava155hUWotoBa17uADCv0V01x3FyDChpYaZzmDBq8yoAauyECQKux5OybSBVTj5ihoU7CrX+KhNNYucnMaI7bnh8S+EouLwIYYE2pNOckNEChVmevuNrAXurYgFiozwXkiI8l93g9sOdbmNeIJgJjZ9VCJhoV9DD9st64+ZUGNKzhGD7ZVBsvQ8y2AYFRAcWVvmJgVZG6xR6qYqti3al40r74hptVl0o4TYjS2ecAgjJsJ0HP5jsGmOTx/UxiIthu+pY9bI91RPxAtoOoyrRtbY06L6vviNZrFQ3/Zv6nKDIuqP4iatQYFxUY2S+FYtfFQRZjVaY4hjiUqXddudsqKnClYrPysphaKfleYftgtuRwVxcTcYdhk/N+YYbAeWC+MShi+kMP7hS1NUMBJ+WDYCYi1HxwePE3LkbRTxnGIJDzIDk0PWZTVYLugc/LoMx5gQKDYNQAcbrMK95isCA6m8tarXDcuCAIhwviOYpJrR3X/b01xK+dcrPHH4lFS/MrthFbDQ8Y5gtwEMH8wW7Ds/uJDc6Bf/AFBZAaUNteX+IQyRFo8Q2zjbGIH6K9rsOJdRDgHwGOxPM73j4/cukp2KYH95iigWSKHvdifUcbSXrZePeKhY2yte0D9fiC1en4mT6leXmw2c7xHr1kLdXwdxOcG6KKqNttMNue0K78A27PH6mJJ1uTfwahkw0TRQX6S0HEHY9fOocm+goRvA/P8AMKgWiy7cP8MtEVzG3HzxcCVJnEteGrhyogWwvNQmDjyW9/Muk4pbzc4eo3mYwdP9zB8CsDVdP7gSi87dw7U0Ck0ub8ViByUWpk3u+WZVkEtbstk4gFQQJFcA9QYslAJ5/uFICtpyrV/uU7loWSbDyxzNHRLhzL8KKFFV1v1KwrGeCCaxj2zp8Yh5s2shoIs33R8D1BLnZMSxBvHuY5HeD8NcdwFMgUL8tO+JgtwszS/D14gDozl8nMFybD8wqY1hW7IBDFlj9JcytUikZ81caVLflc/MqjY8gtv/AHqWrRWHDhfmWIwWpTrjxhmWA4P4IzEAEGcuf5jnFAs44lqArAl1Z3Mx96Dr+/8AEoDRmTaKvMCGZYaW/Tmn9xx9Y8NH8x3fC9y+OrgKrpUKxbdcxzKKHyeI0rsmCF+ZG1hRmA7rmi8s/rXiA15qEqKt0hEIkZVVnqJDk2rtEP4+4ApVGyZ8rFd1pKfEC4XZ+PZGy06yQRyfiE1CDI48HiVW1UmQaqW4Y+XwAe+S4V3bwMs0ZBras5Nw4SdsUfFfzD2dDArd19H3C1C1RZlkr3FaqDkFx3EnoJS29EVLpW69nH2y4koGtJxKTxStLzkuAYyhoqHONxwJHgFrZvrqCFF8/XP9xpuCxR4c9nUsXlADtwSsGOCWquruAq2ALKq97xzHTPLQKlSkti360bxGoUKpHJ+P3KAvGHAeYxWER2A/84l5Ub0I7r9xjzcUVZ1bEAwCb35PmEkY7MHkhQAoN/J6IFZiha3u1pNeoEB+TEReMW9B+5U9jGn3uDdAayBGVOoglfkyRlKgh2NdOz5jpgBRQOj+4ymUIh6nDMlCeX+okppc7zxK1G2WtDtYKXdfoF/iAACrfo1EECHWlSlN2+Hqj6xV9y80tC8dwoCACmdcowLNA97D81M6pZgF32ywCpO716JQAuHB+O4KQtfRh8juOzBGBq6OPuEpMAufETVmoZJfx+TEdpiFY8/cehLwznB18RaIAGwK5N8X4ihZO0X79RAEDieFv9QMqCSi3A+o0yIa/wAc36gMqd1Ti7xjETIqWNFrov11LObPsc5i6lWVVUNn3FswigHmrviNg24Qd3W41O3Yhq8f3E0MsFuPTmww4j0SXpjM00dKLFt5/fiAqXgUsH4We41Zl3cpQa6d/uXFi5FD67lYFrO4ljFilxT+YUIDg/dfM0blV0+DTKLZWzX+1EwIeBeNYz9xWAJQKrf/ADzEigWDkHXqML8NnLyepa1AyKse3G81uGqSwpxjI3DFsi+StX/csUkbGXJ5zLEYTRgbr7bn4rFKfk+5Y4xcvD1Mgw81CHT6SmZXweZYDm6i0158xVKBBWsBjX6jTELNILWIogFMk/68QqqbNUmIzdOeF3AWkRwvEQioHGbeoIgVeIJGOs2bTxCrqbGFlmuA17gEzU0KO0JfKqBQpXFmsQmhp7f4JHxuQeXxFtG637IFoBymL1p9cQ0sgxWWAwjocHGYlw1V4xs/uYFFKuohRoQm67lCoO3ruVLXQKPSz4uPxAno8/MXSsUCixiX8zqs8ePmBeRri7X9QGdYiqIzc2svGA/Eu2sA0AOD5lxROaDcJAztoH5nIBwf0gTUNBFPGZgkBIuowASC2KOqv3l3FvLIkGpTBZF4pdHzCVsSt8XkXkeJhoiAu+K5+WORltbaw4zL1ygBAe/FczJJI+dcWSgDTbZ34gUDlPph6lghYDV463vEvbUGrF9B3Byrc8krn/sADSwgWdn+IVR7Ftv/AK/xBSRQB4FN/lg0RdOZTbVZYgpmDgrsd/MQbjZ8Do8d+alzAvwLVz4zH4F7Nvx/MT20S/g+NymUrwsY61GKday/qFNFJj54SDYalLtvEoFUAyzzcA1BfPESDsu5ZrPMIXlGr+ISa4DIyqxhq8gC/F35lXmrGr5ceo6qUcsVF3gAweN8Mo0jWqjqu7xAk3dVpKDfMCALZSsv/CMhSosXuW4UgKUvVx8YK0BxXiMVKdbLHFXuAszAu935jRiU0ZLqoIbBrNLxfnW5SA0UOwvHqAFwrumIAoeKS3+pgubVjb91zCw8WUvMsNmCr8Qqq0SzkrZDQ5ELFghm4oFau+A8xDqjQ6e5cCrlCvg8eYpM7dnFenpiiwQ7R+yG7JgJLH+0CDScGz01AOoMKrDml1EClqoczFVpbVr4N8wcQKuenEQp7kbHsUxMjgFQychR/czl4Urb5fEtcpOEsYfKHuJ4CUQji91MBSKUq+V1K+s63C/EUnZufXh+Zl0eC/Be5VV1oKTq+z3cs5FdgBfB+47FuX4UTJ9RrNBY3aaPuiG3QGbq/A83DTHZfUY0sCHldDr7xCvlRS2ro5i8ETBbt1s+I+JaOSZu/iIsoCsE4f8AkRYVtwfEcpHNSWVXrzUS0FIYqs1yQXnKnmWIA2NlN/mo9cg09Qy1x7jz7SGxwZcJ/wCwIdWWzV+BgCC1Vjbm8fUS5goVyI0BFTAmqxzWNeYDFv8AMoC899RWHHdTEmZyOosBQ/ubV8ikDGLaX5jGDlvm61AJY3V6j7zQ1wvBHhWsA8HxAiaJDFpVeN69wx4vOG8HziUYrAj7wxLFuUwzvcdmlIdcP9QuAsNbVYzNAXcTtQ/B6JezmvsS5YPAlgULPFXCWyVDA4x9QNITU8DFiAsyL4xHbKEZvNV+JiaFur7qBgXTTxcybWaz3KFRT5v/AGJsuQazFVDoY41WApSu6qojpAD5RcP1DSrFC9rQq/GOoaoBv0EpC7LgWZ5xUUFxiOCc3/cMCAN3mt3/ALzL2Y8NYPfiCrZfSpb68x2CLGUx9nDLpKKEiWvLKaWFbtd/8lvRnEWgb2eoLAEpB5qAUVWu0vXjEupBjdjwX4lzat9cQZdQOQwjgxGfi/cKFhoL9wyOAgcelx0LJz0uXpWLsscW8xVFIaBf/UOtBZaCfEBoQ1kofFlQBYOCFleymvcaAaY3o7a8RO8NMfjmGEYMFQd4wfcZgC5avQ5lx1oyBY/jxEHooDswd6xEACBvzc3xmOIWDEseHcM1pmKNscMXs50Bfk6hgD4E6/uasRyYKQsqcFWixxxcayFZ0JvxBqMqUVVKz/cu9pojOVwHcrnSksGqxzUbDY1kodGa6h34qyoWT+IAXgCtIm4oulqnGatghTTl83shiH7VD/MAVrY4R/MoIFYDF9MHbLqDBTYwAuAI64xDQ2Xgo7KmgmcZz6ihopfDb9x5uveuOIFNJXF09eZddV5LI7+oK7VKRNYxX3CWLWNcNbhNEOCIeaK+4m9PCOd7c9zJq2lRc1bfOgmhSj7G41mdLE+4DWREKxQ6v8S57RcyRuvi6+5S7BUgt3Dbhwg/2jqcmbAuJooAdrLrtYYqoPXRKB+3EMFJ2eh4iy3d4j4IorVU5ZuaNNVibQhrIViZDOpt5rrxzEwaNHZwxQKp3nUdBPAadNcn3CgCFLVS5im9A8m66uG1AbTP3DrSHvH1sgsYOADHxFlvOXzHSPkrqKoQUEiLw17zKBTvAVdPf7hkXTn5lb6r/fuA5m1Pr+5kzawSo+LIq9f78RRslys/D/s2QBVQz+Wr8QNA3whc6uXDGbCviaIt48wptAMV1gZiVGIfLALDCFW3eZdeRWliviWOxhsDt+ITVKMhdnXjjzKYOcDTm75mIrcrN4PP1AqQojSl2z/u4jwh2MWboZZTmlUVWZ/3iWpN1ZsV53MxWlBgtF5yRCorQJo4hW/GceYUwwMMjtf95gjMyr+/+wcIoWXwjj8QBJ8Gz69QG55bQl9ZjgZ42fp5iUvew7r/AFy0K19xHkh5aIkAWF1dtcwsoB1VxsFk7lW/a3F5NJKQsPZZL0DU7TxcB7UrOYiqDXwR+JFj+oeHN8BbyP44iSkQXQq/4YNyMsUe2GjVsd7HY9cPqNoCj2jeDGODUGrQrCQr5Rhf7lsjivMJ4HDumR7wkUVBSLtRUAFQM1nA3uK5WbOqOIt6C+XuFHCNULL/AHEpQ0vTiDq9B8I1Wm7FlAgwYteE3MghTrNwNiWlUkMZWr6g0FVHNrRWZsKi9r5/qVouy25WyulPH/hG4ATYtq8J+4eTGUXVGBjoz+M/li1nQ6d/jExQg07B2Dc+RJnR1eIuS4Wx+XBN7ftH5HV+IAVI9OnHNdw6lzgpo3leFlhRkUa/5MhKp2e5YFhti7lT1kE/UV4JghrKFEseYtAEUi89V6ljL7vDfPxACwDJVn3MLgBR/wAxhdlsK1KEVaitydG1hVBJQKnlRuK3glbu1ea1GOKcMr2vRLGZ2DmiWWC30O/QMYSDWAKH/sZEpZThOb9S1uxkIeQ6ZRYBbujOYFEF6ornv9RJSJUmgqqNZlLWDSnGjHXdVPivxMJg3gmW73jeo82IaKtfMpHhE73hcQMmjS4eAs+dkZc0KC8uPmFzm3nNYVn6g3WGL4FEJBvduGGhd1txr4jAfwaH0ko4OWWfJmGq9vVCWfMuDAo26viDGirhCJZMFa0H/XmHMQUAdhcYkLxVXV/MsEt0BX/mB1KI/D3WoCJOCYNtX/twjAcCqm3mIKvc98QQCFYaNYPNRDlVaBdgPgGFrbzoUNnmVPcswCeP+QGgqNqWw6u1gLMUuLrxVTZ4gG6Ir0L3k05+KiuCXjNY6iM9tkCUeuYm6li1n3DNhW8DN/OZbouaIJ3qKbacBg+Az8eJiEZNl3zjEVMC4Db+mLUAgGaXl5v8QII1t3rftgplVa03MeVsukLa2viIQLsL7fEogpKrxXmU7KpSxfLfyQZRpRpgj6TcCy1rFyx2BLE+x6ggxzra9vLDZRWEHy8xCZDDBe0+dQAbcbobruKoCguniBhkNP8Atk5pjaumARaRMcNbz5lK9JvH4lgvisOkOIprLWQw/EsCydjs6zmUAwSrH71KY+1b8vEalWUnF842soTMloDUpfdhYYeCK6FXwLQ/7MVSPcOy5gWZqOKnNeI/WTkdZwmuMy3DIxwOc46+uYvI7fVl3T4jrhQpmqLz9S4A5DOGw7eaxCw9lBhDJ6fEIMlQtvp7j3IT0fl2fE2pw2BOL588QreIgSmn7jXUUBXZzKA9sQNZJdme4ohBBCgM61/rlhUuQ0r+MDBRSQa6F+xGioUUxV+IwKwOP+xSoLtKmAPWAiQcHzWoEXB8rgrYFsxrxDa54u8j1CgjLaHAYzZtKdalRL158ywBuWCaDH5lL8Gdjq2cfmFbSKwkq855fUQPFx+DTBHjYQ4T6lsohWob7NHmOCw+C176jY3wVrfXepejGrVW5d0ONR7RuGHS4xeIa5QZ0LlfuJeoRnCvmAVDGC1vNv8AYZQYF46oN/AfuOKoV0oKXdROIHdgWuqvPicBrQczt5GUIcqhav5ruOEzDIF9ht+fcIGZUtXwxCGXS/6qEDZILujL8Nfcua56igJZipQ4PB3NrNoy1KXBaTAXcTIVbTw/zLECRAQa+dymwIWgAGgf7iGrKM3qBUVhoWq6D2/xC3reP1W9ys08lKvvcSuUdCgy1fEYslB4bhQrb5/1w2PgywsWR2ifZki8XkwD/hgbgq8gmkZUoWt4WAqbDWIEspeXcS47axuBLBNCtYwbbYR3/UBXmIp8kTZiLZp4MPzA1t0Cyh9ncWK3GwOvHuCgIFDmSwrA2/w+Yb2D4WAP8TRVakR5N+kiILsLRa25/wBcMhtWjCqs53DHKxQtpQ/rE4CbCUHyZXcLKW348xAe9EWOrHH35lYRJpoHw9WSkmXV5PzAaZK1FXGUw3redy+oVAA0v86iy7AU1Z0/OY7sZbGhvfFv5lwOMVZox+cMM44g8XwwsBE2dzD8cEbc8DUpCFTIWHLyOxAopn1V/wBSxYBSjKNus/EShFS901SflfMtigUFmZfCXCBEzDAXwzCGWK/CfMVQhQr2fzLAeimNP+JmHd1t7Y1dYeV/4iuGTQDZevJLn4qhbHr+biFqFeTuOJDhFhOvMAghV7VkllNlObt2njiIAAEeu4BvV0VezEM4K2HaP/JtKeQCe8azuvEFoo2X5zBk/wAyrt2RU6AIPsrP/JJbR9n4M87gBjP8xO2W8beiNasxcPUCFiqt7XcNh2rrrohxVwEDDb3jqoLATlPZsIlVGbAv4mPUuzLL9xKlN6zXs+Y+REWBWHvWSP45u3VrX7jUcvGUrr7gNKcNiHusfmGxt4pDfxmBNHkwerlgFsdGq6mUtaCYPMCUl2ez3KoL7HG+pkaTLyj8FQ6M0Sy/HMMxKFX6eHH4iQxwLtOz5jWImwmMf78QLSocrMYz5sYREJsrT154ImyboIrVXme0oiF/5NhaVUBk0y7NC2mryC84w14gFNnNrB74f3MzgLKa5R/UTKjDur68wB3iao6IyLGwsqsL11KVuLBS1p+SanAh36TPoEls1nGZZcYBLlfFf5iztilPGahUtQG1m9ZiC3YlKXW394gTkFJa4y2+NH5lByBu7vVf3McGjer6lg0B9xbX8QciLety21ujbiCDYtt6/wCxCC1lM1BRosz15uImZwNGvMGM3lcQCOa4Qb8NEBn0VNNcVGOLmYebefMQMThN8WlcnuV9A7aGsWcV/wBiih2ATwfmCLFYIo4t47jiAbCMtn61uYgAxMq9QwWDtxGmKKAhxjVeoCrEYCYw9/xBAen4Hg5lqADvi8Zrj4iVthVV46lrr0av8QVWoVUrcPsmI7xQGjmmKRGWK4XTzUzrYKwV4IQ4TI46U/iADq854ilcv8XEAEK6iVUFbL6A5hVtUvpQ9h3n9SytTKrOP6lxCwdGCrmgKqW9B5NSjDbITIeEUseBQ/ZA2i5ur/0gwgEDQb6WboDeKj2cxCFD0H45hmBEKGzmIU2D+j3BRc0WttRFe2MryoAlMbVgH86lRV22B4zrHMuGNchpw849FC5LhxmcgMmXM4p3qauFnI9jGlwSoFrQ/cAq6+HQvh59Q5tKQTnV/wAS0krkFHZX0SwaVOD8dPGptWHUsquBvcJILhxvQbdThcQQAy73bDW62wporn5likBVEs1dfmGYQxjxqnzUZ1yp0c/EVtqpxar41KRegDqzgHZ6jMhRbsSqPR/Eoychda3qpo4LFRliysVLtzXrm8uZkmAlw1j/AGItECGAYQrczQDdJU2F2Dj/AHmEig2zVjJ6jhQ05zEqriUtUbSGF83R67gb6mBcbseGc7haLUugYb9RAcFHvEqIYdRWc+CPHGl9J+NymWaB5s7ZkxungV/dQdhXQApdX4jHic7ZmAM3hrAo1LX8wizbj4hlQgM4ufs/mIULQvDmVbRHIq71uJ2OgArHbcRSRUV8Xg9sBI4THWUxBUd+w5/3uVGilDTol8Fnlh9fS2CBzXxDtaiJh4J9ajnKAKG2sV3GxDLXK6IUV5B1fXqVBodFnG4CE2exSYjYyUtJ5juofAjxNAEXcLG7C3ZGx9I5LB5YTJX8jC80YtGvm4wty5B/PATMai00fohFSHNvP8/qC9LLKvcOClBlcHhC0INOMxcRFcOU/wBzFLBZRprb6JSip1QPx/L0RwkZSkUN+pdtQVSv8w4DBzp4qKGEZAvEaohwwLHF3SgNYP6uFSdk0EcZYoIfBsH+Ej3UJOXFJ7jQECwADPLz6lKFOymk9ma3hplCgsJQUOE+6YQtDPaj/wARDFO1pw4+YTrRzDQYjqUtCQ0+chLlRyy0+vv8ExxsRyJTb/X3AiTVUOfmLqUVo+ASsW3JW/8A2Y6UKA2HHuIWtRVlrDPxKzyoVpTMz9SK8ax8wDohZ48fUs/PEJThmb3V/iIbc/EveqPcRioetsADBcoFRBdAlGb4wxIcZOoY1sPvntiYOyt4KvEvVgmNDFQVLirKYU/msZ6jkNA56ICbYGh/2ZZDQLZ01OSGwCLekYAama27z8yruRJSwrL+ZYkzRu1rFfcupiqtm5cdEXWyzmN19RA1UstllbiMMB5kq4abBlz/ALzFiWcRewi52l8tbZlTVPO5Qbo4YKIbTVF+f7iH+kkR6nMU44Lfdc1KMA5DMu/EcAs1y+o4/wA/sAxFqFRNuz+ZxhvBnWPmYG0VrxCg20Syymatd46jRWjBbblWhQU2G/UGYNGNErCjRWV+XcrkU2Gj3jcauaV0bZg1dD6llndl/BAmsi/JxHgYrrZg568QUpSx2V4oiqcWYELVKWxhuGrZqtMssTpaMpMnKOieeAEz8gWaLQLHFRCNFoP3e5UkNA3/AOvMYPVbevxzBhlqaX6uO8BfAfNRpWNgUoD0PP8AyCgt7W+W2UILRGmx5PxECWXjvwP8Mzqs1Rpc7lLCyLXqi7rYNY4mJLlVXPfUGSQC2ZLznxKdbQG83X9zNDDba55jZSl5yGvEUQ4KvDGIYG59wAeEVYLzXmZMQbbe9/hlwrNGcw41mW0QU96+Zp4lt5fzL7t+JQdnEv8ADiO6izA3UWjLRe/maLjDE57GzTu5Umak45c+HTKMXkEbLeuJZQhe4f4gBSooOXf5i8FVUd2MwsibubzVb5zAXpxVmVeJpUvhetqjBcwcuPaaZat5gE9imjzAiqwW3BnMZuFY4X4lkfIGw1EucxQwdItPGQenKwBkW9HRHNy0S0peXLGWZNbWSAhdBPNRgp6bxAwzypn6jTFaHK/NsoUIlIQJ8SuTeA377iMaDkqPqUOG3ZX05+OZVAAtOnn61KUNagFg5aQZQBwox4iCwxAbY0oDsDgTDmJMr4Gn8xWCG/FRqi3BnNP/AJGzNaf4/wCxmxVZt/1+4phdwRtMUf7cJIQAPg4qOpQHI8TcFwnAmMnUyGJAp6/mMptzVJ6Yi2eS/wDblRAAq3Iai+JRm0PQx99kABFtqv2G+J1OcAgm1OQ4CU+EItg7a39xvmyrCaO/9uUGLTek8BNaPQVprOOmn4jvvQFq3Or39S+5RTbUcV++pWilKODF3zGpALvY1vrDzcNsxEoZ/qV6ywLP3AkkGttaVRMUla7Hj157h3GFZwy1XjBfNxbsMyZ9P+xGqlHMZct+AZjqjqd+F7qomyIIfAahAvb/AL+pRGsTIA+4jyWameD6Igf8x6Vtg+dxwgbCzEsGS1ESl8QuYMBKwCGhcj8S/CgbhZAwUFCsviOPiDamHMpXtVoA/EQ4iNe1xTyQccc4Ku2GDNaBrVe5dY2he179x4bcqOGWrwYHUooNdYGbWWPRLZtp4P5jL7EYcNqzEqrjc7QKfiKWDIHXUO6AG1VUQD7Fj7O5jUuST8ygBPApeC3mF4G5TS5aIYEN8gh8mWFDKvAkUqiwyNHqoFDYt6xMAYdlqGIlUjtHZ+IBdNC75hlVkWxXI/mKgKCsag5gYIMH0ZzuWnRzH8DEqAQCzvOWCKwCxa9n8xuUOG9HjzBnIOM3NtIXQCr8cwAQhCjq3qFeNsXy30TFd28SoAVflIbIhVC6g9KWjYLPmNq0jFFo8QQor2yccidxBhQ2VzUCFQ2t43FABVVf7ois3TtYe2BkAMtstXbOhR9qQDbN0n84qOEXCqpVe/7hlClZOPB4IlqVTaAu3pYOOqbIuda1UCKcC5HCvO6ZetUoCjgTphPgUVYs5+v1OeLByfLFsW4KwUsPmFzmhq5a2MoG0IVu0rzC0wCALuVblzAAuMfFwluWJio1UM2kDdnlrP8AsMs9AFwK4xBgVX1fJV/iMp1tOGGP3DeEVuijEuRXi8VMhW1XgzPINz5bkJaKOEB+R/MADJdHM+xfuvMIY6vuE1dOg8LhmiRTfX9cytaYDljpLujz4lnbFHOHTupSJmA1ZkZlCUx3ql+cxErarTwTATT9v/saWAAVFuq55iI6KwFsvxQzMHCmtvDrGYoYKokuhxEoMqIKHX3EMWcKV4DjMrjraOtTlScUFD6/cpEgzWB2vFylO8E1PEdQFtn+H7jMRCkat5ILVr8NAcMcXiC810cMquC12LpiLj3H4GW7K+S1j3HVLNritVf1f/sA9FY4mRG6rCeqiCOdYg9plgFGtZbXxB6sy7AfmUIJtb5jAabS08fMRBAH3F1QlFoco9/qIv3LbvJzLlQjkB5hpBu1w5eCKWNBUaDoDLDYIAj5HRNgks+Oehd+oMCgU0X0QkyLySu1QmnyMzALS6Bmis/qWVVjpdzat2ZycwXG/JTx5iCuoWryV4ggSOHOecSzUDS6x7YBeTfg9TOVu0TdRtYXqG/81MAJq9Gn1xLrBswz8RRzgLRE0hvA5hlywKs8ceHEvwhpmUXHiA9CtRe3iIhtawHhj/VLDTaa31jcqBtCK4YK94HjqvcHatSOXuYE0trXNSqIJgtXjHMI31mU/wBcNlKzIcMbB2DBeo0JR8xtoXV45mRbnO6go5sNcw6JRoNViZdbDOdyy3u4pbGtnt5qWUS1pOfCcP7jYZ706BtzBaumDqzEzeLLFiX/ALXMzW44vOq9eJbUIFhjBq+94iqC3pPQ5YvssQOhv+oBgwoEhuPAwarnWo3Qq1x6BEoILRRdta5zBTObBrPD5gtb8d9Qzs1mRDvHOYZpBgRQMoRLKVP8TCaCgyDqF6LHmWUC2L0z9krCngCY5sZNq8k5jb5L8wXo9kVpHLCNFn/UAZnZ5fmFNGK5hCw/uYN1/ggIMFPn8xtsVTviUDVjNpHFUZwrmj5YDMgCh3BEUcxuC/EeVbi6vXRiZdSq0pZ4lAtooEyqjD0GWWrFZBwIZ3n4mC+cW2xb5x+YaKi5FM1jjUb+oAcrOD27qXARbtUa+j/2eiBK1CoInnkY7TCG3C3cFbhBXp/rgDv7kwvnxFJsgptK0ViBYAc2qz1+Ilsxqhu6mULpNsMvCHczobZsD1KOXjGsY3/MZnYy26Dn+ZehZEya/wBcwQOwKyMcJ519BeXxFMHbS9uYBo2hX45zAx7NK5JjnAVTjnUtYPc8XmyWCK8RoP8AfUf1mG07f6lRBVL+H8QhRKCqgCs4JVIokWKCLqBxWXX4l1qPuI5LQ97le+6p/iWxTQ3zvMRRc2Y4lobSuxp8iWTYWNinmNiCcAx7XT/2NZmFHv3E4rXkxGqDWXivH3LU69H4JCmmB3eZkCWoVBCjgZNODlgzYaSbMv8AELUuwtMn1DhuzNuyufzBlwLsKarhCjFsl/49RixdFzKHmCWbGD44s5id4eDJ+tyot7DGKvRALALapzuMt2FXR+Y7nAynH+ZUoCOAablyamla+R5jaoEwZL99wElE5csc/mWt4zmCj/y408Sk3k3mCFhZw0dxgGL5t1LWtjvItwCN06DFsuM7G2s+4lT15F/GbwRugFy3LDVZMEuyuobQS6Ks1eJbwiuvAr7g5ZVKa7gNYiywI9Iihs8V4h5bF7YAP3uW6tvq1Hr+ZZcBVSvddwC0/Ysw9/MDDB2eXMNF7QnY48wKBEquVyeH/wBhRwUUC6PD3By0qZQydkMgUGztCskK7JHYEbH/ACoQcZXNF+qLjoZW5LuB41ql0uv9xKyXDxe+viJ5OIznv9RhFBv/AD1DGXQ6cZ1KzkpFNUvfiYEWwrDepZKUiCaLljMVDRmpZ4gqtAmexZdBogp1YfEOitu1ONv/AGZmEoYgoa/eZS+3OZ2Jb3BBzef9USnGd4QwAp4d3By4eIaUGxqt08kRYu6/lEXqFF4ruOcEFWmD7NylCtS9a5xF58INPjmFYw1psblA5C+4NAY3xENOHl5imQKEw9t69bmNUoLJ8GghUoCso58viIKjwUWJyrxDgJedQRY7QAG0P0dwT0wMjqmyK6wZBXg/7MCsVyjbK+lV3/HqUwJi8rX56JnuteLhEuGvAGeCVpY0MfEBCy6Fbgk2w9dP8ShrgY4PiI1KNHDr3Kpo93DClacX3EAC3yeX+7gDIHeXEs5OAzfPzMIF7dHybie87/jqZhhju2OeFvlo/MxqQDbeZgDhwfAMo0RGBej3iNmKmuD4ISsBbsKhYWLF3XiiYjFrrYHDLkdr5tXkfUaAc8Sh23DsvJbm4CbGTejbC+mEVi23hxx+fqOrlkS+XUOAZBVid9+9kRs4Fk+uooKr5MG4VKoTnZ89wOR+UGKnBaz68RVBLcop95gpnTS2ec8hFIbUS0Dre6jSYKVoRpL48eIW0AWYtnHjD+oTu7Gl/wBiUBVQFh0P6IGgkmg358kpxLJbIGsxu6NFbePr+ZUkfZcLcrg/qGnAX0bX3EF6Nmzy9Q0EXt/7BfesfmPV01nzF2Ucy6jWfxMKHAcS9LrxUbKrVeniIJG5B+0pYqBj1ESG7bxmVG4NZHPJ1ELlLdHtEoAWLpM8XF9zMDLtwQcjU3bBv0HXM5IateXQrmG9EMpehQ2sFaVi1WPBoINrht3eQRsEoaBbohRsNl2WezUDaVbnKLfB+ombGwcpWnxLhAoANJsIQjpx3zvDcrKlhlNQC6d1ky1gIwDJELqmignL/wAnx1Ms9eYbbFUVq14/U3NHln8RagSqyx5lHyCJdTNfzAtWKmjQdsqNpDoNt4g2FEd8wTYuxnMPdcajCl44dwSynlV/GYagjc15VBqA3Yv9xqKkwMB8viFLAdpwL2wWALgNeWBhrQ+zx8wKUwyAa8/eSAktozzCim6jVvf4jQVDI5tdaYV6usLhTdvXEprA0MPfTAKnguQ9n5+ZnLLqP5TL3SAtgct6lHCs2Qv78mIDLgYB4KZnRiYcz1ZuVcLRk2iOAqry/uIgA4KGF6vNQYBhbKj7GAKYYsHy55mCFBDdX5YxJuVTz38w/VrFDVcJKQ4BMXFdZWNKG+5UloANA8+czBqgCtL0RF7fFs41o7YuAGStLv4a+4sQwVoHx5leYgDJvtgXku6t3mXhdj3CGnFzJXJ7lOg9PMzDTWLlDvLxuIaDgeeJkh5YqKbd8sFY25G5hqDs2vValjQDl1X5WWtiVWQK9wlByW26ONY/MwIDmxV68Q4kRm6g+YJCUXlB18w0N0DVrl9QbLFdZCd+IyNwwM2bMi+PTMuSjXf1uUC1YF1Z/wAS8adVy3/7Ba5G+YSELgMN+eybMETI8zEAoFQ+YlLhKFasqWiKr2A/xGtaFvl6fW4bFYMHfn5lhql9uiEO1XN8oybmhGR/qAZl7qxYLjauvS2nruF2VDt4gbcwQo01M9r5gaigDbDzEFgKBSG7KgBkKUc2QWJLyvpeNazKR5tV4im6w9meWIhWSXqIXIinGiJ6Vm/CK6m6efqNghC05L/1wElMFlRWcuMeIkYxew8Og89SpyXNDR9rvzn+ZmEP0Xk4lnexgmlcza3MN5W36AjIXS9zGOA8dx2gSh2QBRYCnZaYvrZAtZcPLs8RSL1QgWpug48wK7UJHFnHbm5fjzoM7LbfGodpVloBwptjnLUQgHzwQUWdxwubL9yuCtoWXAqdJ62PEMNcNOx9wcV5U3XzKnLABeMRyk1BM7roP7hSIEKw+Ad+YkConZbzqIV9wHRUzStHPykCa1ZEYDAYmXWs3nc51qFANX7Mxvwp7jTkzZTtr7l5YO61XibtCCK9EwGcOIVsLZ01WaiEoNYqvT/sJjZ3RsP7jG6Kr3yJwwTTHw0D1FgFks4cYli0aVQUT1C9FM09HbKEAcAyfJZZpCzmHeZRCXkIjT/uTGZULjWEySua9HCvHcHeEqmlZyQNPYcF2wBIFbz2HR4l4fIPqNrdV33AaVV0rkcy2oHu6xr/AG4CN72vydf7iLCqexZ8JQycXbfcplbW4vypZWrqJrUlY1/SXVSDac6ucFCrUrZfhK4tE+aploihS0RD5jChdYWvruo+rWqn29nEzcw07govbluqH4gVA/UOEYdvQ9QIAqGnJXIShtAwOBxv3+4gpnkSs3GNlbNqP+saCoqwvnUeRu83XqIWjM1cD35mpDKqj+Ff9jMgMlj5vl8ajZJQ4+TUJq5h4b/4fUSgVMP7+pcRL+ELSXIPIwAadgXUUy2a5P6RDJZtLL/wlSaV0tDnEGj2CMba5TxxAAYi0TWJvdaQaIa4UUtFsCvX7ib1DjGC+eD7gKTGTsXro69zKQLkTQ+bdy1scQvs2TFG+eojcRw1+TqWMMlGOjboOIjDYiLyi8sA0tYpcn/UWlVquTrnzKYlQCiYe2GjvMDnoxUzdn4mgLa0cjKkVebKiTkbg0FEGtmpmEqF3vOIVw0W+9QGC6jbomhFuIWrnsdeYiCY5S785mWqtW4h89QIRRwXUPmVBSq2mV+YAW+ZuvBMim1uzXqWQb3gsyeZcOvsEUvlfkHDKVu2vUPPIcOR3FaF3EQul+Yqvh00jTh4uJXUDQusdsG28Vj8/uUl2MREbFHlrDHQ1oFj6J51Zf7ZabDetX5ZdZyXLRR0Qomwl27+pQclPymTw2Bq40jo4TwuWJKi4IFu1imgDNULl9zO6FKPU5PcHIKAgob7lOaK7VT+6v7lYWwKHDv6gJyfE1yDjq4gIubMY8eYGjNrCXhMyxlqc/7xMVikteh4EFbtkpQwS1jjHuVusGHmFAoWLBvOCDoAAUpveuiWGBz4KD6abmO7qK5fMY4dNc+JQPAVDHm/9UBwFcFj4+4DqAwYa+4QAcbpL4lOVKjB8oqhROS656gmnQDVJ4r8QWkGQvdMyRBmly8TDOEZbS4V+ICwQtgOjMZlAwCpf9UNBAiCu/juaBgTFYhtcmIUvsLgAOVPDbmXQCaDkWa+peAAQ1o5LYpLKRXVNV8sYrNAL00PxOb0+v8AMvcK1ipuhsqXRdBApzlphjtOaeoirHxkipnWqzi/4mEK5Mo1KURMh3X+L+ZUS0crUfcQMTYGXHEYdUsFgdXdywzMgmh/uaEWCNPUsgQKWgfX7iCwBWtIdfqNBRltB6juEHhAXfdkC0bieVdsedCmir+vH6hUMn2DuGYBeLWvJFqgrgR5ICWw7/rCzR0urdzBJBYrZ4EoHYM3+YaoUDRwRiisLXHRAKRI72uvxLi7NZv9QyCaFX2wVMDh7i1RFJU8DNrbAcB0a3EA+QTXZL7RSLnnP8fcRnh6LUf6iHILFz8SlNEQwN45ebh0CxiyH3xMy0AucFPq1ilUw8TDDiDoMN1/1Kaw5PHO+4AMksOlSnmlK2OP5mFmV2dSg5PmCikuxSWa9v8AEYq5Mu7z3XqDvKFd5LvO3j5iraHYaooK/DiDXjoN4f6uX4BSmqUl8wHYr8kH1gMgc/MtDwIC2X4RTeYO9DxSPEvpAUlr9++4G8nSPeDcG7z6aKV8/wBywBVW3gCMw+lhWerhGFgMrrx5YJ2Foot8OudR2rTRbb+fiAuWYjxarM5TmPJsK0/7qNYsot+W5SUIzPNuEFagwM+aCVaql8WGD4/cpJa227u7ZsiwZTmoaibaNQVc25OJjWnecSqB+PZzAG6cbeMfmBF3X3GwhWwax1HFtRV3v/j8wLN50fcaqV2Dmh/qvzO2DBJl00Cw8vUUREGj6ARNinBW3hh2Uts05fnME3YGCxu7t17jKqLAUvg+IqHQu7TMFBEAxWIkLAu2X55qBEqXRKPN3+OZbTIoin1Wo3aFsBRRddcS1KYIq1PP+6i2NLqWWcctsZ+Zql+VD4c7hnzjE5xtiKG19u+8wWot6INGeOalxIourL6988w10sXXUxc6AU8uicZgtUMOl5fUESUHBq3gi4janhnUwWbtHL/cSSME20OvEyTXnJXnx5mZRhVMt+Y3c1BZdcsplEPN+NfUAsVWCoruejzG9F5GKK3QAD3Fsbrg/wCEpjzsr8QHdiijOIEctss8dfEK2RdA9y2pcN15VWnXENiOyzR2d7/McBsWEcoU/qMAoAS29+41/YWRIFs5Olmjxa1YToeObhoutCC/mGGtSFCjw8yhS32rlY2Uord9Rsi8tJUeQ98RLVWzeBOpYg3oJgdp8cfMFbtzrRzj/kDErelvyS+sbUG+A+3+JeiCFR7ovr9wRZS3tWIpaAppOh39yvVAg5HZmKsZe1Bzjg/moJt2aKa9cS6i2ZS7xqFlYDIqePVwlalM+HD+4IgaoxmINmEpO5gRkrvct4D7lSuzC3idS6LDiHAh4qWmyx9rLNMWsDZ/b3FlrwsyB8O4h5UqnC7O5mWe3nUvo4QZpX8H9QtrDZyLyfOohw3BaH6K6i2cHDYH/IqMxQKJ0AtJe7xADgqq2cNsKzUyle3O3M0qEC3LH8sBFNBE8TKNthO0tCqFMoNNSxtdCmFP8eoJBUYDSevMC2KsoA1RjL5gRTWR7K38RKERRZsCuglTLDdYpQjjIKojuj+IwpvVjhWMcPGcQTbQuhpXO2sQLaHIEcKbr4maDUYROhcb6MfiFRtTN/I/14h6bQbEbF79w3y40WKcpK+xFKCuTrcrgjFaFgglEBxK/uUC90QBX5VMMWwK5YWJCvm206vD0y1FnB0G14/mCerXBy/zEG69zFBUou8S53qrDhhQRtFfb4lTeB+oeOBV9PZ1UrtdUWM9hqqpi146pXpPfnnEV6tSdjkf2fEqSwijhyfB9y0NhYuvlhb5JU5w16hDXFK61RqWqDIANeCGKAAqvqIsj5uF/iV5pAblLh4rcDedLlzIID4WAfA6Ghkf3KihstOGmAcUmWlcwdOnuotdhbcI5vGKfDRGPKajwcuPAwZpOAtdAcsT6xi7pts88SnF4ZcjA8n/AGE5MgzB4DzuGHAF2Ly+7CVq4U2T7amSqe6uprf1W5hcpWbIWCm/UqThdb3AFLziqxOgfgjSHkzeo2LUeQ1LkN9WSwpvkOtVCgjkbyS9oAGDn4/MBlJrNoXdTPGbLZaQ40x41bm7KxnmPwDiit5l9OlvDxX7/ENJAPLzuHKqtEb430TN2CYVVA0f7mE1rUOUY+KmUEqLWp1BWlxgLU3bivmAp6yX+xxGww3L8nNRruslB98x4HgCV8/ULcBsFas0Il2tZ4I6FNiaX74YsnPgbPUyVGyof54qZmLbC3wMS7B7YMDzn3MlCaAoeamaKbz57GAlXA7bEqBAtkAaOtVx/qhA7GPcCdS2DzoiRJy/WIBaK23xKqBvR6/5Kmgv/Ux8StxovqmSfae4UCALkVY6r+ZmAjSparbHpKhElQr+5QsI1ZNL4g8q4KhBsAxAAcYpa+oEnRYcvol6DKFHIMh9y+lpeGf8XLTLmLSys3ykGEHays5nhObOTUB35Zx5/wCS8RRtroW/EA2CkDl3qMKlzLsb+h4mAkB5Wn818Sqw5t1gffFyytJWo5OX5iE8XgVdF/7BF3O5Fs8QoiQUKHK7E5g6oKBvh9xGNFHFf3xFsDFQy9n8woJoWrYun1lH3L4LQsmL141CLYir0V/b+4QI2ATo0TdZisTLDTJbMqs6biWVTTpg5bKcdRI1ZtqNGi3zEMhgUddzwMNS70FMJ3E3cMHUtuEoFGfmInVwWxN/mHarg7PTuq77gNywBdBa78kqxlM0r5Suhto03WpprpyJYU6irRTlRxeyFnAyu+dfUxGZgt0RUitZtV+XyEsf0XjN11/mLoWhVkN9UxQHN5Mf2nkYFM3+odPOWmq/uBdp8fu+4WhCTDQOvEINJFNbrqX2VCqyR7GZBVdJMNUG8bm154gEo8Vtt1Wj3iWMQNC7fdWS1CDCkX6gypVXZk8RNtCKUGqO2LpCBHg5lgfYpUJXmITd2SxWBYw3IRC08nMWebW0FO+7r6gtLZqD/MPqwdgEJNI4UD49SmpZ7+v+zHqAHleIFedwEHPDmGdqQwHl7iM7Si+0qWhWGivDElbMIalkEf5lakxe3h/MpbinrvEa923XOGrjhQLaxT3LxaFLonKzGO5gPJbFbv8A37lV4N8Cyzl3OOKQn1GGwouFvk8TsKAQehMjolUsRaJspfCXEoDAS7508N/JEbTCUU24oHR5jIUpDfAL4yxwP7u9hR0QckyCfv6uDOAoC27/AOxzOBQoWfpYUuFCaHu81eYJEd7Z7lZhySwf/SKPA2ttvYZ9Sg1aGl7rgr7mBTZiOlLzdOLJRv03KNwP+8x0rabpxfcVVb4gmy9QEpXFPq3GsFqWGldQIdpYC0+eCX6ngwvqcOrf1FR1yNiu/EpEqqKGTh8lfMIqjWsJ9a8XKiFqzmASK2mB3nuoj/5KnP6ibw6LU/cpsDgyj/UrtVTTUDrraqBS8fBHUnzCw2JQLBXnMAozec98whTDnVjzECAK0sa6f7qWozt8j0QsDI2psfN/xCLQwh9vRAwrK6KmdKjjgBYLNRFw0g7EVKsN1fPvmBaoHK/6IVyuUpF7gMC1dNx5dV8S+q3gcvcspkkDdR3Hnec1eIUWSxA8pQaYO3NcyoC9FY5gEggGRbRjnxDPGhwvA6IllgD+IWZBeG9tw6UmksU58MLyqVP/AB6lFf1qy/5nI5/kl24ILOxww32pZv8AdwCsARdP7gBaFG23HMdvgdDjwPiCawyDdfeZUIUXT6ZL8mfuCGos5HnEpUYPL/biU1a4FzpKllhoPEzYCxXVfqZjLk/tDZorP7+fzKZtm2mxc92YmAhvDLVA3GR/WL/A/ZHGKVSx1fAQ6JnqkpaHwSmOWnlMdx48XMLVdv3K6Uk7OFf9l8Os0Abx/MRowQ5zW7+IDLTCz7fNXR5jkhFfiqTEDbtw28KloF3TUBAdGV6xKY1xOx8ysrJdjBjRXcFqA1u+4lI867gdYD50p5isNqV3uUA9hXmG7wTBeZSGBaC1Yn2E3jZlVX7HRfMxFqhbe9Xz8yspLy69VuZwTlWLmqNMaMOACW9UxjiFgPn+48Y+X/w+ZRMpavjpz7NwcExd4DgP29xWYby4jk9+u4zp7stX4SUkjEK/iVRSigCt9eJqgqErhcgxxeC9GIr0FaLY82Q5dV346P8AfqXDHvcHbLUWarK8v8QGoaBauErj8QlucLcVczCF1nyQQjS7Fr1rJ+5nHEtLF6slISobSVb4mgLVlqBLiF+HziA0Pj/twMF+QLzZn9ajRrFelephxnG+XvM3QTgqYheX6/7GSjF4p09PmXLcitl6fMowoqDTf42SpsKFRjOUCgMohXUM6Og2/EPJK1Rizx71Gwt3WV/BxLyCKPPcuopt9r5hoEQGJbquf9qFgQAs3dIazkHdTP8Ag+61+IaS19xwFP8AsSmWKwN1nlxL0NMrH1EqrQ7qOAO5pyTVTx8Q9EjYNqr4z/ybCBCX75Vx8xKYQbwRrXMHlCiwYvqOQspC78RUxveYQVn2NVDLptlfj1Agoobm/EXTHEaNXjvRH0KMcjocEpbEs7e+o1yhpyFPN/MzPbFTVOfxctAK78vtiBUIOaSBirYuzcAAm+JoHX4gGa++WUba6P4lrn8MAUVa1w/9gOQE1nuIpgTCS4KBabYQpDePVfuXlnpSnwa2R0pcLZlD6H4t06/MLBRY+nhfg/cI92QQV1+osKaB9cyrvCkGRE/HEykHafcMRcKVaXxCI5lGkW29cfEzRW5Xj8xgHCmnR3BrAsYnxdVfzH0uXBatOOsbYqUXMDrxj9wiEJm2kPPdynBpbCwdFMIx+SbgZbD0YqXrWWVd6qK293BvlL+oqHCfmOV1jc2as83T+5tBi7EWHxmLVaggbwf65QtNd/7xNF2DcePT/bHMcwFxlrWxxXUKiCqFo7cJuZGocpnHEGIDQh8dJDiipjVs4csH4z+JfAOFP9QZXWLrDpP8x8QJV2Tr48wM3YDG+Dz73KjQYUOuWRi+ILGh7WPrMIDtAuw8dvmOgooy7g45hgB1K2LDbpBZkCzACApovunL5nKHCiLvs58LfqIkI11bW/XBKQjTvbd6fhg4zBSWUw57ljYgKQ6/TLztqCOSkL2u/iHKzgDR79PnnXMLHszCr3x967job0aCGlf9uU3cQaFDvg1LCpFTdgC2v4JnwPBO9/Gc8xpVYEqu3njdRW6oabXWeuJyEYWV1tgBWH4DTTy0PqpYR61pWM/1cdjL2u6a7mbcUXKiqDxfEMMGYoHy69wA0EDTdyixbrf4lFfKVZ5gtYfv+YAKdVlioNZCKi1aviYkDHE2LBVOzz5iLBLgXmWgkMXrGeIgBYwBmoGeMuj5eJeDWUxxov8A5LZNFBa0/wBzMirZBsS6yO2ncuxeAGat9EeJ2i60DglwZlUu69zSIS7Cn/kBtDVt9gRRltLGrRWTaP8AiaGCmL5lPdWbcB/fiJcsVYu/UedOZQfV6/Upa0SsbO/Evd1msX/2GgZyHkTNfmYjx0zUNAp3Wf8AsVQJV3b7lhQcXRWPmCpwut1qUoSgxdTmdDniOhWzYZf+Rqlhgqw9dzn4WfmAG6F3nMsKv1kTSPD5gYsaTC/JjV69x7HBGrawcQRbRGwVeCq4hIQ40Dz2aKlGMoNvEshRXaOPqO0plU/NR47FSKnxz9yyisSqZfFhQg193BwBZVwAzdAoCXAg1bTeUuQKMZUu+twscOqrkTPNuG0MRxT9tEG1kcKyZgwjKeiJvziI1/2/XEsBwnX8fUqQpWD2PjD7g/CkF6HP8xRG9ImEYX5qbAdGDx+3MQ2QLmM8X579xcYFgY6Hy1CLGwmsS8ddgLrYfscwQoLFB+0fTeOQryG5hLGEsO34i4QKBt9rwfuNlAsUPZ8Sgak0A7HCS4Al3IKsDOMcQN2FllIQhBWsFRYRc0VxHgaO2ZyBObxBQW8TCZ7tKiVtotKodyF8P8SjzbpyeNxAEKsTCkbKlMF+oX0cB7Ev7S6Gzg/2ZZV1YUxmJvnQo9Vxeonm85qOT6YxOCG62de5sWgNKrHcU3wcJ6y9Qawo0VlvMQms4hjMZokL3jeexhSqtRvk1SdQW2YsCgFY+fuUGxdAHm9ZlCOGUWfuK+fVZf8AsAKc3aBzxj9xsHDxAc47IOmzCRpYWkLoyJpmSBLaw/3MpQzNJmu5bZDQzuEMG6gyHxfJC0esGeg/lC6ZvWG2qsOAfDwwrbqgRXhSD7ElE27Zs11EVwsHQHcobUNVr3KKsLEil7KrqJ4i1g681MIoXQ6a1GWhRU39ZitgrmmX3Y7Y6AYC1rPudUH3LYvlxNLVY5Lm0o53DLzZT7hYBLNuvUQUFRGpXR8y2FiOYL4/dRIBpG+nuUpgtAeTb9xA2HcN7H1FStyUNof7/EF0vBZz38S7jQY0tA+IIqXTgGCvrccTd7Kzj/Ms/GhBXwH8xjTCfK/3MVUZeOBDXbA2zIc4V387JayWS3Qvj6KnJxgrdx7ApPfKa+ZToUw6+Dz51zHyRAKsdX6lmRY1LDnZZUGNmsXPbPQRFSi+INhv16gtVb8QWhvH5jKMg4efMJi07HRLk9HPiFlHMtnFX/7MEQoNNGQx8+413oLz/u5gm5BLznjM1Kem1imvITEEMQoRx8P8MGwdqwf7yfMYonC59/MvNxLp6QwqzoBf7MxlC2XfmIQIaCr+dMFbyAdfmYyBWQ3q8EL2IFZCcdk8R1ZW1sr0ZlKZ8Ki35ZWA9iGGVPAWI1TuoJjLmLbmQWKt56mpXK0pz71GDHIWe71+2oAdCF8B/WoKc6O1XiYtjdOMctAFOKlrrMZCpKrxw/n8SxRQNWeWA1AFu+hlCPddamdqBp1mJyXHepcW6u6/mVpzVRUKFOa/2Y1jQraxFmsDTj8y2mi6CZ1BzuqxAW3p+4rq87+aiR9StRZsN4dRuDqAAIGs8VGjZ9LtN/iDnOQf9ExJKybKrUWhDBR4dP8AcYBQ3/Tyw1C6Cufcp5Hylt3nj98YgjDRjZlDevglFQJ/6fiBAW6jTLeXj37m6uqGL38xR5CZggW4PzFVWEESAwvTNtcsFnn3nEQCnCm2k1mGlrDsgUfLhGZWFOB4+P7jl5l06FBH64OVag7m24BvEoPzFyNg481DIQt2DumBhl1i+CV5TESt1Hm4NAV3VXyMN2ArYMlUdzBlTo1iszPWmMkNr13DrMVbPgCvqFtdqkRz2Y97Bj4OpWAJmAWDprf3HELuB/iWU0W8kDQ35uU9WCU7bSUqcLh1cNzEdLTZj90wy5HJrmuL7uZ8UQ8u1/sBLxg6FnyYj0Mshb2gyk6W4vFx+CDNWvJUWWJvez1EoOYZA81MyU2a2LwxEnOzqK6HnzCaHAUDZvFD+oZwy8sFoOHuplAHIcPN7YgzlVkj65I8pB/9E0ATsVMfqF4uBbobv1OjDN8vmZQD2z/sRuwSjGn1uYDkHAxusTzZfzLIyVvAfn4hC9Ue4UI1q7ovxjEvNk5bL7iij8Mj/MrWQjSwud1EEUTY4vzCShvFpHK2l2Fm+In2Oqr4QOWr4z8PMXCzoVHlqNK3Rsbd+2KJAWXkuhwnf4gJ9AAL1nnnMdgXdunNz0gBsOfj+o9G8Hkdx2O6aFcm/eYKMaAKpsD+iMMXUOQ+PcwrYyVxDFGDy0+f9xLLlmr2mZ0C1qV9Mk92/EJloFeHxE0qhdAKR/3MrEEr3V8Xx8w+3aMxC1BsNPG4i3vs1K5YF58bT8Qo5rP2ywpmmqmtjnzxLL0ZeZnJZNdxyujBuA1PZABETKGDi/qW6UI4lIMO83XUtZxQEKriscHOviWFdoiHLZoqAgDwmv4X/YuFy4Ybc7Myxqo26D80Qa35ok+VfZCarRgzusM7jBo/MobAFob+JpF1gBPxcNFJCtbaiFOsNuRgYiLDodB4qZxSmUV3BjdRZjWPMoCmME8wDErZRanUDdVMoo19blIVtGzhchBRZqHBa2hgubGl/qJVr5qs4luBrd5mQ1IgyRxrpp/35/ERNi1/h9xRtfu2XJwNtP04hjRrFVR6grRV4uGAIHpT4lQsSs2tisCjQ3YwhhQ07HibAuUEbbq8MM0Q45YTpqlcwUGm6iqJQx2fMuvn0r7YMN4MKAebmRUDaU+oYaBoGT/RHoqvKA/HMxfIM5yf8gRjQN6H3Bq20Gpnl6hdhfkolGEkKuEXYCyl7lkxoRcSyuxKbjq7LL6D9xBBYcJXf8wDF+mWX8xYavj4g0Mgl94Y3HRvGYCFUmUrUB21wAC/t9wCWe2M9P8AnmFWoDW+Hcauhpo5GNmNxFl9f1AihGiBV6PGKxMksXrP6lCwR3iCVj6moEBrqWSZvKrhotayhqOlHKKHFqyG7g6KPiPBb5qZVLrWRPiBSijwmvR/c5auzK8sIi8q1DI1luVTxG0F7W7onH7hks3eRmvxE6AFWyr+JcEx5aiv+QIoUZFyumBmGTmF4YDA3WCWgqulba6v4hSVAvHD1UzCmMFTXMHgudBAtG5TYp+GvqZglb8okzQ5vmUBVdDj2/qKL2T6FiZ2aUoZmG15maNfKxiK0NwMN/uLXGTtmW1euq4iwCg1uXoXHJdPEursveBjZ+hyO14JaKE9H7rMcgaFRGWsZiXvJXFFoeYDW151gXAAMuVSX55io2HoIo/xEyDk1byQXLC2gXEsi7Ip6gQLKHL2VmM1QVlb+PxMYkNwFXFNK/DkV/EoWWOq4de49aaxdD9RJ0ZzV8f4iBqSsYstKR3msAi5gMlnvEToLWEvniWSDhNPn+CBSmUw/wAHEwAJ7Ps5PqCmUKlFq+fqXxWjmGi6GQ4fSSjCFUwVxw+YS11Kp8WL/uI0A1FBWXPxC6BWVwHuMWdMDVVVfK/iG0WHPtj4imkbquI7xDDIF5Gj8sFqjQuM8fASqL0ghTEwBK0zoW/1LwEOwwz9SgYEjkxXV9RlsXBl3Ed7vjfbCTRmip2JeGGDLTphlao+2OWSq9xxkW+TcPAOMVcYGLHI/BOI0+QCBr15lAMJ1H4oF0RoUBY8kZdjhDuXD2QFfboIiPjuITHlxlLEYNGbz/UuoBWBbuX+5JybzM9uGgyLfzOInwJMYoay/wCDFaAND3V18R88vLyNkpOJoL2ckBahltV/76icpjvh8zMz4Bj6/wAyqrLnBZfHsdXrizEBKsurVPpI8dM4ZHk+peCN5o5h0FZyGpe5Tx23EmOTS0HlhWtqpprPvdQXsGEPAWxpyWHFXGZi3Zbq5d03ZxdMeIgHAXaMfEA0GuUSmXSGzDjPiIJTlviUXM1m4MoiKvsRJEAobBz59eocRGuB9nfjUBXAfg/1RHijKFV5gUV4iOX3zcNdNxkZv7jZEGrXo6ioofceg4PcO56eB4WWBYENCkgg2wBVJqBxMGzDiUacYqEP93KmAF6UZW0EF4TE8r9XG+rIUeh5rcUKo2PTZkv/AK5mdwDDmws+v1KEcgSyLGZX6rOHZXMO1DNbXQ/3MptBZ4gYA5/5ACaccB8VzBarw+svFdYly70Ruk2eY2HBhjoD+YdnsgKODy/7c1+YZQau0Oa41Lz4iPdBgB+2Iq0aywBDQHQN7P8AnxLivQcx0F4rkmhTXhJRtZZtMkuua9xtsCkxNB7JYbXp4HEAoL4bxXMTFFZYrFzOyrsqWBq1y/iZoS6LQ6IxRdSEvsdefEQtOA39Y/uaLXNjjMECXxyEUxUKrrAfMOdPbz0S6S2vYOHPeZeBfZvhxKaFw6GeK/mOyObIWThsAzqVJWhnL/r7gAW/orLF11qJN00WD6b1EoVjpo2fslCTsFn1FQreWc0RBmklBimRPMwzoX5/7FGQeb3A3PObCvcQc2MPRfR4nGVaa4Ri6uvCTfwalBW6LyuV+IgC0VTp+YbmiNGH4mEdhpbgBSOJdj7mEAHgCY8k2MTtOfviMFoTmt3xLFgNnYgHFew8kEWssGlEVEsX0Xl4v7gAxTVBg+IUUakQa9QGBTldfUcRBebuELEFuUmsfmXssWybYS2tODdRNldlb+WXn0i2fhirLbxZdxFtbpBorXxEdrAg2P5hqndUNut4loKCqzI+o4oWsA+h5/1SpQo00dh+/mWMWB0TOpWRNcSPL+Mall3EGxf6Wm5QmarPXWf97lDW26jw9n5g3jgFqQ/uWA2nkXUf+1gK3jPBUzUVY7fVQXGUBZPiocQomArnnDn/AJApCCC8un5lcsbI05K3HSJkOeY3L559RU9p1LoszfFQ2IHZ2loB+GKrS/NRCHl5ZGLVGBa2cQY57ujIizjykWy+tQyjWA2I5b1xqELuhBnd1nGdxU4XAz5X8epfDUZ1naGa6hkZ8qsf4ioW9gLRW8wG3YGV5HeohBUdAqr1K6UTDRR1czOOjltj3HChyuXBBlTu+fmcR6qLfUcrIETJR6lA8fY0I1YS0E9mvkSO84AfY5rdcxaoa+IvI/sg64SHLT6u5Rk0Y1uuZWstqbL/AERwjn8q6r+pYKOuWtYhzltwfmJGuEKn6lshF5oLgmTRtV1XxMi6cFj/AHEHNW7dhLsahziW3bXXjxCASXdtPZKo+ycjuJWUavD/AJ5gLirBevJiFOHhjL6JkKwB/dkrBkUA4P8AcRStVStW/wBS+6hiij/qLlJRnOIkbFlZUP8AsR62muAfEIqiGKGXv/nEtglrZRnhxUbfggry7/7Wy9tXKhr+fmGoYRCrI8f1BdjpYf8AkLIp7TAiKat59e/cYFpWncmP/PqGhJSx9QlhagWX0/7mHMH5C8RhUtIuroPwsX1oUOM1/wAlZuLZ58XGmutllcCKlDYQAOConQaOTzGIlUCwMAS/l/Ap++YlacQO02woeFqOIfG9Beq8RjWMvaRMD4vfMoyXWcynuvxEOsmN6moY7zBt0BRK14gHCgu24NoLAOXP6iY4PLEKjV1q+4r2QuR4xzHNS4RY5iHXjiBAo27M5v8AGdS+JdNrxX9yj2kPDWIbRAlBx9QbRFgoQ5/HUUujsoD/AHELr4AUiY628xa2QWCoaUVaOrGOgdxuvmOQA2gdiVnyQLKeQGeUfMsdaoGr/mNM0FItLBYQVz++fUYCAH0ci4i09XMWFXa8xamc3fEUZuTmrrKhqYIc01WB+oVGs2Lp1B2cFKbRx4QLU/K7fEBEJXxz/wBhGQrrjOoBxm0pUuU2N5ZI1UXE5/atQSxRBpuniB7q9VKRTLgL3yMqkB+xMtHKzfzALtYKUJtMDPdf3FRDLDtYosDzX8OoW8TIXmCAoiIaf+4icZKzaj0xsbibb3LEt7qzlYGXNGVw/wCueAWM4+ogCzS0hLmq2PFyyNrKCsJAiYaxWk8zwHpDfvuMlrGzhGAhi0gXTyRinDAvSyD/ALiWxorncKxs5Kr2fyRKTwLB3RDJC1fNuZINrQDFthLBkGvgb/zFPChtddDzFt5FE3zVn8ws11FAzosdvMWAlRBB4Xlw4iwzrSh8TN4z+A/7DXgMINKwyDK68Q5hppqUBvZ3EU/FI1dZ8wLUXe+xgVGl0/UtxQtnrX6jtQLhrqNuyjCKr8RW9Xwmq9EAw8/xLbmA6v35lVpV3LffipaFwXnGMf8AYFitpKaR98e4xFUC63hvt5g7dS0YdjMcBeVPXNxkERwGnn/2VN2bVtI6a9Lt4/uWGOAEtIaLH9wFcF1nAGz1Mmijam49ixjXTIKTpK2QgU7MGU0zDbKLWwQ5a3mAaLHGzwpiIZd2Zd3iuoRWXa3/AKgwgBwEv2uibilKA4B1Ci6pbluFuiVgE2WRvQ/zDmjfjuZKuhZRCXS6xv4ajcM6u8DKhAXgCs+SHiPLVpz+IFOXbfjqArIaxgsIQSwWq/mIYub2Gei9+9S1+xwuMHHr1AqXy2+IzhTAdr76JVFwumjHgRaAJpAaqOcOBd8+B1M1gBkDT8Ygp1waXox/BEzStP8AjMQ6pxjbuUIHlDd9eYEJ5oJ9/wDYuQpdXpdcyh2TK4f6ghzSs9Jq4FRlYUsXqXoEwAQMuJsAA4x024/2oMYWC0EHP3+4KF0HTOcvWM/EAsrgEyjnWokSC7zkxNtRqgDweWARsXV3/upeOgWhblTShxBapIl0HeN3AuGQtqt49Q2MUVIUUa+W/ma5OFeSiVgGqmMf7cFTVneiNukq6aZdicHmKg1VurjbaSWYVuy9/wC/MC+EspNV6lVWEYKd++o8DYrxvca8F9kGyQuoOoprV1AD53+o8goVzvF5GGTkEM51Awowus9n7hgAWmsxU6vFuv8AeIYCpuIoZz3nkiWz5DXzqGy0Wjr+oVb+05U9YIICVrZuqtsh7GFIOVYzqIVCbUEaiXIvNs+IXJ4lHMhVK22iHW6zkREYueUMayovH4gAsaN2xBvQwN5gAgldN0PiLRTS4wUw0khSn8TexoQdeZVgB4uwfiXQeKyVXqW5IOSGxC7HhIHZLWmmYlWIqrqpSpora+Bz9wQaBQVaviJUQd5Yxx/yIzuUGFBCkAKlNhZ4GUQAqlugPEslFOhszMlLRZbuu2bG7exOOvqIVfjodPURQF7x5itDZeZg0VV1b3GkFtaOvrUQeUd/elaxeaVp8wgtTmnH+3G4jRfB+6HErKAcPkc/GJYMQkNsc2cxeRZkQj2Ow7xLdGLybXwdeY/zNILbsWJFoeS7wleP7lsGgJLvu05zGsUGSVbBv3cNkygavsrQ5lgK4tAL0G6uBuKKG1dsR+XBcisXm/csTS4GzTXMaqq6Dfkv7h5xL8s43zoiMS2gX5ZxNdsUCi8f0zCCAK5xLS6u7vXf0wurbuU6eHMTdpvGDE/4FSg53CUDyKyBeviNiwDk4mQ1vzHI6aT9RlbHp7gWWAdi3Vua5lXGBlqfznMDloFYA/epQYLADGK/xHUq3Qb9wNvBmdTCbqa8VLpkSxy1MABvGolOgtuavg5lWzigQfn+ptkJphObmBV0/YcSgV0K5X1EIBeWnxGrlJHFPNSy84GzMOYrnPz/AL4hdLU/j36/mBYBBW4qAQOBWfEqXapizFQGRyc5xXiIEQWAMg+OZYZwyWygbXFLM+B3BfXkLt5cfEH+4Uf3HBwWYbs9RvYFubaf7gyyYytnDNdECwUYtc5epdADsLGXoaDJOO5QuB8iDAj5uqgjS3xDR3nuIOZLq3bMRB6szuF5rfsUzXxZ9zCyDdVye4jDdoaik1TANygA7BbxMVgYKoqPSBk1MF1GpBS1N0jVZP5lIVnRdpQnU4/Cp1/caWWrwRg88XELXCQOla9ZjMLPe7+dOtQlINUHjl3XMuLnBoPsjolByFU1TH72x3YqkKDt4P8AsxMoSExluJkXUGDy+yDpK9xZmv8AeJaFjtg9eefEYJEtduLP4zEqn2VbPW/MtpBA2WsUd5uW2nhvL11KiLVatmGBg2JvPE1Oxa+IJzRyXEWqvu5SFF0HiLmks/UEzDiPAoz4h+QYR4uKkUQsesH8xuDHCz3KJsvvzGWPrHKaJfvNrc6j7ZWKYUUw4xiUC/yx73VP2wBBwF3XbmAgHd1ULYGinJFYrOstG38TZ0o4INjxFKJXdZQhZEWoV3bzMAAYT0PE1WVQ0GYDWVK4wlqEFssrxGR1ZFWvR8y2BYGvfX1UdrV0GHnMRC0bA2g8xOsc1SK6Lb4oXre4BG0dKj0emC6Ly0XL/DjcDDUo/gD+YhMFi3bL4C6yXxGzGw4wSJTAD4lJVF7LaT1Dcy7yj9kS+i4p9kQghFdkDAoZzslKUVmyjb738QSqVGi0evErcB5uWGjbvAeXUfGLVLzXj/yAWx+9dZ9/FQidQAcvMQRaVkDC+IkFNrzX55IULshY8oGhr1jq+4HAAQKx3jqXowKlaQ5xdyhFrDtVo51K2ugKxeesfqKPTSbSOsbzbGySmRafZ7lx0wEAaw/iMADzVwl3+a+InfIVpuuM85mDFC70az3xHU01yhs2P5ueBF81+FvxGrpVrHsHyzKxG6x/SOFYlp4fxmXTExFVnH3f1MbkAJYN4TvO5ULgDjD/ADcpSUyAD4X3LwjRYHY1BXNZguYTT8PiWd47ljSOPUCkc4ueDeyeb9TZA04z1LQl2M+fcFEKte83R4xuCg4DeY7aVnXmXRzW4pkgZV6QMQ1Jhpjoi5oAMzKnfiKrehQa5zHGlN5W4FW3y7jGKwC0C3Ka4nlFra3u5kEXIwt98RNfsFso6+IuBYPhHesca0eJ0rAymVWSjYc6hTWvOQwWuv4gSA20P4jGGzarNOv95iIZ1wKX41BFqXlV+i7myxK4NPB3KLONAfmd+SWYsbsMeuvUsa5K1S0+ZpJt0+I2i2dFGvMVKka4H7iCXZxFvQ8OHxKoJsGl2dRYbuwU/o3ioagCgvAhstTJg+GJiwo0miePJKaDaFt/qABJVkPiYe02NCnGW/1Lpwexk+n+ZgWjpM5u7/fuO48wW+2vuKtU7oB15/7Cg5xUF+TdeZjJwMnb5jCgTd3CmhA1OlhOSWWKp8QnTkwx8rwQVpiirXJfPcWwrJDB/i1vEtKIOydNd9nMvAiBY5ceIjD6rPDXgj7MYMbYPpIDh2G5XNXo8eoGzToEzx7iy1KDp8nPwfEWQGiW0Lx6Yg2mD8v98RLKwzLOWlr5iQwBQVseOZdYEeWOuNY/cHOlYVlcD93DrqCmnBPNj4muYU8NYr1unqCW3JCWg8B8xyXd3nUqhJl5M/EOL1vU0KZd5iYaERwLoaisorvCeSVaaojhI8C8x0LnB6mw6KsnNv8AiWXnO7YM6oop+7hVjRVVtLlwcK+tw+rmdn7gKKK7VG8AHuoy0Sx5mQntR2PKufUqJ4AX8ylRPYlMqXIKEVOvMznTsLvtW68wJiwbR+5n6bC8t0fnmE7CwktX/X/iG1K2zPhAxWDotTxiNdI6EfP8QKK9FeF8gubhBW00YEvn9RQXgE2h2xvRsrHKLgGh06lB2DW1ICkLmlXBiApS8l99X8xKsF4VgfUQQN2UjplBduxY6VgqxcQZUB7LFQU8LluJQKQ678xAWKDa3j48RN6DaKSE4HlxL8sbzlFH9mJyA8Mr6PMEUuPJAfEsbAV2jyyvJTsqO1P/AGD52X7TNajfA18g9QXBenmwq6Jpdc4/uAgsSwXh4e4OXYYAb5eX3FWlqKeJ7x+JkhoiIHkdpjnuOlTsKzw4gMBu6vL/AA9QBKjFQ9Vxr1Cx08rOAN/GKzUPadv+C/cJFTubwj+IHImlOe/qNmImKC34hmm5WqHosUrOFii8t79RbAGdh45pXUajpTRGLaDp+wzKAVBujeTE3pIKMjsIRvWgC63l4cTgeH6lgMZZxMCs35YFmremO6AWGK2xwKcGnFSmLlEUHNfHMwX8DRMiKitxV/8AJZ9y6ds2UIXWy5iBpsvzKmHZnS6r8xFgTQLmVaNY7uVBccosFQpuaOViiQm7adX45iG1pbm1vuU0C9vEWh00MO/EDVZf5YuBOoggGwTic1YA7Mw+7+5osQpF41zLluMmzvuOgRq24gCoHRtrgdShA89LN89SwII6wYl13VwNEPfM8RSryXbggXkObR2X8EApAAVYwejuYKL323OCR0WrH9wLaNGf8aijVK1tvEAACt63D5HIafUAcru9RLAIc2kryA46qXgFUd0/cS4OV8lJholaShDKGKC1m+9+4LAvm4BxcQ2q7q991MkurpMmAgKzhblqW3kc48SoVBp2ELsLd2VcNMixQvy/UbUOr1R5x2QhFbew84hWgKta/Dmb/bEUsK8vrGvqFaNfAb81uNuchF/lCYPtSnn1zCJwBsD28yvw6t4x413mVKbFpth9P1KcxvCU/ruWERWE3PSRGDPBGrE8QSdenCGt/EcTawUZwUOoaV7PlRlid5PNRenP1Nw6CrD3XEFRUB8Eu4a0HmioLoMWfhzG3VnA7hUy5v1C65Or7gUAqYxCniZgp/KooIYAqguDysBF7Pn14mQZKj5gnkq3CYrz/DKLpJAu66/3EY6CWZIFWK1eIFsNWiYux2gr+OPMXWtN3F1yrR6PxCWFDIAf2xThBprJKrv3RgPiLIWMTc55IKSAdCap20p8ZgMgnhF5DbB4eypoOPxqZxlL1l8y+wFLtvaYhUAGeP4gWfFgXARhIGworo8yld3jAPTzHRI1haupYhQOxUsrFFqjJAFgRxlH42MsgGk0tr6PcqWZHRdQHFC5XEKKs7Kr4JdImMeIhQUexRF8su6i17rHJL8ao1V3UWetaMPk5lwVjQKz4SUHfGkixl5Bg8/uZAVdW16JoTcp9QcEcbStMUx2j8RC7qvjK/HUoIM0N+0pU2ml0TUVUzjl/r1FXDYWjk9Mroaws1iFimFbS/qHhJ1RD1/2YSPZCPzqLAFIunvP1cQXFXCGyr/mASDfmt9TaN4a0Hjs/JKClImMjp8NZg7KtyH56ZcG0atXG9A3RKOuG9dQ0JnBy6P5lvKKALw1qMXoxdL9jAZtrbx7+oyeCaqPQOdQwdCrkGdeoEHcLG+SyW0BrF7+fB1zLlYOgr1BfuHiMigr1Fdi8tbgAVZllUNjjualb5gsYxTa9zLtPDgefadFbaEFjoqiXhq/uHElby9xyVAwLh/UsCu9ZaiFU13yPDFKzcchr7rcMOxOn7iosi2m3h/yCgJwvr4InCjOX3GWojNKnvcN1gcac/tjKMhRzNgVpuIdzFruupSDGrytggAKE5jtKpErZKrELnI3/wBgG3ci9oUupsgM9PiEBhEs26zVQkhQYUecaHiVlBGqy/zKVehVo/MtYM20F9QpOnf6F3jP+YoWXYP0cxOOSwRXFar8kEnBOB+a/c1BVtuq/BCacvFD8Ym9p6cETVp0CP2RylXZG/kyvuAUXQN/hxAJNkC7/gwYOF7bY8+fU2KC7U1rmLGMHy/UV7Xc06fqLoJooKflYAyCPenzz6lx4a6pSGzJV2rX1GwVdiyslwMlQ4zvEX37YKSlosBanUqAMK4Wpv8AEXSBAFE22NQGxaK+yKqGxMBvNwhA2C5jxHQnY4YK/wBqNfAlg+OHncrhF6clH+f1FanoMaMVmvgr5iRQSlYe36/UfEXL4+OGAGsgbB/P/kQQWsvBvUskEoAxz5zzKM5yooLy9P5jBeDinPi4W0UYTH5gBQwZ1j6hSjD0Gf8AyArblMChPMFtm7yuF4cfOpbt+IgLswrpeZiCmyt5gAA14u8VDRw4DthaBjzPBRD/AD1FmKxAyvMBQOENvl4h2LEgDoanPaBU6xLGQSsgc4lLFfJ+nxMitaZOVZRmJeR0e3/sWoLQ6zefcqAtpEpv/ZlHYjMqNzM1vqLpMKAlJez13BlwLpNvfEu8AsHNR0sC87CnJ4iZvbKddRFWZsVyQIKjy+DmvMzirqytjaVFpp2cuc/zKc58ubhqtEqlTcDVDgf4g9IKYwZIGrOA09wLpLh48wCoM1XJX1Es5BwcEEpzvA/rxCkQcp+AwDRFJQYmPGM0BP3+YNUPu2ebWVLk3mvp3h9RuvHEP3czwUQx/wAzOLc7vzVQQhttGn8RkbfFIR+Kp+YFmbYxPNEEsFAqXos+ZiBZwL/MQYzkzQ8OSZBDnAK+yJSJWmye2a61iza/1BNqg1RnuUTAEOKWn5huykeYf8/U5JVVbr/kWUKCnr2Q4N02U0mcPuDgPJk7w3x6jYmisiXmnmFQDG1yckTwDs6Dz8Xve5QDDk/L9RbguyXvxKfwuezHiKWodXdQEh6dW0Hl6+4L97F2drBSiEe6f9UyqcHLtv8AcUEU4s1Lrm00V9wN07zSbgVgZVlb4eotM54gzSlwWwBbVRn/AMiEtdt5hX9mYSngU+Go5dMfEyp2XUXuorIl7cW0kpTY143FtwVRgb/1RqyINGKIyg1SbWzQOIu7oJYKwPABr+ItcqFNvH7mWVTDkSrNNTIur4jENwN10Dy3BsQAd9P/AGKV4A5wl3KQmFPAigTwoC288PiAJt6wBuvEYhYYAiZ5qFWR2SjRRbvF/wA7lhbU7AMdRi6QD6Tk2tagA21VbimQQibo297/ABKRANYx8zIbrkdsbbKV1eIgIq+OJp1eDCFLFXTr4j8q1dUn5gWppr4gps2YxzCN2zkWwg5Mg2ZdYKObZQWub0cwIjGvN/mbGnOpkaeWmUWyr7hSkvCQvLG88Q3CrpaPrKTSuN2Ob8S33IDXxX6hF0GBp5eUoOek5D83TFgmViUV/NGZa0ugFHgv+YGCq5ERUwKNVbxUtnVVRV1MBKgGmv8AdTgFVVVO1dG67eZdsKiJFfBxl7YlREeVhr21+ougSZwvl+Xxqc+VZcHCOylYPzCERStXi8eJnEd5s1tXUtSR4A1Z5gqWi0OeZi0CirzgiNOF63qGxporEJRw048J3Dgms9SqstmGtXBdkCHcKwCrTEpUo+y+u4aK3ueXz9R2DV1c3vBep4/3mPRaawHJj/DLAuKZ+x0wMjRrNUf5gMtORkOxIa0lDzGjZq1eEjhUw8YqpcTkahxfcobOp4RfMKlqKwgdfRwRBFwOQrjxFRu8isuA8QqXGAYH/qKVMtWvaBmv34gESBiiIoArxcwtboL1CxglnujjxLoV+PkFfcyxoyv5HXcx98JQEBwbxWdxCllvOpvQ9TK51ebieXJsq4LBx8lmZaYKhaKuZ3j5CIl1/wBxFugeQEG4BZAxVjqZcac3uWp4cUJLTQHZ38f9g3Z4L/qZjocC5TjgHj+e4jAunuD6eXH+8x8DjjhhtVs48wW2ZwM4xgvOTlpOSWQwUm5qx7mIZLDj7imDAcMCvrmETosoYZsfMoAq7yh39wHNegH5d2X9RoNhVh54hTEuzNYuAQEaO6yX8/qXjZdjreO7lgW9H4D/ALqOsAb8g8nOYabF+JxnvHcKOFfxC+Lgal6tjBr6/mUYmtsQWNcvIUgueT5hjQpXMdfEs4Ubyx6f+y+5dIhWv9cDM7uLBNuDdcwZeP1BK5WndSkbCOuV9wq/RAFbs2xcHawe+pVqBsuv6mhDfHp/qGrtKhdUXiLT6YWpsKcYf+RbCGBvCAZeX0QzMKavK0ahW4CoRzjPNyt06hWa09eGCAWtAcDjxcNOilc4/wCwUMoxJ4e4FoBCJ4BOCHHCOGd/E2gCULtxcWcEAg/uKNCVlMGA+WUKUYYB+J9BoGfELg0VrmAVtfWJnfKotFX8yintjEv2cQwuzfbXv/cwUqFA9xHg94nQuNUQK4LZQLpTxGYDZvNyw0Ze3ESyIrs3M66GTAwSVQchwwVzms9JGzX+ckG0JBtgjnFnxDDfmN8BbBzChaTOGoQAA5aNRLNt1RZgjkO7iWCluqh4VWqaqBC3ynVfUGwBX6/4QaCphT9EZVr7ZvFdvcCpVCuvDO43N2DYhmkxfMcPtHI2fuIlx0vwd88/EBLy7bgnkefUACMHAjuk5qLXEPI/9QVqcGcuvHqKExgmbp4fUDerpqWN9dviKPT4goavNFavyMaj+oAyuAiDysIPi236m2LULngSVGKp2PqIFJVByxG7JQcVVH+xBiis4rnzFQrgLutsS6ZGU2+x3Eir9GKgIrPwRqyGLulNQEXnRgFm0SjHzKBbH6uJZKqFeUoKtMSmaA6V5IcQdqafDqyEQ7MKv15ggVo3haxvi+ZV0IKxxCKS7ITXUGwB9l7ef1LlaV6usTbeGEe/zZKiKEcgkFlgKAaB4fOoLkiHpUqMFtw67z5l8C975eyZ7MFBtW4YG1tORP7mObH1BgQsZYAixeDmoFjByUq+3qGhFuFu+CAB9M3KGt85iKsjwwdJnwEoG4wbz6gI9hu4NLZe5m3VMDLLVcsrz3eNwhZXd9ytZz2xNG2ACm21tn4gktngWfH9R5Mhs5iK+AnC9xBbnIsHKsHXEw3+/wAwarpgPFVvEA99VmJyuK53F2PPCnjmOoLWS5coNGgdxWr5lD6rGcbvmKnB0C91B4UsGLdleR+5XnZ0nLdx2oRVsLhrz4IrIgLsszefmai7IFtlB+GvqB+QzgPtw+pZ0vILwm8OagL0VU+TmKTanLfcX9oPMDbKVapiho4+9vUfSNBkZ3fpPmEXXJzfK/mBQtFGw5X2fmaGCebwfUDqFgGa347xDQ4H6irW84JY643WJeb88kYfQ9SpOTvN4lOAI5t5iaG3V4ZZdAXhyPY8Q+oq8e4qdq8/xCC1UJviCiwXlk7EA9QHP/vMTCorD+DqZdwsTdJv5cytA0wrmtwZNyq9XQPrCZpEfo1/vE2dNHz+LPqC4EZjQdSspKWtPl7z+oUABd8tNv3KmzU43RpfcoDlWpgF0QoLQ4svR1GgbTBvklUqWujupUXDeMfUDhQ7L3EkA/YGYZQswVb8oPmIX+c5jwApYD1f8SxYaSmt1hmmquS5YBlOLAPi4vo1jJqaUDDdD7uYMDfGZkFNZ1uXbF+HH3OKhWg6nGbeLI4NDpeYvKV8xEXQmRMQMsQOzZ6jsAVtQgFRw8xFq17DiYOz2wyoKOVWCl/EyQqbvDAYKLWUZgquF3qXbGzbOfBLUKm7wirAVyFs18S3VAcoXhHYjANowYtYxdyyDVfecP4ZvwYd/wDB/cwmpA01i64qOXd8OR0xD05NBMwuDP7VzzLWlXxz4gBRXp4IhOBCd8D9Ro6P3CZgeZfTC8x+4eCBrclHEIQRCUw3nxK4VgCi/wDtQyrsKAPZBh0pr/J/qG0GuBlAFdmevXMpJaXx8QRV4rncWwjGVUMUgIHk1Hox2c31L7Qv1h/bHCglBCXW8BQ/UoQFUA7zBDwJQZDCv0HzBt6NIwnUM1bLAL+GUR5yuHI9NR1x4P5gPGlLVUWuscTDMMBRY0WMvC3QtbuoFxnEq7a8EzUNoEo5xG40ZBor/fUtke5xU2QSU3zuDfqZ2/qcKXKX+ccSoCDot6hFK7gqU79bhCFlh5fcbsg20jOvM02PYX44jMaTkKf/AGHD0RblLblAgwtJVVB0NNlieoHJDbCgefDxBybT3RWG+n8S69J9Q2VMHMEuutWzSVM53OUPVxqgyjgPLHpyFqveM87gLeHONMVVI3FtxnPMeqCuqhXtwbEqAyIXbVS+K9Ay+OY/9EB6hm5IUmc4lMQqr1+ZbEOmzl/EtrXpZ/M1uix7Wg7jsqHJF+UBSzRaXl/5CCrtw338EsyBoAt6lJYq4E4cVEGgHFq9Oz0ku7gXYYw5OfcWsJabKO1VGjp2u1Yv8LHETKb6A6lrUOGRKdLzHZx3/GPiM59VFdZiX05+F17qX+A4aXk/VxkVDZbtq6D6+Zn6jLIU/W9RIbLYfZPggl7V6bwMaiHG4O5cM8P1KkU1+JYLZd+YMtMNLggo1VNYJe0y6GGxg21y6jjdDCvEEJni/wC+YmLtVbo6uXK7EpPiK21lXN/uDlJpiVgLiC0AA704qFG90K+2ORcrc/HwfuMdoGReB6uMm9Veb8wohWqs3Osti2KmYUQFq7/8gtbupd13ZqEEGK8DxE2ArG2Tm/mW50SxwlczggIaq659eYLrYAQcEACoodAD3MtZkfwjxFWwQVglnhgK4VYLY8nEpVFFd7+oQ5y4RSe+EhAo0nDFkoaFtwIyHBEMl1aLhjUBnVfaKrtn6i9NaHKRULbG5fiEWnnDVyqG2wJVvjzmF7qL5a76uOvVa8PIb8rLejQulNn8zFI1t2/cuizXq7mWNK5XfqCBOUX3t9zPILAGFv7xDCcxQrHDB6g4DfYvHjHPqNXpNUYggdrNsJVsBtTj17hmwRWAPfLxNFhThyc5+JmF8Eq+XmGEI4p9icR2wRU0qnPi4cO6Ihs0/iEfYiws0Y4lDdflnGTiBAwPIS7Xzpg6B0vMLhHTzDSgqDWsXn8XENNxTWI+vTCXbxA5WxaLeIxo5VwuoosVBkMC+r/mPEBNUOO7+4jEtahY7fdRRQKy6odvBq+WLBOoUv48HmeRHB8q7PMDSoKV1n+Y3XwdRkLVCVWc/wC/MqskfUQdcWlSuQMLL/2ZhUtpZp/1FZc7P3k29Kz1Hkq3DrmUWgat1LtQu31LyxSc/qW5IiFeyr/EaEWkOVKy4Ya5dMMfMITpztq6cQaJcmOnphm5AOq4qNKbcg6YuNSp/H1+o1Z1M+3TiVACTLg2yfUpHg4DrUxTURrXnMQcBdfxGgUQYtCr/i/ErdkKePG+OMS175ChSVfJCwbjQ0QxV0bMNXV7JjgZsFW+2GAGek9NSj8CzPVQ8MNxF/zqZSWDaq7/AJhkNqh/1zBWR8VKA5GrMwaOkIHM10wdEsGC8tUsouJQMQ9y7xlUOn/kIigbZV1j+oEj2c6ROnuEqluA3vyx0NlmDCKap6ouv9cTbQbZF/Ed7Ylrtx3MLpbrGg1KBi3ddRsAu8C8QjawvsETC/RsO+/xBmlU3qPDp+IPAW0gHgeyCGLcnH1BbaB0dY6+5kjWlf3fxAvzaYoPfMTtJDWgKWX2NrbBo3MNhQALrx0Qer2sLZh5xqKZDq/NxmtykBRvzLc+6S8h4jNKQV5Td/xxFiDbXXOoFWICubr/AH1MYcAV0HP3C21C+BtekQrdmIqgY12gcfct3wqy46fBWoZTTHKHh/iVIeo8nacY+4AfcZrjZ9wqsr4hsDYAZaRY4CrcOYLdjdukgAQVvGo4SoW3xMAUcVnLwDAZO4DV0Z0QFpwYG6CzkX9RmoQRznP+/cI6hanN5v5JRoKVyPR/MxLVcPVQV7Kp7B/7L08RZZXJ4YtEIHfF249YmflkL9kw7g2axYQDZaVug/3xH3DFgV5/EyroReqjB8kKk7jiMGsnLMQndgdNcPRiWxuAyfZO41KPvcfwR4mFsR+3BK00wsA/AP5gA7tyGh30hVADjM961CavLxYL95+5jG+TXr5lS0RZrHI8dxAoDsmoFklzBjoCj3AJ5Fj4xHVkJgNcH51E7VTmM5J+PX3GHGyvWr/qX3ZWEnEshaZwlDiIENp6HePEZxk+Ww+4WTogwKZzAtTiLjLAfbEyCt79wKWuS9vP8QFFYcmJZMb/ANiGrsorT/ssW1VWr8DEqec1oPBFVKHBcxGl13cYNhabLeg+8zUTecBh65ioR73BXq+ajcfGJbrvtzL4xKhXgz51LMGdOOxeiY2FDoKrfzcOGOvSpUfTW3Zw5+q1iGIrxFrmaiJGidwgDI5uhbq/EPC8qbpx+0i4JUGvCzk8ssULjGfJe/cDmkQANuHJ+TuAZsGmYEwlfJCqcNls+5ossLAgRYyrC4ax5gcGncydRoP4lNMefMoa13BQMJ+pkOBZ3QxZQTYNQpVGpNtuZvOltaBaCbUFF2/+yp3QhwXUsNoVb3z9fmVf8tEA7Ywz3oRcF3L8VHW3ENYUYJb59QpEdRp4cczEAXXGch9SxVnZdZvEVnEbUjlbDXG1Ag5/9lYGjsHIf+y/S50nv+JQEJpUsd+iA2IWmW+/cqxVVOq4qFQ6C4T1Ma9ks2f4xLAoORD4thZpgOBrHMKEuiHLuNhKwRKjJRfCwhm6WrHVkJasaOOS/wC5exOdvXUuyY69RorNBlcfMMOOS2dQloAnMRmmLsxcuhLRzcEU1w/NBf4ihWnOSURfge4oo48EJL7ldAq/wReu3D7/ALmqhVSzZp+b+pcTKIsadfuCNciyrOE/mWQa0brcMItbqnx/MSETlsfmYiWwDXic1KF5gARRXxEqBR4SFOAXQWtsxlEzci3oFyqy9XeGLWjIykyYgdAxnFmb7ur+o1jFtKGjgOl/UWCKwu6FGfuWbAFZbLgat0EdL27P/ZW4aHm4zNsWJVLrETlQcXXAdShVZvFlyrMxFH0r+iDi5Q0M4E647hlvW6Fw4uNSs3JQ0/upiYlYYfBDbUpTZfD51Kc+1va/8PzGK2+ZVrkZXgjm1PuIS+HEFUwKsr9ygKUfUdLZWJfa22O4wsjix3GGDIGOo9UFOViNdhpKF/UbLFIo1VVnubNFMKNo1jUqc2O17OYVgcqo/wBcXKxGgvWmoN6kbCu80v8AupRkoB6hnbYVswoLhnF4V+qlnuuQM4uUg4FepjeCzGbjyrMMfUY4w7DWw71KDwWgrzEVL/MZ16tgyipbpu9Nn1MfF4B99sLLWbDdvk1H7dvkKgfAkM5PMFrq0IbD5f4lVZcrlPLNUoR03KVqlaYYiHxmnC8c14lm8ObXfrxOZslkKyMIRh4csqNGiGXFYlVWw5tgWcw9uKl8HHWoMrlazqZg3F3XH8R/tiYDz/QRXJDVxdHTNIopbUYWFDFv9RDTljkvjruWkTAr1ejvcQZGiiuK38xYUritRy+f1BA5f3Hk6q5b8mZFh5rAkt1olIopYJatSuc/5lZ6AMCK8r/yaqhyTGWHnGZteVc3GWhLVcJBYTLy/wC/ErNY2R2v8RVkoNM7/UcvJZnfmfpjBc/VwBRCN7DI/mXK21i7aO4W86eSlxdcsJaFgCot45GuOZnAjG1cOZZCsqHQVv8A3L4mrevMf1LEEa78xGUHNB1zK0jVfuNU6GIrXA0xHBbcLAEVZu7CG21GxdcZihsu0yyOQujFzBhpLU5gGoqea1+WZMykfJ4nIqW2uNn9S/8AEtV2ch/XmAVxtoaHD+rjHIGYtSJVUKBtfyNkdVbWorP/ACbDJkPtE99lq3mpkIUYYLBr2L+YTVykYzRBZuAHl/n3MuCFC1B+pR5sLZt7fF1Al8Sa0fj/AGIKoFGZR5fJKFXYujnuDdk0qqdmj4iC/i7Y/wBxygNYJWP9cvxUt9cB4/mU3VBRqo0FvYRcoBRqICw2oRNQVR017ioACsNnuM+0LO2cP4lAOQQbtIOU0H28SrxZRvw/9l1Nr9ZYKEI4paYAUGjw1URZuiUFTNdftc/BKVxV4h8FAAWv+JTsLRy9Y4zCdxlCm3Kw0stbdwAgERrz49xgm1r8wMGbDJDrDrSRLSwlXXl4IMCg4F+iZNoL6JbKsZK/9CBBfTYbHK/io/t6L6Hn9pUHQyFIn9ZhAnpLt4o2tRsAIvdG/khh2wap/v1Be4QL4Ze8ApydfxGDmgPxL7bevISxW6hvwfpg99x+j+WKYa2TKnHmUvIS1dN4/MwuHH+7WOfEtRg0D/azCgBoKpri/mO4dfUxPDoDsihZiquxmMMNc3MtGgu+zzMQrXrqEWWc6IWocw1myCEaurVxzDXFVZPPqBRMXzXXJMguI2oWn/ZYEdtYZgRgl7MD/wCxbV3GlUIH1EWVeC1q38TLHDV+P6gwtgNgeyXAqpfRhf8AeYBkr5D5/UzPMV8lfJDp5VXe8/R9TLTC0v8A3EVOqwfwRWJctTFXvf6ipJUZfq1r5g4mvITzXcIgjoI2eTviNsQtCjR+GKEGNMd+ZaXLS1yO4bCZd2Nr+PzEEJRquKombq2qslAcVKFnXcdZQjF9TKO1QCnHcSjxZm9Z1DMNpj3FXoLAcYI2ULR8spEzgXqtQCxRLx2xBVusVFaoHPUcK8LPqKs7FxWbjBPKIK0s42D9XUAa4W2l2/xGLACg6ISZLpwj6rctDhGKDTrcbhB3w7ZSyt5hXWsLw5+IQQtQWdcXGzaw0UAfln9xW5cAKMNbT7hxFDb4pHqJ0HdKXhR36/cZEJbWm4Tq8Y2Xdb3BexWRWhxjmiWANjDgnGeINsFY+IgMKUAwSgbOAz6ggA4VeMwKYpRTKdv8QCyCzeBv9xUQ9FXddfzGNfH+eovbAFe279kYUkcDtp/Uq1NsQN8G/uKiYAtls2LqvqYW9huohYQz95hNnVb/ALjClfbUshNdS25101ZFpNg/DFRKhFtl8Z/9mLGUOoK0GnPqWDBSzXdsyOLQTqDxRC8+v3LNpVOTOo6W0sT/AG+Y7wbsj8MR5LUVNg0/+YgWHyMyyUwuiw+eIxRDpxeP7uFFUrrz/cwKlyqvq4+gBdHNcHmdQa2F4uVKrOjVvinmajVMhm2uI2HYyXinv3GmcDDdH+3KznbLpf5lGpyhYVFV+ZaAJ35lWmjD4xFoXfNahsj/ANjS0vNEyLOIisuEze+pYN1qGk0EBfFsRfZRLzh/mOx9lvBEvErXxM1ftuJCqy4ifg/UFuNg/TD6Na7jADSBWau5hNkMu+B8SguoLR44PmCBqgCj8QA3l+UcbsDjlLBVHbiAKIdRmGxIqwz8dSwCUM1hg2Xg2P5R1ydObA+UjSwO9ZYgJolPQtWV3iIkVMGnI9xp0dCNMVgktuguHp/KrLOn3KHG8rh/2ZlZiU47/iaeEAqOz8QoW0olp8QYYGqwU8twlXdFrlfEpYmg4dwHmkVBw0/1EJtHGKoA1+IjVhlBy0UfGYvddcnMMgtKt+pgGb36gs7ruuIVcXxxf1FocV2rCNCxuYPEa429ZgHCUMHPdJ8RAbRcBcf8gDp01oxgjoRDXGi8fdxOlIPPpFEgS3yuu8QhvQkb89cxQ1FSnAfMrsB4KlPq1eWy2xFQCjKjzv4guNDwUcKwaFOky/co/UIUu1XxKRSy0Els2YHbNgODVREsjfDPrdEPOjMDBX/hK5F3xbGzoqBrampRVABcLWahbMADS1549QWFUFr8wcbB+Y4RSufiFwPnEFM6KXi/UQZRQxLBa6LfJEubVx64mGZvtMUpW5zV6gV8x6wrDk2ss/71CgDurv5gUpZdVFwcmoHJrcXKK2scYr+ZUxMjf0/mErcrrjr8ztZtY3cIJlts0cfipnyZEHWD9pGZ0LKzGAKxrwS1sibWv+wFsXZVfWDqBpTBW+qhsLZWXqEEKrm9+44ly9UAdWwTalK4Jnhr/YiQK/IHg46tzC3QQRXbN9dZma3SyN29ROEGo09/Uo/jAA5gjZSd4T3EygV2fP6/cFN+NytEBVvf9wRS3I14XDCjQGsekDdBSyuK7mbBSnbrltPzA4CxHXk49Qq2Fzd9njmUSipRXQ0x7xCuQKb4ziUHtvnrqUrCEjVIpWsuJYNir3x18RllUU5uKBZzkgG8eINv4Ek8mefUc6BxvqziDtxSYlNijlW7WNLibVysY789Qcbpc7AoR9zaJKWwLxZqUlZws/8AIribYXYNy+WB3H+5gwFDX++5Wg2lzC6ruMANsdY/q/8AVMcK4OaqKQVbGgmecwcK98ZhdszFBHw4jaWhkZnyOIQrgRG0av6qAVu4VjncZKNzwGY8JUX52no+YcFrD8T73LJ7qr4CWF/alVoCuOYhurbTR8ELTCZZa+XMxNyjfn5lBZXOI5hKs5mPWuLZXD4g6JyfqCjRkfgitDXJ4f7lDAME+4FAGhGwr2gVTjiJHkX6hp7JappdYfmpbklqGrHP5go0vKoCdY5BjBApEfbDVaNKxu8+KhCI7aNr7hKEbDZjotfnVSgZHGLqYrbbo8Buoa8qcXC1MBypHvcdknFJj3jUxQvgSrfzq5VqALpt1r63uHiu4WFPrXEUIscII49NcRoJ3qwzjswwThJl6X/Eszhq1T/sxRr522jMMKtgIvQmuy4OBA3XUYwFZU5OvDLjUgvFYvPqMpFiDPnXuVrSiO6zm+PcdGmo2FNIHyb6l1WoujqyFaKisjCabUoeSXnS9RoVTa59RKqxMW1qGhvBVdzhRVYBloY24A+5VEl3qrpl1ThpzeJrdUwcEu1fMfHBK6KWKvyy4eyN6HNn1MmgbQvHB4hU2BK5cuUL1z5GRQa+IkVBnXXBEgFaYhYe0oYoQBeusH4H4h2OANdMO4509nwH7h0kJtUvxOMPbqvHqWtUR3VfhKOaW1Sz/wBjsvLZHwJEK5B+B8d/cGHFnPUxlh53KxygZOrj3LN1WR8m7iKdzPPmNBmQZnfRYb+fqavmwcy7WFsquvM0qlVRs6fEt5FkOlUeMQrSApYcGP4iFlZBhS5iNc0pOv8AyWq02V11PIVuuuortF5PUWbd1hXPi5TiLtusYuBxp9Q8/mUhyiln3BUxwBXFsrJYgNX8DuCtcjlYgrLGA33FtmYHKZvBiKo4Np1EGamxWaj11F+f/I0ADUBS6jgX1BXtagC70429MvGCa5f7+4zTUWF4PXmNWKTaum/L1uIGFdU/slwQByuJzlEyPtKjDVsEFUdMH4OJYyXjYQqC8H58weKLPWZhm6wI6krFgVxDFFimGO+a9RMwNyaKZl11rY6dRFw8V8f7ERu3jweJbfLW7lIM2sG6bjtANmNouQpOnKG9sPMVWFKLTBPZzLKzjNKsr4hNQgtd/wDYBScFwNeW8DC3q5RAADNVVvUGwozWwp3G0hulcckFloKcV36qHvNpnVv7qXI8i7D5s9S5XbNv8+oikrjwr0P7YFZSlPALlgCzLuoci27rDf8AHEFVFnIIdeZd12j8p5lEMDYtUqLBNBPSeYnR0Zp7OT/sqcJc5VxMmbeb3Eys0mziK2t4QzrMtRjuCrsV/Mpo2ut561BiuqMfmC+stq/EARgylXmLeoMe4IoYnpc7vYaF91MUvgj5uj6M0ZjJMWo8xUVELQUsF8cynkHolAyDBpuuZe9pZivupnVnS9+pSYXlETxxES2owpo5QK77qLksFiq1mFpcVu7u4DnUHyTEsJkdZioKeR/iXrRE7dvmpjEQFXguClF9sY+2Bw3mq6mmaI2fEe4EFdq6iKjBarg2qzoZgK/IqA+hJa/GckDXgaHAHGNczk0YqZFzEAWaveo04WZrqJ9ruFBRqsw0oKFBeO638wIAW7Bfrdf9IdzLttNeOIjFC9Vjr5/Uxx3n7iVxMlvX8S5Xdmb/ANqYjkoyy7tFR7II3n+WJZVzaNYhN23ukzMnouGTcGNA8rqOk3gCq/s38y227NeINAAlWkfbUVcA0GvouWBV1BSPJ6hUDQImCyOGya8za0deDP8A5MqCrJcwQClekr7bAGCVOW+Q7JRW7VUr3dRJTMpKK8g/mJPPhi3zz+IHgFr7E2wjAx4Wt9+vMSEuKXDfTx7lJQ0GA7z5lTrSzz5iA3l3uVhpo7lMZC20XS7jkmHPAXcqFaLJ5Z/mDzRVeP8AdxJWK2fmVrOEX3EimhuykeUhiC20cRKwDWoV9Mg6gGwzTD3GS5KFebOoxC2GfJCyGw11KWlM4RKbDY8dktfTSp03EhNTYuaibOCcravGdQjEWhh/cxZuBa7ax8QgOLBgxl/7BwrFBXiKg+BEVneLzUCCLypzK4dsAorywX2k5cL54loAywMB77jRZA5qvzEYmcoW3zxO+xFvx+4TdA2jwcvcSmyBYwX2dQKlbm1B254j24Da1b6/2SMD0qhVPzcbUbaMcxcXxxS4EBEcrHqWlwM4NyxUHLXMaUFTk+GGLe46HVn3EcByNM+znkqPjoA2Kl55f5i0l2vg/wBUWBLt08SuLGcKx7wHTfxBS9GfL6h8hiqlxj2VqNJEcWEJq1snza/f4lMyOYfQfyxx6oZTl6+Iy42g0mpigXSsdpfcSLDfCHxn91GisB+FztIgAqALd8cmYpCpKrfccCUHWqY0AXD15gCH3FNQrkjiKIevBPvmOBNsWun+SNLI3cHtP7ggtBm618nvxK3qtsFQsWD1j8QjqKUVgjffyy87CyC2+L6zCwgAPMQ6xzcsbHP1L9BZQerIVVvD0tfoinRL7fVfxBSrLVq+DUUTC3gXWYGAMh8sdKef3LrUouW85f8AYhuNGjrHLplSXF3e+ZQveqnqOByR+iCRGceyj+YAdnJ4grvAq46jvu/2/wCxGxhfBlIQxawL9tsVyJWDP4lCSxwfiVDAMqxfD+WOrUQHdY+oFKcNhwzQmRRjtFPPMxpDZYYhUStnQ9qIYqOmZAnsWDlh1XSYehhhKV4WOrx/rge3uPOZRzWD8wFYr/MwuWiV0QKXQYb32RiqVpFeILdB5DG7UG15uDYdXQj6lwRvYZM5s5jr1DqLzVDeVuLqGytq9yuN0tCD/vzG6wa9fEF3RQSyWrFYdnE1S3e98wtKw4xmFUCaPMIiEMUDiOVDWW3+ohVmKXqq/wAEZUmEj4rEQoBjNbjwyKFG/h7mlF7PkB/cKdvtFDwygL4K3jGNQF1sA/Uv1U8U/qKGOVOSIqydk+5jtRWQMq47lIeAQilOmBQAGQo3oxMf2ZzA6GZhQTPQ8cIN6bQoHni8stpduSMOCFQ24HN9czUvT472/REVugdTpNVQsFrM6aagsyZkrcZ/uJjDX6Cv7lgmqvqEWx01HCrw15gic0FXKfTHnMCuaBU206lWjiwQl33Gu4IaBvmAsDKqPUJGKsfP+1MDMrl25gU31r+YbaxiLHFP0v8A8jy7xYKDdqvgy/M8jHNRhYKssqFWwDXx/creKHbwNEqbLeB+v91BunSWeaiJb1n5YCykvWD8ywwx0rL8zGLU3tDVEDLRT478QAyiW0MuEW2Of4FitFA2BkzzEsvV2hEwAhTZwuWWWW7v/dSjoPgcSoKIvHMdVWawV+4YrQ4x3AWU1T7hbVmLIGLPWohJku7hhhKfiyJoM/FcTkVqfEsDdVjGv+TfXRg7gxtc1dQYAv1Cq4Q4lK5biFQ0W1Aeao1exXr9wBXPg7H+NwpcJkPXEABKpN9ymLG9bJ5DqIu0g0XEfRLbY29b7qPVHS4xexgtaGawcdTM4MOQVv7WJCZGxfK/2wL1lvpLCCgohfCde4KjrJB7y/2e4CgoNu3decS2dKgIvpiEdH2tC+JzSZCz6moFLB8xYQkF7D7OGVDKAXpTV+oQst21E9gmQCNdxgNVZ7CorXtjEIBNn/CJWsWPtT9TJAtoz57/AHAOkKt9QAbdgkqh1GlA9ocGYpBg5O47nuQpmu6lfIVJRbTE1LmjHOX+pYBplGe+P3EirRaERTrLKrcRShjDERsennURvVIL+5Rqo5D1/wCzCAC755lOLdD5nBC5Ty/+sA2KoY+/1MsWAU/f8xCBEAoZmD5q4boovbEW4W1QWtddQ4s10ikulsN3hfsmWhovRgixQXs0/wDYFZoJSaI5G27865majh1UBrMqgl88VKOFG4AuHZ1KmRdwlPjfcGFFUZXiFrRwP1Ci2G0gZvHTHYrC5dR5IVcqwHEuVVpjGN56JScEWUeZSsqttTBsLwZ3KKsR6YzbVi2XAhXAxiMYKrX1/UGVYA4aqg/MQlsYLOCItMr7ywBtdGc7gZyBex6IiHQW3sfzF1R1gfOd8wGw6W6QJW7RSvb1GXtKNr1n8TKgreZ6NdeZZWhNZaeSXeVZNFOq/EKb80XbVYesQJlqtCwyuFokzEaX5bheaVejl/iHmuTj4+4IRqW1iWpk+RPUv1rO97xHoOYMPhBzAEcDYPfBAKJPBsb1ZHoTYL9EQYGlySgWxdMdSwld4RF4M5cssaXkD6mQFhSmg+OYFEXElX9xrWM5byXhjA1hVy2uVsXRV4S4SGMXuaBZSC6vGM4r/cRtLNh+GMs/kckvbqwi/KRFJu82+oyou8V/nmVvBaD1TP8AMGZblnG2Cl5c/wC5hdWwXIitNsfxz+IjlJW1Vv8AXM4KlgcrthWQVtmw9TlfOi6F4hUXUYP7jsMPfVj+pTntVR1Am2MLqLcvJbXREirprBKqGExUbV1dJmLVZu4EKntrUwFID3LRyET5IKUwvNMFW0565mkpjDiOQbzzKCoLVe+5ZgPFrdmPZcAbY5xvX+/EuGnY4YBUBaRrXiOUG8K2qFxuM+JSFiAOr91zKgqi2zI6r8SvgUSzxKbNul6OYAFbARvVOvxBTsKYQlmLGl78kTXI1pK0sFzzwylvXiCRY5EfMrpLmuBMaJR2FvHlwfcqtNatfa5XcXPGrWen64jaxtfsOPcarQY5V6iNC7ADS6/cC3KtfKBdc6h0RrOK5lwYHA58y0g+Ql34jnL4Mng/24O0i9hinzABUHgeA5gwgC3NF8w5xBa/iDLpQe4i+2I5T5jVit4aEvWd/hLuLy1jxOKg2KGphUW015zMlbq7HtgKfGPcABG/fBFENPRECjdGKjcjdzRqwBO3JEGLeftlUQ40+Ykwci+sGfpgv4D5f6qBLWwKHcoFYQKKhVIGAD2RG6+ZiBwWKrll+Tps2h7GYYwxfyTAdXgwKbOhgECBQxzoqNcBFCjejMBCc2iDzLUoAdt7jULKJfoU3XEyF1wDFQLNL+YoVMBVhxCtqkAu7g1CBnDd4iPSuq2wwJIVszLBbdDNypRumkwXdDWDhYnkdcJ+YSEwNHKn9RDAQUvHJfuecvGLmx0u3CYMqb3jVWL9odsKgY0sAdYFxLydNMAwQ3XmZc005CUQUYWOscwhrhw3n6+4jDVhD/nUUhGuv4v9w5SnbEBAqmxwP+ZgRHgG+gQLNV1F/EVphaGE8uYAKGVTq/RGV/LTkfyMF1rY1I/1y3Lg2O86fP8AyXikKOjOf4mQz0aEYE7umW86cUF8f9SpBZbbV5q+iI8F4dpBqnm8rqKNsgcKvFHd7lD+xbq9/wATTK6CC6P1/cGozj8wo52+t/8AIEMmL69zScmvzG8g6D3UyAede5htW8xc038w7CxvHmYPct+2UWS8f1mVG00jEoNoBGDsGHGIwbY2Mx1iWoM7tLgt+KHWVT8McHYVKBFuA/73LmuFvwYhKZoSsJCl5NdQaSqpVzyRcUeL+5RllAdKrX3+4wEEXyWYrpu9Hwc9Ru8NLujIer/k4mTY6eOVXzFVFxSzAAvgdC6+4myWhaUv4mfTCq8w1l12rl1Zg1mKTN5Duz1WXLF4ORSWUBzeQ19RcFrGDcLFXVpf+oHwlcZP5l27m3FvqAK8ObiqA0lT+YUVRaT/ABAm4wxx/uJRA+HEVJmgv4hGyy7hBnbt4mzkExLEIGqe6gnEoWcP9RSgq77fBHuAhNhXPmJrTTVj1BuHY85ViW1On/JakhQC5+YBPM3D57lAUaekdIwgZtYWml/UpGIyIT8QfhHDdI9+IDhKZFpFQ9QgvFXnzqCiue7lT1ojNuvH9Q8loq2uEqVlo6wVGAWI7+5YikGAc89kBTYDtNTkQVagfpgRpsfBJnDdoumqbldQ3VB6/qIVRpx+JEVNtK/73HbL1Vd8Y+5dWOSseKhLAq0iXLVbvyxXi6zFF0bgwDSX8xgDnX3lzMbbWm/xABOLEyy2aQyQNVz3KJw6B1Ab0DF0LgmQsHRQH6gFfG5iZwKY1/qmi6PlgbKXSqNWxwpqhrn/ADOaosHymbG3/wAm2qUACl0eIFFrJMv0TDOmrMLpf53MxFWjVu305iQtdDwfLvHiWFgbCte3USElwJR7vctqCAM8OTcrbnaHyzYDZzE4J5JSXVb13G658XApVl91i5jLivMyCUZl3h+ouMAHNcQKCgVxKa3coIspD2BacPUOgDZnn3Lo8f4lirVZS8QSFnecQ4HOJWKo6B1KpVTbmXx5wW/7EBW12wf91C4EwBd13+JcqwmIBYOirwykIFYuPvUCWXZEF5qUfVQpeYNVlLZwvDEJWe7UHzWa8RYaBpxPk/m4PZBQWGNJ35hLIcBlfCS1uCZeT2UYmvMvyFx8xHkQaSkdyixR5hmug7gSObM0+XcGQrhZv31LiqaGN9xhjNY9wOouFPl+94lITw19xmx3ILRfHl4IAveXssxQ6iEZIIJZvdRCACLg+9wuPJrVUfn8QTVQLKZcRKoFHMGtSgXR2wMXG6LeniVV2LKUfUuqCwr2bjiwUup0/wCZYEtcnjMKS+rumMy7fgUIg0Km3Ub2rppuEqHQrNRhChBbdH8TcwqJyrExTAQ7fruJIsWRWmy9/H/sVgu7PxFVJlVbfcSm26a9sqiDQYpmEt5s4vW4qMrCCqes5H+oFYEh3X9R3LiABbkESuPdv/VCSChfdsI/Z9wWlHkHuEzfA+4FpuC3DrEK21ox7ilWqFS2pQFX+IRTZ43LGHOJqrrBBwN3bLMW7W6niTVBjGRB6fuBgGMoMaFmLmEsLaviPgTWob6XCjlS/cKrRRKKEQqVS4jA3rKsUHY8ZLXJBFPFRLSaMv6QqFqpx6YnXXYKy9r/AF+YsENQiHpW+fuJed0K8MS4FNMo5HiZcwZSnnvUrAA3bV8epjxOEfrmALqYtAPzFj2CVYjGiKGlrs/M58w5a80S5C2pQeTiUgKqQFj+JZeW7pqfG97hjgYsfJ8xyaPgdcVANsRGjkxKV24Da+By/wCY8yl2iC+U+GjqAjmgmbvEyKZrUWFcdwBpwgrHMImmDzqWxVVBa4b8PUMsJgDkiBBAoyUe5nlrcpdzZw5xKQo2xnZ+IEmqsT5heK0q3jM2ZZCZIoDUDQ7r1GytzinUddaHP2zJMAzpDmVFIqNGPGICjBWbmIFC801msQntQKjnzN4Cr1HLQXYoCXkC8f5RBk5nCvsxA6WrGy8WCpaeBWXKdex+4Ou5VMDy13D3aYNm9PEI0syODv8AdSzaVbCuHiEPzhEaUZ6qFM/iVLKUb7l5XV+ZdZaXJsJRVNbsxLscXjUSq33Cls4GahdLRl0S1g75Sa/AZ4OPzGtFdSVXhiMFa+Mwa0vGfELZwEu+5WAma1W4scuJYVefMxlbN5HEGNKvUtAUvklhZdbOZebfNSsyjWdNXCKx4ET+yBePhoq0UBSWZZjD83BXjCxjH/I4qPyQ3EqFO7QZlkGaMPio8oibOj3v6hux2pQ8ViNk4FGh5+G5daLtVa7ZYUjyP+Sy7qGndHMRu1wWdEVDxRnr3rEbS1eCR8znuDlfD9TkaS0G9Do+JuUGxEt7Yq9LGA34PuAFtTNmdxHN9kqQ4wL1r/sGwuaaPzFrpcAvLx+5YEaKGXDPiCI9th8RhwCFGROSE8xoXt/xGs6Td3j/ADKkJaFUwOzkWdCb+4ACoqC+I4dXzcXEWc3zFgWpX8s4rpWav1AJQKXrpnIeoFBbyxnX+ZU221V8/wAxVclFuLjvEItV7d6qWjc2jRTsqIAG4Oo3+WpY0QsUOglfqWXRVAUOdhMrArBS/bEFcd+L/jHMdsQTZOGYt2OCmlMJwrq1W8GYXDZvRF2MT17qDzxyZgaunxmoDF/coqsh4lrvzeeIXKzej4gWAura1LmgNB/cNqUpjWedeZxhTHxfFfuK6NjEBiJymL4alIYKDTcVGL6lQuzVdTXhjupYEseJi4XL1oC41Ln2E/8AJkQqYNHxculVP2Iv8EVBQPJ7VxiodjhaDgzxl56qUagfKAaEKHYVRBrW0DapQRdthn9zKhpQn/CIw0oWCd/5iGxZpqh1BqWjJRdbfBHAeUBVPQyrxVhqPS7C+CF8YHZxUGJsb7w1zy5gc/hkALzLoyBPGIERgcrlewIekuFr7WMsAYY98zCYAs4jSbygjrpr+CDoysJqCUuAusb9XL1auFg8dVLtIWxiPrJ/5GkaEwRH5l4NdJ6MsJypfzAFFjUaY4c3i0v8RgnFMpggHrLLxNUrWgisPe2m+5ktyrqs8/mCTJBXvEolc19dxwOhe3Na+pcl1tFuqo/iGGHlLp4lQqbuV4fEoYC29M5IroysDHnOjUGMpKL9nd/PmJeG0uz117ldy4uy8Q1ZQylQ9BAq8FN67IoAS62vlmW7ilx/1wwjDg4lrhjjMoV/XxEcAMcQWKHHRHp6lK0vGZdBRdLk9wBXBjUrFp5lwGFDvNlsS9q0BdvnvmOInkL/AMyrCYPUMVNa3EikzG6X/wC1GKYvmufcYemmWESsWL1EvKa7ITyKEu06gLMDK+DliWFVksXYE2jbBrf/ALAbT6owW8PLEUamcUuK+DMRFN5jC02wMzHHC1pwrxCoExkwfjEchYL0Hn1zEFclWj76/wCwa8KBq0efzBrMVQEK711V0Kd/1MaSZOr1xmB2rXO/M1F4aVmaDNCgrOsfDDZSrNFVAfmAshFExEvLgUzxBKbDtNVqUpw1g3fHVxli9Bm8f+pkQQc8v9mGgGbfepsmV13yPqZFwUD7xEZTIb2Y/wCwPoU0p4xAxCXnAP8AyJlKGKousn5hriOravn/AHcGjTkQ8nFwWmbV8QCCmgvHHJA0LZyPrFhHQdismT4vH/Y2DYlJVVxEqK/C8ln9wmZ+04/3iBS7LpZuI3EAt939GpQhbZcyjXsWSriEsl2lAHN/mUVKj25+te4mC+CsT2+SVNu1LPsmUZa+Y4KkL3cXUAERGjg9vNwDQ2XVNfErHbZO98fMMCl0zfiXDWTO4qz4pgnYytuWIHw+YGqWpY5ZQPWNcy9Vj4jkzqKGBtqGk5tuI9ZVqjdrz9xvZWDyIA0KSWt1AtfA5nAO86YtpRiykf5mSDw2q53zzNhgBV7fldwDa7YjOVY9ssiUGHuAGRF0nGIACFLVcxQUC0BhKCrxgW/MobOSjT+IIGzRuoKGjA0K9EwqI8Z98wJLBpps5/VRaytNVu46gni0JSJQUGmpYKxqymW+YoCWn+EWbFej+I3RkKtdHiWGicP6e4CAzyW/nUt4bIxfOYBcCuj/ABLAA1qC3TxEACYow3uHrYFKIvSopbcQU0/BUQkALpgq/wC/xCUN1gUJ1+ZRrhxV2oZGhwi5gzSFt5TDSeCFfqGaGTb/ALHggXiRg1cbVC8FEfMqUWXat+5RO/YWLxLLDuBwF6gRCqt4rg3cBgUy5nPiVnIKIaOghJeoq1WP9mAtdwaacufqMuNcf2jJgKnR1KmqAwnCJiVogtYFj/sBaGnAlSl0PTx4jeS3DyfmKYrI5BH4h5lSXSsxpSvNEVvZDmRw/lHObOs33uWtKeAm8YNxdQaRavzLVQ04Xl8HULMOHFu+/Ur2ia/yoivQCJbcGp5NF38zEsCUQrTx5huHxpNzmsTIOUtoNQILDWIGhG9IFrZqXhQcHS+8Zj6RONH55j2xSwpof91EHcNlL8xaESSjW/mK5Pzhl4gK4UZO/wCYug212/qFpZzYyiU6DnUKIgEKVbV1C1SmKHrzLWps7YImlU1XLCjx/cqBVMeRuz9zN0VVQAd8QsKKo1XP+qFgK2VaG8QtwL9IhovzAEKMDiPy6jSAcIz4eCYoC+fEQDLiAtEBdMrvMKDd5xFkqniYHlkiagra1KsLnMG7VTtrfiU3fOBZiyFB3LAoXnww6K+IWVTMFedX3KXZTfZqNaPo34i4tKAxX4l7Gx1e40c1e0ImwGFZ4IlASs9v/IA12qEKGYLFdW9r/UoA0AdXWP8AENgLRZbQxoZayoIpRZdDdzDaA3p+IFLxGzFQAAC+JaoIDgJXQc15lABqaNeWYarCWWJ+aiQoriswXBWjUETBmpmwGPoiFK1Y36he0L9Pc2IUHe3/AGoAFQs6NwtEW96mWuOINu0sy/EFV8W5iZFLbtb5hPK8+4jADYuMwqyFnFTkAmbloZUPENDYZxANA1+ZpmfJESza3whU7HLeZ1BAbYRd6ml896iyxHgYJRU2yqF7/oOpShgvBQHzKeVU07i4xZtwB3BDTDO8ygfK8S8QVlVog160rFRa3S+OIEJy9xollvEdCp/ceapXeJsTSSwW49Rys45CW2HUEOvK8QsF1zMrXm7mCkxfpl5qtdwzVHqL6POJXKBs/EbocBnGvES3Jn5uG18bqFBm9xA8DlgEawJFgu8zIZVh7+YgQO81KDa+zzBQxgu2tQq/PPio61llUjx1UDstKYGHtjAZrqtECmjBEJx6ZrkYl6bK3pgyB3kiOEXzn9ywJ9XDqNMolOV8ZmBW+Jo9dEsZFsu8IfMsXDeYqLb0gB4Gpi4oLqUEgUo4UjYrfMMZac9/EOACY5L6Jaw7hijbeorRRvnEAKJDRFtnAZ8TJb2N3Ozuahk2MMLxv3U8xiOLuP1mrQLgmBjMAEC8NspIUZebywtVX8/iNgUa6ghGDQ048w0AXsV+9wudEIg8TJjwW5lUVle6WpYB4Di/MYKL68xW3sV5iKkXV2s9Mr8x2II/iBNbTfut/mZuH0R16l4Lc02GzqXCBtHdualaCFa+/EvQX4G0PxDhO5DKFfHUIXYoG0uU6CvdUfUazYF80Q1n6ARWtR6t+sIlZ9RaTRkrT6uB6zVFGFJbsnx1Au75X3LN6oqrr8QVVU7VuKQ7WeO6azGABFi1qrebgUYGs6qDcA3rGowi1gClwdiUCKmeeLPUoLFbrMmuJWPWsI5Bbv6gFtrvUqYwVM9YmWnePyTYHtS36uFg8Uyk+YWm0ohfC73KRnXQIugWlW5qIeJw4jRMVgbxCioTWJ+LyTEyJAunFnUFEHDkutyvz1iscweEcBaXtiYec0S+rlHAdjz+YjWwUC6+5ltssCgRSvxArRtvLBHYYgUQYOFffqVIPHIs+jMVOitpMPyblgbsILEL3Mi0mffLvm4AWkxT93KGUa8tVEhRT+BzLJos5tZxfWYBsMvEYbC4f5iuiBVURjgcdQStWNQqzCdg5iqbZz6JUTVGLyswlZ58x2rhs+/EFVVzYaI6pcDxDODzp7nQYO5ggw2bmbKLvcdZjFjKiMlc8SgWuIKgx1KYqKI/b+cs0ma1niJam88yltDsCeZpKECjTAl6uFaBb1AoKwE+KhsbxCSpQw/OpcG6W4E2ZwxwGBv/ANQITQ3QOLtuXhXP5lFhKHZLaUbX56ldkvfj/VBK04IZRqw9ZP6liKa3iM0lxphNA0KvjO4AiqLc5hLaeSHWu09XUu2mq5zxGjgy8y3JdCj/AL4lm2+/4mNAYJbxYP5j0oszNGHA1bogF8gPBxUIWNdxGR/7UvRwXX8ykFt33BoW78kaCW3KU2i/cQSqXm4FFNPFTCWV+1C345jebNNS/trrNx6KNhmmByY+IKlwQihmrmXkSYCtpoiGyWyxYbqBRXWDjcLUqeotmSN4YjKgazzCtJ5uETXbwIpWFFjcN+9R41iWNLhATDiXU80zFmKHdrGgLoLzMqoxKYIOAuZg3LhAgsC6KF34j1r0FZ/MvDDF9MEgb08QnADqv3BzfcbY/Rca+perU3VsfKmDxdWwdGd5nNnupY5LGDmUgnNQMWE5s4gzY2Ad8auboiIyeoEGsQl6L3V/iDCp42Zz7nmFF5/PuLvE6F+ID/S8t8ssWAoqNQoFFNgwFDSzcKSxg3KU0FZbltsFtYWkpRZwVKMZy/iVK9oF7jijFeZTy/iMWFpomRDXGYP0jt1XeXWoXcio0NSwIhpuCclGBLhwUbo7lU1itPOIANVv3HPY7zUt8186hlxjjMTBm2tpB2V9SwQgK4vuU4A9Ts21Uo9RWBvk4c8QKeJoo3eaiRGwOYaB9wRZpveZcQvBjdDAvRBP7QVQIagbgPSxZeCXfiISHAGxef3LIDRf3GrXam8fzFKmVLkdwAB4tgT6LsAm4WDNmSAQBZTMRwL1witMh/NEiXdBqWoo01wQCLd5rx+oEpb2luUxy7u8dR6rOVefx/tRBBQNKjdWU3mCnmmuIjxythbHmDVYt1qcslnKNgTFV5pGUFN7gXbea5j5EGXXK5/EUQsLyfj/ALuOIF0/X/eY6KU0iXWIQJoFr6lFq0YzDPDaC8zLGpVBv9QjEQgtB8fzKc8bD+JWbiovkzKpoXizTNAWl1nEV4bqoN9ef4nZw8IYvuXgbV+TxjEW4LD4U/uVWWsfuWAzm8SgGoQ/T55mIkMqtGMH7g6LC45eOdQMgx9H8pisOXMNihvuKJEeBMQIxrMK/cV0GTg/5l40NGgKf+QFn5qIVcvzLS8CppxdZIOYFsiv9TLFIsL1X8bmSWCmaEdS8inxAweHXMHjSUl32Qu0Vzlp93c6OiLQ6rP5hkVsvG37hrDaj7u4UWjcClb3UwmlkDX/ALAIQWxWR/yN1kw1dYnkUaSsv6INhZxgl8tR9IU/F6eyJRtgWDuHIulW4fJKSrGv5QS0ONeoi3XZBtQa7j1spTYeJYGhzVS7sC3L71Fo1+Jka4Zlg3+yUoy2fxNZ0qFclFX2ztRVlQvSy7ZbV0VW9QZXgZYKeNxKLyvDPqFZ+YiV8mBiUWV7g0dsGq53c8EWkxWMRdF5D6l3gbmIVh8R3W6Ft3OXsr1xKYDHUdrogLPOaOJdtVjrgmVmysQgGws/M6ccIQ0WLLK9QCFKiDHlmjzUUawdOZZfwVz6z+5kqUBTfcchh8lywE2Vvz/5ClRsQXPMCgFbVPXiC3VWNvuDaGLKHc2RLzeSXJRwwwC6tmFWsArp1gwsLREIWgufJ8NYljRl26gnRWVqS1H7iLbZMpjCv+IhlTOtw8FJGxp/BcIiUd7wyu14Z8E+w15hbflzGi3bExXofmWWGh2pAUrVvxtDBWrm9bJgHDTXmNbNeZXOvqUxUMdzgVfcYitV4mRZ4zHm06ou5QV3vQ9ywDQzz/3MNEloUtQWi6aEauQGLiryfuNUNlrW4U0HOiDZEN1qKshmsxUqJypF4AFq6y0EzdrxBLpMSlrQx+5j8HVHcHobjW2OY44c1Vn9RGjTsqgV/U2sE+IDpfiEAXM+rf8AkJupzsuKAg+YrDksFMStdD+iLS0Fe8Tghc44uMCxeKMxALo3qv8AcwkOVdo/LKAaoJyWylVtq+Ig5M4vM2CEX7lEJ3Db5qw4hndKtWVBpQGIA0YZkiBEthYbWrJnvFDSdY7ckyXsrxEAmPE1DVG2MQAhrhOJvDDThxBuKWu6gG375jYOY1bVyq5yA3nD/wBifMWI/cKrgG2Zb5+IBWl9RVuGYgaFc7iMrp+Z0ivMfHYgA2OCUCwUXcTIHZ41GJwWxE2deGLugcW0rKwpppMY/wCwpV1qItnP6lbAtLXxEBVALW+IPjIbgISDI4dxpT+Zc4V4inD0e5mpvF3YH0HEFpp8Ld+aqLIHeyy8tcSwqwAL473GtPSr3vFBDASgdYWoVrkoYBR0+FkZMCsiZT+4hBRsq8vC/mNC+DyiemBu2IFMFGRA9cxWKRoBfnMSA1KfkWWEykroybfBMgYXnGxzUJPINUHGjURya7B6x7uZO1Ta8wpKuGncZhgYNYbgdoes3/r/ABBDartaKf1LUHERZLrjyD7gDFyvPUAswTLVkZYNsLaPA3DHsIJF58ZIUUaU3xvj7hdwVLai6WS+XicZl5scfMUgqvO8wZhNIz8sONQ0XzH+4hqpyAYPcQ4bjuMADFsbe5cambLqmxlgpsPyXMPadzR+fPqHjMGn+5lWEVyzcH2zLKRKzGqt6eviC5RWC5lpGzWifMIWVmcvhuNCsB6YhyLo6biB8hKSXZzAuL5wK4lvXawb/mpTZJRsmrJd0RacYROcmqL8XERAxmy7u2pcxGuGz5hX3qCy9y4Amgd8amxjWZteyLonlLlEcYC1p/zER6VUdCv3D3BGrA/7FlVgV7fF/wAxoTWFqfdxMgDWKT9w2JcuFd/zMPddbpMY/MTAVVSBVdLKnnRQ1/ql/WE9tt5lUx6qzVHPENhP/9k=","t":"Miracle of the Buddha walking on the River Nairañjanā, as depicted on East Face - South Pillar, East Gateway, Stupa"},{"sp":"HDR","t":"Pātimokkha"},{"ref":"2.1","t":"<em>Contains the 227 rules of conduct for monks and nuns, and the stories behind their creation.</em>"},{"ref":"2.2","t":"Vinayapiṭake"},{"ref":"2.3","t":"Pārājikapāḷi"},{"ref":"2.4","t":"Verañjakaṇḍaṃ"},{"ref":"2.5","t":"1. Tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Assosi kho verañjo brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā [bhagavāti (syā.), dī. ni. 1.157, abbhuggatākārena pana sameti]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti; sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti."},{"ref":"2.6","t":"2.[ito paraṃ yāva pārā. 15-16 padakkhiṇaṃ katvā pakkāmīti pāṭho a. ni. 8.11] Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva? Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? Tayidaṃ, bho gotama, na sampannamevā’’ti."},{"ref":"2.7","t":"‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti."},{"ref":"2.8","t":"3. ‘‘Arasarūpo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī.) anabhāvaṃgatā (syā.)] āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.9","t":"4. ‘‘Nibbhogo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.10","t":"5. ‘‘Akiriyavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.11","t":"6. ‘‘Ucchedavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.12","t":"7. ‘‘Jegucchī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.13","t":"8. ‘‘Venayiko bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.14","t":"9. ‘‘Tapassī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ tapassīti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti."},{"ref":"2.15","t":"10. ‘‘Apagabbho bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ apagabbhoti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi’’."},{"ref":"2.16","t":"11. ‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘‘jeṭṭho vā kaniṭṭho vā’’ti? ‘‘Jeṭṭhotissa, bho gotama, vacanīyo. So hi nesaṃ jeṭṭho hotī’’ti. ‘‘Evameva kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Svāhaṃ, brāhmaṇa, jeṭṭho seṭṭho lokassa’’."},{"ref":"2.17","t":"‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ [viriyaṃ (sī. syā.)] ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appamuṭṭhā (sī. syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ."},{"ref":"2.18","t":"12. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā."},{"ref":"2.19","t":"13. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena [atikkantamānussakena (ka.)] satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā."},{"ref":"2.20","t":"14. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha bhavāsavāpi cittaṃ vimuccittha avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi – kukkuṭacchāpakasseva aṇḍakosamhā’’ti."},{"ref":"2.21","t":"15. Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo! Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama!! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi."},{"ref":"2.22","t":"16. Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṃ. Tena kho pana samayena uttarāpathakā [uttarāhakā (sī.)] assavāṇijā [assavaṇijā (ka.)] pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ [patthapatthamūlakaṃ (ka.)] paññattaṃ hoti. Bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya verañjaṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṃ ārāmaṃ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmeti. Taṃ bhagavā paribhuñjati."},{"ref":"2.23","t":"Assosi kho bhagavā udukkhalasaddaṃ. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. Anatthasaṃhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti [paññāpessāmāti (sī. syā.)]. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, udukkhalasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Sādhu sādhu, ānanda! Tumhehi, ānanda sappurisehi vijitaṃ. Pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti."},{"ref":"2.24","t":"17. Atha kho āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. Na sukarā uñchena paggahena yāpetuṃ. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ – seyyathāpi khuddamadhuṃ anīlakaṃ evamassādaṃ. Sādhāhaṃ, bhante, pathaviṃ parivatteyyaṃ. Bhikkhū pappaṭakojaṃ paribhuñjissantī’’ti. ‘‘Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti? ‘‘Ekāhaṃ, bhante, pāṇiṃ abhinimminissāmi – seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. Ekena hatthena pathaviṃ parivattessāmī’’ti. ‘‘Alaṃ, moggallāna, mā te rucci pathaviṃ parivattetuṃ. Vipallāsampi sattā paṭilabheyyu’’nti. ‘‘Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṃ piṇḍāya gaccheyyā’’ti. ‘‘Alaṃ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṃ piṇḍāya gamana’’nti."},{"ref":"2.25","t":"18. Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi; katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? Atha kho āyasmā sāriputto sāyanhasamayaṃ [sāyaṇhasamayaṃ (sī.)] paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’ti. ‘Katamesānaṃ nu kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’’ti?"},{"ref":"2.26","t":"‘‘Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosi. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti."},{"ref":"2.27","t":"19. ‘‘Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Appakañca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Apaññattaṃ sāvakānaṃ sikkhāpadaṃ. Anuddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena asaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ."},{"ref":"2.28","t":"‘‘Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovadituṃ. Bhūtapubbaṃ, sāriputta, vessabhū bhagavā arahaṃ sammāsambuddho aññatarasmiṃ bhiṃsanake [bhīsanake (ka.)] vanasaṇḍe sahassaṃ bhikkhusaṅghaṃ cetasā ceto paricca ovadati anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasikarotha, mā evaṃ manasākattha [manasākarittha (ka.)]; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānānaṃ evaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tatra sudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti."},{"ref":"2.29","t":"20. ‘‘Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Bahuñca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, paññattaṃ sāvakānaṃ sikkhāpadaṃ, uddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni tāni vāto na vikirati na vidhamati na viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena susaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti."},{"ref":"2.30","t":"21. Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo! Etassa, sugata, kālo! Yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya [paññāpeyya (sī. syā.)], uddiseyya pātimokkhaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti. ‘‘Āgamehi tvaṃ, sāriputta! Āgamehi tvaṃ, sāriputta! Tathāgatova tattha kālaṃ jānissati. Na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati [na uddisati (sī.)] pātimokkhaṃ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddissati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho rattaññumahattaṃ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho vepullamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho lābhaggamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti."},{"ref":"2.31","t":"22. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatānaṃ yehi nimantitā vassaṃ vasanti, na te anapaloketvā janapadacārikaṃ pakkamanti. Āyāmānanda, verañjaṃ brāhmaṇaṃ apalokessāmā’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho verañjaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘nimantitamha tayā, brāhmaṇa, vassaṃvuṭṭhā [vassaṃvutthā (sī. syā. ka.)], apalokema taṃ, icchāma mayaṃ janapadacārikaṃ pakkamitu’’nti. ‘‘Saccaṃ, bho gotama, nimantitattha mayā vassaṃvuṭṭhā; api ca, yo deyyadhammo so na dinno. Tañca kho no asantaṃ, nopi adātukamyatā, taṃ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti."},{"ref":"2.32","t":"23. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ [oṇītapattapāṇiṃ (ka.)] ticīvarena acchādesi, ekamekañca bhikkhuṃ ekamekena dussayugena acchādesi. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvā anupagamma soreyyaṃ saṅkassaṃ kaṇṇakujjaṃ yena payāgapatiṭṭhānaṃ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti."},{"ref":"2.33","t":"Verañjabhāṇavāro niṭṭhito."},{"ref":"2.34","t":"1. Pārājikakaṇḍaṃ"},{"ref":"2.35","t":"1. Paṭhamapārājikaṃ"},{"ref":"2.36","t":"Sudinnabhāṇavāro"},{"ref":"2.37","t":"24. Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi [kalandagāmo nāma hoti (sī.), kalandagāmo hoti (syā.)]. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. Atha kho sudinno kalandaputto sambahulehi [sampahūlehi (sī.)] sahāyakehi saddhiṃ vesāliṃ agamāsi kenacideva karaṇīyena. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. Addasa kho sudinno kalandaputto bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi – ‘‘yaṃnūnāhampi dhammaṃ suṇeyya’’nti. Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosi – ‘‘yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti. Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi."},{"ref":"2.38","t":"25. Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca – ‘‘yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Pabbājetu maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ, suddinna, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti? ‘‘Na kho ahaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Na kho, sudinna, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī’’ti. ‘‘Sohaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti."},{"ref":"2.39","t":"26. Atha kho sudinno kalandaputto vesāliyaṃ taṃ karaṇīyaṃ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti! Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti!"},{"ref":"2.40","t":"27. Atha kho sudinno kalandaputto – ‘‘na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā’’ti, tattheva anantarahitāya bhūmiyā nipajji – idheva me maraṇaṃ bhavissati pabbajjā vāti. Atha kho sudinno kalandaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji."},{"ref":"2.41","t":"28. Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya! Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi."},{"ref":"2.42","t":"Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma sudinna, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṃ pana taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajāya! Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma sudinna…pe… tatiyampi kho sudinno kalandaputto tuṇhī ahosi."},{"ref":"2.43","t":"29. Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṃ – ‘‘ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno – ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe sudinnaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe sudinnaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace sudinno nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. Anujānātha sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Anujānāma, tātā, sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti."},{"ref":"2.44","t":"30. Atha kho sudinno kalandaputto – ‘‘anuññātomhi kira mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. Atha kho sudinno kalandaputto katipāhaṃ balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisanno kho sudinno kalandaputto bhagavantaṃ etadavoca – ‘‘anuññāto [anuññātomhi (sī. syā.)] ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā’’ti. Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṃsukūliko sapadānacāriko, aññataraṃ vajjigāmaṃ upanissāya viharati."},{"ref":"2.45","t":"Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho āyasmato sudinnassa etadahosi – ‘‘etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Bahū kho pana me vesāliyaṃ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. Yaṃnūnāhaṃ ñātī upanissāya vihareyyaṃ! Ñātī maṃ [ñātakāpi maṃ (syā.)] nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṃ lacchanti, ahañca piṇḍakena na kilamissāmī’’ti. Atha kho āyasmā sudinno senāsanaṃ saṃsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. Anupubbena yena vesālī tadavasari. Tatra sudaṃ āyasmā sudinno vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Assosuṃ kho āyasmato sudinnassa ñātakā – ‘‘sudinno kira kalandaputto vesāliṃ anuppatto’’ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsu. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṃ vissajjetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kalandagāmaṃ piṇḍāya pāvisi. Kalandagāme sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami."},{"ref":"2.46","t":"31. Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā [chaṭṭetukāmā (ka.)] hoti. Atha kho āyasmā sudinno taṃ ñātidāsiṃ etadavoca – ‘‘sace taṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā’’ti. Atha kho āyasmato sudinnassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi. Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṃ etadavoca – ‘‘yaggheyye, jāneyyāsi, ayyaputto sudinno anuppatto’’ti. ‘‘Sace, je, tvaṃ saccaṃ bhaṇasi, adāsiṃ taṃ karomī’’ti."},{"ref":"2.47","t":"32. Tena kho pana samayena āyasmā sudinno taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ [kuḍḍamūlaṃ (sī. syā.)] nissāya paribhuñjati. Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṃ sudinnaṃ taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjantaṃ. Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasi! Nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabba’’nti? ‘‘Agamimha [agamamhā (ka.)] kho te gahapati, gehaṃ. Tatoyaṃ ābhidosiko kummāso’’ti. Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṃ gahetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘ehi, tāta sudinna, gharaṃ gamissāmā’’ti. Atha kho āyasmā sudinno yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca – ‘‘bhuñja, tāta sudinnā’’ti. ‘‘Alaṃ, gahapati, kataṃ me ajja bhattakicca’’nti. ‘‘Adhivāsehi, tāta sudinna, svātanāya bhatta’’nti. Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi."},{"ref":"2.48","t":"33. Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṃ opuñjāpetvā [opucchāpetvā (sī. syā.)] dve puñje kārāpesi – ekaṃ hiraññassa, ekaṃ suvaṇṇassa. Tāva mahantā puñjā ahesuṃ, orato ṭhito puriso pārato ṭhitaṃ purisaṃ na passati; pārato ṭhito puriso orato ṭhitaṃ purisaṃ na passati. Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṃ paññāpetvā tirokaraṇīyaṃ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā’’ti. ‘‘Evaṃ, ayye’’ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi."},{"ref":"2.49","t":"34. Atha kho āyasmā sudinno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ te, tāta sudinna, mātu mattikaṃ itthikāya itthidhanaṃ, aññaṃ pettikaṃ aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Tāta, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ te, tāta sudinna, mātu mattikaṃ, itthikāya itthidhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Vadeyyāma kho taṃ, gahapati, sace tvaṃ nātikaḍḍheyyāsī’’ti. ‘‘Vadehi, tāta sudinnā’’ti. Tena hi tvaṃ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi [osādehi (sī. syā.)]. Taṃ kissa hetu? Yañhi te, gahapati, bhavissati tatonidānaṃ bhayaṃ vā chambhitattaṃ vā lomahaṃso vā ārakkho vā so te na bhavissatī’’ti. Evaṃ vutte, āyasmato sudinnassa pitā anattamano ahosi – ‘‘kathañhi nāma putto sudinno evaṃ vakkhatī’’ti!"},{"ref":"2.50","t":"35. Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, tvaṃ piyā ca manāpā ca [tvampi yāca (sī.)]. Appeva nāma putto sudinno tuyhampi vacanaṃ kareyyā’’ti! Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’ti? ‘‘Na kho ahaṃ, bhagini, accharānaṃ hetu brahmacariyaṃ carāmī’’ti. Atha kho āyasmato sudinnassa purāṇadutiyikā – ‘‘ajjatagge maṃ ayyaputto sudinno bhaginivādena samudācaratī’’ti, tattheva mucchitā papatā."},{"ref":"2.51","t":"Atha kho āyasmā sudinno pitaraṃ etadavoca – ‘‘sace, gahapati, bhojanaṃ dātabbaṃ detha, mā no viheṭhayitthā’’ti. ‘‘Bhuñja, tāta sudinnā’’ti. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṃ sudinnaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ bhuttāviṃ onītapattapāṇiṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ [pahūtadhanadhaññaṃ (pa. carāmīti) itipāṭho sabbattha natthi, ūno maññe]. Tena hi, tāta sudinna, bījakampi dehi – mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesu’’nti. ‘‘Etaṃ kho me, amma, sakkā kātu’’nti. ‘‘Kahaṃ pana, tāta sudinna, etarahi viharasī’’ti? ‘‘Mahāvane, ammā’’ti. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi."},{"ref":"2.52","t":"36. Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, yadā utunī hosi, pupphaṃ te uppannaṃ hoti, atha me āroceyyāsī’’ti. ‘‘Evaṃ ayye’’ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṃsā uppajji. Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṃ etadavoca – ‘‘utunīmhi, ayye, pupphaṃ me uppanna’’nti. ‘‘Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā’’ti. ‘‘Evaṃ ayye’’ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ ādāya yena mahāvanaṃ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Tena hi, tāta sudinna, bījakampi dehi – mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesu’’nti. ‘‘Etaṃ kho me, amma, sakkā kātu’’nti, purāṇadutiyikāya bāhāyaṃ gahetvā mahāvanaṃ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesi. Sā tena gabbhaṃ gaṇhi. Bhummā devā saddamanussāvesuṃ – ‘‘nirabbudo vata, bho, bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito’’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā [cātummahārājikā (sī. syā.)] devā saddamanussāvesuṃ…pe… tāvatiṃsā devā… yāmā devā … tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāvesuṃ – ‘‘nirabbudo vata, bho, bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito’’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi."},{"ref":"2.53","t":"Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṃ vijāyi. Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa ‘bījako’ti nāmaṃ akaṃsu. Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṃ akaṃsu. Āyasmato sudinnassa bījakapitāti nāmaṃ akaṃsu. Te aparena samayena ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsu."},{"ref":"2.54","t":"37. Atha kho āyasmato sudinnassa ahudeva kukkuccaṃ, ahu vippaṭisāro – ‘‘alābhā vata me, na vata me lābhā! Dulladdhaṃ vata me, na vata me suladdhaṃ! Yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi."},{"ref":"2.55","t":"38. Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṃ sudinnaṃ etadavocuṃ – ‘‘pubbe kho tvaṃ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; so dāni tvaṃ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. Kacci no tvaṃ, āvuso sudinna, anabhirato brahmacariyaṃ carasī’’ti? ‘‘Na kho ahaṃ, āvuso, anabhirato brahmacariyaṃ carāmi. Atthi me pāpakammaṃ kataṃ; purāṇadutiyikāya methuno dhammo paṭisevito; tassa mayhaṃ, āvuso, ahudeva kukkuccaṃ ahu vippaṭisāro – ‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. ‘‘Alañhi te, āvuso sudinna, kukkuccāya alaṃ vippaṭisārāya yaṃ tvaṃ evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṃ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito! Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto! Netaṃ, āvuso, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti."},{"ref":"2.56","t":"39. Atha kho te bhikkhū āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ sudinnaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, sudinna, purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ [ananucchaviyaṃ (sī.)], moghapurisa, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya! Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito! Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito! Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto! Varaṃ te, moghapurisa, āsivisassa [āsīvisassa (sī. syā.)] ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi, bahūnaṃ kho tvaṃ, moghapurisa, akusalānaṃ dhammānaṃ ādikattā pubbaṅgamo. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti."},{"ref":"2.57","t":"Atha kho bhagavā āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya [asantuṭṭhatāya (syā.)] saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa [vīriyārabbhassa (ka.)] vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi [paññāpessāmi (sī. syā.)] dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.58","t":"‘‘Yopana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti."},{"ref":"2.59","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.60","t":"Sudinnabhāṇavāro niṭṭhito."},{"ref":"2.61","t":"Makkaṭīvatthu"},{"ref":"2.62","t":"40. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane makkaṭiṃ āmisena upalāpetvā tassā methunaṃ dhammaṃ paṭisevati. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya vesāliṃ piṇḍāya pāvisi. Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṃsu. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṃ bhikkhūnaṃ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘nissaṃsayaṃ kho so bhikkhu imissā makkaṭiyā methunaṃ dhammaṃ paṭisevatī’’ti. Ekamantaṃ nilīyiṃsu. Atha kho so bhikkhu vesāliyaṃ piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami."},{"ref":"2.63","t":"41. Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. Atha kho so bhikkhu taṃ piṇḍapātaṃ ekadesaṃ bhuñjitvā ekadesaṃ tassā makkaṭiyā adāsi. Atha kho sā makkaṭī taṃ piṇḍapātaṃ bhuñjitvā tassa bhikkhuno kaṭiṃ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṃ dhammaṃ paṭisevati. Atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; kissa tvaṃ, āvuso, makkaṭiyā methunaṃ dhammaṃ paṭisevasī’’ti? ‘‘Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; tañca kho manussitthiyā, no tiracchānagatāyā’’ti. ‘‘Nanu, āvuso, tatheva taṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, āvuso, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto! Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ arocesuṃ."},{"ref":"2.64","t":"42. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ bhikkhuṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, bhikkhu, makkaṭiyā methunaṃ dhammaṃ paṭisevī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… kāmapariḷāhānaṃ vūpasamo akkhāto! Varaṃ te, moghapurisa, āsīvisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ; na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.65","t":"‘‘Yopana bhikkhu methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso’’ti."},{"ref":"2.66","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.67","t":"Makkaṭīvatthu niṭṭhitaṃ."},{"ref":"2.68","t":"Santhatabhāṇavāro"},{"ref":"2.69","t":"43. Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṃ bhuñjiṃsu, yāvadatthaṃ supiṃsu, yāvadatthaṃ nhāyiṃsu. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā ayoniso manasi karitvā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṃ ānandaṃ upasaṅkamitvā evaṃ vadanti – ‘‘na mayaṃ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino; attagarahino mayaṃ, bhante ānanda, anaññagarahino. Mayamevamhā alakkhikā mayaṃ appapuññā, ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Idāni cepi [idānipi ce (syā.)] mayaṃ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṃ labheyyāma upasampadaṃ, idānipi mayaṃ vipassakā kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyuttā vihareyyāma. Sādhu, bhante ānanda, bhagavato etamatthaṃ ārocehī’’ti. ‘‘Evamāvuso’’ti kho āyasmā ānando vesālikānaṃ vajjiputtakānaṃ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi."},{"ref":"2.70","t":"‘‘Aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’ti."},{"ref":"2.71","t":"Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘yo, bhikkhave [yo pana bhikkhave bhikkhu (sī.) yo kho bhikkhave bhikkhu (syā.)], sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati so āgato na upasampādetabbo; yo ca kho, bhikkhave [yo ca kho bhikkhave bhikkhu (sī. syā.)], sikkhaṃ paccakkhāya dubbalyaṃ āvikatvā methunaṃ dhammaṃ paṭisevati so āgato upasampādetabbo. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.72","t":"44.’’Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso’’ti."},{"ref":"2.73","t":"45.Yo panāti yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati ‘yo panā’ti."},{"ref":"2.74","t":"[vibha. 510, jhānavibhaṅgepi]Bhikkhūti bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, samaññāya bhikkhu, paṭiññāya bhikkhu, ehi bhikkhūti bhikkhu, tīhi saraṇagamanehi upasampannoti bhikkhu, bhadro bhikkhu, sāro bhikkhu, sekho bhikkhu, asekho bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.75","t":"[dī. ni. 3.305]Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhāti."},{"ref":"2.76","t":"Sājīvaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. Tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti."},{"ref":"2.77","t":"Sikkhaṃapaccakkhāya dubbalyaṃ anāvikatvāti atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā."},{"ref":"2.78","t":"‘‘Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno upāsakabhāvaṃ patthayamāno ārāmikabhāvaṃ patthayamāno sāmaṇerabhāvaṃ patthayamāno titthiyabhāvaṃ patthayamāno titthiyasāvakabhāvaṃ patthayamāno assamaṇabhāvaṃ patthayamāno asakyaputtiyabhāvaṃ patthayamāno – ‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.79","t":"‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘yaṃnūnāhaṃ dhammaṃ paccakkheyya’nti vadati viññāpeti…pe… yaṃnūnāhaṃ saṅghaṃ… yaṃnūnāhaṃ sikkhaṃ… yaṃnūnāhaṃ vinayaṃ… yaṃnūnāhaṃ pātimokkhaṃ… yaṃnūnāhaṃ uddesaṃ… yaṃnūnāhaṃ upajjhāyaṃ… yaṃnūnāhaṃ ācariyaṃ… yaṃnūnāhaṃ saddhivihārikaṃ… yaṃnūnāhaṃ antevāsikaṃ… yaṃnūnāhaṃ samānupajjhāyakaṃ… yaṃnūnāhaṃ samānācariyakaṃ yaṃnūnāhaṃ sabrahmacāriṃ paccakkheyya’nti vadati viññāpeti. ‘Yaṃnūnāhaṃ gihī assa’nti vadati viññāpeti. ‘Yaṃnūnāhaṃ upāsako assa’nti… ‘yaṃnūnāhaṃ ārāmiko assa’nti… ‘yaṃnūnāhaṃ sāmaṇero assa’nti… ‘yaṃnūnāhaṃ titthiyo assa’nti… ‘yaṃnūnāhaṃ titthiyasāvako assa’nti… ‘yaṃnūnāhaṃ assamaṇo assa’nti… ‘yaṃnūnāhaṃ asakyaputtiyo assa’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.80","t":"46. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘yadi panāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘yadi panāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘apāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘apāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘handāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘handāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘hoti me buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘hoti me asakyaputtiyo assa’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.81","t":"47. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno ‘mātaraṃ sarāmī’ti vadati viññāpeti… ‘pitaraṃ sarāmī’ti vadati viññāpeti… ‘bhātaraṃ sarāmī’ti vadati viññāpeti… ‘bhaginiṃ sarāmī’ti vadati viññāpeti… ‘puttaṃ sarāmī’ti vadati viññāpeti… ‘dhītaraṃ sarāmī’ti vadati viññāpeti… ‘pajāpatiṃ sarāmī’ti vadati viññāpeti… ‘ñātake sarāmī’ti vadati viññāpeti… ‘mitte sarāmī’ti vadati viññāpeti… ‘gāmaṃ sarāmī’ti vadati viññāpeti… ‘nigamaṃ sarāmī’ti vadati viññāpeti… ‘khettaṃ sarāmī’ti vadati viññāpeti… ‘vatthuṃ sarāmi’ti vadati viññāpeti… ‘hiraññaṃ sarāmī’ti vadati viññāpeti… ‘suvaṇṇaṃ sarāmī’ti vadati viññāpeti… ‘sippaṃ sarāmī’ti vadati viññāpeti… ‘pubbe hasitaṃ lapitaṃ kīḷitaṃ samanussarāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.82","t":"48. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘mātā me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘pitā me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘bhātā me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘bhaginī me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘putto me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘dhītā me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘pajāpati me atthi, sā mayā posetabbā’ti vadati viññāpeti … ‘ñātakā me atthi, te mayā posetabbā’ti vadati viññāpeti… ‘mittā me atthi, te mayā posetabbā’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.83","t":"49. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘mātā me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘pitā me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘bhātā me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘bhaginī me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘putto me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘dhītā me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘pajāpati me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘ñātakā me atthi, te maṃ posessantī’ti vadati viññāpeti… ‘mittā me atthi, te maṃ posessantī’ti vadati viññāpeti… ‘gāmo me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘nigamo me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘khettaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘vatthu me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘hiraññaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘suvaṇṇaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘sippaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.84","t":"50. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno ‘dukkara’nti vadati viññāpeti… ‘na sukara’nti vadati viññāpeti… ‘duccara’nti vadati viññāpeti… ‘na sucara’nti vadati viññāpeti… ‘na ussahāmī’ti vadati viññāpeti… ‘na visahāmī’ti vadati viññāpeti… ‘na ramāmī’ti vadati viññāpeti… ‘nābhiramāmī’ti vadati viññāpeti. Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā."},{"ref":"2.85","t":"51. ‘‘Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā? Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘buddhaṃ paccakkhāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā."},{"ref":"2.86","t":"‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘dhammaṃ paccakkhāmī’ti vadati viññāpeti… ‘saṅghaṃ paccakkhāmī’ti vadati viññāpeti… ‘sikkhaṃ paccakkhāmī’ti vadati viññāpeti… ‘vinayaṃ paccakkhāmī’ti vadati viññāpeti… ‘pātimokkhaṃ paccakkhāmī’ti vadati viññāpeti… ‘uddesaṃ paccakkhāmī’ti vadati viññāpeti… ‘upajjhāyaṃ paccakkhāmī’ti vadati viññāpeti… ‘ācariyaṃ paccakkhāmī’ti vadati viññāpeti… ‘saddhivihārikaṃ paccakkhāmī’ti vadati viññāpeti… ‘antevāsikaṃ paccakkhāmī’ti vadati viññāpeti… ‘samānupajjhāyakaṃ paccakkhāmī’ti vadati viññāpeti… ‘samānācariyakaṃ paccakkhāmī’ti vadati viññāpeti… ‘sabrahmacāriṃ paccakkhāmī’ti vadati viññāpeti… ‘gihīti maṃ dhārehī’ti vadati viññāpeti… ‘upāsakoti maṃ dhārehī’ti vadati viññāpeti… ‘ārāmikoti maṃ dhārehī’ti vadati viññāpeti… ‘sāmaṇeroti maṃ dhārehī’ti vadati viññāpeti… ‘titthiyoti maṃ dhārehī’ti vadati viññāpeti… ‘titthiyasāvakoti maṃ dhārehī’ti vadati viññāpeti… ‘assamaṇoti maṃ dhārehī’ti vadati viññāpeti… ‘asakyaputtiyoti maṃ dhārehī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā."},{"ref":"2.87","t":"52. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘alaṃ me buddhenā’ti vadati viññāpeti…pe… ‘alaṃ me sabrahmacārīhī’ti vadati viññāpeti. Evampi…pe… atha vā pana…pe… ‘kiṃ nu me buddhenā’ti vadati viññāpeti…pe… ‘kiṃ nu me sabrahmacārīhī’ti vadati viññāpeti… ‘na mamattho buddhenā’ti vadati viññāpeti…pe… ‘na mamattho sabrahmacārīhī’ti vadati viññāpeti… ‘sumuttāhaṃ buddhenā’ti vadati viññāpeti…pe… ‘sumuttāhaṃ sabrahmacārīhī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā."},{"ref":"2.88","t":"53. ‘‘Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. Evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā."},{"ref":"2.89","t":"54. ‘‘Kathañca, bhikkhave, apaccakkhātā hoti sikkhā? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ummattakassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacitto sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacittassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭo sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Devatāya santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Tiracchānagatassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ariyakena milakkhassa [milakkhakassa (sī. syā.) milakkhussa (ka.)] santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena ariyakassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Ariyakena ariyassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena milakkhassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Davāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ravāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. Aviññussa sāveti, apaccakkhātā hoti sikkhā. Viññussa na sāveti, apaccakkhātā hoti sikkhā. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. Evaṃ kho, bhikkhave, apaccakkhātā hoti sikkhā’’."},{"ref":"2.90","t":"55.[mahāni. 49, 50, 51]Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma."},{"ref":"2.91","t":"Paṭisevati nāma yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma."},{"ref":"2.92","t":"Antamasotiracchānagatāyapīti tiracchānagatitthiyāpi methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati – ‘antamaso tiracchānagatāyapī’ti."},{"ref":"2.93","t":"Pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti."},{"ref":"2.94","t":"Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘asaṃvāso’ti."},{"ref":"2.95","t":"56. Tisso itthiyo – manussitthī, amanussitthī, tiracchānagatitthī. Tayo ubhatobyañjanakā – manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. Tayo paṇḍakā – manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako. Tayo purisā – manussapuriso, amanussapuriso, tiracchānagatapuriso."},{"ref":"2.96","t":"Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Amanussitthiyā…pe… tiracchānagatitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Manussapaṇḍakassa dve magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, mukhe. Amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa dve magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, mukhe."},{"ref":"2.97","t":"57. Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā vaccamaggaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā passāvamaggaṃ… mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… vaccamaggaṃ passāvamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussapaṇḍakassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa."},{"ref":"2.98","t":"58. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati [pavisanaṃ sādayati (ka.)], paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ sādiyati āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ na sādiyati, anāpatti."},{"ref":"2.99","t":"Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.100","t":"59. Bhikkhupaccatthikā manussitthiṃ jāgarantiṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.101","t":"Bhikkhupaccatthikā amanussitthiṃ… tiracchānagatitthiṃ… manussubhatobyañjanakaṃ… amanussubhatobyañjanakaṃ… tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.102","t":"Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.103","t":"Bhikkhupaccatthikā manussapaṇḍakaṃ… amanussapaṇḍakaṃ… tiracchānagatapaṇḍakaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.104","t":"Bhikkhupaccatthikā tiracchānagatapaṇḍakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.105","t":"60. Bhikkhupaccatthikā manussapurisaṃ… amanussapurisaṃ… tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.106","t":"Bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.107","t":"61. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.108","t":"Bhikkhupaccatthikā manussitthiṃ jāgarantiṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.109","t":"Bhikkhupaccatthikā amanussitthiṃ… tiracchānagatitthiṃ… manussubhatobyañjanakaṃ… amanassubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.110","t":"Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.111","t":"62. Bhikkhupaccatthikā manussapaṇḍakaṃ… amanussapaṇḍakaṃ… tiracchānagatapaṇḍakaṃ… manussapurisaṃ… amanussapurisaṃ… tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.112","t":"Bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ca pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.113","t":"63. Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.114","t":"Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā… suttāya… mattāya… ummattāya… pamattāya … matāya akkhāyitāya… matāya yebhuyyena akkhāyitāya…pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.115","t":"Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… manussapaṇḍakassa… amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.116","t":"Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa… suttassa… mattassa… ummattassa… pamattassa… matassa akkhāyitassa… matassa yebhuyyena akkhāyitassa…pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.117","t":"64. Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.118","t":"Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā… suttāya… mattāya… ummattāya… pamattāya… matāya akkhāyitāya… matāya yebhuyyena akkhāyitāya…pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.119","t":"Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… manussapaṇḍakassa… amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti."},{"ref":"2.120","t":"65. Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa… suttassa… mattassa… ummattassa… pamattassa… matassa akkhāyitassa… matassa yebhuyyena akkhāyitassa…pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti."},{"ref":"2.121","t":"Yathā bhikkhupaccatthikā vitthāritā, evaṃ vitthāretabbā."},{"ref":"2.122","t":"Rājapaccatthikā… corapaccatthikā… dhuttapaccatthikā… uppaḷagandhapaccatthikā. Saṃkhittaṃ."},{"ref":"2.123","t":"66. Maggena maggaṃ paveseti, āpatti pārājikassa. Maggena amaggaṃ paveseti, āpatti pārājikassa. Amaggena maggaṃ paveseti, āpatti pārājikassa. Amaggena amaggaṃ paveseti, āpatti thullaccayassa."},{"ref":"2.124","t":"Bhikkhu suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Bhikkhu suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo."},{"ref":"2.125","t":"Anāpatti ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.126","t":"Santhatabhāṇavāro niṭṭhito."},{"ref":"2.127","t":"Vinītavatthuuddānagāthā"},{"ref":"2.128","t":"Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;"},{"ref":"2.129","t":"Dārikuppalavaṇṇā ca, byañjanehipare duve."},{"ref":"2.130","t":"Mātā dhītā bhaginī ca, jāyā ca mudu lambinā;"},{"ref":"2.131","t":"Dve vaṇā lepacittañca, dārudhītalikāya ca."},{"ref":"2.132","t":"Sundarena saha pañca, pañca sivathikaṭṭhikā;"},{"ref":"2.133","t":"Nāgī yakkhī ca petī ca, paṇḍakopahato chupe."},{"ref":"2.134","t":"Bhaddiye arahaṃ sutto, sāvatthiyā caturo pare;"},{"ref":"2.135","t":"Vesāliyā tayo mālā, supine bhārukacchako."},{"ref":"2.136","t":"Supabbā saddhā bhikkhunī, sikkhamānā sāmaṇerī ca;"},{"ref":"2.137","t":"Vesiyā paṇḍako gihī, aññamaññaṃ vuḍḍhapabbajito migoti."},{"ref":"2.138","t":"Vinītavatthu"},{"ref":"2.139","t":"67. Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.140","t":"Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.141","t":"Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, gihiliṅgena methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.142","t":"Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, naggo hutvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.143","t":"Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, kusacīraṃ nivāsetvā… vākacīraṃ nivāsetvā… phalakacīraṃ nivāsetvā… kesakambalaṃ nivāsetvā… vālakambalaṃ nivāsetvā… ulūkapakkhikaṃ nivāsetvā… ajinakkhipaṃ nivāsetvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.144","t":"Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṃ dārikaṃ passitvā sāratto aṅguṭṭhaṃ aṅgajātaṃ pavesesi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti."},{"ref":"2.145","t":"68. Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṃ piṇḍāya paviṭṭhāya kuṭikaṃ pavisitvā nilīno acchi. Uppalavaṇṇā bhikkhunī pacchābhattaṃ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṃ pavisitvā mañcake nisīdi. Atha kho so māṇavako uppalavaṇṇaṃ bhikkhuniṃ uggahetvā dūsesi. Uppalavaṇṇā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, asādiyantiyā’’ti."},{"ref":"2.146","t":"69. Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāniyeva [tāni (sī. syā.)] vassāni bhikkhunīhi saṅgamituṃ [saṅkamituṃ (sī. syā.)]. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī’’ti."},{"ref":"2.147","t":"Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāniyeva [tāni (sī. syā.)] vassāni bhikkhūhi saṅgamituṃ [saṅkamituṃ (sī. syā.)]. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī’’ti."},{"ref":"2.148","t":"70. Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, mātuyā methunaṃ dhammaṃ paṭisevi… dhītuyā methunaṃ dhammaṃ paṭisevi… bhaginiyā methunaṃ dhammaṃ paṭisevi… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.149","t":"Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.150","t":"71. Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ mukhena aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno parājika’’nti."},{"ref":"2.151","t":"Tena kho pana samayena aññataro bhikkhu lambī hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ attano vaccamaggaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.152","t":"Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So – ‘evaṃ me anāpatti bhavissatī’ti, aṅgajāte aṅgajātaṃ pavesetvā vaṇena nīhari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.153","t":"Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So – ‘evaṃ me anāpatti bhavissatī’ti, vaṇe aṅgajātaṃ pavesetvā aṅgajātena nīhari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.154","t":"Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.155","t":"Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.156","t":"72. Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya [rathiyāya (ka.)] gacchati. Aññatarā itthī – ‘muhuttaṃ [itthī taṃ passitvā etadavoca muhuttaṃ (syā.)], bhante, āgamehi, vandissāmī’ti sā vandantī antaravāsakaṃ ukkhipitvā mukhena aṅgajātaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti."},{"ref":"2.157","t":"Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ahaṃ vāyamissāmi, tvaṃ mā vāyami, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.158","t":"Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi bhante, tvaṃ vāyama, ahaṃ na vāyamissāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.159","t":"Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, abbhantaraṃ ghaṭṭetvā bahi mocehi…pe… bahi ghaṭṭetvā abbhantaraṃ mocehi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.160","t":"73. Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.161","t":"Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.162","t":"Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena khāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā’’ti."},{"ref":"2.163","t":"Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe chupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.164","t":"Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.165","t":"Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. Sā kālaṅkatā [kālakatā (sī. syā.)] susāne chaḍḍitā. Aṭṭhikāni vippakiṇṇāni honti. Atha kho so bhikkhu sivathikaṃ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṃ paṭipādesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.166","t":"Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṃ dhammaṃ paṭisevi… yakkhiniyā methunaṃ dhammaṃ paṭisevi… petiyā methunaṃ dhammaṃ paṭisevi … paṇḍakassa methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.167","t":"Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. So – ‘nāhaṃ vediyāmi [vedayāmi (ka.)] sukhaṃ vā dukkhaṃ vā, anāpatti me bhavissatī’ti, methunaṃ dhammaṃ paṭisevi. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Vedayi vā so, bhikkhave, moghapuriso na vā vedayi, āpatti pārājikassā’’ti."},{"ref":"2.168","t":"Tena kho pana samayena aññataro bhikkhu – ‘itthiyā methunaṃ dhammaṃ paṭisevissāmī’ti, chupitamatte vippaṭisārī ahosi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti."},{"ref":"2.169","t":"74. Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā pakkāmi. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. ‘‘Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti – rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno’’ti."},{"ref":"2.170","t":"Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.171","t":"Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā ajapālikā passitvā… aññatarā kaṭṭhahārikā passitvā… aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.172","t":"75. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā sāmantā hasamānā ṭhitā hoti. So bhikkhu paṭibujjhitvā taṃ itthiṃ etadavoca – ‘‘tuyhidaṃ kamma’’nti? ‘‘Āma, mayhaṃ kamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti."},{"ref":"2.173","t":"76. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu sahasā vuṭṭhāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti."},{"ref":"2.174","t":"Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu akkamitvā pavattesi [pavaṭṭesi (sī. syā.)]. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti."},{"ref":"2.175","t":"77. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane kūṭāgārasālāyaṃ divāvihāragato dvāraṃ vivaritvā nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṃ āgamaṃsu vihārapekkhikāyo. Atha kho tā itthiyo taṃ bhikkhuṃ passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṃsu. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. ‘‘Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti – rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno. Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti."},{"ref":"2.176","t":"78. Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante [supinantena (sī. syā.)] purāṇadutiyikāya methunaṃ dhammaṃ paṭisevitvā – ‘assamaṇo ahaṃ, vibbhamissāmī’ti, bhārukacchaṃ gacchanto antarāmagge āyasmantaṃ upāliṃ passitvā etamatthaṃ ārocesi. Āyasmā upāli evamāha – ‘‘anāpatti, āvuso, supinantenā’’ti."},{"ref":"2.177","t":"Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā [muddhappasannā (sī.)] hoti. Sā evaṃdiṭṭhikā hoti – ‘‘yā methunaṃ dhammaṃ deti sā aggadānaṃ detī’’ti. Sā bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ūruntarikāya [ūrantarikāya (sī.)] ghaṭṭehi, evaṃ te anāpatti bhavissatī’’ti…pe… ehi, bhante, nābhiyaṃ ghaṭṭehi… ehi, bhante, udaravaṭṭiyaṃ ghaṭṭehi… ehi, bhante, upakacchake ghaṭṭehi… ehi, bhante, gīvāyaṃ ghaṭṭehi… ehi, bhante, kaṇṇacchidde ghaṭṭehi… ehi, bhante, kesavaṭṭiyaṃ ghaṭṭehi… ehi, bhante, aṅgulantarikāya ghaṭṭehi… ‘‘ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti."},{"ref":"2.178","t":"79. Tena kho pana samayena sāvatthiyaṃ saddhā nāma upāsikā mudhappasannā hoti. Sā evaṃdiṭṭhikā hoti – ‘‘yā methunaṃ dhammaṃ deti sā aggadānaṃ detī’’ti. Sā bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ūruntarikāya ghaṭṭehi…pe… ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti."},{"ref":"2.179","t":"80. Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā bhikkhuniyā vippaṭipādesuṃ… sikkhamānāya vippaṭipādesuṃ… sāmaṇeriyā vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti."},{"ref":"2.180","t":"81. Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā vesiyā vippaṭipādesuṃ… paṇḍake vippaṭipādesuṃ… gihiniyā vippaṭipādesuṃ. Bhikkhu sādiyi. Bhikkhu nāsetabbo. Bhikkhu na sādiyi. Bhikkhussa anāpatti."},{"ref":"2.181","t":"Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhū gahetvā aññamaññaṃ vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti."},{"ref":"2.182","t":"82. Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṃ agamāsi. Sā – ‘ehi, bhante, vibbhamā’ti aggahesi. So bhikkhu paṭikkamanto uttāno paripati. Sā ubbhajitvā [ubbhujitvā (sī. syā.)] aṅgajāte [aṅgajātena (sī.)] abhinisīdi. Tassa kukkuccaṃ ahosi …pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti."},{"ref":"2.183","t":"83. Tena kho pana samayena aññataro bhikkhu araññe viharati. Migapotako tassa passāvaṭṭhānaṃ āgantvā passāvaṃ pivanto mukhena aṅgajātaṃ aggahesi. So bhikkhu sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.184","t":"Paṭhamapārājikaṃ samattaṃ."},{"ref":"2.185","t":"2. Dutiyapārājikaṃ"},{"ref":"2.186","t":"84. Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṃ upagacchiṃsu. Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṃ pakkamiṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṃkaḍḍhitvā tiṇakuṭikaṃ akāsi. Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṃkaḍḍhitvā tiṇakuṭikaṃ akāsi. Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu."},{"ref":"2.187","t":"Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi – ‘‘yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Ahaṃ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. Yaṃnūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyya’’nti! Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ karitvā tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā taṃ kuṭikaṃ paci. Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā [lohitakā (syā.)], seyyathāpi indagopako. Seyyathāpi nāma kiṅkaṇikasaddo [kiṅkiṇikasaddo (sī. syā.)] evamevaṃ tassā kuṭikāya saddo ahosi."},{"ref":"2.188","t":"85. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa taṃ kuṭikaṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ. Disvāna bhikkhū āmantesi – ‘‘kiṃ etaṃ, bhikkhave, abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ, seyyathāpi indagopako’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tassa moghapurisassa ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati! Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati! Gacchathetaṃ, bhikkhave, kuṭikaṃ bhindatha. Mā pacchimā janatā pāṇesu pātabyataṃ āpajji. Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. Yo kareyya, āpatti dukkaṭassā’’ti. ‘‘Evaṃ, bhante’’ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā taṃ kuṭikaṃ bhindiṃsu. Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca – ‘‘kissa me tumhe, āvuso, kuṭikaṃ bhindathā’’ti? ‘‘Bhagavā, āvuso, bhedāpetī’’ti. ‘‘Bhindathāvuso, sace dhammassāmī bhedāpetī’’ti."},{"ref":"2.189","t":"86. Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi – ‘‘yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Atthi ca me dārugahe gaṇako sandiṭṭho. Yaṃnūnāhaṃ dārugahe gaṇakaṃ dārūni yācitvā dārukuṭikaṃ kareyya’’nti. Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca – ‘‘yāvatatiyakaṃ kho me, āvuso, gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Dehi me, āvuso, dārūni. Icchāmi dārukuṭikaṃ [dārukuḍḍikaṃ kuṭikaṃ (sī.)] kātu’’nti. ‘‘Natthi, bhante, tādisāni dārūni yānāhaṃ ayyassa dadeyyaṃ. Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni. Sace tāni dārūni rājā dāpeti harāpetha, bhante’’ti. ‘‘Dinnāni, āvuso, raññā’’ti. Atha kho dārugahe gaṇakassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino [sammacārino (ka.)] brahmacārino saccavādino sīlavanto kalyāṇadhammā. Rājāpimesaṃ abhippasanno. Nārahati adinnaṃ dinnanti vattu’’nti. Atha kho dārugahe gaṇako āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca – ‘‘harāpetha, bhante’’ti. Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṃ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṃ akāsi."},{"ref":"2.190","t":"87. Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca – ‘‘yāni tāni, bhaṇe, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṃ tāni dārūnī’’ti? ‘‘Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi – ‘‘kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī’’ti! Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – ‘‘saccaṃ kira, devena [saccaṃ kira deva devena (sī.)] devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī’’ti? ‘‘Ko evamāhā’’ti? ‘‘Dārugahe gaṇako, devā’’ti. ‘‘Tena hi, brāhmaṇa, dārugahe gaṇakaṃ āṇāpehī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṃ bandhaṃ [baddhaṃ (sī.)] āṇāpesi. Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṃ bandhaṃ niyyamānaṃ. Disvāna dārugahe gaṇakaṃ etadavoca – ‘‘kissa tvaṃ, āvuso, bandho niyyāsī’’ti? ‘‘Tesaṃ, bhante, dārūnaṃ kiccā’’ti. ‘‘Gacchāvuso, ahampi āgacchāmī’’ti. ‘‘Eyyāsi, bhante, purāhaṃ haññāmī’’ti."},{"ref":"2.191","t":"88. Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca – ‘‘saccaṃ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Mayaṃ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, datvāpi na sareyyāma; iṅgha, bhante, sarāpehī’’ti. ‘‘Sarasi tvaṃ, mahārāja, paṭhamābhisitto evarūpiṃ vācaṃ bhāsitā – ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti. ‘‘Sarāmahaṃ, bhante. Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. Tesaṃ appamattakepi kukkuccaṃ uppajjati. Tesaṃ mayā sandhāya bhāsitaṃ, tañca kho araññe apariggahitaṃ. So tvaṃ, bhante, tena lesena dārūni adinnaṃ harituṃ maññasi! Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ haneyya vā bandheyya vā pabbājeyya vā! Gaccha, bhante, lomena tvaṃ muttosi. Māssu punapi evarūpaṃ akāsī’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ! Apagatā ime sāmaññā, apagatā ime brahmaññā. Rājānampi ime vañcenti, kiṃ panaññe manusse’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyissatī’’ti! Atha kho te bhikkhū āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, dhaniya, rañño dārūni adinnaṃ ādiyī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, rañño dārūni adinnaṃ ādiyissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; athakhvetaṃ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti."},{"ref":"2.192","t":"Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti? ‘‘Pādena vā, bhagavā, pādārahena vā’’ti [pādārahenavā atirekapādenavāti (syā.)]. Tena kho pana samayena rājagahe pañcamāsako pādo hoti. Atha kho bhagavā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.193","t":"89.’’Yo pana bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā – ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.194","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.195","t":"90. Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitvā ārāmaṃ haritvā bhājesuṃ. Bhikkhū evamāhaṃsu – ‘‘mahāpuññattha tumhe, āvuso. Bahuṃ tumhākaṃ cīvaraṃ uppanna’’nti. ‘‘Kuto āvuso, amhākaṃ puññaṃ, idāni mayaṃ rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharimhā’’ti. ‘‘Nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Kissa tumhe, āvuso, rajakabhaṇḍikaṃ avaharitthā’’ti? ‘‘Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Tañca kho gāme, no araññe’’ti. ‘‘Nanu, āvuso, tathevetaṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṃ avaharissatha! Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; athakhvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitthā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṃ avaharissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi…pe… ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.196","t":"91.’’Yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā – ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.197","t":"92.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.198","t":"Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo."},{"ref":"2.199","t":"Gāmūpacāro nāma parikkhittassa gāmassa indakhīle [indakhile (ka.)] ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto."},{"ref":"2.200","t":"Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma."},{"ref":"2.201","t":"Adinnaṃ nāmaṃ yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. Etaṃ adinnaṃ nāma."},{"ref":"2.202","t":"Theyyasaṅkhātanti theyyacitto avaharaṇacitto."},{"ref":"2.203","t":"Ādiyeyyāti ādiyeyya hareyya avahareyya iriyāpathaṃ vikopeyya ṭhānā cāveyya saṅketaṃ vītināmeyya."},{"ref":"2.204","t":"Yathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā."},{"ref":"2.205","t":"Rājāno nāma pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti. Ete rājāno nāma."},{"ref":"2.206","t":"Coro nāma yo pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ adinnaṃ theyyasaṅkhātaṃ ādiyati. Eso coro nāma."},{"ref":"2.207","t":"Haneyyuṃ vāti hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṃ."},{"ref":"2.208","t":"Bandheyyuṃ vāti rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṃ, purisaguttiṃ vā kareyyuṃ."},{"ref":"2.209","t":"Pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ."},{"ref":"2.210","t":"Corosi bālosi mūḷhosi thenosīti paribhāso eso."},{"ref":"2.211","t":"Tathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā."},{"ref":"2.212","t":"Ādiyamānoti ādiyamāno haramāno avaharamāno iriyāpathaṃ vikopayamāno ṭhānā cāvayamāno saṅketaṃ vītināmayamāno."},{"ref":"2.213","t":"Ayampīti purimaṃ upādāya vuccati."},{"ref":"2.214","t":"Pārājikohotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto [haritattāya (sī. syā.)] abhabbo haritatthāya [haritattāya (sī. syā.)], evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti."},{"ref":"2.215","t":"Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘asaṃvāso’ti."},{"ref":"2.216","t":"93. Bhūmaṭṭhaṃ thalaṭṭhaṃ ākāsaṭṭhaṃ vehāsaṭṭhaṃ udakaṭṭhaṃ nāvaṭṭhaṃ yānaṭṭhaṃ bhāraṭṭhaṃ ārāmaṭṭhaṃ vihāraṭṭhaṃ khettaṭṭhaṃ vatthuṭṭhaṃ gāmaṭṭhaṃ araññaṭṭhaṃ udakaṃ dantapoṇaṃ [dantaponaṃ (sī. ka.)] vanappati haraṇakaṃ upanidhi suṅkaghātaṃ pāṇo apadaṃ dvipadaṃ catuppadaṃ bahuppadaṃ ocarako oṇirakkho saṃvidāvahāro saṅketakammaṃ nimittakammanti."},{"ref":"2.217","t":"94.Bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hoti nikhātaṃ paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassa. Tattha paṃsuṃ khaṇati vā byūhati [viyūhati (syā.)] vā uddharati vā, āpatti dukkaṭassa. Kumbhiṃ āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ vā karoti muṭṭhiṃ vā chindati, āpatti pārājikassa. Suttāruḷhaṃ bhaṇḍaṃ pāmaṅgaṃ vā kaṇṭhasuttakaṃ vā kaṭisuttakaṃ vā sāṭakaṃ vā veṭhanaṃ vā theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Koṭiyaṃ gahetvā uccāreti, āpatti thullaccayassa. Ghaṃsanto nīharati, āpatti thullaccayassa. Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa. Sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto ekena payogena pivati, āpatti pārājikassa. Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṃ vā karoti, āpatti dukkaṭassa."},{"ref":"2.218","t":"95.Thalaṭṭhaṃ nāma bhaṇḍaṃ thale nikkhittaṃ hoti. Thalaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.219","t":"96.Ākāsaṭṭhaṃ nāma bhaṇḍaṃ ākāsagataṃ hoti. Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṃ vā veṭhanaṃ vā hiraññaṃ vā suvaṇṇaṃ vā chijjamānaṃ patati. Ākāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Gamanaṃ upacchindati, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.220","t":"97.Vehāsaṭṭhaṃ nāma bhaṇḍaṃ vehāsagataṃ hoti. Mañce vā pīṭhe vā cīvaravaṃse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṃ hoti, antamaso pattādhārakepi. Vehāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.221","t":"98.Udakaṭṭhaṃ nāma bhaṇḍaṃ udake nikkhittaṃ hoti. Udakaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Nimujjati vā ummujjati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bhisaṃ vā macchaṃ vā kacchapaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.222","t":"99.Nāvā nāma yāya tarati. Nāvaṭṭhaṃ nāma bhaṇḍaṃ nāvāya nikkhittaṃ hoti. ‘‘Nāvaṭṭhaṃ bhaṇḍaṃ avaharissāmī’’ti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Nāvaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Bandhanaṃ moceti, āpatti dukkaṭassa. Bandhanaṃ mocetvā āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Uddhaṃ vā adho vā tiriyaṃ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa."},{"ref":"2.223","t":"100.Yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā. Yānaṭṭhaṃ nāma bhaṇḍaṃ yāne nikkhittaṃ hoti. Yānaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Yānaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.224","t":"101.Bhāro nāma sīsabhāro khandhabhāro kaṭibhāro olambako. Sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa. Khandhe bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Kaṭiṃ oropeti, āpatti pārājikassa. Kaṭiyā bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Hatthena gaṇhāti, āpatti pārājikassa. Hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipati, āpatti pārājikassa. Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa."},{"ref":"2.225","t":"102.Ārāmo nāma pupphārāmo phalārāmo. Ārāmaṭṭhaṃ nāma bhaṇḍaṃ ārāme catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Ārāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ mūlaṃ vā tacaṃ vā pattaṃ vā pupphaṃ vā phalaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa."},{"ref":"2.226","t":"103.Vihāraṭṭhaṃ nāma bhaṇḍaṃ vihāre catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vihāraṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Vihāraṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa."},{"ref":"2.227","t":"104.Khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyati. Khettaṭṭhaṃ nāma bhaṇḍaṃ khette catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Khettaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti, dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ pubbaṇṇaṃ vā aparaṇṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Khettaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa. Khilaṃ vā rajjuṃ vā vatiṃ vā mariyādaṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate, āpatti thullaccayassa. Tasmiṃ payoge āgate, āpatti pārājikassa."},{"ref":"2.228","t":"105.Vatthu nāma ārāmavatthu vihāravatthu. Vatthuṭṭhaṃ nāma bhaṇḍaṃ vatthusmiṃ catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vatthuṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Vatthuṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa. Khīlaṃ vā rajjuṃ vā vatiṃ vā pākāraṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate āpatti thullaccayassa. Tasmiṃ payoge āgate āpatti pārājikassa."},{"ref":"2.229","t":"106.Gāmaṭṭhaṃ nāma bhaṇḍaṃ gāme catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Gāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.230","t":"107.Araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ araññaṃ. Araññaṭṭhaṃ nāma bhaṇḍaṃ araññe catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Araññaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā tiṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.231","t":"108.Udakaṃ nāma bhājanagataṃ vā hoti pokkharaṇiyā vā taḷāke vā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ karoti, āpatti pārājikassa. Mariyādaṃ bhindati, āpatti dukkaṭassa. Mariyādaṃ bhinditvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti pārājikassa. Atirekamāsakaṃ vā ūnapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti thullaccayassa. Māsakaṃ vā ūnamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti dukkaṭassa."},{"ref":"2.232","t":"109.Dantapoṇaṃ nāma chinnaṃ vā acchinnaṃ vā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.233","t":"110.Vanappati nāma yo manussānaṃ pariggahito hoti rukkho paribhogo. Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa. Ekaṃ pahāraṃ anāgate, āpatti thullaccayassa. Tasmiṃ pahāre āgate, āpatti pārājikassa."},{"ref":"2.234","t":"111.Haraṇakaṃ nāma aññassa haraṇakaṃ bhaṇḍaṃ. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Sahabhaṇḍahārakaṃ padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa. Patitaṃ bhaṇḍaṃ gahessāmīti pātāpeti, āpatti dukkaṭassa. Patitaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.235","t":"112.Upanidhi nāma upanikkhittaṃ bhaṇḍaṃ. Dehi me bhaṇḍanti vuccamāno nāhaṃ gaṇhāmīti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ dassatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa."},{"ref":"2.236","t":"113.Suṅkaghātaṃ nāma raññā ṭhapitaṃ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā – ‘atra paviṭṭhassa suṅkaṃ gaṇhantū’ti. Tatra pavisitvā rājaggaṃ [rājagghaṃ (sī. syā.)] bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassa. Suṅkaṃ pariharati, āpatti dukkaṭassa."},{"ref":"2.237","t":"114.Pāṇo nāma manussapāṇo vuccati. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa."},{"ref":"2.238","t":"Apadaṃ nāma ahi macchā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.239","t":"115.Dvipadaṃ nāma manussā, pakkhajātā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa."},{"ref":"2.240","t":"116.Catuppadaṃ nāma – hatthī assā oṭṭhā goṇā gadrabhā pasukā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Tatiyaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Catutthaṃ pādaṃ saṅkāmeti, āpatti pārājikassa."},{"ref":"2.241","t":"117.Bahuppadaṃ nāma – vicchikā satapadī uccāliṅgapāṇakā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa. Pacchimaṃ pādaṃ saṅkāmeti, āpatti pārājikassa."},{"ref":"2.242","t":"118.Ocarako nāma bhaṇḍaṃ ocaritvā ācikkhati – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.243","t":"Oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.244","t":"Saṃvidāvahāro nāma sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa."},{"ref":"2.245","t":"119.Saṅketakammaṃ nāma saṅketaṃ karoti – ‘‘purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā tena saṅketena taṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. Tena saṅketena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa."},{"ref":"2.246","t":"120.Nimittakammaṃ nāma nimittaṃ karoti. Akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharāti, āpatti dukkaṭassa. Tena nimittena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa."},{"ref":"2.247","t":"121. Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.248","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa."},{"ref":"2.249","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.250","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa."},{"ref":"2.251","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’’’ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa."},{"ref":"2.252","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’’’ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Āṇāpakassa ca avahārakassa ca āpatti pārājikassa."},{"ref":"2.253","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati – ‘‘nāhaṃ sakkomi taṃ bhaṇḍaṃ avaharitu’’nti. So puna āṇāpeti – ‘‘yadā sakkosi tadā taṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.254","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti – ‘‘mā avaharī’’ti. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.255","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā avaharī’’ti. So ‘‘āṇatto ahaṃ tayā’’ti, taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa."},{"ref":"2.256","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā avaharī’’ti. So ‘‘sādhū’’ti [suṭṭhūti (ka.)]? Oramati, ubhinnaṃ anāpatti."},{"ref":"2.257","t":"122. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa – parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.258","t":"123. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa – parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa."},{"ref":"2.259","t":"124. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa."},{"ref":"2.260","t":"125. Chahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭasa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa."},{"ref":"2.261","t":"126. Chahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa."},{"ref":"2.262","t":"127. Chahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa."},{"ref":"2.263","t":"128. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa."},{"ref":"2.264","t":"129. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa."},{"ref":"2.265","t":"130. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa."},{"ref":"2.266","t":"131. Anāpatti sasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṃsukūlasaññissa, ummattakassa, (khittacittassa vedanāṭṭassa) [(khittacittassa vedanāṭṭassa) katthaci natthi] ādikammikassāti."},{"ref":"2.267","t":"Adinnādānamhi paṭhamabhāṇavāro niṭṭhito."},{"ref":"2.268","t":"Vinītavatthuuddānagāthā"},{"ref":"2.269","t":"Rajakehi pañca akkhātā, caturo attharaṇehi ca;"},{"ref":"2.270","t":"Andhakārena ve pañca, pañca hāraṇakena ca."},{"ref":"2.271","t":"Niruttiyā pañca akkhātā, vātehi apare duve;"},{"ref":"2.272","t":"Asambhinne kusāpāto, jantaggena [jantāgharena (syā.)] sahā dasa."},{"ref":"2.273","t":"Vighāsehi pañca akkhātā, pañca ceva amūlakā;"},{"ref":"2.274","t":"Dubbhikkhe kuramaṃsañca [kūramaṃsañca (syā.)], pūvasakkhalimodakā."},{"ref":"2.275","t":"Chaparikkhārathavikā, bhisivaṃsā na nikkhame;"},{"ref":"2.276","t":"Khādanīyañca vissāsaṃ, sasaññāyapare duve."},{"ref":"2.277","t":"Satta nāvaharāmāti, satta ceva avāharuṃ;"},{"ref":"2.278","t":"Saṅghassa avaharuṃ satta, pupphehi apare duve."},{"ref":"2.279","t":"Tayo ca vuttavādino, maṇi tīṇi atikkame;"},{"ref":"2.280","t":"Sūkarā ca migā macchā, yānañcāpi pavattayi."},{"ref":"2.281","t":"Duve pesī duve dārū, paṃsukūlaṃ duve dakā;"},{"ref":"2.282","t":"Anupubbavidhānena, tadañño na paripūrayi."},{"ref":"2.283","t":"Sāvatthiyā caturo muṭṭhī, dve vighāsā duve tiṇā;"},{"ref":"2.284","t":"Saṅghassa bhājayuṃ satta, satta ceva assāmikā."},{"ref":"2.285","t":"Dārudakā mattikā dve tiṇāni;"},{"ref":"2.286","t":"Saṅghassa satta avahāsi seyyaṃ;"},{"ref":"2.287","t":"Sassāmikaṃ na cāpi nīhareyya;"},{"ref":"2.288","t":"Hareyya sassāmikaṃ tāvakālikaṃ."},{"ref":"2.289","t":"Campā rājagahe ceva, vesāliyā ca ajjuko;"},{"ref":"2.290","t":"Bārāṇasī ca kosambī, sāgalā daḷhikena cāti."},{"ref":"2.291","t":"Vinītavatthu"},{"ref":"2.292","t":"132. Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avahariṃsu. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.293","t":"Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacittaṃ uppādesi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, cittuppāde’’ti."},{"ref":"2.294","t":"Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto āmasi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.295","t":"Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto phandāpesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā’’ti."},{"ref":"2.296","t":"Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.297","t":"133. Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṃ uttarattharaṇaṃ passitvā theyyacittaṃ uppādesi…pe… theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.298","t":"134. Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi – ‘rattiṃ avaharissāmī’ti. So taṃ maññamāno taṃ avahari…pe… taṃ maññamāno aññaṃ avahari…pe… aññaṃ maññamāno taṃ avahari…pe… aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.299","t":"Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno attano bhaṇḍaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.300","t":"Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto khandhaṃ oropesi…pe… khandhe bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto kaṭiṃ oropesi…pe… kaṭiyā bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto hatthena aggahesi…pe… hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipi…pe… theyyacitto bhūmito aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.301","t":"135. Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññataro bhikkhu – ‘māyidaṃ cīvaraṃ nassī’ti, paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi – ‘‘āvuso, mayhaṃ cīvaraṃ kena avahaṭa’’nti? So evamāha – ‘‘mayā avahaṭa’’nti. ‘‘So taṃ ādiyi, assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe…. Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Niruttipatho ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, niruttipathe’’ti."},{"ref":"2.302","t":"Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṃ nikkhipitvā. Pīṭhe nisīdanaṃ nikkhipitvā… heṭṭhāpīṭhe pattaṃ nikkhipitvā vihāraṃ pāvisi. Aññataro bhikkhu – ‘‘māyaṃ patto nassī’’ti paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi – ‘‘āvuso, mayhaṃ patto kena avahaṭo’’ti? So evamāha – ‘‘mayā avahaṭo’’ti. ‘‘So taṃ ādiyi, assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, niruttipathe’’ti."},{"ref":"2.303","t":"Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññatarā bhikkhunī – ‘māyidaṃ cīvaraṃ nassī’ti paṭisāmesi. Sā nikkhamitvā taṃ bhikkhuniṃ pucchi – ‘‘ayye, mayhaṃ cīvaraṃ kena avahaṭa’’nti? Sā evamāha – ‘‘mayā avahaṭa’’nti. ‘‘Sā taṃ ādiyi, assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘anāpatti, bhikkhave, niruttipathe’’ti."},{"ref":"2.304","t":"136. Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ sāṭakaṃ passitvā sāmikānaṃ dassāmīti, aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ bhikkhū’’ti? ‘‘Atheyyacitto ahaṃ, bhagavā’’ti. Anāpatti, bhikkhu, atheyyacittassā’’ti."},{"ref":"2.305","t":"Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ veṭhanaṃ passitvā ‘pure sāmikā passantī’ti theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.306","t":"137. Tena kho pana samayena aññataro bhikkhu susānaṃ gantvā abhinne sarīre paṃsukūlaṃ aggahesi. Tasmiñca sarīre peto adhivattho hoti. Atha kho so peto taṃ bhikkhuṃ etadavoca – ‘‘mā, bhante, mayhaṃ sāṭakaṃ aggahesī’’ti. So bhikkhu anādiyanto agamāsi. Atha kho taṃ sarīraṃ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. Atha kho so bhikkhu vihāraṃ pavisitvā dvāraṃ thakesi. Atha kho taṃ sarīraṃ tattheva paripati. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, abhinne sarīre paṃsukūlaṃ gahetabbaṃ. So gaṇheyya, āpatti dukkaṭassā’’ti."},{"ref":"2.307","t":"138. Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.308","t":"139. Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṃ attano maññamāno nivāsesi. Atha kho so bhikkhu āyasmantaṃ ānandaṃ etadavoca – ‘‘kissa me tvaṃ, āvuso ānanda, antaravāsakaṃ nivāsesī’’ti? ‘‘Sakasaññī ahaṃ, āvuso’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, sakasaññissā’’ti."},{"ref":"2.309","t":"140. Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, sīhavighāse’’ti."},{"ref":"2.310","t":"Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṃ passitvā… dīpivighāsaṃ passitvā… taracchavighāsaṃ passitvā… kokavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, tiracchānagatapariggahe’’ti."},{"ref":"2.311","t":"141. Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne – ‘aparassa bhāgaṃ dehī’ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā’’ti."},{"ref":"2.312","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājiyamāne… saṅghassa pūve bhājiyamāne… saṅghassa ucchumhi bhājiyamāne… saṅghassa timbarūsake bhājiyamāne – ‘aparassa bhāgaṃ dehī’ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe…. ‘‘Anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā’’ti."},{"ref":"2.313","t":"142. Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṃ pavisitvā pattapūraṃ odanaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.314","t":"Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṃ [sūnāgharaṃ (sī. syā)] pavisitvā pattapūraṃ maṃsaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.315","t":"Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṃ pavisitvā pattapūraṃ pūvaṃ theyyacitto avahari…pe… pattapūrā sakkhaliyo theyyacitto avahari…pe… pattapūre modake theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.316","t":"143. Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno taṃ avahari…pe… taṃ maññamāno aññaṃ avahari…pe… aññaṃ maññamāno taṃ avahari…pe… aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.317","t":"Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno attano parikkhāraṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.318","t":"144. Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṃ passitvā – ‘‘ito gaṇhanto pārājiko bhavissāmī’’ti saha pīṭhakena saṅkāmetvā aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.319","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.320","t":"145. Tena kho pana samayena aññataro bhikkhu cīvaravaṃse cīvaraṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.321","t":"Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṃ avaharitvā – ‘‘ito nikkhamanto pārājiko bhavissāmī’’ti vihārā na nikkhami…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Nikkhami [nikkhameyya (sī. syā.)] vā so, bhikkhave, moghapuriso na vā nikkhami [nikkhameyya (sī. syā.)], āpatti pārājikassā’’ti."},{"ref":"2.322","t":"146. Tena kho pana samayena dve bhikkhū sahāyakā honti. Eko bhikkhu gāmaṃ piṇḍāya pāvisi. Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṃ gahetvā tassa vissasanto paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃ citto tvaṃ, bhikkhū’’ti? ‘‘Vissāsaggāho ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, vissāsaggāhe’’ti."},{"ref":"2.323","t":"147. Tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. Saṅghassa khādanīye bhājīyamāne sabbesaṃ paṭivisā āharitvā upanikkhittā honti. Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṃ attano maññamāno paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Sakasaññī ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, sakasaññissā’’ti."},{"ref":"2.324","t":"Tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. Saṅghassa khādanīye bhājiyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. Pattasāmiko bhikkhu attano maññamāno paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, sakasaññissā’’ti."},{"ref":"2.325","t":"148. Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Kiṃcittā tumhe, bhikkhave’’ti? ‘‘Paṃsukūlasaññino mayaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhave, paṃsukūlasaññissā’’ti."},{"ref":"2.326","t":"Tena kho pana samayena jambucorakā… labujacorakā… panasacorakā… tālapakkacorakā… ucchucorakā… timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti."},{"ref":"2.327","t":"Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū – ‘pure sāmikā passantī’ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.328","t":"Tena kho pana samayena jambucorakā… labujacorakā… panasacorakā… tālapakkacorakā… ucchucorakā… timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū – ‘pure sāmikā passantī’ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.329","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṃ theyyacitto avahari… saṅghassa jambuṃ… saṅghassa labujaṃ… saṅghassa panasaṃ… saṅghassa tālapakkaṃ… saṅghassa ucchuṃ… saṅghassa timbarūsakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.330","t":"149. Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā ocitaṃ pupphaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.331","t":"Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā pupphaṃ ocinitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu āpanno pārājika’’nti."},{"ref":"2.332","t":"150. Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī’’ti. So gantvā ekaṃ sāṭakaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.333","t":"Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘āvuso, mayhaṃ upaṭṭhākakulaṃ vutto vajjehī’’ti. So gantvā yugasāṭakaṃ āharāpetvā ekaṃ attanā paribhuñji, ekaṃ tassa bhikkhuno adāsi. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.334","t":"Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī’’ti. Sopi evamāha – ‘‘vutto vajjehī’’ti. So gantvā āḷhakaṃ sappiṃ tulaṃ guḷaṃ doṇaṃ taṇḍulaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.335","t":"151. Tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṃ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṃ pakkhipitvā suṅkaṭṭhānaṃ atikkamitvā aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti."},{"ref":"2.336","t":"Tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṃ passitvā gilānālayaṃ karitvā attano bhaṇḍikaṃ tassa bhikkhuno adāsi. Atha kho so puriso suṅkaṭṭhānaṃ atikkamitvā taṃ bhikkhuṃ etadavoca – ‘‘āhara me, bhante, bhaṇḍikaṃ; nāhaṃ akallako’’ti. ‘‘Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī’’ti? Atha kho so puriso tassa bhikkhuno etamatthaṃ ārocesi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti."},{"ref":"2.337","t":"152. Tena kho pana samayena aññataro bhikkhu satthena saddhiṃ addhānamaggappaṭipanno hoti. Aññataro puriso taṃ bhikkhuṃ āmisena upalāpetvā suṅkaṭṭhānaṃ passitvā mahagghaṃ maṇiṃ tassa bhikkhuno adāsi – ‘‘imaṃ, bhante, maṇiṃ suṅkaṭṭhānaṃ atikkāmehī’’ti. Atha kho so bhikkhu taṃ maṇiṃ suṅkaṭṭhānaṃ atikkāmesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.338","t":"153. Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ kāruññena muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Kāruññādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, kāruññādhippāyassā’’ti."},{"ref":"2.339","t":"Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.340","t":"Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ migaṃ kāruññena muñci… pāse bandhaṃ migaṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto muñci … kumine bandhe macche kāruññena muñci… kumine bandhe macche – ‘‘pure sāmikā passantī’’ti theyyacitto muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.341","t":"Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṃ passitvā – ‘‘ito gaṇhanto pārājiko bhavissāmī’’ti, atikkamitvā pavaṭṭetvā [pavattetvā (ka.)] aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.342","t":"Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, atheyyacittassā’’ti."},{"ref":"2.343","t":"Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.344","t":"154. Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū paṃsukūlasaññino uttāresuṃ. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti."},{"ref":"2.345","t":"Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū – ‘‘pure sāmikā passantī’’ti, theyyacittā uttāresuṃ. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.346","t":"Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṃ ālaggetvā uccāraṃ agamāsi. Aññataro bhikkhu paṃsukūlasaññī aggahesi. Atha kho so gopālako taṃ bhikkhuṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, paṃsukūlasaññissā’’ti."},{"ref":"2.347","t":"Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, atheyyacittassā’’ti."},{"ref":"2.348","t":"Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu – ‘‘pure sāmikā passantī’’ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.349","t":"155. Tena kho pana samayena aññataro bhikkhu sappikumbhiṃ passitvā thokaṃ thokaṃ paribhuñji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.350","t":"Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā agamaṃsu – ‘‘bhaṇḍaṃ avaharissāmā’’ti. Eko bhaṇḍaṃ avahari. Te evamāhaṃsu – ‘‘na mayaṃ pārājikā. Yo avahaṭo so pārājiko’’ti. Bhagavato etamatthaṃ ārocesuṃ… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.351","t":"Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā bhaṇḍaṃ avaharitvā bhājesuṃ. Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. Te evamāhaṃsu – ‘‘na mayaṃ pārājikā’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.352","t":"Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.353","t":"Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa muggamuṭṭhiṃ… māsamuṭṭhiṃ… tilamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu āpanno pārājika’’nti."},{"ref":"2.354","t":"Tena kho pana samayena sāvatthiyaṃ andhavane corakā gāviṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti."},{"ref":"2.355","t":"Tena kho pana samayena sāvatthiyaṃ andhavane corakā sūkaraṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti."},{"ref":"2.356","t":"Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā lūtaṃ tiṇaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi …pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.357","t":"Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā tiṇaṃ lāyitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.358","t":"156. Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Kiṃcittā tumhe, bhikkhave’’ti? ‘‘Paribhogatthāya [paribhogatthā (sī.)] mayaṃ bhagavā’’ti. ‘‘Anāpatti, bhikkhave, paribhogatthāyā’’ti."},{"ref":"2.359","t":"Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṃ… saṅghassa labujaṃ… saṅghassa panasaṃ… saṅghassa tālapakkaṃ… saṅghassa ucchuṃ… saṅghassa timbarūsakaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ – ‘‘assamaṇāttha, tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paribhogatthāyā’’ti."},{"ref":"2.360","t":"Tena kho pana samayena ambapālakā bhikkhūnaṃ ambaphalaṃ denti. Bhikkhū – ‘‘gopetuṃ ime issarā, nayime dātu’’nti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, gopakassa dāne’’ti."},{"ref":"2.361","t":"Tena kho pana samayena jambupālakā… labujapālakā… panasapālakā… tālapakkapālakā… ucchupālakā… timbarūsakapālakā bhikkhūnaṃ timbarūsakaṃ denti. Bhikkhū – ‘‘gopetuṃ ime issarā, nayime dātu’’nti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, gopakassa dāne’’ti."},{"ref":"2.362","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṃ tāvakālikaṃ haritvā attano vihārassa kuṭṭaṃ upatthambhesi. Bhikkhū taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi. Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Tāvakāliko ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, tāvakālike’’ti."},{"ref":"2.363","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa udakaṃ theyyacitto avahari… saṅghassa mattikaṃ theyyacitto avahari… saṅghassa puñjakitaṃ tiṇaṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.364","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti."},{"ref":"2.365","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.366","t":"Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṃ… saṅghassa bhisiṃ… saṅghassa bibbohanaṃ [bimbohanaṃ (sī. syā.)] … saṅghassa kavāṭaṃ… saṅghassa ālokasandhiṃ… saṅghassa gopānasiṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.367","t":"157.[cūḷava. 324] Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṃ senāsanaṃ aññatra paribhuñjanti. Atha kho so upāsako ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā aññatra paribhogaṃ aññatra paribhuñjissantī’’ti! Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. Yo paribhuñjeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.368","t":"[cūḷava. 324] Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṃ kukkuccāyantā chamāyaṃ nisīdanti. Gattānipi cīvarānipi paṃsukitāni honti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, tāvakālikaṃ haritu’’nti."},{"ref":"2.369","t":"Tena kho pana samayena campāyaṃ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā – ‘‘ayyā icchati tekaṭulayāguṃ pātu’’nti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi – ‘‘assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā’’ti."},{"ref":"2.370","t":"Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā – ‘‘ayyā icchati madhugoḷakaṃ khāditu’’nti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi – ‘‘assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā’’ti."},{"ref":"2.371","t":"158. Tena kho pana samayena vesāliyaṃ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti – putto ca bhāgineyyo ca. Atha kho so gahapati āyasmantaṃ ajjukaṃ etadavoca – ‘‘imaṃ, bhante, okāsaṃ yo imesaṃ dvinnaṃ dārakānaṃ saddho hoti pasanno tassa ācikkheyyāsī’’ti [ācikkheyyāsīti so kālamakāsi (syā.)]. Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṃ okāsaṃ tassa dārakassa ācikkhi. So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi. Atha kho tassa gahapatino putto āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, bhante ānanda, pituno dāyajjo – putto vā bhāgineyyo vā’’ti? ‘‘Putto kho, āvuso, pituno dāyajjo’’ti. ‘‘Ayaṃ, bhante, ayyo ajjuko amhākaṃ sāpateyyaṃ amhākaṃ methunakassa ācikkhī’’ti. ‘‘Assamaṇo, āvuso, āyasmā ajjuko’’ti. Atha kho āyasmā ajjuko āyasmantaṃ ānandaṃ etadavoca – ‘‘dehi me, āvuso ānanda, vinicchaya’’nti. Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. Atha kho āyasmā upāli āyasmantaṃ ānandaṃ etadavoca – ‘‘yo nu kho, āvuso ānanda, sāmikena ‘imaṃ okāsaṃ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṃ so āpajjatī’’ti? ‘‘Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī’’ti. ‘‘Ayaṃ, āvuso, āyasmā ajjuko sāmikena – ‘imaṃ okāsaṃ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; anāpatti, āvuso, āyasmato ajjukassā’’ti."},{"ref":"2.372","t":"159. Tena kho pana samayena bārāṇasiyaṃ āyasmato pilindavacchassa upaṭṭhākakulaṃ corehi upaddutaṃ hoti. Dve ca dārakā nītā honti. Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi. Manussā te dārake passitvā – ‘‘ayyassāyaṃ pilindavacchassa iddhānubhāvo’’ti, āyasmante pilindavacche abhippasīdiṃsu. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī’’ti! Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave [iddhimato (sī.), iddhimantassa (syā.)], iddhimassa iddhivisaye’’ti."},{"ref":"2.373","t":"160. Tena kho pana samayena dve bhikkhū sahāyakā honti – paṇḍuko ca kapilo ca. Eko gāmake viharati, eko kosambiyaṃ. Atha kho tassa bhikkhuno gāmakā kosambiṃ gacchantassa antarāmagge nadiṃ tarantassa sūkarikānaṃ hatthato muttā medavaṭṭi pāde laggā hoti. So bhikkhu – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Taṃ uttiṇṇaṃ gopālikā [aññatarā gopālikā (sī. syā.)] passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. So – ‘‘pakatiyāpāhaṃ assamaṇo’’ti tassā methunaṃ dhammaṃ paṭisevitvā kosambiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ orocesuṃ. ‘‘Anāpatti, bhikkhave, adinnādāne pārājikassa; āpatti methunadhammasamāyoge pārājikassā’’ti."},{"ref":"2.374","t":"161. Tena kho pana samayena sāgalāyaṃ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṃ avaharitvā āyasmantaṃ daḷhikaṃ etadavoca – ‘‘assamaṇo ahaṃ, bhante, vibbhamissāmī’’ti. ‘‘Kiṃ tayā, āvuso, kata’’nti? So tamatthaṃ ārocesi. Āharāpetvā agghāpesi. Taṃ agghāpentaṃ na pañcamāsake agghati. ‘‘Anāpatti, āvuso, pārājikassā’’ti. Dhammakathaṃ akāsi. So bhikkhu abhiramatīti [abhiramīti (sī. syā.)]."},{"ref":"2.375","t":"Dutiyapārājikaṃ samattaṃ."},{"ref":"2.376","t":"3. Tatiyapārājikaṃ"},{"ref":"2.377","t":"162.[idaṃ vatthu saṃ. ni. 5.985] Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. Bhikkhū – ‘‘bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī’’ti (te) [( ) (?) evamuparipi īdisesu ṭhānesu] anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya, evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘‘sādhu no, āvuso, jīvitā voropehi. Idaṃ te pattacīvaraṃ bhavissatī’’ti. Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṃ [lohitagataṃ (ka.)] asiṃ ādāya yena vaggamudā nadī tenupasaṅkami."},{"ref":"2.378","t":"163. Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṃ taṃ asiṃ dhovantassa ahudeva kukkuccaṃ ahu vippaṭisāro – ‘‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ. Bahuṃ vata mayā apuññaṃ pasutaṃ, yohaṃ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesi’’nti. Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca – ‘‘sādhu sādhu sappurisa, lābhā te sappurisa, suladdhaṃ te sappurisa. Bahuṃ tayā sappurisa puññaṃ pasutaṃ, yaṃ tvaṃ atiṇṇe tāresī’’ti. Atha kho migalaṇḍiko samaṇakuttako – ‘‘lābhā kira me, suladdhaṃ kira me, bahuṃ kira mayā puññaṃ pasutaṃ, atiṇṇo kirāhaṃ tāremī’’ti tiṇhaṃ asiṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadeti – ‘‘ko atiṇṇo, kaṃ tāremī’’ti? Tattha ye te bhikkhū avītarāgā tesaṃ tasmiṃ samaye hotiyeva bhayaṃ hoti chambhitattaṃ hoti lomahaṃso. Ye pana te bhikkhū vītarāgā tesaṃ tasmiṃ samaye na hoti bhayaṃ na hoti chambhitattaṃ na hoti lomahaṃso. Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṃ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṃsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi."},{"ref":"2.379","t":"164. Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho’’ti? ‘‘Tathā hi pana, bhante, bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. Te ca, bhante, bhikkhū – ‘bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī’ti, te anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya, evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘sādhu no, āvuso, jīvitā voropehi. Idaṃ te pattacīvaraṃ bhavissatī’ti. Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṃ ekāhena jīvitā voropesi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’ti. ‘‘Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī’’ti. ‘‘Evaṃ, bhante’’ti, kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘sannipatito, bhante bhikkhusaṅgho; yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti."},{"ref":"2.380","t":"165. Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse uhataṃ [ūhataṃ (ka.)] rajojallaṃ tamenaṃ mahā akālamegho ṭhānaso antaradhāpeti vūpasameti, evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti, dīghaṃ vā passasanto dīghaṃ passasāmīti pajānāti. Rassaṃ vā assasanto rassaṃ assasāmīti pajānāti, rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. Sabbakāyappaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Pītippaṭisaṃvedī assasissāmīti sikkhati. Pītippaṭisaṃvedī passasissāmīti sikkhati. Sukhappaṭisaṃvedī assasissāmīti sikkhati. Sukhappaṭisaṃvedī passasissāmīti sikkhati. Cittasaṅkhārappaṭisaṃvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ cittasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ cittasaṅkhāraṃ passasissāmīti sikkhati. Cittappaṭisaṃvedī assasissāmīti sikkhati. Cittappaṭisaṃvedī passasissāmīti sikkhati. Abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ…pe… aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti."},{"ref":"2.381","t":"166. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tesaṃ bhikkhūnaṃ ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vakkhanti – ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’ti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.382","t":"167.’’Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya, ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.383","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.384","t":"168. Tena kho pana samayena aññataro upāsako gilāno hoti. Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā. Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘sace kho so, āvuso, upāsako jīvissati na mayaṃ taṃ itthiṃ labhissāma. Handa mayaṃ, āvuso, tassa upāsakassa maraṇavaṇṇaṃ saṃvaṇṇemā’’ti. Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṃsu; upasaṅkamitvā taṃ upāsakaṃ etadavocuṃ – ‘‘tvaṃ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ. Kiṃ tuyhiminā pāpakena dujjīvitena! Mataṃ te jīvitā seyyo. Ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī’’ti."},{"ref":"2.385","t":"169. Atha kho so upāsako – ‘‘saccaṃ kho ayyā āhaṃsu. Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ mayā kalyāṇaṃ, akataṃ mayā pāpaṃ. Kiṃ mayhiminā pāpakena dujjīvitena! Mataṃ me jīvitā seyyo. Ito ahaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī’’ti, so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi. Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji. So teneva ābādhena kālamakāsi. Tassa pajāpati ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime me sāmikassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi me sāmiko mārito’’ti. Aññepi manussā ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime upāsakassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi upāsako mārito’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṃ saṃvaṇṇissantī’’ti!"},{"ref":"2.386","t":"170. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.387","t":"171.’’Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya maraṇavaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya – ‘ambho purisa, kiṃ tuyhiminā pāpakena dujjīvitena, mataṃ te jīvitā seyyo’ti, iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.388","t":"172.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.389","t":"Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo."},{"ref":"2.390","t":"Manussaviggaho nāma yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ, yāva maraṇakālā etthantare eso manussaviggaho nāma."},{"ref":"2.391","t":"Jīvitā voropeyyāti jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopeti."},{"ref":"2.392","t":"Satthahārakaṃ vāssa pariyeseyyāti asiṃ vā sattiṃ vā bheṇḍiṃ vā [bhendiṃ vā (ka.)] laguḷaṃ vā [sūlaṃvā laguḷaṃvā (syā.)] pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā."},{"ref":"2.393","t":"Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati."},{"ref":"2.394","t":"Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṅkarohīti."},{"ref":"2.395","t":"Ambhopurisāti ālapanādhivacanametaṃ."},{"ref":"2.396","t":"Kiṃtuyhiminā pāpakena dujjīvitenāti pāpakaṃ nāma jīvitaṃ aḍḍhānaṃ jīvitaṃ upādāya daliddānaṃ jīvitaṃ pāpakaṃ lāmakaṃ, sadhanānaṃ jīvitaṃ upādāya adhanānaṃ jīvitaṃ pāpakaṃ, devānaṃ jīvitaṃ upādāya manussānaṃ jīvitaṃ pāpakaṃ."},{"ref":"2.397","t":"Dujjīvitaṃ nāma hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa, iminā ca pāpakena iminā ca dujjīvitena mataṃ te jīvitā seyyoti."},{"ref":"2.398","t":"Iti cittamanoti yaṃ cittaṃ taṃ mano, yaṃ mano taṃ cittaṃ."},{"ref":"2.399","t":"Cittasaṅkappoti maraṇasaññī maraṇacetano maraṇādhippāyo."},{"ref":"2.400","t":"Anekapariyāyenāti uccāvacehi ākārehi."},{"ref":"2.401","t":"Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati – ‘‘ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi, tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī’’ti."},{"ref":"2.402","t":"Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṅkarohi, sobbhe vā narake vā papāte vā papatāti."},{"ref":"2.403","t":"Ayampīti purime upādāya vuccati."},{"ref":"2.404","t":"Pārājiko hotīti seyyathāpi nāma puthusilā dvidhā bhinnā [dvedhā bhinnā (syā.)] appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti."},{"ref":"2.405","t":"Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi, tena vuccati asaṃvāsoti."},{"ref":"2.406","t":"173. Sāmaṃ, adhiṭṭhāya, dūtena, dūtaparaṃparāya, visakkiyena dūtena, gatapaccāgatena dūtena, araho rahosaññī, raho arahosaññī, araho arahosaññī, raho rahosaññī kāyena saṃvaṇṇeti, vācāya saṃvaṇṇeti, kāyena vācāya saṃvaṇṇeti, dūtena saṃvaṇṇeti, lekhāya saṃvaṇṇeti, opātaṃ apassenaṃ, upanikkhipanaṃ, bhesajjaṃ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṃ, nimittakammanti."},{"ref":"2.407","t":"174.Sāmanti sayaṃ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā."},{"ref":"2.408","t":"Adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti – ‘‘evaṃ vijjha, evaṃ pahara, evaṃ ghātehī’’ti."},{"ref":"2.409","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.410","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ jīvitā voropetti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa."},{"ref":"2.411","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.412","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa."},{"ref":"2.413","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ jīvitā voropetū’’’ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ jīvitā voropeti, āpatti sabbesaṃ pārājikassa."},{"ref":"2.414","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ jīvitā voropetū’’’ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti; āṇāpakassa ca vadhakassa ca āpatti pārājikassa."},{"ref":"2.415","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati – ‘‘nāhaṃ sakkomi taṃ jīvitā voropetu’’nti. So puna āṇāpeti – ‘‘yadā sakkosi tadā taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.416","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti – ‘‘mā ghātehī’’ti. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa."},{"ref":"2.417","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā ghātehī’’ti. So – ‘‘āṇatto ahaṃ tayā’’ti taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa."},{"ref":"2.418","t":"Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā ghātehī’’ti. So sādhūti oramati, ubhinnaṃ anāpatti."},{"ref":"2.419","t":"175. Araho rahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa. Raho arahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa. Araho arahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa. Raho rahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa."},{"ref":"2.420","t":"Kāyena saṃvaṇṇeti nāma kāyena vikāraṃ karoti – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.421","t":"Vācāya saṃvaṇṇeti nāma vācāya bhaṇati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.422","t":"Kāyena vācāya saṃvaṇṇeti nāma kāyena ca vikāraṃ karoti, vācāya ca bhaṇati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.423","t":"Dūtena saṃvaṇṇeti nāma dūtassa sāsanaṃ āroceti – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Dūtassa sāsanaṃ sutvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.424","t":"176.Lekhāya saṃvaṇṇeti nāma lekhaṃ chindati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, akkharakkharāya āpatti dukkaṭassa. Lekhaṃ passitvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.425","t":"Opātaṃ nāma manussaṃ uddissa opātaṃ khanati – ‘‘papatitvā marissatī’’ti, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Anodissa opātaṃ khanati – ‘‘yo koci papatitvā marissatī’’ti, āpatti dukkaṭassa. Manusso tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti thullaccayassa. Tiracchānagato tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti pācittiyassa."},{"ref":"2.426","t":"177.Apassenaṃ nāma apassene satthaṃ vā ṭhapeti visena vā makkheti dubbalaṃ vā karoti sobbhe vā narake vā papāte vā ṭhapeti – ‘‘papatitvā marissatī’’ti, āpatti dukkaṭassa. Satthena vā visena vā papatitena vā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.427","t":"Upanikkhipanaṃ nāma asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā upanikkhipati – ‘‘iminā marissatī’’ti, āpatti dukkaṭassa. ‘‘Tena marissāmī’’ti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.428","t":"Bhesajjaṃ nāma sappiṃ vā navanītaṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā deti – ‘‘imaṃ sāyitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.429","t":"178.Rūpūpahāro nāma amanāpikaṃ rūpaṃ upasaṃharati bhayānakaṃ bheravaṃ – ‘‘imaṃ passitvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ passitvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rūpaṃ upasaṃharati [upasaṃharati pemanīyaṃ hadayaṅgamaṃ (syā.)] – ‘‘imaṃ passitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ passitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.430","t":"Saddūpahāro nāma amanāpikaṃ saddaṃ upasaṃharati bhayānakaṃ bheravaṃ – ‘‘imaṃ sutvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ saddaṃ upasaṃharati pemanīyaṃ hadayaṅgamaṃ – ‘‘imaṃ sutvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.431","t":"Gandhūpahāro nāma amanāpikaṃ gandhaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ [paṭikūlaṃ (?)] – ‘‘imaṃ ghāyitvā jegucchatā pāṭikulyatā marissatī’’ti, āpatti dukkaṭassa. Taṃ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ gandhaṃ upasaṃharati – ‘‘imaṃ ghāyitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ ghāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.432","t":"Rasūpahāro nāma amanāpikaṃ rasaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ [paṭikūlaṃ (?)] – ‘‘imaṃ sāyitvā jegucchatā pāṭikulyatā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rasaṃ upasaṃharati – ‘‘imaṃ sāyitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.433","t":"Phoṭṭhabbūpahāro nāma amanāpikaṃ phoṭṭhabbaṃ upasaṃharati dukkhasamphassaṃ kharasamphassaṃ – ‘‘iminā phuṭṭho marissatī’’ti, āpatti dukkaṭassa. Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ phoṭṭhabbaṃ upasaṃharati sukhasamphassaṃ mudusamphassaṃ – ‘‘iminā phuṭṭho alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.434","t":"Dhammūpahāro nāma nerayikassa nirayakathaṃ katheti – ‘‘imaṃ sutvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Kalyāṇakammassa saggakathaṃ katheti – ‘‘imaṃ sutvā adhimutto marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā adhimutto marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.435","t":"179.Ācikkhanā nāma puṭṭho bhaṇati – ‘‘evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya ācikkhanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.436","t":"Anusāsanī nāma apuṭṭho bhaṇati – ‘‘evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya anusāsaniyā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa."},{"ref":"2.437","t":"Saṅketakammaṃ nāma saṅketaṃ karoti purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā – ‘‘tena saṅketena taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. Tena saṅketena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa."},{"ref":"2.438","t":"Nimittakammaṃ nāma nimittaṃ karoti – ‘‘akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. Tena nimittena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa."},{"ref":"2.439","t":"Anāpatti asañcicca ajānantassa namaraṇādhippāyassa ummattakassa [ummattakassa khittacittassa vedanāṭṭassa (syā.)] ādikammikassāti."},{"ref":"2.440","t":"Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito."},{"ref":"2.441","t":"Vinītavatthuuddānagāthā"},{"ref":"2.442","t":"Saṃvaṇṇanā nisīdanto, musalodukkhalena ca;"},{"ref":"2.443","t":"Vuḍḍhapabbajitābhisanno, aggavīmaṃsanāvisaṃ."},{"ref":"2.444","t":"Tayo ca vatthukammehi, iṭṭhakāhipare tayo;"},{"ref":"2.445","t":"Vāsī gopānasī ceva, aṭṭakotaraṇaṃ pati."},{"ref":"2.446","t":"Sedaṃ natthuñca sambāho, nhāpanabbhañjanena ca;"},{"ref":"2.447","t":"Uṭṭhāpento nipātento, annapānena māraṇaṃ."},{"ref":"2.448","t":"Jāragabbho sapattī ca, mātā puttaṃ ubho vadhi;"},{"ref":"2.449","t":"Ubho na miyyare maddā, tāpaṃ vañjhā vijāyinī."},{"ref":"2.450","t":"Patodaṃ niggahe yakkho, vāḷayakkhañca pāhiṇi;"},{"ref":"2.451","t":"Taṃ maññamāno pahari, saggañca nirayaṃ bhaṇe."},{"ref":"2.452","t":"Āḷaviyā tayo rukkhā, dāyehi apare tayo;"},{"ref":"2.453","t":"Mā kilamesi na tuyhaṃ, takkaṃ sovīrakena cāti."},{"ref":"2.454","t":"Vinītavatthu"},{"ref":"2.455","t":"180. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū kāruññena maraṇavaṇṇaṃ saṃvaṇṇesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti."},{"ref":"2.456","t":"Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṃ dārakaṃ nisīdanto ottharitvā māresi. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṃ; yo nisīdeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.457","t":"Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṃ paññapento musale ussite ekaṃ musalaṃ aggahesi. Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi. So kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Asañcicca ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, asañciccā’’ti."},{"ref":"2.458","t":"Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṃ paññapento udukkhalabhaṇḍikaṃ akkamitvā pavaṭṭesi. Aññataraṃ dārakaṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti."},{"ref":"2.459","t":"Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, maraṇādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.460","t":"Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.461","t":"Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.462","t":"181. Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.463","t":"Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.464","t":"Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.465","t":"Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṃ piṇḍapātaṃ labhitvā paṭikkamanaṃ haritvā bhikkhūnaṃ aggakārikaṃ adāsi. Te bhikkhū kālamakaṃsu. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti."},{"ref":"2.466","t":"Tena kho pana samayena aññataro bhikkhu vīmaṃsādhippāyo aññatarassa bhikkhuno visaṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Vīmaṃsādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.467","t":"182. Tena kho pana samayena āḷavakā [āḷavikā (syā.)] bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti."},{"ref":"2.468","t":"Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.469","t":"Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpati, bhikkhu, asañciccā’’ti."},{"ref":"2.470","t":"Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.471","t":"183. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti."},{"ref":"2.472","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.473","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti."},{"ref":"2.474","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.475","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito bandhāhī’’ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, maraṇādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.476","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito bandhāhī’’ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi…pe… paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.477","t":"Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘āvuso, ito otarāhī’’ti. So tena otaranto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.478","t":"Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu maraṇādhippāyo taṃ bhikkhuṃ etadavoca – ‘‘āvuso, ito otarāhī’’ti. So tena otaranto paripatitvā kālamakāsi…pe… paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.479","t":"Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, attānaṃ pātetabbaṃ. Yo pāteyya, āpatti dukkaṭassā’’ti."},{"ref":"2.480","t":"Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṃ pabbataṃ abhiruhitvā davāya silaṃ pavijjhiṃsu. Sā aññataraṃ gopālakaṃ ottharitvā māresi. Tesaṃ kukkuccaṃ ahosi …pe… ‘‘anāpatti, bhikkhave, pārājikassa. Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā’’ti."},{"ref":"2.481","t":"184. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sedesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.482","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sedesuṃ. So bhikkhu kālamakāsi.…Pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.483","t":"Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū natthuṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.484","t":"Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū maraṇādhippāyā natthuṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.485","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sambāhesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.486","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sambāhesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.487","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhu nhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.488","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nhāpesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.489","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū telena abbhañjiṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.490","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā telena abbhañjiṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.491","t":"185. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū uṭṭhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.492","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā uṭṭhāpesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.493","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū nipātesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.494","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nipātesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.495","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū annaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.496","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā annaṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.497","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhu pānaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.498","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā pānaṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.499","t":"186. Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. Sā kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.500","t":"Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti.’’Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi, mātā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.501","t":"Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Mātā kālamakāsi, dārako na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.502","t":"Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Ubho kālamakaṃsu…pe… ubho na kālamakaṃsu. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.503","t":"187. Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, gabbhapātanaṃ jānāhī’’ti. ‘‘Tena hi, bhagini, maddassū’’ti. Sā maddāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.504","t":"Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, gabbhapātanaṃ jānāhī’’ti. ‘‘Tena hi, bhagini, tāpehī’’ti. Sā tāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.505","t":"Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ vijāyeyya’’nti. ‘‘Suṭṭhu, bhaginī’’ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.506","t":"Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ na vijāyeyya’’nti. ‘‘Suṭṭhu, bhaginī’’ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.507","t":"Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṃ bhikkhuṃ aṅgulipatodakena hāsesuṃ. So bhikkhu uttanto anassāsako kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassā’’ti [pārājikassa, āpatti pācittiyassāti (syā.)]."},{"ref":"2.508","t":"Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṃ bhikkhuṃ kammaṃ karissāmāti ottharitvā māresuṃ. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassā’’ti."},{"ref":"2.509","t":"Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.510","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.511","t":"Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ…pe… taṃ yakkhā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.512","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.513","t":"Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ…pe… taṃ vāḷā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.514","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.515","t":"Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ…pe… taṃ corā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.516","t":"188. Tena kho pana samayena aññataro bhikkhu taṃ maññamāno taṃ jīvitā voropesi…pe… taṃ maññamāno aññaṃ jīvitā voropesi…pe… aññaṃ maññamāno taṃ jīvitā voropesi…pe… aññaṃ maññamāno aññaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.517","t":"Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.518","t":"Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.519","t":"Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.520","t":"Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi…pe… so adhimutto na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.521","t":"Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.522","t":"Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi…pe… so uttasitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.523","t":"189. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito chindāhī’’ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti."},{"ref":"2.524","t":"Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito chindāhī’’ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi…pe… rukkho ottharitvā na māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.525","t":"190. Tena kho pana samayena chabbaggiyā bhikkhū dāyaṃ ālimpesuṃ [āḷimpesuṃ (syā. ka.)]; manussā daḍḍhā kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti."},{"ref":"2.526","t":"Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṃ ālimpesuṃ. Manussā daḍḍhā kālamakaṃsu…pe… manussā daḍḍhā na kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.527","t":"191. Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca – ‘‘āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī’’ti. ‘‘Suṭṭhu, bhante’’ti ekena pahārena jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.528","t":"Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca – ‘‘āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī’’ti. So – ‘‘nāhaṃ tuyhaṃ vacanaṃ karissāmī’’ti taṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.529","t":"192. Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññataro bhikkhu te manusse etadavoca – ‘‘āvuso, icchatha imassa maraṇa’’nti? ‘‘Āma, bhante, icchāmā’’ti. ‘‘Tena hi takkaṃ pāyethā’’ti. Te taṃ takkaṃ pāyesuṃ. So kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.530","t":"Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññatarā bhikkhunī te manusse etadavoca – ‘‘āvuso, icchatha imassa maraṇa’’nti? ‘‘Āmayye, icchāmā’’ti. ‘‘Tena hi loṇasovīrakaṃ pāyethā’’ti. Te taṃ loṇasovīrakaṃ pāyesuṃ. So kālamakāsi. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ sā, bhikkhave, bhikkhunī āpannā pārājika’’nti."},{"ref":"2.531","t":"Tatiyapārājikaṃ samattaṃ."},{"ref":"2.532","t":"4. Catutthapārājikaṃ"},{"ref":"2.533","t":"193.[idaṃ vatthu pāci. 67] Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṃ upagacchiṃsu. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā’’ti? Ekacce evamāhaṃsu – ‘‘handa mayaṃ, āvuso, gihīnaṃ kammantaṃ adhiṭṭhema, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena! Handa mayaṃ, āvuso, gihīnaṃ dūteyyaṃ harāma, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena! Kiṃ gihīnaṃ dūteyyaṃ haṭena! Handa mayaṃ, āvuso, gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissāma – ‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. ‘‘Esoyeva kho, āvuso, seyyo yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito’’ti."},{"ref":"2.534","t":"194. Atha kho te bhikkhū gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu – ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko bhikkhu chaḷabhiñño’’ti. Atha kho te manussā – ‘‘lābhā vata no, suladdhaṃ vata no, yesaṃ vata no evarūpā bhikkhū vassaṃ upagatā; na vata no ito pubbe evarūpā bhikkhū vassaṃ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā’’ti, te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Atha kho te bhikkhū vaṇṇavā ahesuṃ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā."},{"ref":"2.535","t":"Āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaraṃ ādāya yena vesālī tena pakkamiṃsu. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu."},{"ref":"2.536","t":"Tena kho pana samayena disāsu vassaṃvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā; vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca piṇḍakena kilamitthā’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā’’ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti…pe… dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññāpessāmāti. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘yathā kathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca piṇḍakena kilamitthā’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ – ‘‘kacci pana vo, bhikkhave, bhūta’’nti? ‘‘Abhūtaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissatha! Varaṃ tumhehi, moghapurisā, tiṇhena govikantanena [govikattanena (sī. ka.)] kucchiṃ parikanto, na tveva udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito! Taṃ kissa hetu? Tato nidānañhi, moghapurisā, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeya. Ito nidānañca kho, moghapurisā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya’’…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi –"},{"ref":"2.537","t":"195. ‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṃ hoti – ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi hananto ghātento chindanto chedāpento pacanto pācento’ti! So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṃ hoti – ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carissāmi sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti! So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Ayaṃ, bhikkhave, paṭhamo mahācoro santo saṃvijjamāno lokasmiṃ."},{"ref":"2.538","t":"‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahati. Ayaṃ, bhikkhave, dutiyo mahācoro santo saṃvijjamāno lokasmiṃ."},{"ref":"2.539","t":"‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ayaṃ, bhikkhave, tatiyo mahācoro santo saṃvijjamāno lokasmiṃ."},{"ref":"2.540","t":"‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṃ – ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṃ bhisi bimbohanaṃ [bimbohanaṃ (sī. syā.)] lohakumbhī lohabhāṇakaṃ lohavārako lohakaṭāhaṃ vāsī parasu [pharasu (sī. syā.)] kuṭhārī kudālo nikhādanaṃ valli veḷu muñjaṃ pabbajaṃ tiṇaṃ mattikā dārubhaṇḍaṃ mattikābhaṇḍaṃ, tehi gihīṃ saṅgaṇhāti upalāpeti. Ayaṃ, bhikkhave, catuttho mahācoro santo saṃvijjamāno lokasmiṃ."},{"ref":"2.541","t":"‘‘Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṃ aggo mahācoro yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati. Taṃ kissa hetu? Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti."},{"ref":"2.542","t":"[saṃ. ni. 1.35] Aññathā santamattānaṃ, aññathā yo pavedaye;"},{"ref":"2.543","t":"Nikacca kitavasseva, bhuttaṃ theyyena tassa taṃ."},{"ref":"2.544","t":"[dha. pa. 307 dhammapadepi] Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;"},{"ref":"2.545","t":"Pāpā pāpehi kammehi, nirayaṃ te upapajjare."},{"ref":"2.546","t":"[dha. pa. 307 dhammapadepi] Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;"},{"ref":"2.547","t":"Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍaṃ asaññatoti."},{"ref":"2.548","t":"Atha kho bhagavā te vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.549","t":"‘‘Yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya – ‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṃ vadeyya – ‘ajānamevaṃ, āvuso, avacaṃ jānāmi, apassaṃ passāmi. Tucchaṃ musā vilapi’nti, ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.550","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.551","t":"196. Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākariṃsu. Tesaṃ aparena samayena rāgāyapi cittaṃ namati dosāyapi cittaṃ namati mohāyapi cittaṃ namati. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṃ byākarimhā. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Te āyasmato ānandassa etamatthaṃ ārocesuṃ. Āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Honti ye te, ānanda [honti yevānanda (syā.), honti te ānanda (sī.)], bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākaronti. Tañca kho etaṃ abbohārika’’nti."},{"ref":"2.552","t":"‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.553","t":"197.’’Yopana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya – ‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṃ vadeyya – ‘ajānamevaṃ, āvuso, avacaṃ jānāmi, apassaṃ passāmi. Tucchaṃ musā vilapi’nti, aññatra adhimānā, ayampi pārājiko hoti asaṃvāso’’ti."},{"ref":"2.554","t":"198.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.555","t":"Anabhijānanti asantaṃ abhūtaṃ asaṃvijjamānaṃ ajānanto apassanto attani kusalaṃ dhammaṃ – atthi me kusalo dhammoti."},{"ref":"2.556","t":"[pāci. 70]Uttarimanussadhammo nāma jhānaṃ vimokkho [vimokkhaṃ (sī. syā.)] samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati."},{"ref":"2.557","t":"Attupanāyikanti te vā kusale dhamme attani upaneti attānaṃ vā tesu kusalesu dhammesu upaneti."},{"ref":"2.558","t":"Ñāṇanti tisso vijjā. Dassananti yaṃ ñāṇaṃ taṃ dassanaṃ. Yaṃ dassanaṃ taṃ ñāṇaṃ."},{"ref":"2.559","t":"Samudācareyyāti āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā."},{"ref":"2.560","t":"Iti jānāmi iti passāmīti jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti."},{"ref":"2.561","t":"Tato aparena samayenāti yasmiṃ khaṇe samudāciṇṇaṃ hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte."},{"ref":"2.562","t":"Samanuggāhīyamānoti yaṃ vatthu paṭiññātaṃ hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno – ‘‘kinte adhigataṃ, kinti te adhigataṃ, kadā te adhigataṃ, kattha te adhigataṃ, katame te kilesā pahīnā, katamesaṃ tvaṃ dhammānaṃ lābhī’’ti."},{"ref":"2.563","t":"Asamanuggāhīyamānoti na kenaci vuccamāno."},{"ref":"2.564","t":"Āpannoti pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā pārājikaṃ āpattiṃ āpanno hoti."},{"ref":"2.565","t":"Visuddhāpekkhoti gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo."},{"ref":"2.566","t":"Ajānamevaṃ, āvuso, avacaṃ – jānāmi, apassaṃ passāmīti nāhaṃ ete dhamme jānāmi, nāhaṃ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṃ etesu dhammesu sandissāmīti."},{"ref":"2.567","t":"Tucchaṃ musā vilapinti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ."},{"ref":"2.568","t":"Aññatra adhimānāti ṭhapetvā adhimānaṃ."},{"ref":"2.569","t":"Ayampīti purime upādāya vuccati."},{"ref":"2.570","t":"Pārājiko hotīti seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘‘pārājiko hotī’’ti."},{"ref":"2.571","t":"Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘‘asaṃvāso’’ti."},{"ref":"2.572","t":"199.Uttarimanussadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati."},{"ref":"2.573","t":"[pāci. 70]Jhānanti paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ."},{"ref":"2.574","t":"[pāci. 70]Vimokkhoti suññato vimokkho animitto vimokkho appaṇihito vimokkho."},{"ref":"2.575","t":"[pāci. 70]Samādhīti suññato samādhi animitto samādhi appaṇihito samādhi."},{"ref":"2.576","t":"[pāci. 70]Samāpattīti suññatā samāpatti animittā samāpatti appaṇihitā samāpatti."},{"ref":"2.577","t":"[pāci. 70]Ñāṇadassananti tisso vijjā."},{"ref":"2.578","t":"[pāci. 70]Maggabhāvanāti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo."},{"ref":"2.579","t":"[pāci. 70]Phalasacchikiriyāti sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa [arahattaphalassa (syā.)] sacchikiriyā."},{"ref":"2.580","t":"[pāci. 70]Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ."},{"ref":"2.581","t":"[pāci. 70]Vinīvaraṇatā cittassāti rāgā cittaṃ vinīvaraṇatā, dosā cittaṃ vinīvaraṇatā, mohā cittaṃ vinīvaraṇatā."},{"ref":"2.582","t":"[pāci. 70]Suññāgāre abhiratīti paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati."},{"ref":"2.583","t":"200. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa, pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.584","t":"Catūhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.585","t":"Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ vinidhāya khantiṃ."},{"ref":"2.586","t":"Chahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.587","t":"Sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.588","t":"201. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.589","t":"Catūhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.590","t":"Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.591","t":"Chahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.592","t":"Sattahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.593","t":"202. Tīhākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.594","t":"Catūhākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.595","t":"Pañcahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.596","t":"Chahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.597","t":"Sattahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.598","t":"203. Tīhākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.599","t":"Catūhākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.600","t":"Pañcahākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.601","t":"Chahākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.602","t":"Sattahākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.603","t":"204. Tīhākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.604","t":"Catūhākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.605","t":"Pañcahākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.606","t":"Chahākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.607","t":"Sattahākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.608","t":"205. Tīhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti."},{"ref":"2.609","t":"Catūhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ."},{"ref":"2.610","t":"Pañcahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.611","t":"Chahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.612","t":"Sattahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.613","t":"Yathā idaṃ paṭhamaṃ jhānaṃ vitthāritaṃ taṃ sabbampi vitthāretabbaṃ."},{"ref":"2.614","t":"206. Tīhākārehi…pe… sattahākārehi dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… catutthassa jhānassa lābhīmhi… vasīmhi… catutthaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.615","t":"207. Tīhākārehi suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitassa vimokkhassa lābhīmhi… vasīmhi… appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe…."},{"ref":"2.616","t":"Tīhākārehi suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitassa samādhissa lābhīmhi… vasīmhi… appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.617","t":"Tīhākārehi suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitāya samāpattiyā lābhīmhi… vasīmhi… appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.618","t":"Tīhākārehi tisso vijjā samāpajjiṃ… samāpajjāmi samāpanno… tissannaṃ vijjānaṃ lābhīmhi… vasīmhi… tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.619","t":"Tīhākārehi cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… catunnaṃ iddhipādānaṃ lābhīmhi… vasīmhi… cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.620","t":"Tīhākārehi pañcindriyāni… pañca balāni samāpajjiṃ… samāpajjāmi… samāpanno … pañcannaṃ balānaṃ lābhīmhi… vasīmhi… pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.621","t":"Tīhākārehi satta bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… sattannaṃ bojjhaṅgānaṃ lābhīmhi… vasīmhi… satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.622","t":"Tīhākārehi ariyaṃ aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… ariyassa aṭṭhaṅgikassa maggassa lābhīmhi… vasīmhi… ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.623","t":"Tīhākārehi sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajjiṃ… samāpajjāmi… samāpanno… arahattassa lābhīmhi vasīmhi arahattaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.624","t":"Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.625","t":"Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.626","t":"Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.627","t":"Tīhākārehi rāgā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.628","t":"Tīhākārehi dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.629","t":"Tīhākārehi …pe… sattahākārehi mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.630","t":"Suddhikaṃ niṭṭhitaṃ."},{"ref":"2.631","t":"208. Tīhākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe…."},{"ref":"2.632","t":"Tīhākārehi paṭhamañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.633","t":"Tīhākārehi paṭhamañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa catutthassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.634","t":"Tīhākārehi paṭhamañca jhānaṃ suññatañca vimokkhaṃ… paṭhamañca jhānaṃ animittañca vimokkhaṃ… paṭhamañca jhānaṃ appaṇihitañca vimokkhaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.635","t":"Tīhākārehi paṭhamañca jhānaṃ suññatañca samādhiṃ… paṭhamañca jhānaṃ animittañca samādhiṃ… paṭhamañca jhānaṃ appaṇihitañca samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.636","t":"Tīhākārehi paṭhamañca jhānaṃ suññatañca samāpattiṃ… paṭhamañca jhānaṃ animittañca samāpattiṃ… paṭhamañca jhānaṃ appaṇihitañca samāpattiṃ samāpajjiṃ… samāpajjāmi… samāpanno paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.637","t":"Tīhākārehi paṭhamañca jhānaṃ tisso ca vijjā samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa tissannañca vijjānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.638","t":"Tīhākārehi paṭhamañca jhānaṃ cattāro ca satipaṭṭhāne… paṭhamañca jhānaṃ cattāro ca sammappadhāne… paṭhamañca jhānaṃ cattāro ca iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa catunnañca iddhipādānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.639","t":"Tīhākārehi paṭhamañca jhānaṃ pañca ca indriyāni… paṭhamañca jhānaṃ pañca ca balāni samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa pañcannañca balānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.640","t":"209. Tīhākārehi paṭhamañca jhānaṃ satta ca bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.641","t":"Tīhākārehi paṭhamañca jhānaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhīmhi vasīmhi… paṭhamañca jhānaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.642","t":"Tīhākārehi paṭhamañca jhānaṃ sotāpattiphalañca… paṭhamañca jhānaṃ sakadāgāmiphalañca… paṭhamañca jhānaṃ anāgāmiphalañca… paṭhamañca jhānaṃ arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… paṭhamañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.643","t":"Tīhākārehi paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.644","t":"Tīhākārehi…pe… sattahākārehi paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ sacchikataṃ mayā, rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.645","t":"Khaṇḍacakkaṃ niṭṭhitaṃ."},{"ref":"2.646","t":"210. Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa tatiyassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.647","t":"Tīhākārehi dutiyañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa catutthassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.648","t":"Tīhākārehi dutiyañca jhānaṃ suññatañca vimokkhaṃ… animittañca vimokkhaṃ… appaṇihitañca vimokkhaṃ… suññatañca samādhiṃ… animittañca samādhiṃ… appaṇihitañca samādhiṃ… suññatañca samāpattiṃ… animittañca samāpattiṃ… appaṇihitañca samāpattiṃ… tisso ca vijjā… cattāro ca satipaṭṭhāne… cattāro ca sammappadhāne… cattāro ca iddhipāde… pañca ca indriyāni… pañca ca balāni… satta ca bojjhaṅge… ariyañca aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalañca… sakadāgāmiphalañca… anāgāmiphalañca… arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… dutiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.649","t":"Tīhākārehi dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.650","t":"Tīhākārehi …pe… sattahākārehi dutiyañca jhānaṃ paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ paṭhamañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe… vinidhāya bhāvaṃ."},{"ref":"2.651","t":"Baddhacakkaṃ."},{"ref":"2.652","t":"Evaṃ ekekaṃ mūlaṃ kātuna baddhacakkaṃ parivattakaṃ kattabbaṃ."},{"ref":"2.653","t":"Idaṃ saṃkhittaṃ."},{"ref":"2.654","t":"211. Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ…pe… tatiyañca jhānaṃ arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… tatiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.655","t":"Tīhākārehi tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa lābhīmhi… vasīmhi… tatiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.656","t":"Tīhākārehi tatiyañca jhānaṃ paṭhamañca jhānaṃ… tatiyañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa dutiyassa ca jhānassa lābhīmhi… vasīmhi… tatiyañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.657","t":"Tīkārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ…pe… dutiyañca jhānaṃ… tatiyañca jhānaṃ… catutthañca jhānaṃ samāpajjiṃ samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ catutthassa ca jhānassa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.658","t":"212. Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca vimokkhaṃ… animittañca vimokkhaṃ… appaṇihitañca vimokkhaṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca vimokkhassa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.659","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca samādhiṃ… animittañca samādhiṃ… appaṇihitañca samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca samādhissa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.660","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca samāpattiṃ… animittañca samāpattiṃ… appaṇihitañca samāpattiṃ samāpajjiṃ samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitāya ca samāpattiyā lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.661","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ tisso ca vijjā samāpajjiṃ… samāpajjāmi… samāpanno… ‘mohā ca me cittaṃ vinīvaraṇaṃ tissannañca vijjānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.662","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ cattāro ca satipaṭṭhāne… cattāro ca sammappadhāne… cattāro ca iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ catunnañca iddhipādānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.663","t":"213. Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ pañca ca indriyāni… pañca ca balāni samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ pañcannañca balānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.664","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ satta ca bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ sattannañca bojjhaṅgānaṃ lābhīmhi … vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.665","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ ariyassa ca aṭṭhaṅgikassa maggassa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.666","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ sotāpattiphalañca… sakadāgāmiphalañca… anāgāmiphalañca… arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ arahattassa ca lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.667","t":"Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa."},{"ref":"2.668","t":"Tīhākārehi…pe… sattahākārehi mohā ca me cittaṃ vinīvaraṇaṃ rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.669","t":"Ekamūlakaṃ niṭṭhitaṃ. [ekamūlakaṃ saṅkhittaṃ niṭṭhitaṃ (syā.)]"},{"ref":"2.670","t":"Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ."},{"ref":"2.671","t":"Idaṃ sabbamūlakaṃ"},{"ref":"2.672","t":"214. Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ… samāpajjāmi… samāpanno…pe… rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ, dosā ca me cittaṃ vinīvaraṇaṃ, mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.673","t":"Sabbamūlakaṃ niṭṭhitaṃ."},{"ref":"2.674","t":"Suddhikavārakathā niṭṭhitā."},{"ref":"2.675","t":"215. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.676","t":"Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.677","t":"Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.678","t":"Tīhākārehi …pe… sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ… suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ… tisso vijjā… cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajjiṃ…pe… rāgo me catto… doso me catto… moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā me cittaṃ vinīvaraṇaṃ… dosā me cittaṃ vinīvaraṇaṃ… mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.679","t":"Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ."},{"ref":"2.680","t":"216. Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.681","t":"Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti…pe… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.682","t":"Tīhākārehi…pe… sattahākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa…pe… vinidhāya bhāvaṃ."},{"ref":"2.683","t":"Vatthuvisārakassa ekamūlakassa baddhacakkaṃ."},{"ref":"2.684","t":"Mūlaṃ saṃkhittaṃ."},{"ref":"2.685","t":"217. Tīhākārehi mohā me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.686","t":"Tīhākārehi…pe… sattahākārehi mohā me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa…pe… vinidhāya bhāvaṃ."},{"ref":"2.687","t":"Vatthuvisārakassa ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.688","t":"Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ."},{"ref":"2.689","t":"Idaṃ sabbamūlakaṃ"},{"ref":"2.690","t":"218. Tīhākārehi…pe… sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ…pe… rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇanti vattukāmo mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa. [[ ] etthantare pāṭhā syāmapotthake natthi]"},{"ref":"2.691","t":"219. Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ…pe… rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.692","t":"Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ…pe… mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa."},{"ref":"2.693","t":"Tīhākārehi…pe… sattahākārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ…pe… rāgā ca me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.694","t":"Vatthuvisārakassa sabbamūlakaṃ niṭṭhitaṃ."},{"ref":"2.695","t":"Vatthuvisārakassa cakkapeyyālaṃ niṭṭhitaṃ."},{"ref":"2.696","t":"Vatthukāmavārakathā niṭṭhitā."},{"ref":"2.697","t":"220. Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu paṭhamassa jhānassa lābhī… vasī… tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.698","t":"Catūhākārehi … pañcahākārehi… chahākārehi… sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu paṭhamassa jhānassa lābhī… vasī… tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.699","t":"Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ… suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ… tisso vijjā… cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañca indriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu arahattassa lābhī… vasī… tena bhikkhunā arahattaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.700","t":"Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto… doso catto… moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.701","t":"Tīhākārehi…pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṃ vinīvaraṇaṃ… dosā cittaṃ vinīvaraṇaṃ… mohā cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.702","t":"Tīhākārehi…pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpajji … samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti bhaṇitassa hoti, musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.703","t":"Yathā idaṃ vitthāritaṃ evameva sesānipi vitthāretabbāni."},{"ref":"2.704","t":"221. Tīhākārehi…pe… sattahākārehi yo te cīvaraṃ paribhuñji… yo te piṇḍapātaṃ paribhuñji… yo te senāsanaṃ paribhuñji… yo te gilānappaccayabhesajjaparikkhāraṃ paribhuñji so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… vinidhāya bhāvaṃ."},{"ref":"2.705","t":"Tīhākārehi…pe… sattahākārehi yena te vihāro paribhutto… yena te cīvaraṃ paribhuttaṃ… yena te piṇḍapāto paribhutto… yena te senāsanaṃ paribhuttaṃ… yena te gilānappaccayabhesajjaparikkhāro paribhutto… so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… vinidhāya bhāvaṃ."},{"ref":"2.706","t":"Tīhākārehi …pe… sattahākārehi yaṃ tvaṃ āgamma vihāraṃ adāsi… cīvaraṃ adāsi… piṇḍapātaṃ adāsi… senāsanaṃ adāsi… gilānappaccayabhesajjaparikkhāraṃ adāsi so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.707","t":"Peyyālapannarasakaṃ niṭṭhitaṃ."},{"ref":"2.708","t":"Paccayappaṭisaṃyuttavārakathā niṭṭhitā."},{"ref":"2.709","t":"Uttarimanussadhammacakkapeyyālaṃ niṭṭhitaṃ."},{"ref":"2.710","t":"222. Anāpatti adhimānena, anullapanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.711","t":"Vinītavatthuuddānagāthā"},{"ref":"2.712","t":"Adhimāne [adhimānena (pī.)] araññamhi, piṇḍopajjhāriyāpatho;"},{"ref":"2.713","t":"Saṃyojanā rahodhammā, vihāro paccupaṭṭhito."},{"ref":"2.714","t":"Na dukkaraṃ vīriyamathopi maccuno;"},{"ref":"2.715","t":"Bhāyāvuso vippaṭisāri sammā;"},{"ref":"2.716","t":"Viriyena yogena ārādhanāya;"},{"ref":"2.717","t":"Atha vedanāya adhivāsanā duve."},{"ref":"2.718","t":"Brāhmaṇe pañca vatthūni, aññaṃ byākaraṇā tayo;"},{"ref":"2.719","t":"Agārāvaraṇā kāmā, rati cāpi apakkami."},{"ref":"2.720","t":"Aṭṭhi pesi ubho gāvaghātakā;"},{"ref":"2.721","t":"Piṇḍo sākuṇiko nicchavi orabbhi;"},{"ref":"2.722","t":"Asi ca sūkariko satti māgavi;"},{"ref":"2.723","t":"Usu ca kāraṇiko sūci sārathi."},{"ref":"2.724","t":"Yo ca sibbīyati sūcako hi so;"},{"ref":"2.725","t":"Aṇḍabhāri ahu gāmakūṭako;"},{"ref":"2.726","t":"Kūpe nimuggo hi so pāradāriko;"},{"ref":"2.727","t":"Gūthakhādī ahu duṭṭhabrāhmaṇo."},{"ref":"2.728","t":"Nicchavitthī aticārinī ahu;"},{"ref":"2.729","t":"Maṅgulitthī ahu ikkhaṇitthikā;"},{"ref":"2.730","t":"Okilinī hi sapattaṅgārokiri;"},{"ref":"2.731","t":"Sīsacchinno ahu coraghātako."},{"ref":"2.732","t":"Bhikkhu bhikkhunī sikkhamānā;"},{"ref":"2.733","t":"Sāmaṇero atha sāmaṇerikā;"},{"ref":"2.734","t":"Kassapassa vinayasmiṃ pabbajaṃ;"},{"ref":"2.735","t":"Pāpakammamakariṃsu tāvade."},{"ref":"2.736","t":"Tapodā rājagahe yuddhaṃ, nāgānogāhanena ca;"},{"ref":"2.737","t":"Sobhito arahaṃ bhikkhu, pañcakappasataṃ sareti."},{"ref":"2.738","t":"Vinītavatthu"},{"ref":"2.739","t":"223. Tena kho pana samayena aññataro bhikkhu adhimānena aññaṃ byākāsi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, adhimānenā’’ti."},{"ref":"2.740","t":"Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya araññe vatthabbaṃ. Yo vaseyya, āpatti dukkaṭassā’’ti."},{"ref":"2.741","t":"Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṃ. Yo careyya, āpatti dukkaṭassā’’ti."},{"ref":"2.742","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘ye, āvuso, amhākaṃ upajjhāyassa saddhivihārikā sabbeva arahanto’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.743","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘ye, āvuso, amhākaṃ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.744","t":"Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati… paṇidhāya tiṭṭhati… paṇidhāya nisīdati… paṇidhāya seyyaṃ kappeti – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya seyyā kappetabbā. Yo kappeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.745","t":"Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, saṃyojanā pahīnā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.746","t":"224. Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Paracittavidū bhikkhu taṃ bhikkhuṃ apasādesi – ‘‘mā, āvuso, evarūpaṃ abhaṇi. Nattheso tuyha’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.747","t":"Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Devatā taṃ bhikkhuṃ apasādesi – ‘‘mā, bhante, evarūpaṃ abhaṇi. Nattheso tuyha’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti."},{"ref":"2.748","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca – ‘‘yo, āvuso, tuyhaṃ vihāre vasati so bhikkhu arahā’’ti. So ca tassa vihāre vasati. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.749","t":"Tena kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca – ‘‘yaṃ tvaṃ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā’’ti. So ca taṃ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.750","t":"225. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Nāvuso, dukkaraṃ aññaṃ byākātu’’nti. Tassa kukkuccaṃ ahosi – ‘‘ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Anullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.751","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.752","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘mā kho, āvuso, bhāyī’’ti. Nāhaṃ, āvuso, maccuno bhāyāmī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.753","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘mā kho, āvuso, bhāyī’’ti. ‘‘Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.754","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.755","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.756","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo yuttayogenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.757","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘kaccāvuso, khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Nāvuso, sakkā yena vā tena vā adhivāsetu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.758","t":"Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘kaccāvuso khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Nāvuso, sakkā puthujjanena adhivāsetu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti."},{"ref":"2.759","t":"226. Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca – ‘‘āyantu, bhonto arahanto’’ti. Tesaṃ kukkuccaṃ ahosi – ‘‘mayañcamha na arahanto [anarahanto (sī.)]. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pasādabhaññe’’ti."},{"ref":"2.760","t":"Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca – ‘‘nisīdantu, bhonto arahanto’’ti… ‘‘bhuñjantu, bhonto arahanto’’ti… ‘‘tappentu, bhonto arahanto’’ti… ‘‘gacchantu, bhonto arahanto’’ti. Tesaṃ kukkuccaṃ ahosi – ‘‘mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pasādabhaññe’’ti."},{"ref":"2.761","t":"Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, āsavā pahīnā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.762","t":"Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, ete dhammā saṃvijjantī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.763","t":"Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘ahampāvuso, tesu dhammesu sandissāmī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.764","t":"Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘ehi, bhante, agāraṃ ajjhāvasā’’ti. ‘‘Abhabbo kho, āvuso, mādiso agāraṃ ajjhāvasitu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.765","t":"227. Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘ehi, bhante, kāme paribhuñjā’’ti. ‘‘Āvaṭā me, āvuso, kāmā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.766","t":"Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘abhiramasi, bhante’’ti? ‘‘Abhirato ahaṃ, āvuso, paramāya abhiratiyā’’ti. Tassa kukkuccaṃ ahosi. ‘‘Ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ! Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Anullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, anullapanādhippāyassā’’ti."},{"ref":"2.767","t":"Tena kho pana samayena sambahulā bhikkhū katikaṃ katvā aññatarasmiṃ āvāse vassaṃ upagacchiṃsu – ‘‘yo imamhā āvāsā paṭhamaṃ pakkamissati taṃ mayaṃ arahāti jānissāmā’’ti. Aññataro bhikkhu – ‘‘maṃ arahāti jānantū’’ti, tamhā āvāsā paṭhamaṃ pakkāmi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti."},{"ref":"2.768","t":"228.[imāni vatthuni saṃ. ni. 2.202 āgatāni] Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca – ‘‘āyāmāvuso lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā’’ti. ‘‘Evamāvuso’’ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā’’ti? ‘‘Akālo kho, āvuso lakkhaṇa, etassa pañhassa [pañhassa byākaraṇāya (syā.)]. Bhagavato maṃ santike etaṃ pañhaṃ pucchāti. Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā’’ti? ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti [vitudenti vitacchenti virājenti (syā.)]. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati! Evarūpopi nāma yakkho bhavissati! Evarūpopi nāma attabhāvappaṭilābho bhavissatī’’’ti! Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me so, bhikkhave, satto diṭṭho ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti."},{"ref":"2.769","t":"229. ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti [vitudenti vitacchenti virājenti (syā.)]. Sā sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi…pe…."},{"ref":"2.770","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi…pe…."},{"ref":"2.771","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi…pe…."},{"ref":"2.772","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi…pe…."},{"ref":"2.773","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi…pe…."},{"ref":"2.774","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi…pe…."},{"ref":"2.775","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sārathiko ahosi…pe…."},{"ref":"2.776","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi…pe…."},{"ref":"2.777","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati, nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭo ahosi…pe…."},{"ref":"2.778","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi…pe…."},{"ref":"2.779","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṃ bhattena nimantetvā doṇiyo [doṇiyo (itipi)] gūthassa pūrāpetvā kālaṃ ārocāpetvā etadavoca – ‘ato [ito (syā.) aho (itipi)], bhonto, yāvadatthaṃ bhuñjantu ceva harantu cā’’’ti…pe…."},{"ref":"2.780","t":"230. ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi…pe…."},{"ref":"2.781","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi…pe…."},{"ref":"2.782","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri…pe…."},{"ref":"2.783","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ vehāsaṃ gacchantaṃ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi…pe…."},{"ref":"2.784","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi…pe…."},{"ref":"2.785","t":"‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuniṃ… addasaṃ sikkhamānaṃ… addasaṃ sāmaṇeraṃ… addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati! Evarūpopi nāma yakkho bhavissati! Evarūpopi nāma attabhāvappaṭilābho bhavissatī’’’ti! Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti."},{"ref":"2.786","t":"Atha kho bhagavā bhikkhū āmantesi – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati! Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti."},{"ref":"2.787","t":"231. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati – ‘yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti. Atha ca panāyaṃ tapodā kuthitā sandati. Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Yatāyaṃ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti. Api cāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati. Tenāyaṃ tapodā kuthitā sandati. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti."},{"ref":"2.788","t":"Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṃ saṅgāmento pabhaggo ahosi. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saṅgāme ca nandi carati – ‘‘raññā licchavī pabhaggā’’ti. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘rājā, āvuso, licchavīhi pabhaggo’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati – ‘rājā, āvuso, licchavīhi pabhaggo’ti! Saṅgāme ca nandiṃ carati – ‘raññā licchavī pabhaggā’ti! Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Paṭhamaṃ, bhikkhave, rājā licchavīhi pabhaggo. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti."},{"ref":"2.789","t":"232. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘idhāhaṃ, āvuso, sappinikāya nadiyā tīre āneñjaṃ samādhiṃ samāpanno nāgānaṃ ogayha uttarantānaṃ koñcaṃ karontānaṃ saddaṃ assosi’’nti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno āneñjaṃ samādhiṃ samāpanno saddaṃ sossati! Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Attheso, bhikkhave, samādhi so ca kho aparisuddho. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti."},{"ref":"2.790","t":"Atha kho āyasmā sobhito bhikkhū āmantesi – ‘‘ahaṃ, āvuso, pañca kappasatāni anussarāmī’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā sobhito evaṃ vakkhati – ‘ahaṃ, āvuso, pañca kappasatāni anussarāmī’ti! Uttarimanussadhammaṃ āyasmā sobhito ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Atthesā, bhikkhave, sobhitassa. Sā ca kho ekāyeva jāti. Saccaṃ, bhikkhave, sobhito āha. Anāpatti, bhikkhave, sobhitassāti."},{"ref":"2.791","t":"Catutthapārājikaṃ samattaṃ."},{"ref":"2.792","t":"233. Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhūhi saddhiṃ saṃvāsaṃ, yathā pure tathā pacchā, pārājiko hoti asaṃvāso. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.793","t":"Pārājikaṃ niṭṭhitaṃ."},{"ref":"2.794","t":"Tassuddānaṃ –"},{"ref":"2.795","t":"Methunādinnādānañca, manussaviggahuttari;"},{"ref":"2.796","t":"Pārājikāni cattāri, chejjavatthū asaṃsayāti."},{"ref":"2.797","t":"Pārājikakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.798","t":"2. Saṅghādisesakaṇḍaṃ"},{"ref":"2.799","t":"1. Sukkavissaṭṭhisikkhāpadaṃ"},{"ref":"2.800","t":"Ime kho panāyasmanto terasa saṅghādisesā"},{"ref":"2.801","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.802","t":"234. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ carati. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho āyasmā udāyī āyasmantaṃ seyyasakaṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna āyasmantaṃ seyyasakaṃ etadavoca – ‘‘kissa tvaṃ, āvuso seyyasaka, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto? Kacci no tvaṃ, āvuso seyyasaka, anabhirato brahmacariyaṃ carasī’’ti? ‘‘Evamāvuso’’ti. ‘‘Tena hi tvaṃ, āvuso seyyasaka, yāvadatthaṃ bhuñja yāvadatthaṃ supa yāvadatthaṃ nhāya. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā te anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocehī’’ti. ‘‘Kiṃ nu kho, āvuso, kappati evarūpaṃ kātu’’nti? ‘‘Āma, āvuso. Ahampi evaṃ karomī’’ti."},{"ref":"2.803","t":"Atha kho āyasmā seyyasako yāvadatthaṃ bhuñji yāvadatthaṃ supi yāvadatthaṃ nhāyi. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocesi. Atha kho āyasmā seyyasako aparena samayena vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. Atha kho āyasmato seyyasakassa sahāyakā bhikkhū āyasmantaṃ seyyasakaṃ etadavocuṃ – ‘‘pubbe kho tvaṃ, āvuso seyyasaka, kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. So dāni tvaṃ etarahi vaṇṇavā pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. Kiṃ nu kho tvaṃ, āvuso seyyasaka, bhesajjaṃ karosī’’ti? ‘‘Na kho ahaṃ, āvuso, bhesajjaṃ karomi. Apicāhaṃ yāvadatthaṃ bhuñjāmi yāvadatthaṃ supāmi yāvadatthaṃ nhāyāmi. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā me anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocemī’’ti. ‘‘Kiṃ pana tvaṃ, āvuso seyyasaka, yeneva hatthena saddhādeyyaṃ bhuñjasi teneva hatthena upakkamitvā asuciṃ mocesī’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā seyyasako hatthena upakkamitvā asuciṃ mocessatī’’ti!"},{"ref":"2.804","t":"Atha kho te bhikkhū āyasmantaṃ seyyasakaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ seyyasakaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, seyyasaka, hatthena upakkamitvā asuciṃ mocesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, hatthena upakkamitvā asuciṃ mocessasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya, visaññogāya dhammo desito no saññogāya, anupādānāya dhammo desito no saupādānāya! Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaññogāya dhamme desite saññogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhakkhayāya virāgāya nirodhāya nibbānāya dhammo desito? Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā āyasmantaṃ seyyasakaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.805","t":"‘‘Sañcetanikā sukkavissaṭṭhi[visaṭṭhi (sī. syā.)]saṅghādiseso’’ti."},{"ref":"2.806","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.807","t":"235. Tena kho pana samayena bhikkhū paṇītabhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṃ okkamanti. Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci muccati. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘sañcetanikā sukkavissaṭṭhi saṅghādiseso’ti. Amhākañca supinantena asuci muccati. Atthi cettha cetanā labbhati. Kacci nu kho mayaṃ saṅghādisesaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.808","t":"236.’’Sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso’’ti."},{"ref":"2.809","t":"237.Sañcetanikāti jānanto sañjānanto cecca abhivitaritvā vītikkamo."},{"ref":"2.810","t":"Sukkanti dasa sukkāni – nīlaṃ pītakaṃ lohitakaṃ odātaṃ takkavaṇṇaṃ dakavaṇṇaṃ telavaṇṇaṃ khīravaṇṇaṃ dadhivaṇṇaṃ sappivaṇṇaṃ."},{"ref":"2.811","t":"Vissaṭṭhīti ṭhānato cāvanā vuccati vissaṭṭhīti."},{"ref":"2.812","t":"Aññatra supinantāti ṭhapetvā supinantaṃ."},{"ref":"2.813","t":"Saṅghādisesoti saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti; na sambahulā, na ekapuggalo. Tena vuccati – ‘‘saṅghādiseso’’ti. Tasseva āpattinikāyassa nāmakammaṃ adhivacanaṃ. Tenapi vuccati – ‘‘saṅghādiseso’’ti."},{"ref":"2.814","t":"Ajjhattarūpe moceti, bahiddhārūpe moceti, ajjhattabahiddhārūpe moceti, ākāse kaṭiṃ kampento moceti; rāgūpatthambhe moceti, vaccūpatthambhe moceti, passāvūpatthambhe moceti, vātūpatthambhe moceti, uccāliṅgapāṇakadaṭṭhūpatthambhe moceti; ārogyatthāya moceti, sukhatthāya moceti, bhesajjatthāya moceti, dānatthāya moceti, puññatthāya moceti, yaññatthāya moceti, saggatthāya moceti, bījatthāya moceti, vīmaṃsatthāya moceti, davatthāya moceti; nīlaṃ moceti, pītakaṃ moceti, lohitakaṃ moceti, odātaṃ moceti, takkavaṇṇaṃ moceti, dakavaṇṇaṃ moceti, telavaṇṇaṃ moceti, khīravaṇṇaṃ moceti, dadhivaṇṇaṃ moceti, sappivaṇṇaṃ moceti."},{"ref":"2.815","t":"238.Ajjhattarūpeti ajjhattaṃ upādinne [upādiṇṇe (sī. ka.)] rūpe."},{"ref":"2.816","t":"Bahiddhārūpeti bahiddhā upādinne vā anupādinne vā."},{"ref":"2.817","t":"Ajjhattabahiddhārūpeti tadubhaye."},{"ref":"2.818","t":"Ākāse kaṭiṃ kampentoti ākāse vāyamantassa aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.819","t":"Rāgūpatthambheti rāgena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.820","t":"Vaccūpatthambheti vaccena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.821","t":"Passāvūpatthambheti passāvena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.822","t":"Vātūpatthambheti vātena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.823","t":"Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajātaṃ kammaniyaṃ hoti."},{"ref":"2.824","t":"239.Ārogyatthāyāti arogo bhavissāmi."},{"ref":"2.825","t":"Sukhatthāyāti sukhaṃ vedanaṃ uppādessāmi."},{"ref":"2.826","t":"Bhesajjatthāyāti bhesajjaṃ bhavissati."},{"ref":"2.827","t":"Dānatthāyāti dānaṃ dassāmi."},{"ref":"2.828","t":"Puññatthāyāti puññaṃ bhavissati."},{"ref":"2.829","t":"Yaññatthāyāti yaññaṃ yajissāmi."},{"ref":"2.830","t":"Saggatthāyāti saggaṃ gamissāmi."},{"ref":"2.831","t":"Bījatthāyāti bījaṃ bhavissati."},{"ref":"2.832","t":"Vīmaṃsatthāyāti nīlaṃ bhavissati, pītakaṃ bhavissati, lohitakaṃ bhavissati, odātaṃ bhavissati, takkavaṇṇaṃ bhavissati, dakavaṇṇaṃ bhavissati, telavaṇṇaṃ bhavissati, khīravaṇṇaṃ bhavissati, dadhivaṇṇaṃ bhavissati, sappivaṇṇaṃ bhavissatīti."},{"ref":"2.833","t":"Davatthāyāti khiḍḍādhippāyo."},{"ref":"2.834","t":"240. Ajjhattarūpe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.835","t":"Bahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.836","t":"Ajjhattabahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.837","t":"Ākāse kaṭiṃ kampento ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.838","t":"Rāgūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.839","t":"Vaccūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.840","t":"Passāvūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.841","t":"Vātūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.842","t":"Uccāliṅgapāṇakadaṭṭhūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.843","t":"Ārogyatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.844","t":"Sukhatthāya…pe… bhesajjatthāya… dānatthāya… puññatthāya… yaññatthāya… saggatthāya… bījatthāya… vīmaṃsatthāya… davatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.845","t":"Nīlaṃ ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.846","t":"Pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.847","t":"Suddhikaṃ niṭṭhitaṃ."},{"ref":"2.848","t":"Ārogyatthañca sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.849","t":"Ārogyatthañca bhesajjatthañca…pe… ārogyatthañca dānatthañca… ārogyatthañca puññatthañca… ārogyatthañca yaññatthañca… ārogyatthañca saggatthañca… ārogyatthañca bījatthañca… ārogyatthañca vīmaṃsatthañca… ārogyatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.850","t":"Ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ."},{"ref":"2.851","t":"241. Sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.852","t":"Sukhatthañca dānatthañca…pe… sukhatthañca puññatthañca… sukhatthañca yaññatthañca… sukhatthañca saggatthañca… sukhatthañca bījatthañca… sukhatthañca vīmaṃsatthañca… sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.853","t":"Sukhatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.854","t":"242. Bhesajjatthañca dānatthañca…pe… bhesajjatthañca puññatthañca… bhesajjatthañca yaññatthañca… bhesajjatthañca saggatthañca… bhesajjatthañca bījatthañca… bhesajjatthañca vīmaṃsatthañca… bhesajjatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.855","t":"Bhesajjatthañca ārogyatthañca…pe… bhesajjatthañca sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.856","t":"Dānatthañca puññatthañca…pe… dānatthañca yaññatthañca… dānatthañca saggatthañca… dānatthañca bījatthañca… dānatthañca vīmaṃsatthañca… dānatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.857","t":"Dānatthañca ārogyatthañca…pe… dānatthañca sukhatthañca… dānatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.858","t":"Puññatthañca yaññatthañca…pe… puññatthañca saggatthañca… puññatthañca bījatthañca… puññatthañca vīmaṃsatthañca… puññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.859","t":"Puññatthañca ārogyatthañca…pe… puññatthañca sukhatthañca… puññatthañca bhesajjatthañca… puññatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.860","t":"Yaññatthañca saggatthañca…pe… yaññatthañca bījatthañca… yaññatthañca vīmaṃsatthañca … yaññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.861","t":"Yaññatthañca ārogyatthañca…pe… yaññatthañca sukhatthañca… yaññatthañca bhesajjatthañca… yaññatthañca dānatthañca… yaññatthañca puññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.862","t":"Saggatthañca bījatthañca…pe… saggatthañca vīmaṃsatthañca… saggatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.863","t":"Saggatthañca ārogyatthañca…pe… saggatthañca sukhatthañca… saggatthañca bhesajjatthañca… saggatthañca dānatthañca… saggatthañca puññatthañca… saggatthañca yaññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.864","t":"Bījatthañca vīmaṃsatthañca…pe… bījatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.865","t":"Bījatthañca ārogyatthañca…pe… bījatthañca sukhatthañca… bījatthañca bhesajjatthañca… bījatthañca dānatthañca… bījatthañca puññatthañca… bījatthañca yaññatthañca… bījatthañca saggatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.866","t":"Vīmaṃsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.867","t":"Vīmaṃsatthañca ārogyatthañca…pe… vīmaṃsatthañca sukhatthañca… vīmaṃsatthañca bhesajjatthañca… vīmaṃsatthañca dānatthañca… vīmaṃsatthañca puññatthañca… vīmaṃsatthañca yaññatthañca… vīmaṃsatthañca saggatthañca… vīmaṃsatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.868","t":"Davatthañca ārogyatthañca…pe… davatthañca sukhatthañca… davatthañca bhesajjatthañca… davatthañca dānatthañca… davatthañca puññatthañca… davatthañca yaññatthañca… davatthañca saggatthañca… davatthañca bījatthañca… davatthañca vīmaṃsatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.869","t":"Ekamūlakassa baddhacakkaṃ niṭṭhitaṃ."},{"ref":"2.870","t":"Ārogyatthañca sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… ārogyatthañca sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.871","t":"Dumūlakassa khaṇḍacakkaṃ."},{"ref":"2.872","t":"Sukhatthañca bhesajjatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… sukhatthañca bhesajjatthañca davatthañca…pe… sukhatthañca bhesajjatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.873","t":"Dumūlakassa baddhacakkaṃ saṃkhittaṃ."},{"ref":"2.874","t":"Vīmaṃsatthañca davatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. Vīmaṃsatthañca davatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.875","t":"Dumūlakaṃ niṭṭhitaṃ."},{"ref":"2.876","t":"Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṃ."},{"ref":"2.877","t":"Idaṃ sabbamūlakaṃ."},{"ref":"2.878","t":"243. Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṃsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.879","t":"Sabbamūlakaṃ niṭṭhitaṃ."},{"ref":"2.880","t":"244. Nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.881","t":"Nīlañca lohitakañca…pe… nīlañca odātañca… nīlañca takkavaṇṇañca… nīlañca dakavaṇṇañca… nīlañca telavaṇṇañca… nīlañca khīravaṇṇañca… nīlañca dadhivaṇṇañca… nīlañca sappivaṇṇañca ceteti upakkamati muccatti, āpatti saṅghādisesassa."},{"ref":"2.882","t":"Ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ."},{"ref":"2.883","t":"245. Pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.884","t":"Pītakañca odātañca…pe… pītakañca takkavaṇṇañca… pītakañca dakavaṇṇañca… pītakañca telavaṇṇañca… pītakañca khīravaṇṇañca… pītakañca dadhivaṇṇañca… pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.885","t":"Pītakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.886","t":"Ekamūlakassa baddhacakkaṃ."},{"ref":"2.887","t":"246. Lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.888","t":"Lohitakañca takkavaṇṇañca…pe… lohitakañca dakavaṇṇañca… lohitakañca telavaṇṇañca… lohitakañca khīravaṇṇañca… lohitakañca dadhivaṇṇañca… lohitakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.889","t":"Lohitakañca nīlañca…pe… lohitakañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.890","t":"Odātañca takkavaṇṇañca…pe… odātañca dakavaṇṇañca… odātañca telavaṇṇañca… odātañca khīravaṇṇañca… odātañca dadhivaṇṇañca… odātañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.891","t":"Odātañca nīlañca…pe… odātañca pītakañca… odātañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.892","t":"Takkavaṇṇañca dakavaṇṇañca…pe… takkavaṇṇañca telavaṇṇañca… takkavaṇṇañca khīravaṇṇañca… takkavaṇṇañca dadhivaṇṇañca… takkavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.893","t":"Takkavaṇṇañca nīlañca…pe… takkavaṇṇañca pītakañca… takkavaṇṇañca lohitakañca… takkavaṇṇañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.894","t":"Dakavaṇṇañca telavaṇṇañca…pe… dakavaṇṇañca khīravaṇṇañca… dakavaṇṇañca dadhivaṇṇañca… dakavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.895","t":"Dakavaṇṇañca nīlañca…pe… dakavaṇṇañca pītakañca… dakavaṇṇañca lohitakañca… dakavaṇṇañca odātañca… dakavaṇṇañca takkavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.896","t":"Telavaṇṇañca khīravaṇṇañca…pe… telavaṇṇañca dadhivaṇṇañca… telavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.897","t":"Telavaṇṇañca nīlañca…pe… telavaṇṇañca pītakañca… telavaṇṇañca lohitakañca… telavaṇṇañca odātañca… telavaṇṇañca takkavaṇṇañca… telavaṇṇañca dakavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.898","t":"Khīravaṇṇañca dadhivaṇṇañca…pe… khīravaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.899","t":"Khīravaṇṇañca nīlañca…pe… khīravaṇṇañca pītakañca… khīravaṇṇañca lohitakañca… khīravaṇṇañca odātañca… khīravaṇṇañca takkavaṇṇañca… khīravaṇṇañca dakavaṇṇañca… khīravaṇṇañca telavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.900","t":"Dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.901","t":"Dadhivaṇṇañca nīlañca…pe… dadhivaṇṇañca pītakañca… dadhivaṇṇañca lohitakañca… dadhivaṇṇañca odātañca… dadhivaṇṇañca takkavaṇṇañca… dadhivaṇṇañca dakavaṇṇañca… dadhivaṇṇañca telavaṇṇañca… dadhivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.902","t":"Sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.903","t":"Sappivaṇṇañca pītakañca…pe… sappivaṇṇañca lohitakañca… sappivaṇṇañca odātañca… sappivaṇṇañca takkavaṇṇañca… sappivaṇṇañca dakavaṇṇañca… sappivaṇṇañca telavaṇṇañca… sappivaṇṇañca khīravaṇṇañca … sappivaṇṇañca dadhivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.904","t":"Ekamūlakassa baddhacakkaṃ niṭṭhitaṃ."},{"ref":"2.905","t":"Nīlañca pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… nīlañca pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.906","t":"Dumūlakassa khaṇḍacakkaṃ."},{"ref":"2.907","t":"Pītakañca lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… pītakañca lohitakañca sappivaṇṇañca…pe… pītakañca lohitakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.908","t":"Dumūlakassa baddhacakkaṃ saṃkhittaṃ."},{"ref":"2.909","t":"Dadhivaṇṇañca sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… dadhivaṇṇañca sappivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.910","t":"Dumūlakaṃ niṭṭhitaṃ."},{"ref":"2.911","t":"Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṃ."},{"ref":"2.912","t":"Idaṃ sabbamūlakaṃ."},{"ref":"2.913","t":"247. Nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.914","t":"Sabbamūlakaṃ niṭṭhitaṃ."},{"ref":"2.915","t":"248. Ārogyatthañca nīlañca [ārogyatthaṃ nīlaṃ (?)] ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.916","t":"Ārogyatthañca sukhatthañca nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.917","t":"Ārogyatthañca sukhatthañca bhesajjatthañca nīlañca pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.918","t":"Ubhato vaḍḍhakaṃ evameva vaḍḍhetabbaṃ."},{"ref":"2.919","t":"Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṃsatthañca davatthañca nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.920","t":"Missakacakkaṃ niṭṭhitaṃ."},{"ref":"2.921","t":"249. Nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.922","t":"Nīlaṃ mocessāmīti ceteti upakkamati lohitakaṃ…pe… odātaṃ … takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.923","t":"Khaṇḍacakkaṃ niṭṭhitaṃ."},{"ref":"2.924","t":"250. Pītakaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.925","t":"Pītakaṃ mocessāmīti ceteti upakkamati odātaṃ…pe… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.926","t":"Baddhacakkamūlaṃ saṃkhittaṃ."},{"ref":"2.927","t":"251. Sappivaṇṇaṃ mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.928","t":"Sappivaṇṇaṃ mocessāmīti ceteti upakkamati pītakaṃ…pe… lohitakaṃ… odātaṃ … takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.929","t":"Kucchicakkaṃ niṭṭhitaṃ."},{"ref":"2.930","t":"252. Pītakaṃ mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.931","t":"Lohitakaṃ…pe… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.932","t":"Piṭṭhicakkassa paṭhamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.933","t":"253. Lohitakaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.934","t":"Odātaṃ…pe… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ"},{"ref":"2.935","t":"… Dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.936","t":"Piṭṭhicakkassa dutiyaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.937","t":"254. Odātaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.938","t":"Takkavaṇṇaṃ…pe… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ…"},{"ref":"2.939","t":"Sappivaṇṇaṃ… nīlaṃ … pītakaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.940","t":"Piṭṭhicakkassa tatiyaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.941","t":"255. Takkavaṇṇaṃ mocessāmīti ceteti upakkamati odātaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.942","t":"Dakavaṇṇaṃ…pe… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ… pītakaṃ… lohitakaṃ mocessāmīti ceteti upakkamati odātaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.943","t":"Piṭṭhicakkassa catutthaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.944","t":"256. Dakavaṇṇaṃ mocessāmīti ceteti upakkamati takkavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.945","t":"Telavaṇṇaṃ …pe… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīla…"},{"ref":"2.946","t":"Pītakaṃ… lohitakaṃ… odātaṃ mocessāmīti ceteti upakkamati takkavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.947","t":"Piṭṭhicakkassa pañcamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.948","t":"257. Telavaṇṇaṃ mocessāmīti ceteti upakkamati dakavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.949","t":"Khīravaṇṇaṃ…pe… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ … pītakaṃ… lohitakaṃ…"},{"ref":"2.950","t":"Odātaṃ… takkavaṇṇaṃ mocessāmīti ceteti upakkamati dakavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.951","t":"Piṭṭhicakkassa chaṭṭhaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.952","t":"258. Khīravaṇṇaṃ mocessāmīti ceteti upakkamati telavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.953","t":"Dadhivaṇṇaṃ…pe… sappivaṇṇaṃ… nīlaṃ… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ mocessāmīti ceteti upakkamati telavaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.954","t":"Piṭṭhicakkassa sattamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.955","t":"259. Dadhivaṇṇaṃ mocessāmīti ceteti upakkamati khīravaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.956","t":"Sappivaṇṇaṃ…pe… nīlaṃ… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ mocessāmīti ceteti upakkamati khīravaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.957","t":"Piṭṭhicakkassa aṭṭhamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.958","t":"260. Sappivaṇṇaṃ mocessāmīti ceteti upakkamati dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.959","t":"Nīlaṃ…pe… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ mocessāmīti ceteti upakkamati dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.960","t":"Piṭṭhicakkassa navamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.961","t":"261. Nīlaṃ mocessāmīti ceteti upakkamati sappivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.962","t":"Pītakaṃ …pe… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ … telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ mocessāmīti ceteti upakkamati sappivaṇṇaṃ muccati, āpatti saṅghādisesassa."},{"ref":"2.963","t":"Piṭṭhicakkassa dasamaṃ gamanaṃ niṭṭhitaṃ."},{"ref":"2.964","t":"Piṭṭhicakkaṃ niṭṭhitaṃ."},{"ref":"2.965","t":"262. Ceteti upakkamati muccati, āpatti saṅghādisesassa."},{"ref":"2.966","t":"Ceteti upakkamati na muccati, āpatti thullaccayassa."},{"ref":"2.967","t":"Ceteti na upakkamati muccati, anāpatti."},{"ref":"2.968","t":"Ceteti na upakkamati na muccati, anāpatti."},{"ref":"2.969","t":"Na ceteti upakkamati muccati, anāpatti."},{"ref":"2.970","t":"Na ceteti upakkamati na muccati, anāpatti."},{"ref":"2.971","t":"Na ceteti na upakkamati muccati, anāpatti."},{"ref":"2.972","t":"Na ceteti na upakkamati na muccati, anāpatti."},{"ref":"2.973","t":"Anāpatti supinantena, namocanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.974","t":"Vinītavatthuuddānagāthā"},{"ref":"2.975","t":"Supinoccārapassāvo, vitakkuṇhodakena ca;"},{"ref":"2.976","t":"Bhesajjaṃ kaṇḍuvaṃ maggo, vatthi jantāgharupakkamo [jantaggupakkamo (sī.), jantāgharaṃ ūru (syā.)]."},{"ref":"2.977","t":"Sāmaṇero ca sutto ca, ūru muṭṭhinā pīḷayi;"},{"ref":"2.978","t":"Ākāse thambhaṃ nijjhāyi, chiddaṃ kaṭṭhena ghaṭṭayi."},{"ref":"2.979","t":"Soto udañjalaṃ dhāvaṃ, pupphāvaliyaṃ pokkharaṃ;"},{"ref":"2.980","t":"Vālikā kaddamusseko [kaddamoseko (?)], sayanaṅguṭṭhakena cāti."},{"ref":"2.981","t":"Vinītavatthu"},{"ref":"2.982","t":"263. Tena kho pana samayena aññatarassa bhikkhuno supinantena asuci mucci. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, supinantenā’’ti."},{"ref":"2.983","t":"Tena kho pana samayena aññatarassa bhikkhuno uccāraṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, mocanādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.984","t":"Tena kho pana samayena aññatarassa bhikkhuno passāvaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.985","t":"Tena kho pana samayena aññatarassa bhikkhuno kāmavitakkaṃ vitakkentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, vitakkentassā’’ti."},{"ref":"2.986","t":"Tena kho pana samayena aññatarassa bhikkhuno uṇhodakena nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, mocanādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.987","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.988","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.989","t":"Tena kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. Bhesajjena [tassa bhesajjena (?)] ālimpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.990","t":"Tena kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. Mocanādhippāyassa [tassa mocanāmippāyassa (syā.)] bhesajjena ālimpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.991","t":"Tena kho pana samayena aññatarassa bhikkhuno aṇḍaṃ kaṇḍuvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.992","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṇḍaṃ kaṇḍuvantassa [kaṇḍūvantassa (sī.)] asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.993","t":"264. Tena kho pana samayena aññatarassa bhikkhuno maggaṃ gacchantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.994","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa maggaṃ gacchantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.995","t":"Tena kho pana samayena aññatarassa bhikkhuno vatthiṃ gahetvā passāvaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.996","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vatthiṃ gahetvā passāvaṃ karontassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.997","t":"Tena kho pana samayena aññatarassa bhikkhuno jantāghare udaravaṭṭiṃ tāpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.998","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare udaravaṭṭiṃ tāpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.999","t":"Tena kho pana samayena aññatarassa bhikkhuno jantāghare upajjhāyassa piṭṭhiparikammaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1000","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare upajjhāyassa piṭṭhiparikammaṃ karontassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1001","t":"265. Tena kho pana samayena aññatarassa bhikkhuno ūruṃ ghaṭṭāpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1002","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūruṃ ghaṭṭāpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1003","t":"Tena kho pana samayena aññataro bhikkhu mocanādhippāyo aññataraṃ sāmaṇeraṃ etadavoca – ‘‘ehi me tvaṃ, āvuso sāmaṇera, aṅgajātaṃ gaṇhāhī’’ti. So tassa aṅgajātaṃ aggahesi. Tasseva asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1004","t":"Tena kho pana samayena aññataro bhikkhu suttassa sāmaṇerassa aṅgajātaṃ aggahesi. Tasseva asuci mucci. Tassa kukkuccaṃ ahosi …pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1005","t":"266. Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūrūhi aṅgajātaṃ pīḷentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1006","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa muṭṭhinā aṅgajātaṃ pīḷentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1007","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ākāse kaṭiṃ kampentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1008","t":"Tena kho pana samayena aññatarassa bhikkhuno kāyaṃ thambhentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1009","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kāyaṃ thambhentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1010","t":"Tena kho pana samayena aññataro bhikkhu sāratto mātugāmassa aṅgajātaṃ upanijjhāyi. Tassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa. Na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṃ upanijjhāyitabbaṃ. Yo upanijjhāyeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.1011","t":"267. Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa tāḷacchiddaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1012","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaṭṭhena aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1013","t":"Tena kho pana samayena aññatarassa bhikkhuno paṭisote nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1014","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa paṭisote nhāyantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1015","t":"Tena kho pana samayena aññatarassa bhikkhuno udañjalaṃ kīḷantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1016","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udañjalaṃ kīḷantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1017","t":"Tena kho pana samayena aññatarassa bhikkhuno udake dhāvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1018","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udake dhāvantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1019","t":"Tena kho pana samayena aññatarassa bhikkhuno pupphāvaliyaṃ [pupphāvaḷiyaṃ (syā. ka.)] kīḷantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1020","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pupphāvaliyaṃ kīḷantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1021","t":"268. Tena kho pana samayena aññatarassa bhikkhuno pokkharavane dhāvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1022","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pokkharavane dhāvantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1023","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vālikaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1024","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaddamaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1025","t":"Tena kho pana samayena aññatarassa bhikkhuno udakena aṅgajātaṃ osiñcantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti."},{"ref":"2.1026","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udakena aṅgajātaṃ osiñcantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1027","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa sayane aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1028","t":"Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṅguṭṭhena aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1029","t":"Sukkavissaṭṭhisikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.1030","t":"2. Kāyasaṃsaggasikkhāpadaṃ"},{"ref":"2.1031","t":"269. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī araññe viharati. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko, majjhegabbho, samantāpariyāgāro, supaññattaṃ mañcapīṭhaṃ bhisibimbohanaṃ, pānīyaṃ paribhojanīyaṃ supaṭṭhitaṃ, pariveṇaṃ susammaṭṭhaṃ. Bahū manussā āyasmato udāyissa vihārapekkhakā āgacchanti. Aññataropi brāhmaṇo sapajāpatiko yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘icchāma mayaṃ bhoto udāyissa vihāraṃ pekkhitu’’nti. ‘‘Tena hi, brāhmaṇa, pekkhassū’’ti, avāpuraṇaṃ [apāpuraṇaṃ (syā.)] ādāya ghaṭikaṃ ugghāṭetvā kavāṭaṃ paṇāmetvā vihāraṃ pāvisi. Sopi kho brāhmaṇo āyasmato udāyissa piṭṭhito pāvisi. Sāpi kho brāhmaṇī tassa brāhmaṇassa piṭṭhito pāvisi. Atha kho āyasmā udāyī ekacce vātapāne vivaranto ekacce vātapāne thakento gabbhaṃ anuparigantvā piṭṭhito āgantvā tassā brāhmaṇiyā aṅgamaṅgāni parāmasi. Atha kho so brāhmaṇo āyasmatā udāyinā saddhiṃ paṭisammoditvā agamāsi. Atha kho so brāhmaṇo attamano attamanavācaṃ nicchāresi – ‘‘uḷārā ime samaṇā sakyaputtiyā ye ime evarūpe araññe viharanti. Bhavampi udāyī uḷāro yo evarūpe araññe viharatī’’ti."},{"ref":"2.1032","t":"Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavoca – ‘‘kuto tassa uḷārattatā! Yatheva me tvaṃ aṅgamaṅgāni parāmasi evameva me samaṇo udāyī aṅgamaṅgāni parāmasī’’ti. Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī mama bhariyāya aṅgamaṅgāni parāmasissati! Na hi sakkā kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi ārāmaṃ vā vihāraṃ vā gantuṃ. Sace [sace hi (syā.)] kulitthiyo kuladhītaro [kuladhītāyo (sī. syā.)] kulakumāriyo kulasuṇhāyo kuladāsiyo ārāmaṃ vā vihāraṃ vā gaccheyyuṃ, tāpi samaṇā sakyaputtiyā dūseyyu’’nti!"},{"ref":"2.1033","t":"Assosuṃ kho bhikkhu tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjissasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1034","t":"270.’’Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjeyya hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, saṅghādiseso’’ti."},{"ref":"2.1035","t":"271.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1036","t":"Otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto."},{"ref":"2.1037","t":"Vipariṇatanti rattampi cittaṃ vipariṇataṃ. Duṭṭhampi cittaṃ vipariṇataṃ. Mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti."},{"ref":"2.1038","t":"Mātugāmo nāma manussitthī, na yakkhī na petī, na tiracchānagatā. Antamaso tadahujātāpi dārikā, pageva mahattarī."},{"ref":"2.1039","t":"Saddhinti ekato."},{"ref":"2.1040","t":"Kāyasaṃsaggaṃsamāpajjeyyāti ajjhācāro vuccati."},{"ref":"2.1041","t":"Hattho nāma kapparaṃ upādāyaṃ yāva agganakhā."},{"ref":"2.1042","t":"Veṇī nāma suddhakesā vā, suttamissā vā, mālāmissā vā, hiraññamissā vā, suvaṇṇamissā vā, muttāmissā vā, maṇimissā vā."},{"ref":"2.1043","t":"Aṅgaṃ nāma hatthañca veṇiñca ṭhapetvā avasesaṃ aṅgaṃ nāma."},{"ref":"2.1044","t":"272. Āmasanā, parāmasanā, omasanā, ummasanā, olaṅghanā, ullaṅghanā, ākaḍḍhanā, patikaḍḍhanā, abhiniggaṇhanā, abhinippīḷanā, gahaṇaṃ, chupanaṃ."},{"ref":"2.1045","t":"Āmasanā nāma āmaṭṭhamattā."},{"ref":"2.1046","t":"Parāmasanā nāma itocito ca saṃcopanā."},{"ref":"2.1047","t":"Omasanā nāma heṭṭhā oropanā."},{"ref":"2.1048","t":"Ummasanā nāma uddhaṃ uccāraṇā."},{"ref":"2.1049","t":"Olaṅghanā nāma heṭṭhā onamanā."},{"ref":"2.1050","t":"Ullaṅghanā nāma uddhaṃ uccāraṇā."},{"ref":"2.1051","t":"Ākaḍḍhanā nāma āviñchanā [āviñjanā (sī. syā.)]."},{"ref":"2.1052","t":"Patikaḍḍhanā nāma patippaṇāmanā."},{"ref":"2.1053","t":"Abhiniggaṇhanā nāma aṅgaṃ gahetvā nippīḷanā."},{"ref":"2.1054","t":"Abhinippīḷanā nāma kenaci saha nippīḷanā."},{"ref":"2.1055","t":"Gahaṇaṃ nāma gahitamattaṃ."},{"ref":"2.1056","t":"Chupanaṃ nāma phuṭṭhamattaṃ."},{"ref":"2.1057","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1058","t":"273. Itthī ca hoti itthisaññī sāratto ca bhikkhu ca. Naṃ itthiyā kāyena kāyaṃ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, āpatti saṅghādisesassa."},{"ref":"2.1059","t":"Itthī ca hoti vematiko sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa."},{"ref":"2.1060","t":"Itthī ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa."},{"ref":"2.1061","t":"Itthī ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa."},{"ref":"2.1062","t":"Itthī ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa."},{"ref":"2.1063","t":"Paṇḍako ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa."},{"ref":"2.1064","t":"Paṇḍako ca hoti vematiko sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1065","t":"Paṇḍako ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1066","t":"Paṇḍako ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1067","t":"Paṇḍako ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1068","t":"Puriso ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ purisassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1069","t":"Puriso ca hoti vematiko…pe… puriso ca hoti tiracchānagatasaññī… puriso ca hoti itthisaññī… puriso ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ purisassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1070","t":"Tiracchānagato ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1071","t":"Tiracchānagato ca hoti vematiko…pe… tiracchānagato ca hoti itthisaññī… tiracchānagato ca hoti paṇḍakasaññī… tiracchānagato ca hoti. Purisasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa."},{"ref":"2.1072","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1073","t":"274. Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ saṅghādisesānaṃ."},{"ref":"2.1074","t":"Dve itthiyo dvinnaṃ itthīnaṃ vematiko sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ."},{"ref":"2.1075","t":"Dve itthiyo dvinnaṃ itthīnaṃ paṇḍakasaññī…pe… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ."},{"ref":"2.1076","t":"Dve paṇḍakā dvinnaṃ paṇḍakānaṃ paṇḍakasaññī sāratto ca bhikkhu ca naṃ dvinnaṃ paṇḍakānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ."},{"ref":"2.1077","t":"Dve paṇḍakā dvinnaṃ paṇḍakānaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ paṇḍakānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1078","t":"Dve purisā dvinnaṃ purisānaṃ purisasaññī sāratto ca bhikkhu ca naṃ dvinnaṃ purisānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1079","t":"Dve purisā dvinnaṃ purisānaṃ vematiko…pe… tiracchānagatasaññī… itthisaññī… paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ purisānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1080","t":"Dve tiracchānagatā dvinnaṃ tiracchānagatānaṃ tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ tiracchānagatānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1081","t":"Dve tiracchānagatā dvinnaṃ tiracchānagatānaṃ vematiko…pe… itthisaññī… paṇḍakasaññī … purisasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ tiracchānagatānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1082","t":"275. Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa."},{"ref":"2.1083","t":"Itthī ca paṇḍako ca ubhinnaṃ vematiko sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1084","t":"Itthī ca paṇḍako ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ."},{"ref":"2.1085","t":"Itthī ca paṇḍako ca ubhinnaṃ purisasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1086","t":"Itthī ca paṇḍako ca ubhinnaṃ tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1087","t":"Itthī ca puriso ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa."},{"ref":"2.1088","t":"Itthī ca puriso ca ubhinnaṃ vematiko…pe… paṇḍakasaññī… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1089","t":"Itthī ca tiracchānagato ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa."},{"ref":"2.1090","t":"Itthī ca tiracchānagato ca ubhinnaṃ vematiko…pe… paṇḍakasaññī… purisasaññī … tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1091","t":"Paṇḍako ca puriso ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1092","t":"Paṇḍako ca puriso ca ubhinnaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1093","t":"Paṇḍako ca tiracchānagato ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa."},{"ref":"2.1094","t":"Paṇḍako ca tiracchānagato ca ubhinnaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1095","t":"Puriso ca tiracchānagato ca ubhinnaṃ purisasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1096","t":"Puriso ca tiracchānagato ca ubhinnaṃ vematiko…pe… tiracchānagatasaññī… itthisaññī… paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1097","t":"Dumūlakaṃ niṭṭhitaṃ."},{"ref":"2.1098","t":"276. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa…pe…."},{"ref":"2.1099","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ …pe…."},{"ref":"2.1100","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa…pe…."},{"ref":"2.1101","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa…pe…."},{"ref":"2.1102","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ…pe…."},{"ref":"2.1103","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa…pe…."},{"ref":"2.1104","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa…pe…."},{"ref":"2.1105","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1106","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1107","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena kāyaṃ āmasati āpatti dukkaṭassa…pe…."},{"ref":"2.1108","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena kāyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1109","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena kāyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1110","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa…pe…."},{"ref":"2.1111","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1112","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1113","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa…pe…."},{"ref":"2.1114","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena nissaggiyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1115","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena nissaggiyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1116","t":"Bhikkhupeyyālo niṭṭhito."},{"ref":"2.1117","t":"277. Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyena kāyaṃ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesassa…pe…."},{"ref":"2.1118","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyena kāyaṃ āmasanti parāmasanti omasanti ummasanti olaṅghenti ullaṅghenti ākaḍḍhanti patikaḍḍhanti abhiniggaṇhanti abhinippīḷenti gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ saṅghādisesānaṃ…pe…."},{"ref":"2.1119","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesena dukkaṭassa…pe…."},{"ref":"2.1120","t":"Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayassa…pe…."},{"ref":"2.1121","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ thullaccayānaṃ…pe…."},{"ref":"2.1122","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayena dukkaṭassa…pe…."},{"ref":"2.1123","t":"Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayassa…pe…."},{"ref":"2.1124","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ thullaccayānaṃ…pe…."},{"ref":"2.1125","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayena dukkaṭassa…pe…."},{"ref":"2.1126","t":"278. Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe…."},{"ref":"2.1127","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1128","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1129","t":"Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasati. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe…."},{"ref":"2.1130","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1131","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1132","t":"Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasati. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe…."},{"ref":"2.1133","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1134","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1135","t":"Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasati. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe…."},{"ref":"2.1136","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1137","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1138","t":"279. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesassa."},{"ref":"2.1139","t":"Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dukkaṭassa."},{"ref":"2.1140","t":"Sevanādhippāyo na ca kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1141","t":"Sevanādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1142","t":"Mokkhādhippāyo kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1143","t":"Mokkhādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1144","t":"Mokkhādhippāyo na ca kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1145","t":"Mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti."},{"ref":"2.1146","t":"280. Anāpatti asañcicca, asatiyā, ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.1147","t":"Vinītavatthuuddānagāthā"},{"ref":"2.1148","t":"Mātā dhītā bhaginī ca, jāyā yakkhī ca paṇḍako;"},{"ref":"2.1149","t":"Suttā matā tiracchānā, dārudhitalikāya ca."},{"ref":"2.1150","t":"Sampīḷe saṅkamo maggo, rukkho nāvā ca rajju ca;"},{"ref":"2.1151","t":"Daṇḍo pattaṃ paṇāmesi, vande vāyami nacchupeti."},{"ref":"2.1152","t":"Vinītavatthu"},{"ref":"2.1153","t":"281. Tena kho pana samayena aññataro bhikkhu mātuyā mātupemena āmasi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1154","t":"Tena kho pana samayena aññataro bhikkhu dhītuyā dhītupemena āmasi…pe… bhaginiyā bhaginipemena āmasi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1155","t":"Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1156","t":"Tena kho pana samayena aññataro bhikkhu yakkhiniyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1157","t":"Tena kho pana samayena aññataro bhikkhu paṇḍakassa kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1158","t":"Tena kho pana samayena aññataro bhikkhu suttitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1159","t":"Tena kho pana samayena aññataro bhikkhu matitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1160","t":"Tena kho pana samayena aññataro bhikkhu tiracchānagatitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1161","t":"Tena kho pana samayena aññataro bhikkhu dārudhītalikāya kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1162","t":"282. Tena kho pana samayena sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhū, asādiyantassā’’ti."},{"ref":"2.1163","t":"Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ saṅkamaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1164","t":"Tena kho pana samayena aññataro bhikkhu itthiṃ paṭipathe passitvā sāratto aṃsakūṭena pahāraṃ adāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1165","t":"Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ rukkhaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1166","t":"Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ nāvaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1167","t":"Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṃ rajjuṃ sāratto āviñchi [āviñji (sī. syā.)]. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1168","t":"Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṃ daṇḍaṃ sāratto āviñchi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1169","t":"Tena kho pana samayena aññataro bhikkhu sāratto itthiṃ pattena paṇāmesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1170","t":"Tena kho pana samayena aññataro bhikkhu itthiyā vandantiyā sāratto pādaṃ uccāresi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1171","t":"Tena kho pana samayena aññataro bhikkhu itthiṃ gahessāmīti vāyamitvā na chupi."},{"ref":"2.1172","t":"Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1173","t":"Kāyasaṃsaggasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.1174","t":"3. Duṭṭhullavācāsikkhāpadaṃ"},{"ref":"2.1175","t":"283. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī araññe viharati. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko. Tena kho pana samayena sambahulā itthiyo ārāmaṃ āgamaṃsu vihārapekkhikāyo. Atha kho tā itthiyo yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘icchāma mayaṃ, bhante, ayyassa vihāraṃ pekkhitu’’nti. Atha kho āyasmā udāyī tā itthiyo vihāraṃ pekkhāpetvā tāsaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi. Yā tā itthiyo chinnikā dhuttikā ahirikāyo tā āyasmatā udāyinā saddhiṃ uhasantipi ullapantipi ujjagghantipi uppaṇḍentipi. Yā pana tā itthiyo hirimanā tā nikkhamitvā bhikkhū ujjhāpenti – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Sāmikenapi mayaṃ evaṃ vuttā na iccheyyāma, kiṃ panāyyena udāyinā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmaṃ duṭṭhullāhi vācāhi obhāsissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmaṃ duṭṭhullāhi vācāhi obhāsasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmaṃ duṭṭhullāhi vācāhi obhāsissasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1176","t":"284.’’Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṃ duṭṭhullāhi vācāhi obhāseyya yathā taṃ yuvā yuvatiṃ methunupasaṃhitāhi, saṅghādiseso’’ti."},{"ref":"2.1177","t":"285.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1178","t":"Otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto."},{"ref":"2.1179","t":"Vipariṇatanti rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti."},{"ref":"2.1180","t":"Mātugāmo nāma manussitthī, na yakkhī, na petī, na tiracchānagatā. Viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.1181","t":"Duṭṭhullā nāma vācā vaccamaggapassāvamaggamethunadhammappaṭisaṃyuttā vācā."},{"ref":"2.1182","t":"Obhāseyyāti ajjhācāro vuccati."},{"ref":"2.1183","t":"Yathā taṃ yuvā yuvatinti daharo dahariṃ, taruṇo taruṇiṃ, kāmabhogī kāmabhoginiṃ."},{"ref":"2.1184","t":"Methunupasaṃhitāhīti methunadhammappaṭisaṃyuttāhi."},{"ref":"2.1185","t":"Saṅghādisesoti …pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1186","t":"Dve magge ādissa vaṇṇampi bhaṇati, avaṇṇampi bhaṇati, yācatipi, āyācatipi, pucchatipi, paṭipucchatipi, ācikkhatipi, anusāsatipi, akkosatipi."},{"ref":"2.1187","t":"Vaṇṇaṃ bhaṇati nāma dve magge thometi vaṇṇeti pasaṃsati."},{"ref":"2.1188","t":"Avaṇṇaṃ bhaṇati nāma dve magge khuṃseti vambheti garahati."},{"ref":"2.1189","t":"Yācati nāma dehi me, arahasi me dātunti."},{"ref":"2.1190","t":"Āyācati nāma kadā te mātā pasīdissati, kadā te pitā pasīdissati, kadā te devatāyo pasīdissanti, kadā [kadā te (syā.)] sukhaṇo sulayo sumuhutto bhavissati, kadā te methunaṃ dhammaṃ labhissāmīti."},{"ref":"2.1191","t":"Pucchati nāma kathaṃ tvaṃ sāmikassa desi, kathaṃ jārassa desīti?"},{"ref":"2.1192","t":"Paṭipucchati nāma evaṃ kira tvaṃ sāmikassa desi, evaṃ jārassa desīti."},{"ref":"2.1193","t":"Ācikkhati nāma puṭṭho bhaṇati – ‘‘evaṃ dehi. Evaṃ dentā sāmikassa piyā bhavissasi manāpā cā’’ti."},{"ref":"2.1194","t":"Anusāsati nāma apuṭṭho bhaṇati – ‘‘evaṃ dehi. Evaṃ dentā sāmikassa piyā bhavissati manāpā cā’’ti."},{"ref":"2.1195","t":"Akkosati nāma animittāsi, nimittamattāsi, alohitāsi, dhuvalohitāsi, dhuvacoḷāsi, paggharantīsi, sikharaṇīsi, itthipaṇḍakāsi, vepurisikāsi, sambhinnāsi, ubhatobyañjanāsīti."},{"ref":"2.1196","t":"286. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi, āpatti saṅghādisesassa…pe…."},{"ref":"2.1197","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇaṃpi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ saṅghādisesānaṃ…pe…."},{"ref":"2.1198","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti saṅghādisesena dukkaṭassa…pe…."},{"ref":"2.1199","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti thullaccayassa…pe…."},{"ref":"2.1200","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ thullaccayānaṃ…pe…."},{"ref":"2.1201","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti thullaccayena dukkaṭassa…pe…."},{"ref":"2.1202","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dukkaṭassa…pe…."},{"ref":"2.1203","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1204","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1205","t":"Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dukkaṭassa…pe…."},{"ref":"2.1206","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1207","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe…."},{"ref":"2.1208","t":"287. Anāpatti atthapurekkhārassa, dhammapurekkhārassa, anusāsanipurekkhārassa, ummattakassa, ādikammikassāti."},{"ref":"2.1209","t":"Vinītavatthuuddānagāthā"},{"ref":"2.1210","t":"Lohitaṃ kakkasākiṇṇaṃ, kharaṃ dīghañca vāpitaṃ;"},{"ref":"2.1211","t":"Kacci saṃsīdati maggo, saddhā dānena kammunāti."},{"ref":"2.1212","t":"Vinītavatthu"},{"ref":"2.1213","t":"288. Tena kho pana samayena aññatarā itthī navarattaṃ kambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘lohitaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, navaratto kambalo’’ti. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1214","t":"Tena kho pana samayena aññatarā itthī kharakambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘kakkasalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, kharakambalako’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1215","t":"Tena kho pana samayena aññatarā itthī navāvutaṃ kambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘ākiṇṇalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, navāvuto kambalo’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1216","t":"Tena kho pana samayena aññatarā itthī kharakambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘kharalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, kharakambalako’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1217","t":"Tena kho pana samayena aññatarā itthī pāvāraṃ [dīghapāvāraṃ (syā.)] pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘dīghalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, pāvāro’’ [dīghapāvāro (syā.)] ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1218","t":"289. Tena kho pana samayena aññatarā itthī khettaṃ vapāpetvā āgacchati. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘vāpitaṃ kho te, bhaginī’’ti? Sā na paṭivijāni. ‘‘Āmāyya, no ca kho paṭivutta’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1219","t":"Tena kho pana samayena aññataro bhikkhu paribbājikaṃ paṭipathe passitvā sāratto taṃ paribbājikaṃ etadavoca – ‘‘kacci, bhagini, maggo saṃsīdatī’’ti? Sā na paṭivijāni. ‘‘Āma bhikkhu, paṭipajjissasī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1220","t":"Tena kho pana samayena aññataro bhikkhu sāratto aññataraṃ itthiṃ etadavoca – ‘‘saddhāsi tvaṃ, bhagini. Apica, yaṃ sāmikassa desi taṃ nāmhākaṃ desī’’ti. ‘‘Kiṃ, bhante’’ti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1221","t":"Tena kho pana samayena aññataro bhikkhu sāratto aññataraṃ itthiṃ etadavoca – ‘‘saddhāsi tvaṃ, bhagini. Apica, yaṃ aggadānaṃ taṃ nāmhākaṃ desī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1222","t":"Tena kho pana samayena aññatarā itthī kammaṃ karoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘tiṭṭha, bhagini, ahaṃ karissāmīti…pe… nisīda, bhagini, ahaṃ karissāmīti…pe… nipajja, bhagini, ahaṃ karissāmī’’ti. Sā na paṭivijāni. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1223","t":"Duṭṭhullavācāsikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.1224","t":"4. Attakāmapāricariyasikkhāpadaṃ"},{"ref":"2.1225","t":"290. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena aññatarā itthī matapatikā abhirūpā hoti dassanīyā pāsādikā. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sā itthī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ itthiṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho sā itthī āyasmatā udāyinā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā āyasmantaṃ udāyiṃ etadavoca – ‘‘vadeyyātha, bhante, yena attho. Paṭibalā mayaṃ ayyassa dātuṃ yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāra’’nti."},{"ref":"2.1226","t":"‘‘Na kho te, bhagini, amhākaṃ dullabhā yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Apica, yo amhākaṃ dullabho taṃ dehī’’ti. ‘‘Kiṃ, bhante’’ti? ‘‘Methunadhamma’’nti. ‘‘Attho, bhante’’ti? ‘‘Attho, bhaginī’’ti. ‘‘Ehi, bhante’’ti, ovarakaṃ pavisitvā sāṭakaṃ nikkhipitvā mañcake uttānā nipajji. Atha kho āyasmā udāyī yena sā itthī tenupasaṅkami; upasaṅkamitvā – ‘‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’’ti, niṭṭhuhitvā pakkāmi. Atha kho sā itthī ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī maṃ sāmaṃ methunadhammaṃ yācitvā, ‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’’ti niṭṭhuhitvā pakkamissati! Kiṃ me pāpakaṃ kiṃ me duggandhaṃ, kassāhaṃ kena hāyāmī’’ti? Aññāpi itthiyo ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino…pe… kathañhi nāma samaṇo udāyī imissā sāmaṃ methunadhammaṃ yācitvā, ‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’ti niṭṭhuhitvā pakkamissati! Kiṃ imissā pāpakaṃ kiṃ imissā duggandhaṃ, kassāyaṃ kena hāyatī’’ti? Assosuṃ kho bhikkhū tāsaṃ itthīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsissatī’’ti!"},{"ref":"2.1227","t":"Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsissasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1228","t":"291.’’Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāseyya – ‘etadaggaṃ, bhagini, pāricariyānaṃ yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyyāti methunupasaṃhitena’, saṅghādiseso’’ti."},{"ref":"2.1229","t":"292.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1230","t":"Otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto."},{"ref":"2.1231","t":"Vipariṇatanti rattampi cittaṃ vipariṇattaṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti."},{"ref":"2.1232","t":"Mātugāmo nāma manussitthī, na yakkhī, na petī, na tiracchānagatā. Viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhallāduṭṭhullaṃ ājānituṃ."},{"ref":"2.1233","t":"Mātugāmassa santiketi mātugāmassa sāmantā, mātugāmassa avidūre."},{"ref":"2.1234","t":"Attakāmanti attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariyaṃ."},{"ref":"2.1235","t":"Etadagganti etaṃ aggaṃ etaṃ seṭṭhaṃ etaṃ mokkhaṃ etaṃ uttamaṃ etaṃ pavaraṃ."},{"ref":"2.1236","t":"Yāti khattiyī [khattiyā (syā.)] vā brāhmaṇī vā vessī vā suddī vā."},{"ref":"2.1237","t":"Mādisanti khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā."},{"ref":"2.1238","t":"Sīlavantanti pāṇātipātā paṭivirataṃ, adinnādānā paṭivirataṃ, musāvādā paṭivirataṃ."},{"ref":"2.1239","t":"Brahmacārinti methunadhammā paṭivirataṃ."},{"ref":"2.1240","t":"Kalyāṇadhammo nāma tena ca sīlena tena ca brahmacariyena kalyāṇadhammo hoti."},{"ref":"2.1241","t":"Etenadhammenāti methunadhammena."},{"ref":"2.1242","t":"Paricareyyāti abhirameyya."},{"ref":"2.1243","t":"Methunupasaṃhitenāti methunadhammappaṭisaṃyuttena."},{"ref":"2.1244","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1245","t":"293. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti saṅghādisesassa."},{"ref":"2.1246","t":"Itthī ca hoti vematiko…pe… paṇḍakasaññī… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ itthiyā santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti thullaccayassa."},{"ref":"2.1247","t":"Paṇḍako ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti thullaccayassa."},{"ref":"2.1248","t":"Paṇḍako ca hoti vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dukkaṭassa."},{"ref":"2.1249","t":"Puriso ca hoti…pe… tiracchānagato ca hoti tiracchānagatasaññī…pe… vematiko itthisaññī… paṇḍakasaññī… purisasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dukkaṭassa."},{"ref":"2.1250","t":"Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dvinnaṃ saṅghādisesānaṃ…pe…."},{"ref":"2.1251","t":"Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti saṅghādisesena dukkaṭassa…pe…."},{"ref":"2.1252","t":"294. Anāpatti ‘‘cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena upaṭṭhahā’’ti bhaṇati, ummattakassa ādikammikassāti."},{"ref":"2.1253","t":"Vinītavatthuuddānagāthā"},{"ref":"2.1254","t":"Kathaṃ vañjhā labhe puttaṃ, piyā ca subhagā siyaṃ;"},{"ref":"2.1255","t":"Kiṃ dajjaṃ kenupaṭṭheyyaṃ, kathaṃ gaccheyyaṃ suggatinti."},{"ref":"2.1256","t":"Vinītavatthu"},{"ref":"2.1257","t":"295. Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, vijāyeyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1258","t":"Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, puttaṃ labheyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1259","t":"Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, sāmikassa piyā assa’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1260","t":"Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, subhagā assa’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1261","t":"Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kyāhaṃ, bhante, ayyassa dajjāmī’’ti? ‘‘Aggadānaṃ, bhaginī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1262","t":"Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kenāhaṃ, bhante, ayyaṃ upaṭṭhemī’’ti? ‘‘Aggadānena, bhaginī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1263","t":"Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ,"},{"ref":"2.1264","t":"Bhante, sugatiṃ gaccheyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti."},{"ref":"2.1265","t":"Attakāmapāricariyasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.1266","t":"5. Sañcarittasikkhāpadaṃ"},{"ref":"2.1267","t":"296. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti. Bahukāni kulāni upasaṅkamati. Yattha passati kumārakaṃ vā apajāpatikaṃ, kumārikaṃ vā apatikaṃ, kumārakassa mātāpitūnaṃ santike kumārikāya vaṇṇaṃ bhaṇati – ‘‘amukassa kulassa kumārikā abhirūpā dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā. Channā sā kumārikā imassa kumārakassā’’ti. Te evaṃ vadanti – ‘‘ete kho, bhante, amhe na jānanti – ‘ke vā ime kassa vā’ti. Sace, bhante, ayyo dāpeyya āneyyāma mayaṃ taṃ kumārikaṃ imassa kumārakassā’’ti. Kumārikāya mātāpitūnaṃ santike kumārakassa vaṇṇaṃ bhaṇati – ‘‘amukassa kulassa kumārako abhirūpo dassanīyo pāsādiko paṇḍito byatto medhāvī dakkho analaso. Channāyaṃ kumārikā tassa kumārakassā’’ti [channo so kumārako imissā kumārikāyāti (syā.)]. Te evaṃ vadanti – ‘‘ete kho, bhante, amhe na jānanti – ‘ke vā ime kassa vā’ti, kismiṃ viya kumārikāya vattuṃ. Sace, bhante, ayyo yācāpeyya dajjeyyāma mayaṃ imaṃ kumārikaṃ tassa kumārakassā’’ti. Eteneva upāyena āvāhānipi kārāpeti, vivāhānipi kārāpeti, vāreyyānipi kārāpeti."},{"ref":"2.1268","t":"297. Tena kho pana samayena aññatarissā purāṇagaṇakiyā dhītā abhirūpā hoti dassanīyā pāsādikā. Tirogāmakā ājīvakasāvakā āgantvā taṃ gaṇakiṃ etadavocuṃ – ‘‘dehāyye, imaṃ kumārikaṃ amhākaṃ kumārakassā’’ti. Sā evamāha – ‘‘ahaṃ khvayyo [khvayyā (syā.), khvāyyo (ka.)] tumhe na jānāmi – ‘ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. Manussā te ājīvakasāvake etadavocuṃ – ‘‘kissa tumhe, ayyo, āgatatthā’’ti? ‘‘Idha mayaṃ, ayyo, amukaṃ nāma gaṇakiṃ dhītaraṃ yācimhā amhākaṃ kumārakassa. Sā evamāha – ‘ahaṃ, khvayyo tumhe na jānāmi – ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. ‘‘Kissa tumhe, ayyo, taṃ gaṇakiṃ dhītaraṃ yācittha? Nanu ayyo udāyī vattabbo. Ayyo udāyī dāpessatī’’ti."},{"ref":"2.1269","t":"Atha kho te ājīvakasāvakā yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, amukaṃ nāma gaṇakiṃ dhītaraṃ yācimhā amhākaṃ kumārakassa. Sā evamāha – ‘ahaṃ khvayyo tumhe na jānāmi – ke vā ime kassa vāti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’ti. Sādhu, bhante, ayyo taṃ gaṇakiṃ dhītaraṃ dāpetu amhākaṃ kumārakassā’’ti. Atha kho āyasmā udāyī yena sā gaṇakī tenupasaṅkami; upasaṅkamitvā taṃ gaṇakiṃ etadavoca – ‘‘kissimesaṃ dhītaraṃ na desī’’ti? ‘‘Ahaṃ khvayya, ime na jānāmi – ‘ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. ‘‘Dehimesaṃ. Ahaṃ ime jānāmī’’ti. ‘‘Sace, bhante, ayyo jānāti, dassāmī’’ti. Atha kho sā gaṇakī tesaṃ ājīvakasāvakānaṃ dhītaraṃ adāsi. Atha kho te ājīvakasāvakā taṃ kumārikaṃ netvā māsaṃyeva suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti."},{"ref":"2.1270","t":"Atha kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Atha kho sā gaṇakī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca – ‘‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’ti. Te evamāhaṃsu – ‘‘natthamhākaṃ tayā saddhiṃ āhārūpahāro, samaṇena saddhiṃ amhākaṃ āhārūpahāro. Gaccha tvaṃ. Na mayaṃ taṃ jānāmā’’ti. Atha kho sā gaṇakī tehi ājīvakasāvakehi apasāditā punadeva sāvatthiṃ paccāgañchi. Dutiyampi kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Atha kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṃ labhati. Māsaṃyeva naṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Vadeyyātha, bhante – ‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjithā’’’ti."},{"ref":"2.1271","t":"Atha kho āyasmā udāyī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca – ‘‘māyyo, imaṃ kumārikaṃ dāsibhogena bhujjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’ti. Te evamāhaṃsu – ‘‘natthamhākaṃ tayā saddhiṃ āhārūpahāro, gaṇakiyā saddhiṃ amhākaṃ āhārūpahāro. Samaṇena bhavitabbaṃ abyāvaṭena. Samaṇo assa susamaṇo, gaccha tvaṃ, na mayaṃ taṃ jānāmā’’ti. Atha kho āyasmā udāyī tehi ājīvakasāvakehi apasādito punadeva sāvatthiṃ paccāgañchi. Tatiyampi kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Dutiyampi kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṃ labhati. Māsaṃyeva naṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Vadeyyātha, bhante – ‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha, suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’’ti. ‘‘Paṭhamaṃpāhaṃ tehi ājīvakasāvakehi apasādito. Gaccha tvaṃ. Nāhaṃ gamissāmī’’ti."},{"ref":"2.1272","t":"298. Atha kho sā gaṇakī ujjhāyati khiyyati vipāceti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ mā sukhaṃ labhatu ayyo udāyī, yathā me kumārikā duggatā dukkhitā na sukhaṃ labhati pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā’’ti. Sāpi kho kumārikā ujjhāyati khiyyati vipāceti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ mā sukhaṃ labhatu ayyo udāyī, yathāhaṃ duggatā dukkhitā na sukhaṃ labhāmi pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā’’ti. Aññāpi itthiyo asantuṭṭhā sassūhi vā sasurehi vā sāmikehi vā, tā evaṃ oyācanti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ mā sukhaṃ labhatu ayyo udāyī, yathā mayaṃ duggatā dukkhitā na sukhaṃ labhāma pāpikāhi sassūhi pāpakehi sasurehi pāpakehi sāmikehī’’ti. Yā pana tā itthiyo santuṭṭhā sassūhi vā sasurehi vā sāmikehi vā tā evaṃ āyācanti – ‘‘evaṃ sukhito hotu ayyo udāyī, evaṃ sajjito hotu ayyo udāyī, evaṃ sukhamedho [sukhamedhito (sī. ka.)] hotu ayyo udāyī, yathā mayaṃ sukhitā sajjitā sukhamedhā bhaddikāhi sassūhi bhaddakehi sasurehi bhaddakehi sāmikehī’’ti."},{"ref":"2.1273","t":"Assosuṃ kho bhikkhū ekaccānaṃ itthīnaṃ oyācantīnaṃ ekaccānaṃ itthīnaṃ āyācantīnaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī sañcarittaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, sañcarittaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, sañcarittaṃ samāpajjasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1274","t":"299.’’Yopana bhikkhu sañcarittaṃ samāpajjeyya, itthiyā vā purisamatiṃ purisassa vā itthimatiṃ, jāyattane vā jārattane vā, saṅghādiseso’’ti."},{"ref":"2.1275","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.1276","t":"300. Tena kho pana samayena sambahulā dhuttā uyyāne paricārentā aññatarissā vesiyā santike dūtaṃ pāhesuṃ – ‘‘āgacchatu uyyāne, paricāressāmā’’ti. Sā evamāha – ‘‘ahaṃ khvayyo tumhe na jānāmi – ‘ke vā ime kassa vā’ti. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’’ti. Atha kho so dūto tesaṃ dhuttānaṃ etamatthaṃ ārocesi. Evaṃ vutte, aññataro puriso te dhutte etadavoca – ‘‘kissa tumhe ayyo etaṃ vesiṃ yācittha? Nanu ayyo udāyī vattabbo! Ayyo udāyī uyyojessatī’’ti. Evaṃ vutte, aññataro upāsako taṃ purisaṃ etadavoca – ‘‘māyyo evaṃ avaca. Na kappati samaṇānaṃ sakyaputtiyānaṃ evarūpaṃ kātuṃ. Nāyyo udāyī evaṃ karissatī’’ti. Evaṃ vutte, ‘‘karissati na karissatī’’ti abbhutamakaṃsu. Atha kho te dhuttā yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, uyyāne paricārentā asukāya nāma vesiyā santike dūtaṃ pahiṇimhā – ‘āgacchatu uyyāne, paricāressāmā’ti. Sā evamāha – ‘ahaṃ khvayyo tumhe na jānāmi – ke vā ime kassa vāti, ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’ti. Sādhu, bhante, ayyo taṃ vasiṃ uyyojetū’’ti."},{"ref":"2.1277","t":"Atha kho āyasmā udāyī yena sā vesī tenupasaṅkami; upasaṅkamitvā taṃ vesiṃ etadavoca – ‘‘kissimesaṃ na gacchasī’’ti? ‘‘Ahaṃ khvayya ime na jānāmi – ‘ke vā ime kassa vā’ti. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’’ti. ‘‘Gacchimesaṃ. Ahaṃ ime jānāmī’’ti. ‘‘Sace, bhante, ayyo jānāti ahaṃ gamissāmī’’ti. Atha kho te dhuttā taṃ vesiṃ ādāya uyyānaṃ agamaṃsu. Atha kho so upāsako ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma ayyo udāyī taṅkhaṇikaṃ sañcarittaṃ samāpajjissatī’’ti. Assosuṃ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī taṅkhaṇikaṃ sañcarittaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, taṅkhaṇikaṃ sañcarittaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, taṅkhaṇikaṃ sañcarittaṃ samāpajjissasi? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1278","t":"301.’’Yo pana bhikkhu sañcarittaṃ samāpajjeyya, itthiyā vā purisamatiṃ purisassa vā itthimatiṃ, jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṅghādiseso’’ti."},{"ref":"2.1279","t":"302.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1280","t":"Sañcarittaṃ samāpajjeyyāti itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchati."},{"ref":"2.1281","t":"Itthiyāvā purisamatinti purisassa matiṃ itthiyā āroceti."},{"ref":"2.1282","t":"Purisassa vā itthimatinti itthiyā matiṃ purisassa āroceti."},{"ref":"2.1283","t":"Jāyattane vāti jāyā bhavissasi."},{"ref":"2.1284","t":"Jārattane vāti jārī bhavissasi."},{"ref":"2.1285","t":"Antamaso taṅkhaṇikāyapīti muhuttikā bhavissasi."},{"ref":"2.1286","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1287","t":"303. Dasa itthiyo – māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍā."},{"ref":"2.1288","t":"Dasa bhariyāyo – dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikā."},{"ref":"2.1289","t":"304.Māturakkhitā nāma mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti."},{"ref":"2.1290","t":"Piturakkhitā nāma pitā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti."},{"ref":"2.1291","t":"Mātāpiturakkhitā nāma mātāpitaro rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti."},{"ref":"2.1292","t":"Bhāturakkhitā nāma bhātā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti."},{"ref":"2.1293","t":"Bhaginirakkhitā nāma bhaginī rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti."},{"ref":"2.1294","t":"Ñātirakkhitā nāma ñātakā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti."},{"ref":"2.1295","t":"Gottarakkhitā nāma sagottā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti."},{"ref":"2.1296","t":"Dhammarakkhitā nāma sahadhammikā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti."},{"ref":"2.1297","t":"Sārakkhā nāma gabbhepi pariggahitā hoti – mayhaṃ esāti. Antamaso mālāguḷaparikkhittāpi."},{"ref":"2.1298","t":"Saparidaṇḍā nāma kehici daṇḍo ṭhapito hoti – yo itthannāmaṃ itthiṃ gacchati ettako daṇḍoti."},{"ref":"2.1299","t":"Dhanakkītā nāma dhanena kiṇitvā vāseti."},{"ref":"2.1300","t":"Chandavāsinī nāma piyo piyaṃ vāseti."},{"ref":"2.1301","t":"Bhogavāsinī nāma bhogaṃ datvā vāseti."},{"ref":"2.1302","t":"Paṭavāsinī nāma paṭaṃ datvā vāseti."},{"ref":"2.1303","t":"Odapattakinī nāma udakapattaṃ āmasitvā vāseti."},{"ref":"2.1304","t":"Obhaṭacumbaṭā nāma cumbaṭaṃ oropetvā vāseti."},{"ref":"2.1305","t":"Dāsī nāma dāsī ceva hoti bhariyā ca."},{"ref":"2.1306","t":"Kammakārī nāma kammakārī ceva hoti bhariyā ca."},{"ref":"2.1307","t":"Dhajāhaṭā nāma karamarānītā vuccati."},{"ref":"2.1308","t":"Muhuttikā nāma taṅkhaṇikā vuccati."},{"ref":"2.1309","t":"305. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1310","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ brūhi…pe… mātāpiturakkhitaṃ brūhi… bhāturakkhitaṃ brūhi… bhaginirakkhitaṃ brūhi… ñātirakkhitaṃ brūhi… gottarakkhitaṃ brūhi… dhammarakkhitaṃ brūhi… sārakkhaṃ brūhi… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1311","t":"Nikkhepapadāni."},{"ref":"2.1312","t":"306. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1313","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca mātāpituraakhatañca…pe…"},{"ref":"2.1314","t":"Māturakkhitañca bhāturakkhitañca… māturakkhitañca bhaginirakkhitañca… māturakkhitañca ñātirakkhitañca… māturakkhitañca gottarakkhitañca… māturakkhitañca dhammarakkhitañca… māturakkhitañca sārakkhañca… māturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1315","t":"Khaṇḍacakkaṃ."},{"ref":"2.1316","t":"307. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1317","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca bhāturakkhitañca…pe… piturakkhitañca bhaginirakkhitañca… piturakkhitañca ñātirakkhitañca… piturakkhitañca gottarakkhitañca… piturakkhitañca dhammarakkhitañca… piturakkhitañca sārakkhañca… piturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1318","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1319","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1320","t":"308. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1321","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca pituraakhatañca…pe…"},{"ref":"2.1322","t":"Saparidaṇḍañca mātāpiturakkhitañca… saparidaṇḍañca bhāturakkhitañca… saparidaṇḍañca bhaginirakkhitañca… saparidaṇḍañca ñātirakkhitañca… saparidaṇḍañca gottarakkhitañca… saparidaṇḍañca dhammarakkhitañca… saparidaṇḍañca sārakkhañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1323","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1324","t":"Evaṃ dumūlakampi timūlakampi yāva navamūlakaṃ kātabbaṃ."},{"ref":"2.1325","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1326","t":"309. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1327","t":"Dhanakkītācakkaṃ niṭṭhitaṃ."},{"ref":"2.1328","t":"310. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1329","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ brūhi…pe… mātāpiturakkhitaṃ brūhi… bhāturakkhitaṃ brūhi… bhaginirakkhitaṃ brūhi… ñātirakkhitaṃ brūhi… gottarakkhitaṃ brūhi… dhammarakkhitaṃ brūhi… sārakkhaṃ brūhi… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1330","t":"Nikkhepapadāni."},{"ref":"2.1331","t":"311. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1332","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca mātāpiturakkhitañca…pe… māturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1333","t":"Khaṇḍacakkaṃ."},{"ref":"2.1334","t":"312. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1335","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca bhāturakkhitañca…pe… piturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1336","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1337","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1338","t":"313. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1339","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca piturakkhitañca…pe… saparidaṇḍañca sārakkhañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1340","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1341","t":"Dumūlakādīnipi evameva kātabbāni."},{"ref":"2.1342","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1343","t":"314. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1344","t":"Muhuttikācakkaṃ niṭṭhitaṃ."},{"ref":"2.1345","t":"315. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1346","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1347","t":"Nikkhepapadāni."},{"ref":"2.1348","t":"316. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1349","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca paṭavāsinī ca… dhanakkītā ca odapattakinī ca… dhanakkītā ca obhaṭacumbaṭā ca… dhanakkītā ca dāsī ca bhariyā ca… dhanakkītā ca kammakārī ca bhariyā ca… dhanakkītā ca dhajāhaṭā ca… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1350","t":"Khaṇḍacakkaṃ."},{"ref":"2.1351","t":"317. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1352","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1353","t":"318. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1354","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1355","t":"Dumūlakādīnipi evameva kātabbāni."},{"ref":"2.1356","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1357","t":"319. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1358","t":"Māturakkhitācakkaṃ niṭṭhitaṃ."},{"ref":"2.1359","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ…pe… mātāpiturakkhitaṃ… bhāturakkhitaṃ… bhaginirakkhitaṃ … ñātirakkhitaṃ… gottarakkhitaṃ… dhammarakkhitaṃ … sārakkhaṃ… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1360","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1361","t":"Nikkhepapadāni."},{"ref":"2.1362","t":"320. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1363","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1364","t":"Khaṇḍacakkaṃ."},{"ref":"2.1365","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca, chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1366","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1367","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca, muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1368","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1369","t":"Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ."},{"ref":"2.1370","t":"Idaṃ dasamūlakaṃ."},{"ref":"2.1371","t":"321. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1372","t":"Saparidaṇḍācakkaṃ niṭṭhitaṃ."},{"ref":"2.1373","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1374","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1375","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1376","t":"Evaṃ ubhatovaḍḍhakaṃ kātabbaṃ."},{"ref":"2.1377","t":"Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1378","t":"Ubhatovaḍḍhakaṃ niṭṭhitaṃ."},{"ref":"2.1379","t":"Purisassa mātā bhikkhuṃ pahiṇati…pe… purisassa pitā bhikkhuṃ pahiṇati…pe… purisassa mātāpitaro bhikkhuṃ pahiṇanti…pe… purisassa bhātā bhikkhuṃ pahiṇati…pe… purisassa bhaginī bhikkhuṃ pahiṇati…pe… purisassa ñātakā bhikkhuṃ pahiṇanti…pe… purisassa gottā bhikkhuṃ pahiṇanti…pe… purisassa sahadhammikā bhikkhuṃ pahiṇanti…pe…."},{"ref":"2.1380","t":"Purisassa peyyālo vitthāretabbo."},{"ref":"2.1381","t":"Ubhatovaḍḍhakaṃ yathā purimanayo tatheva vitthāretabbaṃ."},{"ref":"2.1382","t":"322. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1383","t":"Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1384","t":"Nikkhepapadāni."},{"ref":"2.1385","t":"323. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca bhogavāsinī ca, dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1386","t":"Khaṇḍacakkaṃ."},{"ref":"2.1387","t":"324. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca, chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1388","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1389","t":"325. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1390","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1391","t":"Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ."},{"ref":"2.1392","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1393","t":"326. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1394","t":"Mātucakkaṃ niṭṭhitaṃ."},{"ref":"2.1395","t":"Piturakkhitāya pitā bhikkhuṃ pahiṇati…pe… mātāpiturakkhitāya mātāpitaro bhikkhuṃ pahiṇanti… bhāturakkhitāya bhātā bhikkhuṃ pahiṇati… bhaginirakkhitāya bhaginī bhikkhuṃ pahiṇati… ñātirakkhitāya ñātakā bhikkhuṃ pahiṇanti… gottarakkhitāya gottā [sagottā (?)] bhikkhuṃ pahiṇanti… dhammarakkhitāya sahadhammikā bhikkhuṃ pahiṇanti… sārakkhāya yena pariggahitā hoti so bhikkhuṃ pahiṇati… saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1396","t":"Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1397","t":"Nikkhepapadāni."},{"ref":"2.1398","t":"327. Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca bhogavāsinī ca… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1399","t":"Khaṇḍacakkaṃ."},{"ref":"2.1400","t":"328. Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ ti. Paṭiggaṇhāti vīmaṃsati paccāharati āpatti saṅghādisesassa."},{"ref":"2.1401","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1402","t":"329. Saparidaṇḍāya yena daṇḍo, ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1403","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1404","t":"Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ."},{"ref":"2.1405","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1406","t":"330. Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1407","t":"Daṇḍaṭhapitacakkaṃ niṭṭhitaṃ."},{"ref":"2.1408","t":"Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1409","t":"Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1410","t":"Nikkhepapadāni."},{"ref":"2.1411","t":"331. Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1412","t":"Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca paṭavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1413","t":"Khaṇḍacakkaṃ."},{"ref":"2.1414","t":"332. Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1415","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1416","t":"Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1417","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1418","t":"Dumūlakādīnipi evameva kātabbāni."},{"ref":"2.1419","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1420","t":"333. Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1421","t":"Aparaṃ māturakkhitācakkaṃ niṭṭhitaṃ."},{"ref":"2.1422","t":"Piturakkhitā bhikkhuṃ pahiṇati…pe… mātāpiturakkhitā bhikkhuṃ pahiṇati… bhāturakkhitā bhikkhuṃ pahiṇati… bhaginirakkhitā bhikkhuṃ pahiṇati… ñātirakkhitā bhikkhuṃ pahiṇati… gottarakkhitā bhikkhuṃ pahiṇati… dhammarakkhitā bhikkhuṃ pahiṇati… sārakkhā bhikkhuṃ pahiṇati… saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1423","t":"Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1424","t":"Nikkhepapadāni."},{"ref":"2.1425","t":"334. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1426","t":"Khaṇḍacakkaṃ."},{"ref":"2.1427","t":"335. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1428","t":"Baddhacakkaṃ mūlaṃ saṃkhittaṃ."},{"ref":"2.1429","t":"336. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1430","t":"Ekamūlakaṃ niṭṭhitaṃ."},{"ref":"2.1431","t":"Dumūlakādīnipi evameva kātabbāni."},{"ref":"2.1432","t":"Idaṃ dasamūlakaṃ"},{"ref":"2.1433","t":"337. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1434","t":"Aparaṃ saparidaṇḍācakkaṃ niṭṭhitaṃ."},{"ref":"2.1435","t":"Sabbaṃ cakkapeyyālaṃ niṭṭhitaṃ."},{"ref":"2.1436","t":"338. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa. Paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti thullaccayassa. Paṭiggaṇhāti na vīmaṃsati paccāharati, āpatti thullaccayassa. Paṭiggaṇhāti na vīmaṃsati na paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti vīmaṃsati paccāharati, āpatti thullaccayassa. Na paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti na vīmaṃsati paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti na vīmaṃsati na paccāharati, anāpatti."},{"ref":"2.1437","t":"Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti sabbe vīmaṃsanti sabbe paccāharanti, āpatti sabbesaṃ saṅghādisesassa."},{"ref":"2.1438","t":"Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti sabbe vīmaṃsanti ekaṃ paccāharāpenti, āpatti sabbesaṃ saṅghādisesassa."},{"ref":"2.1439","t":"Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti, ekaṃ vīmaṃsāpetvā sabbe paccāharanti, āpatti sabbesaṃ saṅghādisesassa."},{"ref":"2.1440","t":"Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti, ekaṃ vīmaṃsāpetvā ekaṃ paccāharāpenti, āpatti sabbesaṃ saṅghādisesassa."},{"ref":"2.1441","t":"Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa."},{"ref":"2.1442","t":"Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti vīmaṃsati antevāsiṃ paccāharāpeti, āpatti saṅghādisesassa."},{"ref":"2.1443","t":"Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti antevāsiṃ vīmaṃsāpetvā attanā paccāharati āpatti saṅghādisesassa."},{"ref":"2.1444","t":"Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthi vimaṃsā’’ti. Paṭiggaṇhāti antevāsiṃ vīmaṃsāpeti antevāsī vīmaṃsitvā bahiddhā paccāharati, āpatti ubhinnaṃ thullaccayassa."},{"ref":"2.1445","t":"339. Gacchanto sampādeti, āgacchanto visaṃvādeti, āpatti thullaccayassa."},{"ref":"2.1446","t":"Gacchanto visaṃvādeti, āgacchanto sampādeti, āpatti thullaccayassa."},{"ref":"2.1447","t":"Gacchanto sampādeti, āgacchanto sampādeti, āpatti saṅghādisesassa."},{"ref":"2.1448","t":"Gacchanto visaṃvādeti, āgacchanto visaṃvādeti, anāpatti."},{"ref":"2.1449","t":"340. Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati, ummattakassa, ādikammikassāti."},{"ref":"2.1450","t":"Vinītavatthuuddānagāthā"},{"ref":"2.1451","t":"Suttā matā ca nikkhantā, anitthī itthipaṇḍakā;"},{"ref":"2.1452","t":"Kalahaṃ katvāna sammodi, sañcarittañca paṇḍaketi."},{"ref":"2.1453","t":"Vinītavatthu"},{"ref":"2.1454","t":"341. Tena kho pana samayena aññataro puriso aññataraṃ bhikkhuṃ āṇāpesi – [āṇāpeti (syā. ka.)] ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. So gantvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? ‘‘Suttā, bhante’’ti. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1455","t":"Tena kho pana samayena aññataro puriso aññataraṃ bhikkhuṃ āṇāpesi – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. So gantvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? ‘‘Matā, bhante’’ti…pe… ‘‘nikkhantā, bhante’’ti… ‘‘anitthī, bhante’’ti… ‘‘itthipaṇḍakā, bhante’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti."},{"ref":"2.1456","t":"Tena kho pana samayena aññatarā itthī sāmikena saha bhaṇḍitvā mātugharaṃ agamāsi. Kulūpako bhikkhu sammodanīyaṃ akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘alaṃvacanīyā, bhikkhū’’ti? ‘‘Nālaṃvacanīyā, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, nālaṃvacanīyāyā’’ti."},{"ref":"2.1457","t":"Tena kho pana samayena aññataro bhikkhu paṇḍake sañcarittaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti."},{"ref":"2.1458","t":"Sañcarittasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.1459","t":"6. Kuṭikārasikkhāpadaṃ"},{"ref":"2.1460","t":"342. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āḷavakā bhikkhū saññācikāyo kuṭiyo kārāpenti assāmikāyo attuddesikāyo appamāṇikāyo. Tāyo na niṭṭhānaṃ gacchanti. Te yācanabahulā viññattibahulā viharanti – ‘‘purisaṃ detha, purisatthakaraṃ detha, goṇaṃ detha, sakaṭaṃ detha, vāsiṃ detha, parasuṃ detha, kuṭhāriṃ detha, kudālaṃ detha, nikhādanaṃ detha, valliṃ detha, veḷuṃ detha, muñjaṃ detha, pabbajaṃ detha, tiṇaṃ detha, mattikaṃ dethā’’ti. Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti, gāvimpi disvā palāyanti bhikkhūti maññamānā."},{"ref":"2.1461","t":"Atha kho āyasmā mahākassapo rājagahe vassaṃvuṭṭho yena āḷavī tena pakkāmi. Anupubbena yena āḷavī tadavasari. Tatra sudaṃ āyasmā mahākassapo āḷaviyaṃ viharati aggāḷave cetiye. Atha kho āyasmā mahākassapo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āḷaviṃ piṇḍāya pāvisi. Manussā āyasmantaṃ mahākassapaṃ passitvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti. Atha kho āyasmā mahākassapo āḷaviyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto bhikkhū āmantesi – ‘‘pubbāyaṃ, āvuso, āḷavī subhikkhā ahosi sulabhapiṇḍā sukarā uñchena paggahena yāpetuṃ; etarahi panāyaṃ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetuṃ. Ko nu kho, āvuso, hetu ko paccayo, yenāyaṃ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetu’’nti? Atha kho te bhikkhū āyasmato mahākassapassa etamatthaṃ ārocesuṃ."},{"ref":"2.1462","t":"343. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena āḷavī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena āḷavī tadavasari. Tatra sudaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āḷavake bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, saññācikāyo kuṭiyo kārāpetha assāmikāyo attuddesikāyo appamāṇikāyo. Tāyo na niṭṭhānaṃ gacchanti. Te tumhe yācanabahulā viññattibahulā viharatha – ‘purisaṃ detha purisatthakaraṃ detha…pe… tiṇaṃ detha mattikaṃ dethā’ti. Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti, gāvimpi disvā palāyanti bhikkhūti maññamānā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, saṃyācikāyo kuṭiyo kārāpessatha assāmikāyo attuddesikāyo appamāṇikāyo! Tāyo na niṭṭhānaṃ gacchanti. Te tumhe yācanabahulā viññattibahulā viharissatha – ‘purisaṃ detha purisatthakaraṃ detha…pe… tiṇaṃ detha mattikaṃ dethā’ti! Netaṃ moghapurisā, appasannānaṃ vā pasādāya…pe…’’ vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi –"},{"ref":"2.1463","t":"344. ‘‘Bhūtapubbaṃ, bhikkhave, dve bhātaro isayo gaṅgaṃ nadiṃ upanissāya vihariṃsu. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā kaniṭṭhaṃ isiṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi. Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa bhayā kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna kaniṭṭhaṃ isiṃ etadavoca – ‘‘kissa tvaṃ, bho, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti? ‘‘Idha, bho, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi. Tassāhaṃ, bho, nāgassa bhayā [bhayāmhi (sī.)] kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti. ‘‘Icchasi pana tvaṃ, bho, tassa nāgassa anāgamana’’nti? ‘‘Icchāmahaṃ, bho, tassa nāgassa anāgamana’’nti. ‘‘Api pana tvaṃ, bho, tassa nāgassa kiñci passasī’’ti? ‘‘Passāmahaṃ, bho, maṇimassa [maṇissa (sī. ka.)] kaṇṭhe pilandhana’’nti. ‘‘Tena hi tvaṃ, bho, taṃ nāgaṃ maṇiṃ yāca – ‘maṇiṃ me, bho, dehi; maṇinā me attho’’’ti."},{"ref":"2.1464","t":"Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho, bhikkhave, maṇikaṇṭhaṃ nāgarājānaṃ kaniṭṭho isi etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’ti khippaññeva agamāsi. Dutiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami. Addasa kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṃ nāgarājānaṃ dūratova āgacchantaṃ. Disvāna maṇikaṇṭhaṃ nāgarājānaṃ etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’’ti tatova paṭinivatti. Tatiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttarati. Addasa kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṃ nāgarājānaṃ gaṅgaṃ nadiṃ uttarantaṃ. Disvāna maṇikaṇṭhaṃ nāgarājānaṃ etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā kaniṭṭhaṃ isiṃ gāthāhi ajjhabhāsi –"},{"ref":"2.1465","t":"[jā. 1.3.7 maṇikaṇṭhajātakepi] ‘‘Mamannapānaṃ vipulaṃ uḷāraṃ,"},{"ref":"2.1466","t":"Uppajjatīmassa maṇissa hetu;"},{"ref":"2.1467","t":"Taṃ te na dassaṃ atiyācakosi;"},{"ref":"2.1468","t":"Na cāpi te assamamāgamissaṃ."},{"ref":"2.1469","t":"[jā. 1.3.8 maṇikaṇṭhajātakepi] ‘‘Susū yathā sakkharadhotapāṇī;"},{"ref":"2.1470","t":"Tāsesi maṃ selamāyācamāno;"},{"ref":"2.1471","t":"Taṃ te na dassaṃ atiyācakosi;"},{"ref":"2.1472","t":"Na cāpi te assamamāgamissa’’nti."},{"ref":"2.1473","t":"Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’’ti pakkāmi. Tathā pakkantova [tadāpakkantova (ka.)] ahosi, na puna paccāgañchi. Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa dassanīyassa adassanena bhiyyosomattāya kiso ahosi lūkho dubbaṇṇo, uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ bhiyyosomattāya kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna kaniṭṭhaṃ isiṃ etadavoca – ‘‘kissa tvaṃ, bho, bhiyyosomattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti? ‘‘Tassāhaṃ, bho, nāgassa dassanīyassa adassanena bhiyyosomattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti. Atha kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ gāthāya ajjhabhāsi –"},{"ref":"2.1474","t":"[jā. 1.3.9 maṇikaṇṭhajātakepi] ‘‘Na taṃ yāce yassa piyaṃ jigīse,"},{"ref":"2.1475","t":"Videsso [desso (sī.), desso ca (syā.)] hoti atiyācanāya;"},{"ref":"2.1476","t":"Nāgo maṇiṃ yācito brāhmaṇena;"},{"ref":"2.1477","t":"Adassanaññeva tadajjhagamā’’ti."},{"ref":"2.1478","t":"Tesañhi nāma, bhikkhave, tiracchānagatānaṃ pāṇānaṃ amanāpā bhavissati yācanā amanāpā viññatti. Kimaṅgaṃ [kimaṅga (sī.)] pana manussabhūtānaṃ!"},{"ref":"2.1479","t":"345. ‘‘Bhūtapubbaṃ, bhikkhave, aññataro bhikkhu himavantapasse viharati aññatarasmiṃ vanasaṇḍe. Tassa kho, bhikkhave, vanasaṇḍassa avidūre mahantaṃ ninnaṃ pallalaṃ. Atha kho,"},{"ref":"2.1480","t":"Vāsāya upagacchati. Atha kho, bhikkhave, so bhikkhu tassa sakuṇasaṅghassa saddena ubbāḷho yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhikkhave, taṃ bhikkhuṃ etadavoca – ‘kacci, bhikkhu, khamanīyaṃ kacci yāpanīyaṃ kaccisi appakilamathena addhānaṃ āgato? Kuto ca tvaṃ, bhikkhu, āgacchasī’ti? ‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena cāhaṃ, bhante, addhānaṃ āgato. Atthi, bhante, himavantapasse mahāvanasaṇḍo. Tassa kho pana, bhante, vanasaṇḍassa avidūre mahantaṃ ninnaṃ pallalaṃ. Atha kho, bhante, mahāsakuṇasaṅgho tasmiṃ pallale divasaṃ gocaraṃ caritvā sāyaṃ taṃ vanasaṇḍaṃ vāsāya upagacchati. Tato ahaṃ, bhagavā, āgacchāmi – tassa sakuṇasaṅghassa saddena ubbāḷho’ti. ‘Icchasi pana tvaṃ, bhikkhu, tassa sakuṇasaṅghassa anāgamana’nti? ‘Icchāmahaṃ, bhagavā, tassa sakuṇasaṅghassa anāgamana’nti. ‘Tena hi tvaṃ, bhikkhu, tattha gantvā taṃ vanasaṇḍaṃ ajjhogāhetvā rattiyā paṭhamaṃ yāmaṃ tikkhattuṃ saddamanussāvehi – suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Rattiyā majjhimaṃ yāmaṃ… rattiyā pacchimaṃ yāmaṃ tikkhattuṃ saddamanussāvehi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti."},{"ref":"2.1481","t":"‘‘Atha kho, bhikkhave, so bhikkhu tattha gantvā taṃ vanasaṇḍaṃ ajjhogāhetvā rattiyā paṭhamaṃ yāmaṃ tikkhattuṃ saddamanussāvesi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Rattiyā majjhima yāmaṃ… rattiyā pacchimaṃ yāmaṃ tikkhattuṃ saddamanussāvesi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Atha kho, bhikkhave, so sakuṇasaṅgho – ‘bhikkhu pattaṃ yācati bhikkhussa pattena attho’ti tamhā vanasaṇḍā pakkāmi. Tathā pakkantova ahosi na puna paccāgañchi. Tesañhi nāma, bhikkhave, tiracchānagatānaṃ pāṇānaṃ amanāpā bhavissati yācanā amanāpā viññatti. Kimaṅgaṃ pana manussabhūtānaṃ’’!"},{"ref":"2.1482","t":"346. ‘‘Bhūtapubbaṃ, bhikkhave, raṭṭhapālassa kulaputtassa pitā raṭṭhapālaṃ kulaputtaṃ gāthāya ajjhabhāsi –"},{"ref":"2.1483","t":"‘Apāhaṃ te na jānāmi, raṭṭhapāla bahū janā;"},{"ref":"2.1484","t":"[jā. 1.7.54] Te maṃ saṅgamma yācanti, kasmā maṃ tvaṃ na yācasī’ti."},{"ref":"2.1485","t":"[jā. 1.7.55] ‘Yācako appiyo hoti, yācaṃ adadamappiyo;"},{"ref":"2.1486","t":"Tasmāhaṃ taṃ na yācāmi, mā me videssanā ahū’ti."},{"ref":"2.1487","t":"‘‘So hi nāma, bhikkhave, raṭṭhapālo kulaputto sakaṃ pitaraṃ evaṃ vakkhati. Kimaṅgaṃ pana jano janaṃ!"},{"ref":"2.1488","t":"347. ‘‘Gihīnaṃ, bhikkhave, dussaṃharāni bhogāni sambhatānipi durakkhiyāni. Tattha nāma tumhe, moghapurisā, evaṃ dussaṃharesu bhogesu sambhatesupi durakkhiyesu yācanabahulā viññattibahulā viharissatha – ‘purisaṃ detha, purisatthakaraṃ detha, goṇaṃ detha, sakaṭaṃ detha, vāsiṃ detha, parasuṃ detha, kuṭhāriṃ detha, kudālaṃ detha, nikhādanaṃ detha, valliṃ detha, veḷuṃ detha, muñjaṃ detha, pabbajaṃ detha, tiṇaṃ detha, mattikaṃ dethā’’ti! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1489","t":"348.’’Saññācikāya pana bhikkhunā kuṭiṃ kārayamānena assāmikaṃ attuddesaṃ pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso dvādasavidatthiyo, sugatavidatthiyā; tiriyaṃ sattantarā. Bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṃ – anārambhaṃ [anārabbhaṃ (ka.)] saparikkamanaṃ. Sārambhe [sārabbhe (ka.)] ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, pamāṇaṃ vā atikkāmeyya, saṅghādiseso’’ti."},{"ref":"2.1490","t":"349.Saññācikā nāma sayaṃ yācitvā purisampi purisatthakarampi goṇampi sakaṭampi vāsimpi parasumpi kuṭhārimpi kudālampi nikhādanampi vallimpi veḷumpi muñjampi pabbajampi tiṇampi mattikampi."},{"ref":"2.1491","t":"Kuṭi nāma ullittā vā hoti avalittā vā ullittāvalittā vā."},{"ref":"2.1492","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.1493","t":"Assāmikanti na añño koci sāmiko hoti, itthī vā puriso vā gahaṭṭho vā pabbajito vā."},{"ref":"2.1494","t":"Attuddesanti attano atthāya."},{"ref":"2.1495","t":"Pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso dvādasa vidatthiyo, sugatavidatthiyāti bāhirimena mānena."},{"ref":"2.1496","t":"Tiriyaṃ sattantarāti abbhantarimena mānena."},{"ref":"2.1497","t":"Bhikkhū abhinetabbā vatthudesanāyāti tena kuṭikārakena bhikkhunā kuṭivatthuṃ sodhetvā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ kuṭivatthuolokanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati kuṭivatthuṃ oloketuṃ, sabbena saṅghena oloketabbaṃ. No ce sabbo saṅgho ussahati kuṭivatthuṃ oloketuṃ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānituṃ te yācitvā sammannitabbā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1498","t":"350. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthuolokanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Esā ñatti."},{"ref":"2.1499","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthuolokanaṃ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ sammuti [sammati (syā.)] itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1500","t":"‘‘Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1501","t":"351. Tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabbaṃ, sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānitabbaṃ. Sace sārambhaṃ hoti aparikkamanaṃ, ‘mā idha karī’ti vattabbo. Sace anārambhaṃ hoti saparikkamanaṃ, saṅghassa ārocetabbaṃ – ‘anārambhaṃ saparikkamana’nti. Tena kuṭikārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ kuṭivatthudesanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1502","t":"352. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthudesanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno kuṭivatthuṃ deseyya. Esā ñatti."},{"ref":"2.1503","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthudesanaṃ yācati. Saṅgho itthannāmassa bhikkhuno kuṭivatthuṃ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno kuṭivatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1504","t":"‘‘Desitaṃ saṅghena itthannāmassa bhikkhuno kuṭivatthu. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1505","t":"353.Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undurānaṃ vā āsayo hoti, ahīnaṃ vā āsayo hoti, vicchikānaṃ vā āsayo hoti, satapadīnaṃ vā āsayo hoti, hatthīnaṃ vā āsayo hoti, assānaṃ vā āsayo hoti, sīhānaṃ vā āsayo hoti, byagghānaṃ vā āsayo hoti, dīpīnaṃ vā āsayo hoti, acchānaṃ vā āsayo hoti, taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā [sañcaraṇanissitaṃ vā (ka.)] hoti. Etaṃ sārambhaṃ nāma."},{"ref":"2.1506","t":"Aparikkamanaṃ nāma na sakkā hoti yathāyuttena sakaṭena anuparigantuṃ samantā nisseṇiyā anuparigantuṃ. Etaṃ aparikkamanaṃ nāma."},{"ref":"2.1507","t":"Anārambhaṃ nāma na kipillikānaṃ vā āsayo hoti, na upacikānaṃ vā āsayo hoti, na undurānaṃ vā āsayo hoti, na ahīnaṃ vā āsayo hoti, na vicchikānaṃ vā āsayo hoti, na satapadīnaṃ vā āsayo hoti…pe… na saṃsaraṇanissitaṃ vā hoti. Etaṃ anārambhaṃ nāma."},{"ref":"2.1508","t":"Saparikkamanaṃ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ saparikkamanaṃ nāma."},{"ref":"2.1509","t":"Saññācikā nāma sayaṃ yācitvā purisampi purisatthakarampi…pe… mattikampi."},{"ref":"2.1510","t":"Kuṭi nāma ullittā vā hoti vā avalittā vā ullittāvalittā vā."},{"ref":"2.1511","t":"Kāreyyāti karoti vā kārāpeti vā."},{"ref":"2.1512","t":"Bhikkhū vā anabhineyya, vatthudesanāya pamāṇaṃ vā atikkāmeyyāti ñattidutiyena kammena kuṭivatthuṃ na desāpetvā, āyāmato vā vitthārato vā antamaso kesaggamattampi atikkāmetvā karoti vā kārāpeti vā, payoge payoge dukkaṭaṃ. Ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa. Tasmiṃ piṇḍe āgate āpatti saṅghādisesassa."},{"ref":"2.1513","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1514","t":"354. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1515","t":"355. Bhikkhu kuṭiṃ karoti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti desitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1516","t":"Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1517","t":"Bhikkhu kuṭiṃ karoti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti pamāṇikaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇikaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1518","t":"Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ."},{"ref":"2.1519","t":"Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1520","t":"356. Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1521","t":"Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1522","t":"Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1523","t":"Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1524","t":"Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ."},{"ref":"2.1525","t":"Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1526","t":"357. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1527","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1528","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1529","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1530","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa …pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ."},{"ref":"2.1531","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1532","t":"358. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1533","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā sārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu anārambhā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1534","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā anārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1535","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā anārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1536","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1537","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā sārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1538","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ anārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā anārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘saparikkamanā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1539","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1540","t":"359. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati pamāṇātikkantā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti…pe… ‘‘pamāṇikā ca hotu anārambhā cā’’ti…pe… ‘‘pamāṇikā ca hotu saparikkamanā cā’’ti…pe… ‘‘pamāṇikā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1541","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati pamāṇikā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti…pe… ‘‘anārambhā hotū’’ti…pe… ‘‘saparikkamanā hotū’’ti…pe… anāpatti."},{"ref":"2.1542","t":"360. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā pamāṇātikkantā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā ca saparikkamanā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1543","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā pamāṇikā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti…pe… ‘‘anārambhā hotū’’ti…pe… ‘‘saparikkamanā hotū’’ti…pe… anāpatti."},{"ref":"2.1544","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa."},{"ref":"2.1545","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkāṭanaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1546","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ āpatti kārukānaṃ dukkaṭassa."},{"ref":"2.1547","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1548","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ catunnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1549","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1550","t":"361. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ."},{"ref":"2.1551","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ…pe… āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ…pe… āpatti saṅghādisesassa."},{"ref":"2.1552","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1553","t":"362. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1554","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1555","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ."},{"ref":"2.1556","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkāṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa."},{"ref":"2.1557","t":"Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1558","t":"363. Attanā vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1559","t":"Attanā vippakataṃ parehi pariyosāpeti [pariyosāvāpeti (ka.)], āpatti saṅghādisesassa."},{"ref":"2.1560","t":"Parehi vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1561","t":"Parehi vippakataṃ parehi pariyosāpeti [pariyosāvāpeti (ka.)], āpatti saṅghādisesassa."},{"ref":"2.1562","t":"364. Anāpatti leṇe guhāya tiṇakuṭikāya aññassatthāya vāsāgāraṃ ṭhapetvā sabbattha, anāpatti ummattakassa ādikammikassāti."},{"ref":"2.1563","t":"Kuṭikārasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.1564","t":"7. Vihārakārasikkhāpadaṃ"},{"ref":"2.1565","t":"365. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmato channassa upaṭṭhāko gahapati āyasmantaṃ channaṃ etadavoca – ‘‘vihāravatthuṃ, bhante, jānāhi ayyassa vihāraṃ kārāpessāmī’’ti. Atha kho āyasmā channo vihāravatthuṃ sodhento aññataraṃ cetiyarukkhaṃ chedāpesi gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā cetiyarukkhaṃ chedāpessanti gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ! Ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’’ [viheṭhessanti (katthaci)] ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo cetiyarukkhaṃ chedāpessati gāmapūjitaṃ…pe… raṭṭhapūjita’’nti! Atha kho te bhikkhū āyasmantaṃ channaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, channa, cetiyarukkhaṃ chedāpesi gāmapūjitaṃ…pe… raṭṭhapūjita’’nti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, cetiyarukkhaṃ chedāpessasi gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ! Jīvasaññino hi, moghapurisa, manussā rukkhasmiṃ. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1566","t":"366.’’Mahallakaṃ pana bhikkhunā vihāraṃ kārayamānena sassāmikaṃ attuddesaṃ bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane mahallakaṃ vihāraṃ kāreyya bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso’’ti."},{"ref":"2.1567","t":"367.Mahallako nāma vihāro sassāmiko vuccati."},{"ref":"2.1568","t":"Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā."},{"ref":"2.1569","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.1570","t":"Sassāmikanti añño koci sāmiko hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā."},{"ref":"2.1571","t":"Attuddesanti attano atthāya."},{"ref":"2.1572","t":"Bhikkhū abhinetabbā vatthudesanāyāti tena vihārakārakena bhikkhunā vihāravatthuṃ sodhetvā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ vihāravatthuolokanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati vihāravatthuṃ oloketuṃ sabbena saṅghena oloketabbaṃ. No ce sabbo saṅgho ussahati vihāravatthuṃ oloketuṃ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānituṃ te yācitvā sammannitabbā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1573","t":"368. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthuolokanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhu sammanneyya itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Esā ñatti."},{"ref":"2.1574","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthuolokanaṃ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ sammuti itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1575","t":"‘‘Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1576","t":"369. Tehi sammatehi bhikkhūhi tattha gantvā vihāravatthu oloketabbaṃ; sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānitabbaṃ. Sace sārambhaṃ hoti aparikkamanaṃ, ‘māyidha karī’ti vattabbo. Sace anārambhaṃ hoti saparikkamanaṃ, saṅghassa ārocetabbaṃ – ‘anārambhaṃ saparikkamana’nti. Tena vihārakārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ vihāravatthudesanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1577","t":"370. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthudesanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno vihāravatthuṃ deseyya. Esā ñatti."},{"ref":"2.1578","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthudesanaṃ yācati. Saṅgho itthannāmassa bhikkhuno vihāravatthuṃ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno vihāravatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1579","t":"‘‘Desitaṃ saṅghena itthannāmassa bhikkhuno vihāravatthuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1580","t":"371.Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undūrānaṃ vā…pe… ahīnaṃ vā vicchikānaṃ vā satapadīnaṃ vā hatthīnaṃ vā assānaṃ vā sīhānaṃ vā byagghānaṃ vā dīpīnaṃ vā acchānaṃ vā taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā hoti. Etaṃ sārambhaṃ nāma."},{"ref":"2.1581","t":"Aparikkamanaṃ nāma na sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ aparikkamanaṃ nāma."},{"ref":"2.1582","t":"Anārambhaṃ nāma na kipillikānaṃ vā āsayo hoti…pe… na saṃsaraṇanissitaṃ vā hoti. Etaṃ anārambhaṃ nāma."},{"ref":"2.1583","t":"Saparikkamanaṃ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ saparikkamanaṃ nāma."},{"ref":"2.1584","t":"Mahallako nāma vihāro sassāmiko vuccati."},{"ref":"2.1585","t":"Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā."},{"ref":"2.1586","t":"Kāreyyāti karoti vā kārāpeti vā."},{"ref":"2.1587","t":"Bhikkhū vā anabhineyya vatthudesanāyāti ñattidutiyena kammena vihāravatthuṃ na desāpetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Ekaṃ piṇḍaṃ anāgate, āpatti thullaccayassa. Tasmiṃ piṇḍe āgate, āpatti saṅghādisesassa."},{"ref":"2.1588","t":"Saṅghādisesoti…pe… tenapi vuccati – ‘saṅghādiseso’ti."},{"ref":"2.1589","t":"372. Bhikkhu vihāraṃ karoti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu vihāraṃ karoti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṃ karoti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṃ karoti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1590","t":"Bhikkhu vihāraṃ karoti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu vihāraṃ karoti desitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu vihāraṃ karoti desitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu vihāraṃ karoti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1591","t":"373. Bhikkhu samādisati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1592","t":"Bhikkhu samādisati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1593","t":"374. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1594","t":"Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1595","t":"375. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘vihāro kira me kayirati adesitavatthuko sārambho aparikkamano’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti …pe… ‘‘desitavatthuko ca hotu anārambho cā’’ti…pe… ‘‘desitavatthuko ca hotu saparikkamano cā’’ti …pe… ‘‘desitavatthuko hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa."},{"ref":"2.1596","t":"Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘vihāro kira me kayirati desitavatthuko sārambho aparikkamano’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambho ca hotu saparikkamano cā’’ti…pe… ‘‘anārambho hotū’’ti ‘‘saparikkamano hotū’’ti, anāpatti."},{"ref":"2.1597","t":"376. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa."},{"ref":"2.1598","t":"Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1599","t":"377. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa."},{"ref":"2.1600","t":"Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti."},{"ref":"2.1601","t":"378. Attanā vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1602","t":"Attanā vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1603","t":"Parehi vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1604","t":"Parehi vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa."},{"ref":"2.1605","t":"379. Anāpatti leṇe guhāya tiṇakuṭikāya aññassatthāya vāsāgāraṃ ṭhapetvā sabbattha. Anāpatti ummattakassa, ādikammikassāti."},{"ref":"2.1606","t":"Vihārakārasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.1607","t":"8. Duṭṭhadosasikkhāpadaṃ"},{"ref":"2.1608","t":"380.[idaṃ vatthu cūḷava. 189] Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṃ sacchikataṃ hoti. Yaṃ kiñci [yañca kiñci (sī. ka.)] sāvakena pattabbaṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyaṃ, katassa vā paticayo. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. Yaṃ kiñci sāvakena pattabbaṃ sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo. Kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti?"},{"ref":"2.1609","t":"Atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti. Atha kho āyasmā dabbo mallaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ, yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anupattaṃ, natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo, kiṃ nu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti. Tassa mayhaṃ bhante, etadahosi yaṃnūnāhaṃ ‘‘saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyanti. Icchāmahaṃ, bhante, saṅghassa senāsanañca paññapetuṃ bhattāni ca uddisitu’’nti. ‘‘Sādhu sādhu, dabba. Tena hi tvaṃ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā dabbo mallaputto bhagavato paccassosi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannatu. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ dabbo mallaputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1610","t":"381. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammanneyya. Esā ñatti."},{"ref":"2.1611","t":"‘‘Suṇātu me, bhante, saṅgho. Saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannati. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1612","t":"‘‘Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1613","t":"382. Sammato ca panāyasmā dabbo mallaputto sabhāgānaṃ bhikkhūnaṃ ekajjhaṃ senāsanaṃ paññapeti. Ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ suttantaṃ saṅgāyissantī’’ti. Ye te bhikkhū vinayadharā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ vinayaṃ vinicchinissantī’’ti [vinicchissantīti (ka.)]. Ye te bhikkhū dhammakathikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ dhammaṃ sākacchissantī’’ti. Ye te bhikkhū jhāyino tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ na byābādhissantī’’ti [na byābāhissantīti (ka.)]. Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā [kāyadaḍḍhibahulā (sī.)] viharanti tesampi ekajjhaṃ senāsanaṃ paññapeti – ‘‘imāyapime āyasmanto ratiyā acchissantī’’ti. Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṃ samāpajjitvā teneva ālokena senāsanaṃ paññapeti. Apisu bhikkhū sañcicca vikāle āgacchanti – ‘‘mayaṃ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṃ passissāmā’’ti."},{"ref":"2.1614","t":"Te āyasmantaṃ dabbaṃ mallaputtaṃ upasaṅkamitvā evaṃ vadanti – ‘‘amhākaṃ, āvuso dabba, senāsanaṃ paññapehī’’ti. Te āyasmā dabbo mallaputto evaṃ vadeti – ‘‘katthāyasmantā icchanti, kattha paññapemī’’ti? Te sañcicca dūre apadisanti – ‘‘amhākaṃ, āvuso dabba, gijjhakūṭe pabbate senāsanaṃ paññapehi. Amhākaṃ, āvuso, corapapāte senāsanaṃ paññapehi. Amhākaṃ, āvuso, isigilipasse kāḷasilāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, vebhārapasse sattapaṇṇiguhāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṃ paññapehi. Amhākaṃ, āvuso, gotamakakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tindukakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodārāme senāsanaṃ paññapehi. Amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññapehi. Amhākaṃ, āvuso, maddakucchismiṃ migadāye senāsanaṃ paññapehī’’ti."},{"ref":"2.1615","t":"Tesaṃ āyasmā dabbo mallaputto tejodhātuṃ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapeti – ‘‘ayaṃ mañco, idaṃ pīṭhaṃ, ayaṃ bhisi, idaṃ bimbohanaṃ, idaṃ vaccaṭṭhānaṃ, idaṃ passāvaṭṭhānaṃ, idaṃ pānīyaṃ, idaṃ paribhojanīyaṃ, ayaṃ kattaradaṇḍo, idaṃ saṅghassa katikasaṇṭhānaṃ, imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabba’’nti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapetvā punadeva veḷuvanaṃ paccāgacchati."},{"ref":"2.1616","t":"383. Tena kho pana samayena mettiyabhūmajakā [bhummajakā (sī. syā.)] bhikkhū navakā ceva honti appapuññā ca. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. Tena kho pana samayena rājagahe manussā icchanti therānaṃ bhikkhūnaṃ abhisaṅkhārikaṃ piṇḍapātaṃ dātuṃ sappimpi telampi uttaribhaṅgampi. Mettiyabhūmajakānaṃ pana bhikkhūnaṃ pākatikaṃ denti yathārandhaṃ kaṇājakaṃ bilaṅgadutiyaṃ. Te pacchābhattaṃ piṇḍapātappaṭikkantā there bhikkhū pucchanti – ‘‘tumhākaṃ, āvuso, bhattagge kiṃ ahosi? Tumhākaṃ, āvuso, bhattagge kiṃ ahosī’’ti? Ekacce therā evaṃ vadanti – ‘‘amhākaṃ, āvuso, sappi ahosi telaṃ ahosi uttaribhaṅgaṃ ahosī’’ti. Mettiyabhūmajakā pana bhikkhū evaṃ vadanti – ‘‘amhākaṃ, āvuso, na kiñci ahosi, pākatikaṃ yathārandhaṃ kaṇājakaṃ bilaṅgadutiya’’nti."},{"ref":"2.1617","t":"Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṃ deti niccabhattaṃ. So bhattagge saputtadāro upatiṭṭhitvā parivisati. Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti. Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṃ svātanāya mettiyabhūmajakānaṃ bhikkhūnaṃ uddiṭṭhaṃ hoti. Atha kho kalyāṇabhattiko gahapati ārāmaṃ agamāsi kenacideva karaṇīyena. So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ dabbaṃ mallaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kalyāṇabhattikaṃ gahapatiṃ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘kassa, bhante, amhākaṃ ghare svātanāya bhattaṃ uddiṭṭha’’nti? ‘‘Mettiyabhūmajakānaṃ kho, gahapati, bhikkhūnaṃ tumhākaṃ ghare svātanāya bhattaṃ uddiṭṭha’’nti. Atha kho kalyāṇabhattiko gahapati anattamano ahosi – ‘‘kathañhi nāma pāpabhikkhū amhākaṃ ghare bhuñjissantī’’ti! Gharaṃ gantvā dāsiṃ āṇāpesi – ‘‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’’ti. ‘‘Evaṃ ayyā’’ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi."},{"ref":"2.1618","t":"Atha kho mettiyabhūmajakā bhikkhū – ‘‘hiyyo kho, āvuso, amhākaṃ kalyāṇabhattikassa gahapatino ghare bhattaṃ uddiṭṭhaṃ, sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī’’ti. Te teneva somanassena na cittarūpaṃ rattiyā supiṃsu. Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṃ tenupasaṅkamiṃsu. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṃ paññapetvā mettiyabhūmajake bhikkhū etadavoca – ‘‘nisīdatha, bhante’’ti. Atha kho mettiyabhūmajakānaṃ bhikkhūnaṃ etadahosi – ‘‘nissaṃsayaṃ kho na tāva bhattaṃ siddhaṃ bhavissati! Yathā [yāva (sī.)] mayaṃ koṭṭhake nisīdeyyāmā’’ti [nisīdāpīyeyyāmāti (sī.), nisīdāpīyāmāti (syā.)]. Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi – ‘‘bhuñjatha, bhante’’ti. ‘‘Mayaṃ kho, bhagini, niccabhattikā’’ti. ‘‘Jānāmi ayyā niccabhattikāttha. Apicāhaṃ hiyyova gahapatinā āṇattā – ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Bhuñjatha, bhante’’ti. Atha kho mettiyabhūmajakā bhikkhū – ‘‘hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṃ agamāsi dabbassa mallaputtassa santike. Nissaṃsayaṃ kho mayaṃ dabbena mallaputtena gahapatino antare [santike (syā. kaṃ. ka.)] paribhinnā’’ti. Te teneva domanassena na cittarūpaṃ bhuñjiṃsu. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṃ piṇḍapātappaṭikkantā ārāmaṃ gantvā pattacīvaraṃ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṃsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā."},{"ref":"2.1619","t":"Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi, ayyā’’ti. Evaṃ vutte mettiyabhūmajakā bhikkhū nālapiṃsu. Dutiyampi kho…pe… tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi, ayyā’’ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. ‘‘Kyāhaṃ ayyānaṃ aparajjhāmi? Kissa maṃ ayyā nālapantī’’ti? ‘‘Tathā hi pana tvaṃ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī’’ti? ‘‘Kyāhaṃ, ayyā, karomī’’ti? ‘‘Sace kho tvaṃ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṃ mallaputtaṃ nāsāpeyyā’’ti. ‘‘Kyāhaṃ, ayyā, karomi, kiṃ mayā sakkā kātu’’nti? ‘‘Ehi tvaṃ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṃ evaṃ vadehi – ‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. Yato nivātaṃ tato savātaṃ [pavātaṃ (sī. syā.)]. Udakaṃ maññe ādittaṃ. Ayyenamhi dabbena mallaputtena dūsitā’’’ti. ‘‘Evaṃ, ayyā’’ti kho mettiyā bhikkhunī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mettiyā bhikkhunī bhagavantaṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. Yato nivātaṃ tato savātaṃ. Udakaṃ maññe ādittaṃ! Ayyenamhi dabbena mallaputtena dūsitā’’ti."},{"ref":"2.1620","t":"384. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti. Sace tayā kataṃ katanti vadehi, sace tayā akataṃ akatanti vadehī’’ti. ‘‘Yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro’’ti! Atha kho bhagavā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsetha. Ime ca bhikkhū anuyuñjathā’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi."},{"ref":"2.1621","t":"Atha kho te bhikkhū mettiyaṃ bhikkhuniṃ nāsesuṃ. Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṃ – ‘‘māvuso, mettiyaṃ bhikkhuniṃ nāsetha. Na sā kiñci aparajjhati. Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī’’ti. ‘‘Kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessantī’’ti! Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1622","t":"385.Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṃseyya – ‘appeva nāma naṃ imamhā brahmacariyā cāveyya’nti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṃ adhikaraṇaṃ hoti bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso’’ti."},{"ref":"2.1623","t":"386.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1624","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.1625","t":"Duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto."},{"ref":"2.1626","t":"Appatītoti tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti."},{"ref":"2.1627","t":"Amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisaṅkitaṃ."},{"ref":"2.1628","t":"Pārājikena dhammenāti catunnaṃ aññatarena."},{"ref":"2.1629","t":"Anuddhaṃseyyāti codeti vā codāpeti vā."},{"ref":"2.1630","t":"Appeva nāma naṃ imamhā brahmacariyā cāveyyanti bhikkhubhāvā cāveyyaṃ, samaṇadhammā cāveyyaṃ, sīlakkhandhā cāveyyaṃ, tapoguṇā cāveyyaṃ."},{"ref":"2.1631","t":"Tatoaparena samayenāti yasmiṃ khaṇe anuddhaṃsito hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte."},{"ref":"2.1632","t":"Samanuggāhīyamānoti yena vatthunā anuddhaṃsito hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno."},{"ref":"2.1633","t":"Asamanuggāhīyamānoti na kenaci vuccamāno."},{"ref":"2.1634","t":"Adhikaraṇaṃ nāma cattāri adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ."},{"ref":"2.1635","t":"Bhikkhu ca dosaṃ patiṭṭhātīti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ."},{"ref":"2.1636","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1637","t":"387. Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1638","t":"Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1639","t":"Aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1640","t":"Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1641","t":"Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1642","t":"Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā suto ca parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1643","t":"Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘suto mayā parisaṅkito ca…pe… suto mayā diṭṭho ca…pe… suto mayā parisaṅkito ca diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1644","t":"Aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā diṭṭho ca…pe… parisaṅkito mayā suto ca…pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1645","t":"Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘suto mayā pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1646","t":"Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… ‘‘suto mayā parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1647","t":"Sutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… parisaṅkito mayā diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1648","t":"Parisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1649","t":"Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti…pe… sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti…pe… parisaṅkite vematiko parisaṅkitaṃ no kappeti parisaṅkitaṃ nassarati parisaṅkitaṃ pamuṭṭho hoti. Tañce codeti – ‘‘parisaṅkito mayā diṭṭho ca…pe… parisaṅkito mayā suto ca…pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1650","t":"388. Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘diṭṭhosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1651","t":"Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codāpeti – ‘‘parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1652","t":"Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘diṭṭhosi sutosi…pe… diṭṭhosi parisaṅkitosi…pe… diṭṭhosi sutosi parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi…pe… parisaṅkitosi, sutosi…pe… parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1653","t":"Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘sutosi’’…pe… tañce codāpeti – ‘‘parisaṅkitosi’’…pe… tañce codāpeti – ‘‘sutosi, parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1654","t":"Sutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… parisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce ‘‘diṭṭhosi’’…pe… tañce codāpeti – ‘‘sutosi’’…pe… tañce codāpeti – ‘‘diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1655","t":"Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti…pe… sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti…pe… parisaṅkite vematiko parisaṅkitaṃ no kappeti parisaṅkitaṃ nassarati parisaṅkitaṃ pamuṭṭho hoti. Tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi’’…pe… parisaṅkitaṃ pamuṭṭho hoti, tañce codāpeti – ‘‘parisaṅkitosi sutosi’’…pe… parisaṅkitaṃ pamuṭṭho hoti, tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1656","t":"389. Asuddhe suddhadiṭṭhi, suddhe asuddhadiṭṭhi, asuddhe asuddhadiṭṭhi, suddhe suddhadiṭṭhi."},{"ref":"2.1657","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa."},{"ref":"2.1658","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa."},{"ref":"2.1659","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa."},{"ref":"2.1660","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa."},{"ref":"2.1661","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa."},{"ref":"2.1662","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti."},{"ref":"2.1663","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa."},{"ref":"2.1664","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa."},{"ref":"2.1665","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa."},{"ref":"2.1666","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti."},{"ref":"2.1667","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa."},{"ref":"2.1668","t":"Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa."},{"ref":"2.1669","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa."},{"ref":"2.1670","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa."},{"ref":"2.1671","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa."},{"ref":"2.1672","t":"Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa."},{"ref":"2.1673","t":"390. Anāpatti suddhe asuddhadiṭṭhissa, asuddhe asuddhadiṭṭhissa, ummattakassa, ādikammikassāti."},{"ref":"2.1674","t":"Duṭṭhadosasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.1675","t":"9. Dutiyaduṭṭhadosasikkhāpadaṃ"},{"ref":"2.1676","t":"391. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena mettiyabhūmajakā bhikkhū gijjhakūṭā pabbatā orohantā addasaṃsu chagalakaṃ [chakalakaṃ (syā.)] ajikāya vippaṭipajjantaṃ. Disvāna evamāhaṃsu – ‘‘handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karoma. Imaṃ ajikaṃ mettiyaṃ nāma bhikkhuniṃ karoma. Evaṃ mayaṃ voharissāma. Pubbe mayaṃ, āvuso, dabbaṃ mallaputtaṃ sutena avocumhā. Idāni pana amhehi sāmaṃ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto’’ti. Te taṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma akaṃsu. Taṃ ajikaṃ mettiyaṃ nāma bhikkhuniṃ akaṃsu. Te bhikkhūnaṃ ārocesuṃ – ‘‘pubbe mayaṃ, āvuso, dabbaṃ mallaputtaṃ sutena avocumhā. Idāni pana amhehi sāmaṃ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto’’ti. Bhikkhū evamāhaṃsu – ‘‘māvuso, evaṃ avacuttha. Nāyasmā dabbo mallaputto evaṃ karissatī’’ti."},{"ref":"2.1677","t":"Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathayime bhikkhū āhaṃsū’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathayime bhikkhū āhaṃsū’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti. Sace tayā kataṃ katanti vadehi, sace tayā akataṃ akatanti vadehī’’ti. ‘‘Yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunadhammaṃ paṭisevitā, pageva jāgaro’’ti! Atha kho bhagavā bhikkhū āmantesi – ‘‘tena hi, bhikkhuve, ime bhikkhū anuyuñjathā’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi."},{"ref":"2.1678","t":"Atha kho te bhikkhū mettiyabhūmajake bhikkhū anuyuñjiṃsu. Te bhikkhūhi anuyuñjīyamānā bhikkhūnaṃ etamatthaṃ ārocesuṃ – ‘‘kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsessantī’’ti! Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1679","t":"392.’’Yopana bhikkhu bhikkhuṃ duṭṭho doso appatīto aññabhāgiyassaadhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya – ‘appeva nāma naṃ imamhā brahmacariyā cāveyya’nti. Tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṃ adhikaraṇaṃ hoti kocideso lesamatto upādinno, bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso’’ti."},{"ref":"2.1680","t":"393.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1681","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.1682","t":"Duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto."},{"ref":"2.1683","t":"Appatītoti tena ca kopena, tena ca dosena, tāya ca anattamanatāya, tāya ca anabhiraddhiyā appatīto hoti."},{"ref":"2.1684","t":"Aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā. Kathaṃ adhikaraṇaṃ adhikaraṇassa aññabhāgiyaṃ? Vivādādhikaraṇaṃ anuvādādhikaraṇassa āpattādhikaraṇassa kiccādhikaraṇassa aññabhāgiyaṃ. Anuvādādhikaraṇaṃ āpattādhikaraṇassa kiccādhikaraṇassa vivādādhikaraṇassa aññabhāgiyaṃ. Āpattādhikaraṇaṃ kiccādhikaraṇassa vivādādhikaraṇassa anuvādādhikaraṇassa aññabhāgiyaṃ. Kiccādhikaraṇaṃ vivādādhikaraṇassa anuvādādhikaraṇassa āpattādhikaraṇassa aññabhāgiyaṃ. Evaṃ adhikaraṇaṃ adhikaraṇassa aññabhāgiyaṃ."},{"ref":"2.1685","t":"Kathaṃ adhikaraṇaṃ adhikaraṇassa tabbhāgiyaṃ? Vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ. Anuvādādhikaraṇaṃ anuvādādhikaraṇassa tabbhāgiyaṃ. Āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyaṃ."},{"ref":"2.1686","t":"Kathaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa aññabhāgiyaṃ? Methunadhammapārājikāpatti adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā aññabhāgiyā. Adinnādānapārājikāpatti manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā aññabhāgiyā. Manussaviggahapārājikāpatti uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā aññabhāgiyā. Uttarimanussadhammapārājikāpatti methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā aññabhāgiyā. Evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa aññabhāgiyaṃ."},{"ref":"2.1687","t":"Kathaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyaṃ? Methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā. Adinnādānapārājikāpatti adinnādānapārājikāpattiyā tabbhāgiyā. Manussaviggahapārājikāpatti manussaviggahapārājikāpattiyā tabbhāgiyā. Uttarimanussadhammapārājikāpatti uttarimanussadhammapārājikāpattiyā tabbhāgiyā. Evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyaṃ."},{"ref":"2.1688","t":"Kiccādhikaraṇaṃ kiccādhikaraṇassa tabbhāgiyaṃ. Evaṃ adhikaraṇaṃ adhikaraṇassa tabbhāgiyaṃ."},{"ref":"2.1689","t":"394.Kiñci desaṃ lesamattaṃ upādāyāti leso nāma dasa lesā – jātileso, nāmaleso, gottaleso, liṅgaleso, āpattileso, pattaleso, cīvaraleso, upajjhāyaleso, ācariyaleso, senāsanaleso."},{"ref":"2.1690","t":"395.Jātileso nāma khattiyo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ khattiyaṃ passitvā codeti – ‘‘khattiyo mayā diṭṭho [ettha ‘‘pārājikaṃ dhammaṃ ajjhāpajjanto’’ti pāṭho ūno maññe, aṭṭhakathāyaṃ hi ‘‘khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto’’ti dissati]. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1691","t":"Brāhmaṇo diṭṭho hoti…pe… vesso diṭṭho hoti…pe… suddo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ suddaṃ passitvā codeti – ‘‘suddo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1692","t":"396.Nāmaleso nāma buddharakkhito diṭṭho hoti…pe… dhammarakkhito diṭṭho hoti…pe… saṅgharakkhito diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ saṅgharakkhitaṃ passitvā codeti – ‘‘saṅgharakkhito mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1693","t":"397.Gottaleso nāma gotamo diṭṭho hoti…pe… moggallāno diṭṭho hoti…pe… kaccāyano diṭṭho hoti…pe… vāsiṭṭho diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ vāsiṭṭhaṃ passitvā codeti – ‘‘vāsiṭṭho mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1694","t":"398.Liṅgaleso nāma dīgho diṭṭho hoti…pe… rasso diṭṭho hoti…pe… kaṇho diṭṭho hoti…pe… odāto diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ odātaṃ passitvā codeti – ‘‘odāto mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1695","t":"399.Āpattileso nāma lahukaṃ āpattiṃ āpajjanto diṭṭho hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1696","t":"400.Pattaleso nāma lohapattadharo diṭṭho hoti…pe… sāṭakapattadharo diṭṭho hoti…pe… sumbhakapattadharo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ sumbhakapattadharaṃ passitvā codeti – ‘‘sumbhakapattadharo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1697","t":"401.Cīvaraleso nāma paṃsukūliko diṭṭho hoti…pe… gahapaticīvaradharo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ gahapaticīvaradharaṃ passitvā codeti – ‘‘gahapaticīvaradharo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1698","t":"402.Upajjhāyaleso nāma itthannāmassa saddhivihāriko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmassa saddhivihārikaṃ passitvā codeti – ‘‘itthannāmassa saddhivihāriko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1699","t":"403.Ācariyaleso nāma itthannāmassa antevāsiko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmassa antevāsikaṃ passitvā codeti – ‘‘itthannāmassa antevāsiko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1700","t":"404.Senāsanaleso nāma itthannāmasenāsanavāsiko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmasenāsanavāsikaṃ passitvā codeti – ‘‘itthannāmasenāsanavāsiko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1701","t":"405.Pārājikena dhammenāti catunnaṃ aññatarena."},{"ref":"2.1702","t":"Anuddhaṃseyyāti codeti vā codāpeti vā."},{"ref":"2.1703","t":"Appeva nāma naṃ imamhā brahmacariyācāveyyanti bhikkhubhāvā cāveyyaṃ, samaṇadhammā cāveyyaṃ, sīlakkhandhā cāveyyaṃ, tapoguṇā cāveyyaṃ."},{"ref":"2.1704","t":"Tato aparena samayenāti yasmiṃ khaṇe anuddhaṃsito hoti, taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte."},{"ref":"2.1705","t":"Samanuggāhīyamānoti yena vatthunā anuddhaṃsito hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno."},{"ref":"2.1706","t":"Asamanuggāhīyamānoti na kenaci vuccamāno."},{"ref":"2.1707","t":"Adhikaraṇaṃ nāma cattāri adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ."},{"ref":"2.1708","t":"Kocideso lesamatto upādinnoti tesaṃ dasannaṃ lesānaṃ aññataro leso upādinno hoti."},{"ref":"2.1709","t":"Bhikkhu ca dosaṃ patiṭṭhātīti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ."},{"ref":"2.1710","t":"Saṅghādisesoti …pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1711","t":"406. Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1712","t":"Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti…pe… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1713","t":"Bhikkhu thullaccayaṃ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti…pe… thullaccaye pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti… saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi’’ …pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1714","t":"Bhikkhu pācittiyaṃ…pe… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho hoti, dubbhāsite dubbhāsitadiṭṭhi hoti…pe… dubbhāsite saṅghādisesadiṭṭhi hoti… thullaccayadiṭṭhi hoti… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1715","t":"Ekekaṃ mūlaṃ kātuna cakkaṃ bandhitabbaṃ."},{"ref":"2.1716","t":"407. Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1717","t":"Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti…pe… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1718","t":"Bhikkhu thullaccayaṃ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti…pe… thullaccaye pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti… saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1719","t":"Bhikkhu pācittiyaṃ…pe… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho hoti dubbhāsite dubbhāsitadiṭṭhi hoti…pe… dubbhāsite saṅghādisesadiṭṭhi hoti… thullaccayadiṭṭhi hoti… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa."},{"ref":"2.1720","t":"408. Anāpatti tathāsaññī codeti vā codāpeti vā, ummattakassa, ādikammikassāti."},{"ref":"2.1721","t":"Dutiyaduṭṭhadosasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.1722","t":"10. Saṅghabhedasikkhāpadaṃ"},{"ref":"2.1723","t":"409.[idaṃ vatthu cūḷava. 343] Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho devadatto yena kokāliko kaṭamodakatissako [kaṭamorakatissako (sī. syā.)] khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṃ kaṭamodakatissakaṃ khaṇḍadeviyā puttaṃ samuddadattaṃ etadavoca – ‘‘etha mayaṃ, āvuso, samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti. Evaṃ vutte kokāliko devadattaṃ etadavoca – ‘‘samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṃ mayaṃ samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti? ‘‘Etha mayaṃ, āvuso, samaṇaṃ gotamaṃ upasaṅkamitvā pañca vatthūni yācissāma – ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa [vīriyārabbhassa (ka.)] vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. Imāni samaṇo gotamo nānujānissati. Te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti. Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṃ cakkabhedo. Lūkhapasannā hi, āvuso, manussā’’ti."},{"ref":"2.1724","t":"Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho devadatto bhagavantaṃ etadavoca – ‘‘bhagavā, bhante, anekapariyāyena appicchassa…pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya…pe… vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya vajjaṃ naṃ phuseyya…pe… yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ, yo macchamaṃsaṃ khādeyya vajjaṃ naṃ phuseyyā’’ti. ‘‘Alaṃ, devadatta, yo icchati āraññiko hotu, yo icchati gāmante viharatu; yo icchati piṇḍapātiko hotu, yo icchati nimantanaṃ sādiyatu; yo icchati paṃsukūliko hotu, yo icchati gahapaticīvaraṃ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṃ anuññātaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ asutaṃ aparisaṅkita’’nti. Atha kho devadatto – ‘‘na bhagavā imāni pañca vatthūni anujānātī’’ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi."},{"ref":"2.1725","t":"410. Atha kho devadatto sapariso rājagahaṃ pavisitvā pañcahi vatthūhi janaṃ saññāpesi – ‘‘mayaṃ, āvuso, samaṇaṃ gotamaṃ upasaṅkamitvā pañca vatthūni yācimhā – ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. Imāni samaṇo gotamo nānujānāti. Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmā’’ti. Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṃsu – ‘‘ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, samaṇo pana gotamo bāhulliko bāhullāya cetetī’’ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Atha kho te bhikkhū devadattaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1726","t":"411.’’Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti."},{"ref":"2.1727","t":"412.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1728","t":"Samaggo nāma saṅgho samānasaṃvāsako samānasīmāyaṃ ṭhito."},{"ref":"2.1729","t":"Bhedāya parakkameyyāti – ‘‘kathaṃ ime nānā assu, vinā assu, vaggā assū’’ti pakkhaṃ pariyesati, gaṇaṃ bandhati."},{"ref":"2.1730","t":"Bhedanasaṃvattanikaṃ vā adhikaraṇanti aṭṭhārasabhedakaravatthūni."},{"ref":"2.1731","t":"Samādāyāti ādāya."},{"ref":"2.1732","t":"Paggayhāti dīpeyya."},{"ref":"2.1733","t":"Tiṭṭheyyāti na paṭinissajjeyya."},{"ref":"2.1734","t":"So bhikkhūti yo so saṅghabhedako bhikkhu."},{"ref":"2.1735","t":"Bhikkhūhīti aññehi bhikkhūhi."},{"ref":"2.1736","t":"Ye passanti, ye suṇanti, tehi vattabbo – ‘‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo – ‘‘evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1737","t":"413. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti."},{"ref":"2.1738","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1739","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1740","t":"‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1741","t":"414. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti."},{"ref":"2.1742","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1743","t":"415. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1744","t":"Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1745","t":"Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1746","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1747","t":"Adhammakamme vematiko, āpatti dukkaṭassa."},{"ref":"2.1748","t":"Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1749","t":"416. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.1750","t":"Saṅghabhedasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.1751","t":"11. Bhedānuvattakasikkhāpadaṃ"},{"ref":"2.1752","t":"417. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena devadatto saṅghabhedāya parakkamati cakkabhedāya. Bhikkhū evamāhaṃsu – ‘‘adhammavādī devadatto, avinayavādī devadatto. Kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Evaṃ vutte kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto te bhikkhū etadavocuṃ – ‘‘māyasmanto evaṃ avacuttha. Dhammavādī devadatto, vinayavādī devadatto. Amhākañca devadatto chandañca ruciñca ādāya voharati jānāti no bhāsati amhākaṃpetaṃ khamatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā’’ti! Atha kho te bhikkhū te anuvattake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā honti vaggavādakā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma te, bhikkhave, moghapurisā devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1753","t":"418.’’Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā. Te evaṃ vadeyyuṃ – ‘māyasmanto etaṃ bhikkhuṃ kiñci avacuttha. Dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu. Amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṃ khamatī’ti, te bhikkhū bhikkhūhi evamassu vacanīyā – ‘māyasmanto evaṃ avacuttha, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, māyasmantānampi saṅghabhedo ruccittha, sametāyasmantānaṃ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṃ, te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ, iccetaṃ kusalaṃ, no ce paṭinissajjeyyuṃ, saṅghādiseso’’ti."},{"ref":"2.1754","t":"419.Tasseva kho panāti tassa saṅghabhedakassa bhikkhuno."},{"ref":"2.1755","t":"Bhikkhū hontīti aññe bhikkhū honti."},{"ref":"2.1756","t":"Anuvattakāti yaṃdiṭṭhiko so hoti yaṃkhantiko yaṃruciko tepi taṃdiṭṭhikā honti taṃkhantikā taṃrucikā."},{"ref":"2.1757","t":"Vaggavādakāti tassa vaṇṇāya pakkhāya ṭhitā honti."},{"ref":"2.1758","t":"Eko vā dve vā tayo vāti eko vā hoti dve vā tayo vā. Te evaṃ vadeyyuṃ – ‘‘māyasmanto etaṃ bhikkhuṃ kiñci avacuttha, dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu, amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākaṃpetaṃ khamatī’ti."},{"ref":"2.1759","t":"Te bhikkhūti ye te anuvattakā bhikkhū."},{"ref":"2.1760","t":"Bhikkhūhīti aññehi bhikkhūhi."},{"ref":"2.1761","t":"Ye passanti ye suṇanti tehi vattabbā – ‘‘māyasmanto evaṃ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṃ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṃ kusalaṃ; no ce paṭinissajjanti, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. Te bhikkhū saṅghamajjhampi ākaḍḍhitvā vattabbā – ‘‘māyasmanto evaṃ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṃ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṃ kusalaṃ; no ce paṭinissajjanti, āpatti dukkaṭassa. Te bhikkhū samanubhāsitabbā. Evañca pana, bhikkhave, samanubhāsitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1762","t":"420. ‘‘Suṇātu me, bhante, saṅgho. Itthannāmo ca itthanāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti."},{"ref":"2.1763","t":"‘‘Suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1764","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1765","t":"‘‘Samanubhaṭṭhā saṅghena itthannāmo ca itthannāmo ca bhikkhū tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1766","t":"421. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantānaṃ ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. Dve tayo ekato samanubhāsitabbā, taduttari na samanubhāsitabbā."},{"ref":"2.1767","t":"Saṅghādisesoti…pe… tenapi vuccati ‘‘saṅghādiseso’’ti."},{"ref":"2.1768","t":"422. Dhammakamme dhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa."},{"ref":"2.1769","t":"Dhammakamme vematikā na paṭinissajjanti, āpatti saṅghādisesassa."},{"ref":"2.1770","t":"Dhammakamme adhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa."},{"ref":"2.1771","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1772","t":"Adhammakamme vematikā, āpatti dukkaṭassa."},{"ref":"2.1773","t":"Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1774","t":"423. Anāpatti asamanubhāsantānaṃ, paṭinissajjantānaṃ, ummattakānaṃ, khittacittānaṃ, vedanāṭṭānaṃ, ādikammikānanti."},{"ref":"2.1775","t":"Bhedānuvattakasikkhāpadaṃ niṭṭhitaṃ ekādasamaṃ."},{"ref":"2.1776","t":"12. Dubbacasikkhāpadaṃ"},{"ref":"2.1777","t":"424. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācaraṃ ācarati. Bhikkhū evamāhaṃsu – ‘‘māvuso, channa, evarūpaṃ akāsi. Netaṃ kappatī’’ti. So evaṃ vadeti – ‘‘kiṃ nu kho nāma tumhe, āvuso, maṃ vattabbaṃ maññatha? Ahaṃ kho nāma tumhe vadeyyaṃ. Amhākaṃ buddho amhākaṃ dhammo amhākaṃ ayyaputtena dhammo abhisamito. Seyyathāpi nāma mahāvāto vāyanto tiṇakaṭṭhapaṇṇasaṭaṃ [tiṇakaṭṭhapaṇṇakasaṭaṃ (ka.)] ekato ussāreyya, seyyathā vā pana nadī pabbateyyā saṅkhasevālapaṇakaṃ ekato ussāreyya, evameva tumhe nānānāmā nānāgottā nānājaccā nānākulā pabbajitā ekato ussaritā. Kiṃ nu kho nāma tumhe, āvuso, maṃ vattabbaṃ maññatha? Ahaṃ kho nāma tumhe vadeyyaṃ! Amhākaṃ buddho amhākaṃ dhammo amhākaṃ ayyaputtena dhammo abhisamito’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karissatī’’ti! Atha kho te bhikkhū āyasmantaṃ channaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, channa, bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karosī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1778","t":"425.’’Bhikkhu paneva dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti – ‘mā maṃ āyasmanto kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā, ahaṃpāyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā, viramathāyasmanto mama vacanāyā’ti, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā attānaṃ avacanīyaṃ akāsi, vacanīyamevāyasmā attānaṃ karotu, āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṃ vakkhanti sahadhammena. Evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ aññamaññavacanenaaññamaññavuṭṭhāpanenāti. Evañca so bhikkhuṃ bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsīyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti."},{"ref":"2.1779","t":"426.Bhikkhū paneva dubbacajātiko hotīti dubbaco hoti dovacassakaraṇehi dhammehi samannāgato akkhamo appadakkhiṇaggāhī anusāsaniṃ."},{"ref":"2.1780","t":"Uddesapariyāpannesu sikkhāpadesūti pātimokkhapariyāpannesu sikkhāpadesu."},{"ref":"2.1781","t":"Bhikkhūhīti aññehi bhikkhūhi."},{"ref":"2.1782","t":"Sahadhammikaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sahadhammikaṃ nāma."},{"ref":"2.1783","t":"Tena vuccamāno attānaṃ avacanīyaṃ karoti – ‘‘mā maṃ āyasmanto kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā, ahaṃpāyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā. Viramathāyasmanto mama vacanāyā’’ti."},{"ref":"2.1784","t":"So bhikkhūti yo so dubbacajātiko bhikkhu."},{"ref":"2.1785","t":"Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo – ‘‘māyasmā attānaṃ avacanīyaṃ akāsi. Vacanīyameva āyasmā attānaṃ karotu. Āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṃ vakkhanti sahadhammena. Evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ aññamaññavacanena aññamaññavuṭṭhāpanenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā attānaṃ avacanīyaṃ akāsi…pe… aññamaññavuṭṭhāpanenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1786","t":"427. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti."},{"ref":"2.1787","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1788","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – ‘‘suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1789","t":"‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1790","t":"428. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti."},{"ref":"2.1791","t":"Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti."},{"ref":"2.1792","t":"429. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1793","t":"Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1794","t":"Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1795","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1796","t":"Adhammakamme vematiko, āpatti dukkaṭassa."},{"ref":"2.1797","t":"Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1798","t":"430. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassa, ādikammikassāti."},{"ref":"2.1799","t":"Dubbacasikkhāpadaṃ niṭṭhitaṃ dvādasamaṃ."},{"ref":"2.1800","t":"13. Kuladūsakasikkhāpadaṃ"},{"ref":"2.1801","t":"431.[idaṃ vatthu cūḷava. 21] Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena assajipunabbasukā nāma [nāma bhikkhū (ka.)] kīṭāgirismiṃ āvāsikā honti alajjino pāpabhikkhū. Te [cūḷava. 293] evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṃ karontipi kārāpentipi, ubhatovaṇṭikamālaṃ karontipi kārāpentipi, mañjarikaṃ karontipi kārāpentipi, vidhūtikaṃ karontipi kārāpentipi, vaṭaṃsakaṃ karontipi kārāpentipi, āveḷaṃ karontipi kārāpentipi, uracchadaṃ karontipi kārāpentipi. Te kulitthīnaṃ kuladhītānaṃ kulakumārīnaṃ kulasuṇhānaṃ kuladāsīnaṃ ekatovaṇṭikamālaṃ harantipi harāpentipi, ubhatovaṇṭikamālaṃ harantipi harāpentipi, mañjarikaṃ harantipi harāpentipi, vidhūtikaṃ harantipi harāpentipi, vaṭaṃsakaṃ harantipi harāpentipi, āveḷaṃ harantipi harāpentipi, uracchadaṃ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṃ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi gāyantipi vādentipi lāsentipi, naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti, gāyantiyāpi naccanti, gāyantiyāpi gāyanti, gāyantiyāpi vādenti, gāyantiyāpi lāsenti, vādentiyāpi naccanti, vādentiyāpi gāyanti, vādentiyāpi vādenti, vādentiyāpi lāsenti, lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti. Aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti, hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato [purato dhāvanti (syā.)] dhāvantipi ādhāvantipi, usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti, raṅgamajjhepi saṅghāṭiṃ pattharitvā naccakiṃ [naccantiṃ (sī. syā.)] evaṃ vadanti – idha, bhagini, naccassūti, nalāṭikampi denti, vividhampi anācāraṃ ācaranti."},{"ref":"2.1802","t":"432. Tena kho pana samayena aññataro bhikkhu kāsīsu vassaṃvuṭṭho sāvatthiṃ gacchanto bhagavantaṃ dassanāya, yena kīṭāgiri tadavasari. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kīṭāgiriṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno. Manussā taṃ bhikkhuṃ passitvā evamāhaṃsu – ‘‘kvāyaṃ abalabalo viya mandamando viya bhākuṭikabhākuṭiko viya? Ko imassa upagatassa piṇḍakaṃ dassati? Amhākaṃ pana ayyā assajipunabbasukā saṇhā sakhilā sukhasambhāsā mihitapubbaṅgamā ehisvāgatavādino abbhākuṭikā uttānamukhā pubbabhāsino. Tesaṃ kho nāma piṇḍo dātabbo’’ti."},{"ref":"2.1803","t":"Addasā kho aññataro upāsako taṃ bhikkhuṃ kīṭāgirismiṃ piṇḍāya carantaṃ. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā etadavoca – ‘‘api, bhante, piṇḍo labbhatī’’ti? ‘‘Na kho, āvuso, piṇḍo labbhatī’’ti. ‘‘Ehi, bhante, gharaṃ gamissāmā’’ti. Atha kho so upāsako taṃ bhikkhuṃ gharaṃ netvā bhojetvā etadavoca – ‘‘kahaṃ, bhante, ayyo gamissatī’’ti? ‘‘Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā’’ti. ‘‘Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi – ‘duṭṭho, bhante, kīṭāgirismiṃ āvāso. Assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū. Te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi…pe… vividhampi anācāraṃ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṃ pasannā tepi etarahi assaddhā appasannā. Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṃ bhikkhū pahiṇeyya yathāyaṃ kīṭāgirismiṃ āvāso saṇṭhaheyyā’’’ti."},{"ref":"2.1804","t":"Evamāvusoti kho so bhikkhu tassa upāsakassa paṭissutvā yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci, bhikkhu, khamanīyaṃ kacci yāpanīyaṃ, kaccisi appakilamathena addhānaṃ āgato, kuto ca tvaṃ bhikkhu āgacchasī’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena cāhaṃ, bhante, addhānaṃ āgato. Idhāhaṃ, bhante, kāsīsu vassaṃvuṭṭho sāvatthiṃ āgacchanto bhagavantaṃ dassanāya yena kīṭāgiri tadavasariṃ. Atha khvāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kīṭāgiriṃ piṇḍāya pāvisiṃ. Addasā kho maṃ, bhante, aññataro upāsako kīṭāgirismiṃ piṇḍāya carantaṃ. Disvāna yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā etadavoca – ‘api, bhante, piṇḍo labbhatī’ti? ‘Na kho, āvuso, piṇḍo labbhatī’ti. ‘Ehi, bhante, gharaṃ gamissāmā’ti. Atha kho, bhante, so upāsako maṃ gharaṃ netvā bhojetvā etadavoca – ‘kahaṃ, bhante, ayyo gamissasī’ti? ‘Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā’ti. Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi – ‘duṭṭho, bhante, kīṭāgirismiṃ āvāso, assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū. Te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi…pe… vividhampi anācāraṃ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṃ pasannā tepi etarahi assaddhā appasannā, yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni, riñcanti pesalā bhikkhū nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṃ bhikkhū pahiṇeyya yathāyaṃ kīṭāgirismiṃ āvāso saṇṭhaheyyā’ti. Tato ahaṃ, bhagavā, āgacchāmī’’ti."},{"ref":"2.1805","t":"433. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṃ ācaranti, yepi te, bhikkhave, manussā pubbe saddhā ahesuṃ pasannā tepi etarahi assaddhā appasannā; yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni; riñcanti pesalā bhikkhū nivasanti pāpabhikkhū’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma te, bhikkhave, moghapurisā evarūpaṃ anācāraṃ ācarissanti – mālāvacchaṃ ropessantipi ropāpessantipi, sañcissantipi siñcāpessantipi, ocinissantipi ocināpessantipi, ganthissantipi ganthāpessantipi, ekatovaṇṭikamālaṃ karissantipi kārāpessantipi, ubhatovaṇṭikamālaṃ karissantipi kārāpessantipi, mañjarikaṃ karissantipi kārāpessantipi, vidhūtikaṃ karissantipi kārāpessantipi, vaṭaṃsakaṃ karissantipi kārāpessantipi, āveḷaṃ karissantipi kārāpessantipi, uracchadaṃ karissantipi kārāpessantipi. Te kulitthīnaṃ kuladhītānaṃ kulakumārīnaṃ kulasuṇhānaṃ kuladāsīnaṃ ekatovaṇṭikamālaṃ harissantipi hārāpessantipi, ubhatovaṇṭikamālaṃ harissantipi hārāpessantipi, mañjarikaṃ harissantipi hārāpessantipi, vidhūtikaṃ harissantipi hārāpessantipi, vaṭaṃsakaṃ harissantipi hārāpessantipi, āveḷaṃ harissantipi hārāpessantipi, uracchadaṃ harissantipi hārāpessantipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṃ ekabhājanepi bhuñjissanti, ekathālakepi pivissanti, ekāsanepi nisīdissanti, ekamañcepi tuvaṭṭissanti, ekattharaṇāpi tuvaṭṭissanti, ekapāvuraṇāpi tuvaṭṭissanti, ekattharaṇapāvuraṇāpi tuvaṭṭissanti, vikālepi bhuñjissanti, majjampi pivissanti, mālāgandhavilepanampi dhārissanti, naccissantipi gāyissantipi vādessantipi lāsessantipi, naccantiyāpi naccissanti naccantiyāpi gāyissanti naccantiyāpi vādessanti naccantiyāpi lāsessanti, gāyantiyāpi naccissanti gāyantiyāpi gāyissanti gāyantiyāpi vādessanti gāyantiyāpi lāsessanti, vādentiyāpi naccissanti vādentiyāpi gāyissanti vādentiyāpi vādessanti vādentiyāpi lāsessanti, lāsentiyāpi naccissanti lāsentiyāpi gāyissanti lāsentiyāpi vādessanti lāsentiyāpi lāsessanti, aṭṭhapadepi kīḷissanti dasapadepi kīḷissanti, akāsepi kīḷissanti, parihārapathepi kīḷissanti, santikāyapi kīḷissanti, khalikāyapi kīḷissanti, ghaṭikāyapi kīḷissanti, salākahatthenapi kīḷissanti, akkhenapi kīḷissanti, paṅgacīrenapi kīḷissanti, vaṅkakenapi kīḷissanti, mokkhacikāyapi kīḷissanti, ciṅgulakenapi kīḷissanti, pattāḷhakenapi kīḷissanti, rathakenapi kīḷissanti, dhanukenapi kīḷissanti, akkharikāyapi kīḷissanti, manesikāyapi kīḷissanti, yathāvajjenapi kīḷissanti, hatthismimpi sikkhissanti, assasmimpi sikkhissanti, rathasmimpi sikkhissanti, dhanusmimpi sikkhissanti, tharusmimpi sikkhissanti, hatthissapi purato dhāvissanti, assassapi purato dhāvissanti, rathassapi purato [purato dhāvissanti (syā.)] dhāvissantipi ādhāvissantipi, usseḷessantipi, apphoṭessantipi, nibbujjhissantipi, muṭṭhīhipi yujjhissanti, raṅgamajjhepi saṅghāṭiṃ pattharitvā naccakiṃ evaṃ vakkhanti ‘‘idha bhagini naccassū’’ti nalāṭikampi dassanti, vividhampi anācāraṃ ācarissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā dhammiṃ kathaṃ katvā sāriputtamoggallāne āmantesi – ‘‘gacchatha tumhe, sāriputtā, kīṭāgiriṃ gantvā assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karotha. Tumhākaṃ ete saddhivihārikā’’ti."},{"ref":"2.1806","t":"‘‘Kathaṃ mayaṃ, bhante, assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karoma? Caṇḍā te bhikkhū pharusā’’ti. ‘‘Tena hi tumhe, sāriputtā, bahukehi bhikkhūhi saddhiṃ gacchathā’’ti. ‘‘Evaṃ, bhante’’ti kho sāriputtamoggallānā bhagavato paccassosuṃ. ‘‘Evañca pana, bhikkhave, kātabbaṃ. Paṭhamaṃ assajipunabbasukā bhikkhū codetabbā. Codetvā sāretabbā. Sāretvā āpattiṃ ropetabbā. Āpattiṃ ropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1807","t":"434. ‘‘Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṃ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Yadi saṅghassa pattakallaṃ, saṅgho assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ kareyya – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Esā ñatti."},{"ref":"2.1808","t":"‘‘Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṃ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Saṅgho assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karoti – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Yassāyasmato khamati assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammassa karaṇaṃ – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1809","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho…pe… so bhāseyya."},{"ref":"2.1810","t":"‘‘Kataṃ saṅghena assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1811","t":"435. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṃ gantvā assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ akāsi – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṃ pātenti, na netthāraṃ vattanti, na bhikkhū khamāpenti, akkosanti paribhāsanti chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti, pakkamantipi, vibbhamantipi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṃ pātessanti, na netthāraṃ vattissanti, na bhikkhū khamāpessanti, akkosissanti paribhāsissanti, chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti pakkamissantipi vibbhamissantipī’’ti! Atha kho te bhikkhū assajipunabbasuke bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattanti…pe… vibbhamantipī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1812","t":"436.’’Bhikkhu paneva aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati kuladūsako pāpasamācāro. Tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca. So bhikkhu bhikkhūhi evamassa vacanīyo – ‘āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’ti. Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya – ‘chandagāmino ca bhikkhū dosagāmino ca bhikkhū mohagāmino ca bhikkhū bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṃ pabbājenti ekaccaṃ na pabbājentī’ti, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino. Na ca bhikkhū dosagāmino. Na ca bhikkhū mohagāmino. Na ca bhikkhū bhayagāmino. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsīyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti."},{"ref":"2.1813","t":"437.Bhikkhu paneva aññataraṃ gāmaṃ vā nigamaṃ vāti gāmopi nigamopi nagarampi gāmo ceva nigamo ca."},{"ref":"2.1814","t":"Upanissāya viharatīti tattha paṭibaddhā honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā."},{"ref":"2.1815","t":"Kulaṃ nāma cattāri kulāni – khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ."},{"ref":"2.1816","t":"Kuladūsakoti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā [veḷunā vā (syā.)] vejjikāya vā jaṅghapesanikena vā."},{"ref":"2.1817","t":"Pāpasamācāroti mālāvacchaṃ ropetipi ropāpetipi, siñcatipi siñcāpetipi, ocinātipi ocināpetipi, ganthetipi ganthāpetipi."},{"ref":"2.1818","t":"Dissanti ceva suyyanti cāti ye saṃmukhā te passanti, ye tirokkhā te suṇanti."},{"ref":"2.1819","t":"Kulānica tena duṭṭhānīti pubbe saddhā hutvā taṃ āgamma assaddhā honti, pasannā hutvā appasannā honti."},{"ref":"2.1820","t":"Dissanti ceva suyyanti cāti ye saṃmukhā te passanti, ye tirokkhā te suṇanti."},{"ref":"2.1821","t":"So bhikkhūti yo so kuladūsako bhikkhu."},{"ref":"2.1822","t":"Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti. Tehi vattabbo – ‘‘āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti."},{"ref":"2.1823","t":"Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya – ‘‘chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū. Tādisikāya āpattiyā ekaccaṃ pabbājenti ekaccaṃ na pabbājentī’’ti."},{"ref":"2.1824","t":"So bhikkhūti yo so kammakato bhikkhu."},{"ref":"2.1825","t":"Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo – ‘‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo."},{"ref":"2.1826","t":"Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1827","t":"438. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti."},{"ref":"2.1828","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1829","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe…."},{"ref":"2.1830","t":"‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1831","t":"439. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti."},{"ref":"2.1832","t":"Saṅghādisesoti saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti; na sambahulā, na ekapuggalo. Tena vuccati – ‘saṅghādiseso’ti, tasseva āpattinikāyassa nāmakammaṃ adhivacanaṃ. Tenapi vuccati saṅghādisesoti."},{"ref":"2.1833","t":"440. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1834","t":"Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1835","t":"Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa."},{"ref":"2.1836","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1837","t":"Adhammakamme vematiko, āpatti dukkaṭassa."},{"ref":"2.1838","t":"Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.1839","t":"441. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassa, ādikammikassāti."},{"ref":"2.1840","t":"Kuladūsakasikkhāpadaṃ niṭṭhitaṃ terasamaṃ."},{"ref":"2.1841","t":"442. Uddiṭṭhā kho, āyasmanto, terasa saṅghādisesā dhammā, nava paṭhamāpattikā, cattāro yāvatatiyakā. Yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā yāvatīhaṃ jānaṃ paṭicchādeti tāvatīhaṃ tena bhikkhunā akāmā parivatthabbaṃ. Parivutthaparivāsena bhikkhunā uttari chārattaṃ bhikkhumānattāya paṭipajjitabbaṃ. Ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho tattha so bhikkhu abbhetabbo. Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṃ bhikkhuṃ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci. Tatthāyasmante pucchāmi – ‘kaccittha parisuddhā’? Dutiyampi pucchāmi – ‘kaccittha parisuddhā’? Tatiyampi pucchāmi – ‘kaccittha parisuddhā’? Parisuddhetthāyasmanto. Tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.1842","t":"Terasakaṃ niṭṭhitaṃ."},{"ref":"2.1843","t":"Tassuddānaṃ –"},{"ref":"2.1844","t":"Vissaṭṭhi kāyasaṃsaggaṃ, duṭṭhullaṃ attakāmañca;"},{"ref":"2.1845","t":"Sañcarittaṃ kuṭī ceva, vihāro ca amūlakaṃ."},{"ref":"2.1846","t":"Kiñcilesañca bhedo ca, tasseva anuvattakā;"},{"ref":"2.1847","t":"Dubbacaṃ kuladūsañca, saṅghādisesā terasāti."},{"ref":"2.1848","t":"Saṅghādisesakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.1849","t":"3. Aniyatakaṇḍaṃ"},{"ref":"2.1850","t":"1. Paṭhamaaniyatasikkhāpadaṃ"},{"ref":"2.1851","t":"Ime kho panāyasmanto dve aniyatā dhammā"},{"ref":"2.1852","t":"Uddesaṃ āgacchanti."},{"ref":"2.1853","t":"443. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena āyasmato udāyissa upaṭṭhākakulassa kumārikā aññatarassa kulassa kumārakassa dinnā hoti. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? Te evamāhaṃsu – ‘‘dinnā, bhante, amukassa kulassa kumārakassā’’ti. Tampi kho kulaṃ āyasmato udāyissa upaṭṭhākaṃ hoti. Atha kho āyasmā udāyī yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? Te evamāhaṃsu – ‘‘esāyya, ovarake nisinnā’’ti. Atha kho āyasmā udāyī yena sā kumārikā tenupasaṅkami; upasaṅkamitvā tassā kumārikāya saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappesi kālayuttaṃ samullapanto kālayuttaṃ dhammaṃ bhaṇanto."},{"ref":"2.1854","t":"Tena kho pana samayena visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā. Manussā yaññesu chaṇesu ussavesu visākhaṃ migāramātaraṃ paṭhamaṃ bhojenti. Atha kho visākhā migāramātā nimantitā taṃ kulaṃ agamāsi. Addasā kho visākhā migāramātā āyasmantaṃ udāyiṃ tassā kumārikāya saddhiṃ ekaṃ ekāya raho paṭicchanne āsane alaṃkammaniye nisinnaṃ. Disvāna āyasmantaṃ udāyiṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ yaṃ ayyo mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, apica dussaddhāpayā appasannā manussā’’ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1855","t":"444.’’Yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeyya, tamenaṃ saddheyyavacasā upāsikā disvā tiṇṇaṃ dhammānaṃ aññatarena vadeyya – pārājikena vā saṅghādisesena vā pācittiyena vā, nisajjaṃ bhikkhu paṭijānamāno tiṇṇaṃ dhammānaṃ aññatarena kāretabbo – pārājikena vā saṅghādisesena vā pācittiyena vā yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. Ayaṃ dhammo aniyato’’ti."},{"ref":"2.1856","t":"445.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1857","t":"Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā. Antamaso tadahujātāpi dārikā, pageva mahattarī."},{"ref":"2.1858","t":"Saddhinti ekato."},{"ref":"2.1859","t":"Eko ekāyāti bhikkhu ceva hoti mātugāmo ca."},{"ref":"2.1860","t":"Raho nāma cakkhussa raho, sotassa raho. Cakkhussa rahonāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa rahonāma na sakkā hoti pakatikathā sotuṃ."},{"ref":"2.1861","t":"Paṭicchannaṃ nāma āsanaṃ kuṭṭena vā [kuḍḍena vā (sī. syā.)] kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci paṭicchannaṃ hoti."},{"ref":"2.1862","t":"Alaṃkammaniyeti sakkā hoti methunaṃ dhammaṃ paṭisevituṃ."},{"ref":"2.1863","t":"Nisajjaṃkappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā."},{"ref":"2.1864","t":"Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā."},{"ref":"2.1865","t":"Upāsikā nāma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā."},{"ref":"2.1866","t":"Disvāti passitvā."},{"ref":"2.1867","t":"Tiṇṇaṃ dhammānaṃ aññatarena vadeyya – pārājikena vā saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno tiṇṇaṃ dhammānaṃ aññatarena kāretabbo – pārājikena vā saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo."},{"ref":"2.1868","t":"446. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho methunaṃ dhammaṃ paṭisevi’’nti, nisajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nisinno, apica kho nipanno’’ti, nipajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nisinno apica kho ṭhito’’ti, na kāretabbo."},{"ref":"2.1869","t":"447. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nipanno, no ca kho methunaṃ dhammaṃ paṭisevi’’nti, nipajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nipanno, apica kho nisinno’’ti, nisajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nipanno apica kho ṭhito’’ti, na kāretabbo."},{"ref":"2.1870","t":"448. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nisinno no ca kho kāyasaṃsaggaṃ samāpajjinti, nisajjāya kāretabbo…pe… nāhaṃ nisinno apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1871","t":"Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno, no ca kho kāyasaṃsaggaṃ samāpajjinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1872","t":"449. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisinno’’ti, so ca taṃ paṭijānāti, nisajjāya kāretabbo…pe… nāhaṃ nisinno apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1873","t":"450. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nipanno’’ti, so ca taṃ paṭijānāti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1874","t":"Aniyatoti na niyato, pārājikaṃ vā saṅghādiseso vā pācittiyaṃ vā."},{"ref":"2.1875","t":"451. Gamanaṃ paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ na paṭijānāti, na kāretabbo."},{"ref":"2.1876","t":"Gamanaṃ na paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ paṭijānāti, āpattiyā"},{"ref":"2.1877","t":"Kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ na paṭijānāti, na kāretabboti."},{"ref":"2.1878","t":"Paṭhamo aniyato niṭṭhito."},{"ref":"2.1879","t":"2. Dutiyaaniyatasikkhāpadaṃ"},{"ref":"2.1880","t":"452. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī – ‘‘bhagavatā paṭikkhittaṃ mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappetu’’nti tassāyeva kumārikāya saddhiṃ eko ekāya raho nisajjaṃ kappesi kālayuttaṃ samullapanto kālayuttaṃ dhammaṃ bhaṇanto. Dutiyampi kho visākhā migāramātā nimantitā taṃ kulaṃ agamāsi. Addasā kho visākhā migāramātā āyasmantaṃ udāyiṃ tassāyeva kumārikāya saddhiṃ ekaṃ ekāya raho nisinnaṃ. Disvāna āyasmantaṃ udāyiṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ yaṃ ayyo mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, apica dussaddhāpayā appasannā manussā’’ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappesī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1881","t":"453.’’Na heva kho pana paṭicchannaṃ āsanaṃ hoti nālaṃ kammaniyaṃ, alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsituṃ. Yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya, tamenaṃ saddheyyavacasā upāsikā disvā dvinnaṃ dhammānaṃ aññatarena vadeyya – saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo – saṅghādisesena vā pācittiyena vā. Yena vā sāsaddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. Ayampi dhammo aniyato’’ti."},{"ref":"2.1882","t":"454.Na hevakho pana paṭicchannaṃ āsanaṃ hotīti appaṭicchannaṃ hoti kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci appaṭicchannaṃ hoti."},{"ref":"2.1883","t":"Nālaṃkammaniyanti na sakkā hoti methunaṃ dhammaṃ paṭisevituṃ."},{"ref":"2.1884","t":"Alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsitunti sakkā hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsituṃ."},{"ref":"2.1885","t":"Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1886","t":"Tathārūpe āsaneti evarūpe āsane."},{"ref":"2.1887","t":"Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā, viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.1888","t":"Saddhinti ekato."},{"ref":"2.1889","t":"Eko ekāyāti bhikkhu ceva hoti mātugāmo ca."},{"ref":"2.1890","t":"Raho nāma cakkhussa raho, sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṃ."},{"ref":"2.1891","t":"Nisajjaṃ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā."},{"ref":"2.1892","t":"Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā."},{"ref":"2.1893","t":"Upāsikā nāma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā."},{"ref":"2.1894","t":"Disvāti passitvā."},{"ref":"2.1895","t":"Dvinnaṃ dhammānaṃ aññatarena vadeyya saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo – saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo."},{"ref":"2.1896","t":"455. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho kāyasaṃsaggaṃ samāpajji’’nti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1897","t":"Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno, no ca kho kāyasaṃsaggaṃ samāpajjinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo …pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1898","t":"Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nisinnassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nisinnassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho duṭṭhullāhi vācāhi obhāsi’’nti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1899","t":"Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nipannassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno no ca kho duṭṭhullāhi vācāhi obhāsinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1900","t":"456. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho nisinno’’ti, so ca taṃ paṭijānāti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1901","t":"Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho nipanno’’ti, so ca taṃ paṭijānāti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo."},{"ref":"2.1902","t":"Ayampīti purimaṃ upādāya vuccati."},{"ref":"2.1903","t":"Aniyatoti na niyato, saṅghādiseso vā pācittiyaṃ vā."},{"ref":"2.1904","t":"457. Gamanaṃ paṭijānāti nisajjaṃ paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ paṭijānāti āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ na paṭijānāti, na kāretabbo."},{"ref":"2.1905","t":"Gamanaṃ na paṭijānāti nisajjaṃ paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ paṭijānāti āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ na paṭijānāti, na kāretabboti."},{"ref":"2.1906","t":"Dutiyo aniyato niṭṭhito."},{"ref":"2.1907","t":"458. Uddiṭṭhā kho āyasmanto dve aniyatā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto; tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.1908","t":"Tassuddānaṃ –"},{"ref":"2.1909","t":"Alaṃ kammaniyañceva, tatheva ca naheva kho;"},{"ref":"2.1910","t":"Aniyatā supaññattā, buddhaseṭṭhena tādināti."},{"ref":"2.1911","t":"Aniyatakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.1912","t":"4. Nissaggiyakaṇḍaṃ"},{"ref":"2.1913","t":"1. Cīvaravaggo"},{"ref":"2.1914","t":"1. Paṭhamakathinasikkhāpadaṃ"},{"ref":"2.1915","t":"Ime kho panāyasmanto tiṃsa nissaggiyā pācittiyā"},{"ref":"2.1916","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.1917","t":"459. Tene samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā ticīvaraṃ anuññāta’’nti aññeneva ticīvarena gāmaṃ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṃ otaranti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṃ dhāressantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, atirekacīvaraṃ dhārethā’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, atirekacīvaraṃ dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1918","t":"460.’’Yo pana bhikkhu atirekacīvaraṃ dhāreyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1919","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.1920","t":"461.[mahāva. 347] Tena kho pana samayena āyasmato ānandassa atirekacīvaraṃ uppannaṃ hoti. Āyasmā ca ānando taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘na atirekacīvaraṃ dhāretabba’nti. Idañca me atirekacīvaraṃ uppannaṃ. Ahañcimaṃ cīvaraṃ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Kīvaciraṃ panānanda, sāriputto āgacchissatī’’ti? ‘‘Navamaṃ vā, bhagavā, divasaṃ dasamaṃ vā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1921","t":"462.’’Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1922","t":"463.Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā."},{"ref":"2.1923","t":"Ubbhatasmiṃ kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti."},{"ref":"2.1924","t":"Dasāhaparamanti dasāhaparamatā dhāretabbaṃ."},{"ref":"2.1925","t":"Atirekacīvaraṃ nāma anadhiṭṭhitaṃ avikappitaṃ."},{"ref":"2.1926","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ, vikappanupagaṃ pacchimaṃ."},{"ref":"2.1927","t":"Taṃ atikkāmayato nissaggiyaṃ hotī[hotīti idaṃ padaṃ sabbapotthakesu atthi, sikkhāpade pana natthi, evamuparipi] ti ekādase aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ."},{"ref":"2.1928","t":"464. ‘‘Suṇātu me, bhante, saṅgho. Idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti."},{"ref":"2.1929","t":"465. Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘‘idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmantānaṃ nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ."},{"ref":"2.1930","t":"466. ‘‘Suṇantu me āyasmantā. Idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ āyasmantānaṃ nissaṭṭhaṃ. Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti."},{"ref":"2.1931","t":"467. Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘idaṃ me, āvuso, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Tena bhikkhunā āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ – ‘‘imaṃ cīvaraṃ āyasmato dammī’’ti."},{"ref":"2.1932","t":"468. Dasāhātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avikappite vikappitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.1933","t":"Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Dasāhānatikkante vematiko, āpatti dukkaṭassa. Dasāhānatikkante anatikkantasaññī, anāpatti."},{"ref":"2.1934","t":"469. Anāpatti antodasāhaṃ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti."},{"ref":"2.1935","t":"470. Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhacīvaraṃ na denti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, nissaṭṭhacīvaraṃ na dātabbaṃ. Yo na dadeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.1936","t":"Kathinasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.1937","t":"2. Udositasikkhāpadaṃ"},{"ref":"2.1938","t":"471. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamanti. Tāni cīvarāni ciraṃ nikkhittāni kaṇṇakitāni honti. Tāni bhikkhū otāpenti. Addasā kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kassimāni, āvuso, cīvarāni kaṇṇakitānī’’ti? Atha kho te bhikkhū āyasmato ānandassa etamatthaṃ ārocesuṃ. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1939","t":"472.’’Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1940","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.1941","t":"473. Tena kho pana samayena aññataro bhikkhu kosambiyaṃ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṃ pāhesuṃ – ‘‘āgacchatu bhadanto, mayaṃ, upaṭṭhahissāmā’’ti. Bhikkhūpi evamāhaṃsu – ‘‘gacchāvuso, ñātakā taṃ upaṭṭhahissantī’’ti. So evamāha – ‘‘bhagavatāvuso, sikkhāpadaṃ paññattaṃ – ‘na ticīvarena vippavasitabba’nti. Ahañcamhi gilāno. Na sakkomi ticīvaraṃ ādāya pakkamituṃ. Nāhaṃ gamissāmī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṃ dātuṃ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, gilāno. Na sakkomi ticīvaraṃ ādāya pakkamituṃ. Sohaṃ, bhante, saṅghaṃ ticīvarena avippavāsasammutiṃ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.1942","t":"474. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṃ ādāya pakkamituṃ. So saṅghaṃ ticīvarena avippavāsasammutiṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ dadeyya. Esā ñatti."},{"ref":"2.1943","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṃ ādāya pakkamituṃ. So saṅghaṃ ticīvarena avippavāsasammutiṃ yācati. Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.1944","t":"‘‘Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.1945","t":"Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1946","t":"475.’’Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1947","t":"476.’’Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā."},{"ref":"2.1948","t":"Ubbhatasmiṃkathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti."},{"ref":"2.1949","t":"Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā."},{"ref":"2.1950","t":"Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ."},{"ref":"2.1951","t":"Nissaggiyaṃ hotīti saha aruṇuggamanā [aruṇuggamanena (sī. syā.)] nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ [rattiṃ vippavutthaṃ (sī.)] aññatra bhikkhusammutiyā nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.1952","t":"477. Gāmo ekūpacāro nānūpacāro. Nivesanaṃ ekūpacāraṃ nānūpacāraṃ. Udosito ekūpacāro nānūpacāro. Aṭṭo ekūpacāro nānūpacāro. Māḷo ekūpacāro nānūpacāro. Pāsādo ekūpacāro nānūpacāro. Hammiyaṃ ekūpacāraṃ nānūpacāraṃ. Nāvā ekūpacārā nānūpacārā. Sattho ekūpacāro nānūpacāro. Khettaṃ ekūpacāraṃ nānūpacāraṃ. Dhaññakaraṇaṃ ekūpacāraṃ nānūpacāraṃ. Ārāmo ekūpacāro nānūpacāro. Vihāro ekūpacāro nānūpacāro. Rukkhamūlaṃ ekūpacāraṃ nānūpacāraṃ. Ajjhokāso ekūpacāro nānūpacāro."},{"ref":"2.1953","t":"478.Gāmo ekūpacāro nāma ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṃ nikkhipitvā antogāme vatthabbaṃ. Aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1954","t":"479. Nānākulassa gāmo hoti parikkhitto ca. Yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Sabhāye cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1955","t":"480. Ekakulassa nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṃ nikkhipitvā antonivesane vatthabbaṃ. Aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1956","t":"481. Nānākulassa nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1957","t":"482. Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṃ nikkhipitvā antoudosite vatthabbaṃ. Aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1958","t":"483. Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1959","t":"484. Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṃ nikkhipitvā antoaṭṭe vatthabbaṃ. Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1960","t":"485. Ekakulassa māḷo hoti, antomāḷe cīvaraṃ nikkhipitvā antomāḷe vatthabbaṃ. Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1961","t":"486. Ekakulassa pāsādo hoti, antopāsāde cīvaraṃ nikkhipitvā antopāsāde vatthabbaṃ. Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1962","t":"487. Ekakulassa hammiyaṃ hoti. Antohammiye cīvaraṃ nikkhipitvā antohammiye vatthabbaṃ. Nānākulassa hammiyaṃ hoti, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1963","t":"488. Ekakulassa nāvā hoti. Antonāvāya cīvaraṃ nikkhipitvā antonāvāya vatthabbaṃ. Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṃ ovarake cīvaraṃ nikkhittaṃ hoti tasmiṃ ovarake vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1964","t":"489. Ekakulassa sattho hoti. Satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṃ na vijahitabbaṃ. Nānākulassa sattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbaṃ."},{"ref":"2.1965","t":"490. Ekakulassa khettaṃ hoti parikkhittañca. Antokhette cīvaraṃ nikkhipitvā antokhette vatthabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa khettaṃ hoti parikkhittañca. Antokhette cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ."},{"ref":"2.1966","t":"491. Ekakulassa dhaññakaraṇaṃ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṃ nikkhipitvā antodhaññakaraṇe vatthabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa dhaññakaraṇaṃ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ."},{"ref":"2.1967","t":"492. Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṃ nikkhipitvā antoārāme vatthabbaṃ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṃ."},{"ref":"2.1968","t":"493. Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṃ nikkhipitvā antovihāre vatthabbaṃ. Aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Nānākulassa vihāro hoti parikkhitto ca. Yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ."},{"ref":"2.1969","t":"494. Ekakulassa rukkhamūlaṃ hoti, yaṃ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṃ nikkhipitvā antochāyāya vatthabbaṃ. Nānākulassa rukkhamūlaṃ hoti, hatthapāsā na vijahitabbaṃ."},{"ref":"2.1970","t":"Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro."},{"ref":"2.1971","t":"495. Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Appaccuddhaṭe paccuddhaṭasaññī…pe… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī…pe… avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.1972","t":"Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. Avippavutthe vematiko, āpatti dukkaṭassa. Avippavutthe avippavutthasaññī, anāpatti."},{"ref":"2.1973","t":"496. Anāpatti antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti."},{"ref":"2.1974","t":"Udositasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.1975","t":"3. Tatiyakathinasikkhāpadaṃ"},{"ref":"2.1976","t":"497. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa bhikkhuno akālacīvaraṃ uppannaṃ hoti. Tassa taṃ cīvaraṃ kayiramānaṃ nappahoti. Atha kho so bhikkhu taṃ cīvaraṃ ussāpetvā punappunaṃ vimajjati. Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto taṃ bhikkhuṃ taṃ cīvaraṃ ussāpetvā punappunaṃ vimajjantaṃ. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kissa tvaṃ, bhikkhu, imaṃ cīvaraṃ ussāpetvā punappunaṃ vimajjasī’’ti? ‘‘Idaṃ me, bhante, akālacīvaraṃ uppannaṃ. Kayiramānaṃ nappahoti. Tenāhaṃ imaṃ cīvaraṃ ussāpetvā punappunaṃ vimajjāmī’’ti. ‘‘Atthi pana te, bhikkhu, cīvarapaccāsā’’ti? ‘‘Atthi, bhagavā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā, bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, akālacīvaraṃ paṭiggahetvā cīvarapaccāsā nikkhipitu’’nti."},{"ref":"2.1977","t":"498. Tena kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ akālacīvaraṃ paṭiggahetvā cīvarapaccāsā nikkhipitu’’nti akālacīvarāni paṭiggahetvā atirekamāsaṃ nikkhipanti. Tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhanti. Addasā kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhante. Disvāna bhikkhū āmantesi – ‘‘kassimāni, āvuso, cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhantī’’ti? ‘‘Amhākaṃ, āvuso, akālacīvarāni cīvarapaccāsā nikkhittānī’’ti. ‘‘Kīvaciraṃ panāvuso, imāni cīvarāni nikkhittānī’’ti? ‘‘Atirekamāsaṃ, āvuso’’ti. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipissantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1978","t":"499.’’Niṭṭhitacīvarasmiṃbhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva akālacīvaraṃ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṃ. Paṭiggahetvā khippameva kāretabbaṃ. Nocassa pāripūri, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttari [uttariṃ (sī. syā.)] nikkhipeyya, satiyāpi paccāsāya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1979","t":"500.Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā."},{"ref":"2.1980","t":"Ubbhatasmiṃ kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti."},{"ref":"2.1981","t":"Akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppannaṃ, kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāma."},{"ref":"2.1982","t":"Uppajjeyyāti uppajjeyya saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena."},{"ref":"2.1983","t":"Ākaṅkhamānenāti icchamānena paṭiggahetabbaṃ."},{"ref":"2.1984","t":"Paṭiggahetvā khippameva kāretabbanti dasāhā kāretabbaṃ."},{"ref":"2.1985","t":"No cassa pāripūrīti kayiramānaṃ nappahoti."},{"ref":"2.1986","t":"Māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbanti māsaparamatā nikkhipitabbaṃ."},{"ref":"2.1987","t":"Ūnassa pāripūriyāti ūnassa pāripūratthāya."},{"ref":"2.1988","t":"Satiyā paccāsāyāti paccāsā hoti saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena."},{"ref":"2.1989","t":"Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti tadahuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Dvīhuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Tīhuppanne mūlacīvare…pe… catūhuppanne… pañcāhuppanne… chāhuppanne… sattāhuppanne… aṭṭhāhuppanne … navāhuppanne… dasāhuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Ekādase uppanne…pe… dvādase uppanne… terase uppanne… cuddase uppanne… pannarase uppanne… soḷase uppanne… sattarase uppanne… aṭṭhārase uppanne… ekūnavīse uppanne… vīse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Ekavīse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, navāhā kāretabbaṃ. Dvāvīse uppanne…pe… tevīse uppanne… catuvīse uppanne… pañcavīse uppanne… chabbīse uppanne… sattavīse uppanne… aṭṭhavīse uppanne… ekūnatiṃse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, ekāhaṃ kāretabbaṃ… tiṃse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, tadaheva adhiṭṭhātabbaṃ vikappetabbaṃ vissajjetabbaṃ. No ce adhiṭṭheyya vā vikappeyya vā vissajjeyya vā, ekatiṃse aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.1990","t":"Visabhāge uppanne mūlacīvare paccāsācīvaraṃ uppajjati, rattiyo ca sesā honti, na akāmā kāretabbaṃ."},{"ref":"2.1991","t":"501. Māsātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Māsātikkante vematiko nissaggiyaṃ pācittiyaṃ. Māsātikkante anatikkantasaññī nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī…pe… avikappite vikappitasaññī… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī… avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.1992","t":"Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Māsānatikkante atikkantasaññī, āpatti dukkaṭassa. Māsānatikkante vematiko, āpatti dukkaṭassa. Māsānatikkante anatikkantasaññī, anāpatti."},{"ref":"2.1993","t":"502. Anāpatti antomāse adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti."},{"ref":"2.1994","t":"Tatiyakathinasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.1995","t":"4. Purāṇacīvarasikkhāpadaṃ"},{"ref":"2.1996","t":"503. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Sā āyasmato udāyissa santike abhikkhaṇaṃ āgacchati. Āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṃ gacchati. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā santike bhattavissaggaṃ karoti. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā tassā bhikkhuniyā purato aṅgajātaṃ vivaritvā āsane nisīdi. Sāpi kho bhikkhunī āyasmato udāyissa purato aṅgajātaṃ vivaritvā āsane nisīdi. Atha kho āyasmā udāyī sāratto tassā bhikkhuniyā aṅgajātaṃ upanijjhāyi. Tassa asuci mucci. Atha kho āyasmā udāyī taṃ bhikkhuniṃ etadavoca – ‘‘gaccha, bhagini, udakaṃ āhara, antaravāsakaṃ dhovissāmī’’ti. ‘‘Āharayya, ahameva dhovissāmī’’ti taṃ asuciṃ ekadesaṃ mukhena aggahesi ekadesaṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Bhikkhuniyo evamāhaṃsu – ‘‘abrahmacārinī ayaṃ bhikkhunī, gabbhinī’’ti. ‘‘Nāhaṃ, ayye, abrahmacārinī’’ti bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyo udāyī bhikkhuniyā purāṇacīvaraṃ dhovāpessatī’’ti! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā purāṇacīvaraṃ dhovāpessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, bhikkhuniyā purāṇacīvaraṃ dhovāpesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, udāyi, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā pāsādikaṃ vā apāsādikaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā purāṇacīvaraṃ dhovāpessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.1997","t":"504.’’Yopana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṃ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.1998","t":"505.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.1999","t":"Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.2000","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.2001","t":"Purāṇacīvaraṃ nāma sakiṃ nivatthampi sakiṃ pārutampi."},{"ref":"2.2002","t":"Dhovāti āṇāpeti, āpatti dukkaṭassa. Dhotaṃ nissaggiyaṃ hoti. Rajāti āṇāpeti, āpatti dukkaṭassa. Rattaṃ nissaggiyaṃ hoti. Ākoṭehīti āṇāpeti, āpatti dukkaṭassa. Sakiṃ pāṇippahāraṃ vā muggarappahāraṃ vā dinne nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, purāṇacīvaraṃ aññātikāya bhikkhuniyā dhovāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2003","t":"506. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti rajāpeti ākoṭāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2004","t":"Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti ākoṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2005","t":"Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2006","t":"Aññātikāya vematiko…pe… aññātikāya ñātikasaññī…pe… aññassa purāṇacīvaraṃ dhovāpeti, āpatti dukkaṭassa. Nisīdanapaccattharaṇaṃ dhovāpeti, āpatti dukkaṭassa. Ekatoupasampannāya dhovāpeti, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.2007","t":"507. Anāpatti ñātikāya dhovantiyā aññātikā dutiyā hoti, avuttā dhovati, aparibhuttaṃ dhovāpeti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ dhovāpeti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.2008","t":"Purāṇacīvarasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.2009","t":"5. Cīvarapaṭiggahaṇasikkhāpadaṃ"},{"ref":"2.2010","t":"508. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena uppalavaṇṇā bhikkhunī sāvatthiyaṃ viharati. Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Tena kho pana samayena corā katakammā gāviṃ vadhitvā maṃsaṃ gahetvā andhavanaṃ pavisiṃsu. Addasā kho coragāmaṇiko uppalavaṇṇaṃ bhikkhuniṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvānassa etadahosi – ‘‘sace me puttabhātukā passissanti viheṭhissanti imaṃ bhikkhuni’’nti aññena maggena agamāsi. Atha kho so coragāmaṇiko maṃse pakke varamaṃsāni gahetvā paṇṇapuṭaṃ [paṇṇena puṭaṃ (syā.)] bandhitvā uppalavaṇṇāya bhikkhuniyā avidūre rukkhe ālaggetvā – ‘‘yo passati samaṇo vā brāhmaṇo vā dinnaṃyeva haratū’’ti, vatvā pakkāmi. Assosi kho uppalavaṇṇā bhikkhunī samādhimhā vuṭṭhahitvā tassa coragāmaṇikassa imaṃ vācaṃ bhāsamānassa. Atha kho uppalavaṇṇā bhikkhunī taṃ maṃsaṃ gahetvā upassayaṃ agamāsi. Atha kho uppalavaṇṇā bhikkhunī tassā rattiyā accayena taṃ maṃsaṃ sampādetvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā vehāsaṃ abbhuggantvā veḷuvane paccuṭṭhāsi [paccupaṭṭhāsi (?)]."},{"ref":"2.2011","t":"Tena kho pana samayena bhagavā gāmaṃ piṇḍāya paviṭṭho hoti. Āyasmā udāyī ohiyyako hoti vihārapālo. Atha kho uppalavaṇṇā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kahaṃ, bhante, bhagavā’’ti? ‘‘Paviṭṭho, bhagini, bhagavā gāmaṃ piṇḍāyā’’ti. ‘‘Imaṃ, bhante, maṃsaṃ bhagavato dehī’’ti. ‘‘Santappito tayā, bhagini, bhagavā maṃsena. Sace me tvaṃ antaravāsakaṃ dadeyyāsi, evaṃ ahampi santappito bhaveyyaṃ antaravāsakenā’’ti. ‘‘Mayaṃ kho, bhante, mātugāmā nāma kicchalābhā. Idañca me antimaṃ pañcamaṃ cīvaraṃ. Nāhaṃ dassāmī’’ti. ‘‘Seyyathāpi, bhagini, puriso hatthiṃ datvā kacche sajjeyya [vissajjeyya (syā.)] evameva kho tvaṃ bhagini bhagavato maṃsaṃ datvā mayi antaravāsake sajjasī’’ti [antaravāsakaṃ na sajjasīti (ka.), mayhaṃ antaravāsakaṃ vissajjehīti (syā.)]. Atha kho uppalavaṇṇā bhikkhunī āyasmatā udāyinā nippīḷiyamānā antaravāsakaṃ datvā upassayaṃ agamāsi. Bhikkhuniyo uppalavaṇṇāya bhikkhuniyā pattacīvaraṃ paṭiggaṇhantiyo uppalavaṇṇaṃ bhikkhuniṃ etadavocuṃ – ‘‘kahaṃ te, ayye, antaravāsako’’ti? Uppalavaṇṇā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyo udāyī bhikkhuniyā cīvaraṃ paṭiggahessati kicchalābho mātugāmo’’ti. Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṃ paṭiggahessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, bhikkhuniyā cīvaraṃ paṭiggahesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, udāyi, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggahessasi! Netaṃ moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2012","t":"509.’’Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2013","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2014","t":"510. Tena kho pana samayena bhikkhū kukkuccāyantā bhikkhunīnaṃ pārivattakacīvaraṃ na paṭiggaṇhanti. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā amhākaṃ pārivattakacīvaraṃ na paṭiggahessantī’’ti! Assosuṃ kho bhikkhū tāsaṃ bhikkhunīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, pañcannaṃ pārivattakaṃ paṭiggahetuṃ – bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā. Anujānāmi, bhikkhave, imesaṃ pañcannaṃ pārivattakaṃ paṭiggahetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha."},{"ref":"2.2015","t":"511.’’Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya, aññatra pārivattakā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2016","t":"512.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2017","t":"Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.2018","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.2019","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ."},{"ref":"2.2020","t":"Aññatra pārivattakāti ṭhapetvā pārivattakaṃ."},{"ref":"2.2021","t":"Paṭiggaṇhāti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātikāya bhikkhuniyā hatthato paṭiggahitaṃ, aññatra pārivattakā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2022","t":"513. Aññātikāya aññātikasaññī cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ. Aññātikāya vematiko cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ. Aññātikāya ñātikasaññī cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2023","t":"Ekatoupasampannāya hatthato cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.2024","t":"514. Anāpatti ñātikāya, pārivattakaṃ parittena vā vipulaṃ, vipulena vā parittaṃ, bhikkhu vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ gaṇhāti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.2025","t":"Cīvarapaṭiggahaṇasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.2026","t":"6. Aññātakaviññattisikkhāpadaṃ"},{"ref":"2.2027","t":"515. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo [paṭṭho (syā. ka.)] hoti dhammiṃ kathaṃ kātuṃ. Atha kho aññataro seṭṭhiputto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ seṭṭhiputtaṃ āyasmā upanando sakyaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘vadeyyātha, bhante, yena attho. Paṭibalā mayaṃ ayyassa dātuṃ yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāra’’nti. ‘‘Sace me tvaṃ, āvuso, dātukāmosi, ito ekaṃ sāṭakaṃ dehī’’ti. ‘‘Amhākaṃ kho, bhante, kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ. Āgamehi, bhante, yāva gharaṃ gacchāmi. Gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundaratara’’nti. Dutiyampi kho āyasmā upanando sakyaputto taṃ seṭṭhiputtaṃ etadavoca ‘‘sace me tvaṃ āvuso dātukāmosi ito ekaṃ sāṭakaṃ dehī’’ti. Amhākaṃ kho bhante kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ, āgamehi bhante yāva gharaṃ gacchāmi, gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundarataranti. Tatiyampi kho āyasmā upanando sakyaputto taṃ seṭṭhiputtaṃ etadavoca ‘‘sace me tvaṃ āvuso dātukāmosi, ito ekaṃ sāṭakaṃ dehī’’ti. Amhākaṃ kho bhante kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ, āgamehi bhante yāva gharaṃ gacchāmi, gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundarataranti. ‘‘Kiṃ pana tayā, āvuso, adātukāmena pavāritena yaṃ tvaṃ pavāretvā na desī’’ti."},{"ref":"2.2028","t":"Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena nippīḷiyamāno ekaṃ sāṭakaṃ datvā agamāsi. Manussā taṃ seṭṭhiputtaṃ etadavocuṃ – ‘‘kissa tvaṃ ayyo ekasāṭako āgacchasī’’ti? Atha kho so seṭṭhiputto tesaṃ manussānaṃ etamatthaṃ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayimesaṃ sukarā dhammanimantanāpi kātuṃ [nayime sukarā dhammanimantanāyapi kātuṃ (syā.)]. Kathañhi nāma seṭṭhiputtena dhammanimantanāya kayiramānāya sāṭakaṃ gahessantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto seṭṭhiputtaṃ cīvaraṃ viññāpessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, seṭṭhiputtaṃ cīvaraṃ viññāpesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātakaṃ seṭṭhiputtaṃ cīvaraṃ viññāpessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2029","t":"516.’’Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2030","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2031","t":"517. Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṃ 2 addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te bhikkhū acchindiṃsu. Atha kho te bhikkhū – ‘‘bhagavatā paṭikkhittaṃ aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetu’’nti, kukkuccāyantā na viññāpesuṃ. Yathānaggāva sāvatthiṃ gantvā bhikkhū abhivādenti. Bhikkhū evamāhaṃsu – ‘‘sundarā kho ime, āvuso, ājīvakā ye ime bhikkhūsu abhivādentī’’ti. Te evamāhaṃsu – ‘‘na mayaṃ, āvuso, ājīvakā, bhikkhū maya’’nti. Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – ‘‘iṅghāvuso upāli, ime anuyuñjāhī’’ti. Atha kho āyasmatā upālinā anuyuñjiyamānā te bhikkhū etamatthaṃ ārocesuṃ. Atha kho āyasmā upāli te bhikkhū anuyuñjitvā bhikkhū etadavoca – ‘‘bhikkhū ime, āvuso. Detha nesaṃ cīvarānī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū naggā āgacchissanti! Nanu nāma tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti. Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetuṃ. Yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhūmattharaṇaṃ vā bhisicchavi vā, taṃ gahetvā pārupituṃ labhitvā odahissāmī’’ti. No ce hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhumattharaṇaṃ vā bhisicchavi vā tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ; na tveva naggena āgantabbaṃ. Yo āgaccheyya, āpatti dukkaṭassa. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2032","t":"518.’’Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya, aññatra samayā, nissaggiyaṃ pācittiyaṃ. Tatthāyaṃ samayo – acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā. Ayaṃ tattha samayo’’ti."},{"ref":"2.2033","t":"519.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2034","t":"Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho."},{"ref":"2.2035","t":"Gahapati nāma yo koci agāraṃ ajjhāvasati."},{"ref":"2.2036","t":"Gahapatānī nāma yā kāci agāraṃ ajjhāvasati."},{"ref":"2.2037","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ."},{"ref":"2.2038","t":"Aññatra samayāti ṭhapetvā samayaṃ."},{"ref":"2.2039","t":"Acchinnacīvaro nāma bhikkhussa cīvaraṃ acchinnaṃ hoti rājūhi vā corehi vā dhuttehi vā, yehi kehici vā acchinnaṃ hoti."},{"ref":"2.2040","t":"Naṭṭhacīvaro nāma bhikkhussa cīvaraṃ agginā vā daḍḍhaṃ hoti, udakena vā vuḷhaṃ hoti, undūrehi vā upacikāhi vā khāyitaṃ hoti, paribhogajiṇṇaṃ vā hoti."},{"ref":"2.2041","t":"Aññatra samayā viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ, aññatra samayā viññāpitaṃ, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2042","t":"520. Aññātake aññātakasaññī, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2043","t":"Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti."},{"ref":"2.2044","t":"521. Anāpatti samaye, ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.2045","t":"Aññātakaviññattisikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.2046","t":"7. Tatuttarisikkhāpadaṃ"},{"ref":"2.2047","t":"522. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū acchinnacīvarake bhikkhū upasaṅkamitvā evaṃ vadanti – ‘‘bhagavatā, āvuso, anuññātaṃ – ‘acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetuṃ’; viññāpetha, āvuso, cīvara’’nti. ‘‘Alaṃ, āvuso, laddhaṃ amhehi cīvara’’nti. ‘‘Mayaṃ āyasmantānaṃ viññāpemā’’ti. ‘‘Viññāpetha, āvuso’’ti. Atha kho chabbaggiyā bhikkhū gahapatike upasaṅkamitvā etadavocuṃ – ‘‘acchinnacīvarakā, āvuso, bhikkhū āgatā. Detha nesaṃ cīvarānī’’ti, bahuṃ cīvaraṃ viññāpesuṃ."},{"ref":"2.2048","t":"Tena kho pana samayena aññataro puriso sabhāyaṃ nisinno aññataraṃ purisaṃ etadavoca – ‘‘acchinnacīvarakā ayyo bhikkhū āgatā. Tesaṃ mayā cīvaraṃ dinna’’nti. Sopi evamāha – ‘‘mayāpi dinna’’nti. Aparopi evamāha – ‘‘mayāpi dinna’’nti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessanti, dussavāṇijjaṃ vā samaṇā sakyaputtiyā karissanti, paggāhikasālaṃ [paṭaggāhikasālaṃ (?)] vā pasāressantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2049","t":"523.’’Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṃ pavāreyya santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ. Tato ce uttari sādiyeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2050","t":"524.Tañceti acchinnacīvarakaṃ bhikkhuṃ."},{"ref":"2.2051","t":"Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho."},{"ref":"2.2052","t":"Gahapati nāma yo koci agāraṃ ajjhāvasati."},{"ref":"2.2053","t":"Gahapatānī nāma yā kāci agāraṃ ajjhāvasati."},{"ref":"2.2054","t":"Bahūhi cīvarehīti bahukehi cīvarehi."},{"ref":"2.2055","t":"Abhihaṭṭhuṃ pavāreyyāti yāvatakaṃ icchasi tāvatakaṃ gaṇhāhīti."},{"ref":"2.2056","t":"Santaruttaraparamaṃtena bhikkhunā tato cīvaraṃ sāditabbanti sace tīṇi naṭṭhāni honti dve sāditabbāni, dve naṭṭhāni ekaṃ sāditabbaṃ, ekaṃ naṭṭhaṃ na kiñci sāditabbaṃ."},{"ref":"2.2057","t":"Tato ce uttari sādiyeyyāti tatuttari viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ upasaṅkamitvā tatuttari viññāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2058","t":"525. Aññātake aññātakasaññī tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2059","t":"Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti."},{"ref":"2.2060","t":"526. Anāpatti – ‘‘sesakaṃ āharissāmī’’ti haranto gacchati, ‘‘sesakaṃ tuyheva hotū’’ti denti, na acchinnakāraṇā denti, na naṭṭhakāraṇā denti, ñātakānaṃ, pavāritānaṃ, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.2061","t":"Tatuttarisikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.2062","t":"8. Upakkhaṭasikkhāpadaṃ"},{"ref":"2.2063","t":"527. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso pajāpatiṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṃ vācaṃ bhāsamānassa. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda, amukasmiṃ okāse aññataro puriso pajāpatiṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Atthāvuso, maṃ so upaṭṭhāko’’ti. Atha kho āyasmā upanando sakyaputto yena so puriso tenupasaṅkami; upasaṅkamitvā taṃ purisaṃ etadavoca – ‘‘saccaṃ kira maṃ tvaṃ, āvuso, cīvarena acchādetukāmosī’’ti? ‘‘Api meyya, evaṃ hoti – ‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Sace kho maṃ tvaṃ, āvuso, cīvarena acchādetukāmosi, evarūpena cīvarena acchādehi. Kyāhaṃ tena acchannopi karissāmi yāhaṃ na paribhuñjissāmī’’ti."},{"ref":"2.2064","t":"Atha kho so puriso ujjhāyati khiyyati vipāceti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarena acchādetuṃ. Kathañhi nāma ayyo upanando mayā pubbe appavārito maṃ upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2065","t":"528.’’Bhikkhuṃ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṃ [cīvaracetāpanaṃ (syā.)] upakkhaṭaṃ hoti – ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādessāmī’ti; tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘sādhu vata maṃ āyasmā iminā cīvaracetāpannena evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehī’ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2066","t":"529.Bhikkhuṃpaneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmo."},{"ref":"2.2067","t":"Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho."},{"ref":"2.2068","t":"Gahapati nāma yo koci agāraṃ ajjhāvasati."},{"ref":"2.2069","t":"Gahapatānī nāma yā kāci agāraṃ ajjhāvasati."},{"ref":"2.2070","t":"Cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā pavāḷo vā phaliko vā paṭako vā suttaṃ vā kappāso vā."},{"ref":"2.2071","t":"Iminā cīvaracetāpannenāti paccupaṭṭhitena."},{"ref":"2.2072","t":"Cetāpetvāti parivattetvā."},{"ref":"2.2073","t":"Acchādessāmīti dassāmi."},{"ref":"2.2074","t":"Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaracetāpannaṃ upakkhaṭaṃ hoti so bhikkhu."},{"ref":"2.2075","t":"Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ cetāpemī’’ti?"},{"ref":"2.2076","t":"Upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā."},{"ref":"2.2077","t":"Cīvare vikappaṃ āpajjeyyāti āyataṃ vā hotu vitthataṃ vā appitaṃ vā saṇhaṃ vā."},{"ref":"2.2078","t":"Iminācīvaracetāpannenāti paccupaṭṭhitena."},{"ref":"2.2079","t":"Evarūpaṃvā evarūpaṃ vāti. Āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā."},{"ref":"2.2080","t":"Cetāpetvāti parivattetvā."},{"ref":"2.2081","t":"Acchādehīti dajjehi."},{"ref":"2.2082","t":"Kalyāṇakamyataṃ upādāyāti sādhatthiko [sādhutthiko (syā.)] mahagghatthiko. Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā cetāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2083","t":"530. Aññātake aññātakasaññī pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2084","t":"Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti."},{"ref":"2.2085","t":"531. Anāpatti ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ cetāpetukāmassa appagghaṃ cetāpeti, ummattakassa, ādikammikassāti."},{"ref":"2.2086","t":"Upakkhaṭasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.2087","t":"9. Dutiyaupakkhaṭasikkhāpadaṃ"},{"ref":"2.2088","t":"532. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso aññataraṃ purisaṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Sopi evamāha – ‘‘ahampi ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tesaṃ purisānaṃ imaṃ kathāsallāpaṃ. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda. Amukasmiṃ okāse aññataro puriso aññataraṃ purisaṃ etadavoca – ‘ayyaṃ upanandaṃ cīvarena acchādessāmī’ti. Sopi evamāha – ‘ahampi ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Atthāvuso, maṃ te upaṭṭhākā’’ti."},{"ref":"2.2089","t":"Atha kho āyasmā upanando sakyaputto yena te purisā tenupasaṅkami; upasaṅkamitvā te purise etadavoca – ‘‘saccaṃ kira maṃ tumhe, āvuso, cīvarehi acchādetukāmātthā’’ti? ‘‘Api nayya, evaṃ hoti – ‘ayyaṃ upanandaṃ cīvarehi acchādessāmā’’’ti. ‘‘Sace kho maṃ tumhe, āvuso, cīvarehi acchādetukāmāttha, evarūpena cīvarena acchādetha, kyāhaṃ tehi acchannopi karissāmi, yānāhaṃ na paribhuñjissāmī’’ti. Atha kho te purisā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarehi acchādetuṃ. Kathañhi nāma ayyo upanando amhehi pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti!"},{"ref":"2.2090","t":"Assosuṃ kho bhikkhū tesaṃ purisānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātakā te, upananda, aññātakā’’ti? ‘‘Aññātakā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakānaṃ na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2091","t":"533.’’Bhikkhuṃ paneva uddissa ubhinnaṃ aññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vā paccekacīvaracetāpannāni upakkhaṭāni honti – ‘imehi mayaṃ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṃ bhikkhuṃ cīvarehi acchādessāmā’ti; tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘sādhu vata maṃ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādetha, ubhova santā ekenā’ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2092","t":"534.Bhikkhuṃpaneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmā."},{"ref":"2.2093","t":"Ubhinnanti dvinnaṃ."},{"ref":"2.2094","t":"Aññātakā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.2095","t":"Gahapatī nāma ye keci agāra ajjhāvasanti."},{"ref":"2.2096","t":"Gahapatāniyo nāma yā kāci agāraṃ ajjhāvasanti."},{"ref":"2.2097","t":"Cīvaracetāpannāni nāma hiraññā vā suvaṇṇā vā muttā vā maṇī vā pavāḷā vā phalikā vā paṭakā vā suttā vā kappāsā vā."},{"ref":"2.2098","t":"Imehi paccekacīvaracetāpannehiti paccupaṭṭhitehi."},{"ref":"2.2099","t":"Cetāpetvāti parivattetvā."},{"ref":"2.2100","t":"Acchādessāmāti dassāma."},{"ref":"2.2101","t":"Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaracetāpannāni upakkhaṭāni honti so bhikkhu."},{"ref":"2.2102","t":"Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ cetāpemā’’ti."},{"ref":"2.2103","t":"Upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā."},{"ref":"2.2104","t":"Cīvare vikappaṃ āpajjeyyāti āyataṃ vā hotu vitthataṃ vā appitaṃ vā saṇhaṃ vā."},{"ref":"2.2105","t":"Imehi paccekacīvaracetāpannehīti paccupaṭṭhitehi."},{"ref":"2.2106","t":"Evarūpaṃ vā evarūpaṃ vāti āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā."},{"ref":"2.2107","t":"Cetāpetvāti parivattetvā."},{"ref":"2.2108","t":"Acchādethāti dajjetha."},{"ref":"2.2109","t":"Ubhova santā ekenāti dvepi janā ekena."},{"ref":"2.2110","t":"Kalyāṇakamyataṃ upādāyāti sādhatthiko mahagghatthiko."},{"ref":"2.2111","t":"Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā cetāpenti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2112","t":"535. Aññātake aññātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2113","t":"Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti."},{"ref":"2.2114","t":"536. Anāpatti – ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ cetāpetukāmānaṃ appagghaṃ cetāpeti, ummattakassa, ādikammikassāti."},{"ref":"2.2115","t":"Dutiyaupakkhaṭasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.2116","t":"10. Rājasikkhāpadaṃ"},{"ref":"2.2117","t":"537. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṃ pāhesi – ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā ayyaṃ upanandaṃ cīvarena acchādehī’’ti. Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. Paṭiggaṇhātu āyasmā cīvaracetāpanna’’nti. Evaṃ vutte āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca – ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiya’’nti. Evaṃ vutte so dūto āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti? Tena kho pana samayena aññataro upāsako ārāmaṃ agamāsi kenacideva karaṇīyena. Atha kho āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca – ‘‘eso kho, āvuso, upāsako bhikkhūnaṃ veyyāvaccakaro’’ti. Atha kho so dūto taṃ upāsakaṃ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’’ti."},{"ref":"2.2118","t":"Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti. Atha kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti. Dutiyampi kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti."},{"ref":"2.2119","t":"Tena kho pana samayena negamassa samayo hoti. Negamena ca katikā katā hoti – ‘‘yo pacchā āgacchati paññāsaṃ baddho’’ti. Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṃ upāsakaṃ etadavoca – ‘‘attho me, āvuso, cīvarenā’’ti. ‘‘Ajjaṇho, bhante, āgamehi, ajja negamassa samayo. Negamena ca katikā katā hoti – ‘yo pacchā āgacchati paññāsaṃ baddho’’’ti. ‘‘Ajjeva me, āvuso, cīvaraṃ dehī’’ti ovaṭṭikāya parāmasi. Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṃ cetāpetvā pacchā agamāsi. Manussā taṃ upāsakaṃ etadavocuṃ – ‘‘kissa tvaṃ, ayyo, pacchā āgato, paññāsaṃ jīnosī’’ti."},{"ref":"2.2120","t":"Atha kho so upāsako tesaṃ manussānaṃ etamatthaṃ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayimesaṃ sukaraṃ veyyāvaccampi kātuṃ. Kathañhi nāma āyasmā upanando upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2121","t":"538.’’Bhikkhuṃ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃ pahiṇeyya – ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī’ti. So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhātu āyasmā cīvaracetāpanna’nti, tena bhikkhunā so dūto evamassa vacanīyo – ‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. Cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiya’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya – ‘atthi panāyasmato koci veyyāvaccakaro’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā – ‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’ti. So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo – ‘attho me, āvuso, cīvarenā’ti. Dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; no ce abhinipphādeyya, catukkhattuṃpañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ. Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūto uddissa tiṭṭhamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; tato ce uttarivāyamamāno taṃ cīvara abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. No ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’ti, ayaṃ tattha sāmīcī’’ti."},{"ref":"2.2122","t":"539.Bhikkhuṃ paneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmo."},{"ref":"2.2123","t":"Rājā nāma yo koci rajjaṃ kāreti."},{"ref":"2.2124","t":"Rājabhoggo nāma yo koci rañño bhattavetanāhāro."},{"ref":"2.2125","t":"Brāhmaṇo nāma jātiyā brāhmaṇo."},{"ref":"2.2126","t":"Gahapatiko nāma ṭhapetvā rājaṃ rājabhoggaṃ brāhmaṇaṃ avaseso gahapatiko nāma."},{"ref":"2.2127","t":"Cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā."},{"ref":"2.2128","t":"Iminā cīvaracetāpannenāti paccupaṭṭhitena."},{"ref":"2.2129","t":"Cetāpetvāti parivattetvā."},{"ref":"2.2130","t":"Acchādehīti dajjehi."},{"ref":"2.2131","t":"So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. Paṭiggaṇhātu āyasmā cīvaracetāpanna’’nti, tena bhikkhunā so dūto evamassa vacanīyo – ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. Cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiya’’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya – ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti? Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā – ‘‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’’ti. Na vattabbo – ‘‘tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī’’ti."},{"ref":"2.2132","t":"So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo – ‘‘attho me, āvuso, cīvarenā’’ti. Na vattabbo – ‘‘dehi me cīvaraṃ, āhara me cīvaraṃ, parivattehi me cīvaraṃ, cetāpehi me cīvara’’nti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphādeti, iccetaṃ kusalaṃ; no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṃ. Na āsane nisīditabbaṃ. Na āmisaṃ paṭiggahetabbaṃ. Na dhammo bhāsitabbo. ‘‘Kiṃ kāraṇā āgatosī’’ti pucchiyamāno ‘‘jānāhi, āvuso’’ti vattabbo. Sace āsane vā nisīdati, āmisaṃ vā paṭiggaṇhāti, dhammaṃ vā bhāsati, ṭhānaṃ bhañjati. Dutiyampi ṭhātabbaṃ. Tatiyampi ṭhātabbaṃ. Catukkhattuṃ codetvā catukkhattuṃ ṭhātabbaṃ. Pañcakkhatuṃ codetvā dvikkhattuṃ ṭhātabbaṃ. Chakkhattuṃ codetvā na ṭhātabbaṃ. Tato ce uttari vāyamamāno taṃ cīvaraṃ abhinipphādeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2133","t":"No ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti. Yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’’ti."},{"ref":"2.2134","t":"Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā."},{"ref":"2.2135","t":"540. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena vematiko abhinipphādeti, nissaggiyaṃ pācittiyaṃ. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2136","t":"Ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena atirekasaññī, āpatti dukkaṭassa. Ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena vematiko, āpatti dukkaṭassa. Ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena ūnakasaññī anāpatti."},{"ref":"2.2137","t":"541. Anāpatti – tikkhattuṃ codanāya, chakkhattuṃ ṭhānena, ūnakatikkhattuṃ codanāya, ūnakachakkhattuṃ ṭhānena, acodiyamāno deti, sāmikā codetvā denti, ummattakassa, ādikammikassāti."},{"ref":"2.2138","t":"Rājasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.2139","t":"Kathinavaggo paṭhamo."},{"ref":"2.2140","t":"Tassuddānaṃ –"},{"ref":"2.2141","t":"Ubbhataṃ kathinaṃ tīṇi, dhovanañca paṭiggaho;"},{"ref":"2.2142","t":"Aññātakāni tīṇeva, ubhinnaṃ dūtakena cāti."},{"ref":"2.2143","t":"2. Kosiyavaggo"},{"ref":"2.2144","t":"1. Kosiyasikkhāpadaṃ"},{"ref":"2.2145","t":"542. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṃ vadanti – ‘‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’’nti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā amhe upasaṅkamitvā evaṃ vakkhanti – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’nti! Amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā bahū khuddake pāṇe saṅghātaṃ āpādemā’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṃ vakkhanti – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’’’nti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, kosiyakārake upasaṅkamitvā evaṃ vadetha – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’’’nti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, kosiyakārake upasaṅkamitvā evaṃ vakkhatha – bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātunti. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2146","t":"543.’’Yo pana bhikkhu kosiyamissakaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2147","t":"544.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2148","t":"Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ."},{"ref":"2.2149","t":"Kārāpeyyāti ekenapi kosiyaṃsunā missitvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabba…pe… idaṃ me, bhante, kosiyamissakaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2150","t":"545. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2151","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.2152","t":"546. Anāpatti vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.2153","t":"Kosiyasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.2154","t":"2. Suddhakāḷakasikkhāpadaṃ"},{"ref":"2.2155","t":"547. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena chabbaggiyā bhikkhū suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpenti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2156","t":"548.’’Yo pana bhikkhu suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2157","t":"549.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2158","t":"Kāḷakaṃ nāma dve kāḷakāni – jātiyā kāḷakaṃ vā rajanakāḷakaṃ vā."},{"ref":"2.2159","t":"Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ."},{"ref":"2.2160","t":"Kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ …pe… idaṃ me, bhante, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2161","t":"550. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2162","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.2163","t":"551. Anāpatti vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.2164","t":"Suddhakāḷakasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.2165","t":"3. Dvebhāgasikkhāpadaṃ"},{"ref":"2.2166","t":"552. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū – ‘‘bhagavatā paṭikkhittaṃ suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpetu’’nti, te thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpenti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2167","t":"553.’’Navaṃ pana bhikkhunā santhataṃ kārayamānena dve bhāgā suddhakāḷakānaṃ eḷakalomānaṃ ādātabbā tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṃ eḷakalomānaṃ tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2168","t":"554.Navaṃ nāma karaṇaṃ upādāya vuccati."},{"ref":"2.2169","t":"Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ."},{"ref":"2.2170","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.2171","t":"Dve bhāgā suddhakāḷakānaṃ eḷakalomānaṃ ādātabbāti dhārayitvā dve tulā ādātabbā."},{"ref":"2.2172","t":"Tatiyaṃ odātānanti tulaṃ odātānaṃ."},{"ref":"2.2173","t":"Catutthaṃ gocariyānanti tulaṃ gocariyānaṃ."},{"ref":"2.2174","t":"Anādāce bhikkhu dve bhāge suddhakāḷakānaṃ eḷakalomānaṃ tatiyaṃ odātānaṃ catutthaṃ gocariyānanti. Anādiyitvā dve tule suddhakāḷakānaṃ eḷakalomānaṃ tulaṃ odātānaṃ tulaṃ gocariyānaṃ navaṃ santhataṃ karoti vā kārāpeti vā payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, santhataṃ anādiyitvā dve tule suddhakāḷakānaṃ eḷakalomānaṃ tulaṃ odātānaṃ tulaṃ gocariyānaṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2175","t":"555. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2176","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.2177","t":"556. Anāpatti tulaṃ odātānaṃ tulaṃ gocariyānaṃ ādiyitvā karoti, bahutaraṃ odātānaṃ bahutaraṃ gocariyānaṃ ādiyitvā karoti, suddhaṃ odātānaṃ suddhaṃ gocariyānaṃ ādiyitvā karoti, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.2178","t":"Dvebhāgasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.2179","t":"4. Chabbassasikkhāpadaṃ"},{"ref":"2.2180","t":"557. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū anuvassaṃ santhataṃ kārāpenti. Te yācanabahulā viññattibahulā viharanti – ‘‘eḷakalomāni detha. Eḷakalomehi attho’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’’’ti! Amhākaṃ pana sakiṃ katāni santhatāni pañcapi chapi vassāni honti, yesaṃ no dārakā uhadantipi ummihantipi undūrehipi khajjanti. Ime pana samaṇā sakyaputtiyā anuvassaṃ santhataṃ kārāpenti, yācanabahulā viññattibahulā viharanti – ‘‘eḷakalomāni detha, eḷakalomehi attho’’ti!"},{"ref":"2.2181","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū anuvassaṃ santhataṃ kārāpenti, yācanabahulā viññattibahulā viharanti – ‘eḷakalomāni detha, eḷakalomehi attho’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’ti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2182","t":"558.’’Navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2183","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2184","t":"559. Tena kho pana samayena aññataro bhikkhu kosambiyaṃ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṃ pāhesuṃ – ‘‘āgacchatu, bhadanto mayaṃ upaṭṭhahissāmā’’ti. Bhikkhūpi evamāhaṃsu – ‘‘gacchāvuso, ñātakā taṃ upaṭṭhahissantī’’ti. So evamāha – ‘‘bhagavatā, āvuso, sikkhāpadaṃ paññattaṃ – ‘navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabba’nti. Ahañcamhi gilāno, na sakkomi santhataṃ ādāya pakkamituṃ. Mayhañca vinā santhatā na phāsu hoti. Nāhaṃ gamissāmī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānassa bhikkhuno santhatasammutiṃ dātuṃ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, gilāno. Na sakkomi santhataṃ ādāya pakkamituṃ. Sohaṃ, bhante, saṅghaṃ santhatasammutiṃ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2185","t":"560. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti santhataṃ ādāya pakkamituṃ. So saṅghaṃ santhatasammutiṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno santhatasammutiṃ dadeyya. Esā ñatti."},{"ref":"2.2186","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti santhataṃ ādāya pakkamituṃ. So saṅghaṃ santhatasammutiṃ yācati. Saṅgho itthannāmassa bhikkhuno santhatasammutiṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno santhatasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2187","t":"‘‘Dinnā saṅghena itthannāmassa bhikkhuno santhatasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2188","t":"Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2189","t":"561.’’Navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2190","t":"562.Navaṃ nāma karaṇaṃ upādāya vuccati."},{"ref":"2.2191","t":"Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ."},{"ref":"2.2192","t":"Kārāpetvāti karitvā vā kārāpetvā vā."},{"ref":"2.2193","t":"Chabbassāni dhāretabbanti chabbassaparamatā dhāretabbaṃ."},{"ref":"2.2194","t":"Orena ce channaṃ vassānanti ūnakachabbassāni."},{"ref":"2.2195","t":"Taṃ santhataṃ vissajjetvāti aññesaṃ datvā."},{"ref":"2.2196","t":"Avissajjetvāti na kassaci datvā."},{"ref":"2.2197","t":"Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ aññaṃ navaṃ santhataṃ karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, santhataṃ ūnakachabbassāni kārāpitaṃ, aññatra bhikkhusammutiyā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2198","t":"563. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2199","t":"564. Anāpatti chabbassāni karoti, atirekachabbassāni karoti, aññassatthāya karoti vā kārāpeti vā, aññena kataṃ paṭilabhitvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, bhikkhusammutiyā, ummattakassa, ādikammikassāti."},{"ref":"2.2200","t":"Chabbassasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.2201","t":"5. Nisīdanasanthatasikkhāpadaṃ"},{"ref":"2.2202","t":"565. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante,’’ti kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. Tena kho pana samayena sāvatthiyā saṅghena katikā katā hoti – ‘‘icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’’ti. Atha kho āyasmā upaseno vaṅgantaputto, sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘kacci vo, upasena, khamanīyaṃ kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena ca mayaṃ, bhante, addhānaṃ āgatā’’ti."},{"ref":"2.2203","t":"Tena kho pana samayena āyasmato upasenassa vaṅgantaputtassa saddhivihāriko bhikkhu bhagavato avidūre nisinno hoti. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘manāpāni te, bhikkhu, paṃsukūlānī’’ti? ‘‘Na kho me, bhante, manāpāni paṃsukūlānī’’ti. ‘‘Kissa pana tvaṃ, bhikkhu, paṃsukūliko’’ti? ‘‘Upajjhāyo me, bhante, paṃsukūliko. Evaṃ ahampi paṃsukūliko’’ti. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘pāsādikā kho tyāyaṃ, upasena, parisā. Kathaṃ tvaṃ, upasena, parisaṃ vinesī’’ti? ‘‘Yo maṃ, bhante, upasampadaṃ yācati tamahaṃ [tāhaṃ (ka.)] evaṃ vadāmi – ‘ahaṃ kho, āvuso, āraññiko piṇḍapātiko paṃsukūliko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko, evāhaṃ taṃ upasampādessāmī’ti. Sace me paṭissuṇāti upasampādemi, no ce me paṭissuṇāti na upasampādemi. Yo maṃ nissayaṃ yācati tamahaṃ [tāhaṃ (ka.)] evaṃ vadāmi – ‘ahaṃ kho, āvuso, āraññiko piṇḍapātiko paṃsukūliko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko, evāhaṃ te nissayaṃ dassāmī’ti. Sace me paṭissuṇāti nissayaṃ demi, no ce me paṭissuṇāti na nissayaṃ demi. Evaṃ kho ahaṃ, bhante, parisaṃ vinemī’’ti."},{"ref":"2.2204","t":"‘‘Sādhu sādhu, upasena. Sādhu kho tvaṃ, upasena, parisaṃ vinesi. Jānāsi pana tvaṃ, upasena, sāvatthiyā saṅghassa katika’’nti? ‘‘Na kho ahaṃ, bhante, jānāmi sāvatthiyā saṅghassa katika’’nti. ‘‘Sāvatthiyā kho, upasena, saṅghena katikā katā – ‘icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’ti. ‘‘Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, na mayaṃ apaññattaṃ paññapessāma paññattaṃ vā na samucchindissāma, yathāpaññattesu sikkhāpadesu samādāya vattissāmā’’ti. ‘‘Sādhu sādhu, upasena, apaññattaṃ na paññapetabbaṃ, paññattaṃ vā na samucchinditabbaṃ, yathāpaññattesu sikkhāpadesu samādāya vattitabbaṃ. Anujānāmi, upasena, ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’ti."},{"ref":"2.2205","t":"566. Tena kho pana samayena sambahulā bhikkhū bahidvārakoṭṭhake ṭhitā honti – ‘‘mayaṃ āyasmantaṃ upasenaṃ vaṅgantaputtaṃ pācittiyaṃ desāpessāmā’’ti. Atha kho āyasmā upaseno vaṅgantaputto sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho te bhikkhū āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavocuṃ – ‘‘jānāsi tvaṃ, āvuso upasena, sāvatthiyā saṅghassa katika’’nti. ‘‘Bhagavāpi maṃ, āvuso, evamāha – ‘jānāsi pana tvaṃ, upasena, sāvatthiyā saṅghassa katika’nti? Na kho ahaṃ, bhante, jānāmi sāvatthiyā saṅghassa katika’’nti. ‘‘Sāvatthiyā kho, upasena, saṅghena katikā katā – icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’’ti. ‘‘Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, na mayaṃ apaññattaṃ paññapessāma paññattaṃ vā na samucchindissāma, yathāpaññattesu sikkhāpadesu samādāya vattissāmāti. Anuññātāvuso, bhagavatā – ‘ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’’ti."},{"ref":"2.2206","t":"Atha kho te bhikkhū – ‘‘saccaṃ kho āyasmā upaseno āha – ‘na apaññattaṃ paññapetabbaṃ, paññattaṃ vā na samucchinditabbaṃ, yathāpaññattesu sikkhāpadesu samādāya vattitabba’’’nti. Assosuṃ kho bhikkhū – ‘‘anuññātā kira bhagavatā – ‘ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’’ti. Te bhagavantaṃ dassanaṃ pihentā [dassanāya pihayamānā (syā.)] santhatāni ujjhitvā āraññikaṅgaṃ piṇḍapātikaṅgaṃ paṃsukūlikaṅgaṃ samādiyiṃsu. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto addasa santhatāni tahaṃ tahaṃ ujjhitāni. Passitvā bhikkhū āmantesi – ‘‘kassimāni, bhikkhave, santhatāni tahaṃ tahaṃ ujjhitānī’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya,…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2207","t":"567.’’Nisīdanasanthataṃpana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya, anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthiṃ navaṃ nisīdanasanthataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2208","t":"568.Nisīdanaṃ nāma sadasaṃ vuccati."},{"ref":"2.2209","t":"Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ."},{"ref":"2.2210","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.2211","t":"Purāṇasanthataṃ nāma sakiṃ nivatthampi sakiṃ pārutampi."},{"ref":"2.2212","t":"Sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāyāti thirabhāvāya vaṭṭaṃ vā caturassaṃ vā chinditvā ekadese vā santharitabbaṃ vijaṭetvā vā santharitabbaṃ."},{"ref":"2.2213","t":"Anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthinti anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ navaṃ nisīdanasanthataṃ karoti vā kārāpeti vā, payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, nisīdanasanthataṃ anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… āyasmato dammīti."},{"ref":"2.2214","t":"569. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2215","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa."},{"ref":"2.2216","t":"570. Anāpatti – purāṇasanthatassa sāmantā sugatavidatthiṃ ādiyitvā karoti, alabhanto thokataraṃ ādiyitvā karoti, alabhanto anādiyitvā karoti, aññena kataṃ paṭilabhitvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa ādikammikassāti."},{"ref":"2.2217","t":"Nisīdanasanthatasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.2218","t":"6. Eḷakalomasikkhāpadaṃ"},{"ref":"2.2219","t":"571. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṃ gacchantassa antarāmagge eḷakalomāni uppajjiṃsu. Atha kho so bhikkhu tāni eḷakalomāni uttarāsaṅgena bhaṇḍikaṃ bandhitvā agamāsi. Manussā taṃ bhikkhuṃ passitvā uppaṇḍesuṃ – ‘‘kittakena te, bhante, kītāni? Kittako udayo bhavissatī’’ti? So bhikkhu tehi manussehi uppaṇḍiyamāno maṅku ahosi. Atha kho so bhikkhu sāvatthiṃ gantvā tāni eḷakalomāni ṭhitakova āsumbhi. Bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘kissa tvaṃ, āvuso, imāni eḷakalomāni ṭhitakova āsumbhasī’’ti? ‘‘Tathā hi panāhaṃ, āvuso, imesaṃ eḷakalomānaṃ kāraṇā manussehi uppaṇḍito’’ti. ‘‘Kīva dūrato pana tvaṃ, āvuso, imāni eḷakalomāni āharī’’ti? ‘‘Atirekatiyojanaṃ, āvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu atirekatiyojanaṃ eḷakalomāni āharissatī’’ti! Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira tvaṃ, bhikkhu, atirekatiyojanaṃ eḷakalomāni āharīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, atirekatiyojanaṃ eḷakalomāni āharissasi! Netaṃ moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2220","t":"572.’’Bhikkhunopaneva addhānamaggappaṭipannassa eḷakalomāni uppajjayyuṃ. Ākaṅkhamānena bhikkhunā paṭiggahetabbāni. Paṭiggahetvā tiyojanaparamaṃ sahatthā haritabbāni [hāretabbāni (sī. syā. ka.)], asante hārake. Tato ce uttari hareyya, asantepi hārake, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2221","t":"573.Bhikkhunopaneva addhānamaggappaṭipannassāti panthaṃ gacchantassa."},{"ref":"2.2222","t":"Eḷakalomāni uppajjeyyunti uppajjeyyuṃ saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena."},{"ref":"2.2223","t":"Ākaṅkhamānenāti icchamānena paṭiggahetabbāni."},{"ref":"2.2224","t":"Paṭiggahetvā tiyojanaparamaṃ sahatthā haritabbānīti tiyojanaparamatā sahatthā haritabbāni."},{"ref":"2.2225","t":"Asante hāraketi nāñño koci hārako hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā."},{"ref":"2.2226","t":"Tato ce uttari hareyya, asantepi hāraketi paṭhamaṃ pādaṃ tiyojanaṃ atikkāmeti, āpatti dukkaṭassa. Dutiyaṃ pādaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ [nissaggiyāni honti (syā.)]. Antotiyojane ṭhito bahitiyojanaṃ pāteti, nissaggiyaṃ pācittiyaṃ [nissaggiyāni honti (syā.)]. Aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni honti. Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbāni…pe… imāni me, bhante, eḷakalomāni tiyojanaṃ atikkāmitāni nissaggiyāni. Imānāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2227","t":"574. Atirekatiyojane atirekasaññī atikkāmeti [tiyojanaṃ atikkāmeti (syā.)], nissaggiyaṃ pācittiyaṃ. Atirekatiyojane vematiko atikkāmeti [tiyojanaṃ atikkāmeti (syā.)], nissaggiyaṃ pācittiyaṃ. Atirekatiyojane ūnakasaññī atikkāmeti [tiyojanaṃ atikkāmeti (syā.)], nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2228","t":"Ūnakatiyojane atirekasaññī, āpatti dukkaṭassa. Ūnakatiyojane vematiko, āpatti dukkaṭassa. Ūnakatiyojane ūnakasaññī, anāpatti."},{"ref":"2.2229","t":"575. Anāpatti tiyojanaṃ harati, ūnakatiyojanaṃ harati, tiyojanaṃ haratipi, paccāharatipi, tiyojanaṃ vāsādhippāyo gantvā tato paraṃ harati, acchinnaṃ paṭilabhitvā harati, nissaṭṭhaṃ paṭilabhitvā harati, aññaṃ harāpeti katabhaṇḍaṃ, ummattakassa, ādikammikassāti."},{"ref":"2.2230","t":"Eḷakalomasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.2231","t":"7. Eḷakalomadhovāpanasikkhāpadaṃ"},{"ref":"2.2232","t":"576. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho mahāpajāpatiṃ gotamiṃ bhagavā etadavoca – ‘‘kacci, gotami, bhikkhuniyo appamattā ātāpiniyo pahitattā viharantī’’ti? ‘‘Kuto, bhante, bhikkhunīnaṃ appamādo! Ayyā chabbaggiyā bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña’’nti."},{"ref":"2.2233","t":"Atha kho bhagavā mahāpajāpatiṃ gotamiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīhi eḷakalomāni dhovāpethapi rajāpethapi vijaṭāpethapī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikāyo tumhākaṃ, bhikkhave, aññātikāyo’’ti? ‘‘Aññātikāyo, bhagavā’’ti. ‘‘Aññātakā, moghapurisā, aññātikānaṃ na jānanti patirūpaṃ vā appatirūpaṃ vā pāsādikaṃ vā apāsādikaṃ. Tattha nāma tumhe, moghapurisā, aññātikāhi bhikkhunīhi eḷakalomāni dhovāpessathapi rajāpessathapi vijaṭāpessathapi! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2234","t":"577.’’Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2235","t":"578.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2236","t":"Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.2237","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.2238","t":"Dhovāti āṇāpeti, āpatti dukkaṭassa. Dhotāni nissaggiyāni honti. Rajāti āṇāpeti, āpatti dukkaṭassa. Rattāni nissaggiyāni honti. Vijaṭehīti āṇāpeti, āpatti dukkaṭassa. Vijaṭitāni nissaggiyāni honti. Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbāni…pe… imāni me, bhante, eḷakalomāni aññātikāya bhikkhuniyā dhovāpitāni nissaggiyāni. Imānāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2239","t":"579. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti vijaṭāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2240","t":"Aññātikāya aññātikasaññī eḷakalomāni rajāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2241","t":"Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ."},{"ref":"2.2242","t":"580. Aññātikāya vematiko…pe… aññātikāya ñātikasaññī…pe… aññassa eḷakalomāni dhovāpeti, āpatti dukkaṭassa. Ekato upasampannāya dhovāpeti, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.2243","t":"581. Anāpatti ñātikāya dhāvantiyā aññātikā dutiyā hoti, avuttā dhovati, aparibhuttaṃ katabhaṇḍaṃ dhovāpeti, sikkhamānāya sāmaṇeriyā ummattakassa ādikammikassāti."},{"ref":"2.2244","t":"Eḷakalomadhovāpanasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.2245","t":"8. Rūpiyasikkhāpadaṃ"},{"ref":"2.2246","t":"582. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko. Yaṃ tasmiṃ kule uppajjati khādanīyaṃ vā bhojanīyaṃ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati. Tena kho pana samayena sāyaṃ tasmiṃ kule maṃsaṃ uppannaṃ hoti. Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti. Tassa kulassa dārako rattiyā paccūsasamayaṃ paccuṭṭhāya rodati – ‘‘maṃsaṃ me dethā’’ti. Atha kho so puriso pajāpatiṃ etadavoca – ‘‘ayyassa paṭivisaṃ dārakassa dehi. Aññaṃ cetāpetvā ayyassa dassāmā’’ti."},{"ref":"2.2247","t":"Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘hiyyo kho, bhante, sāyaṃ maṃsaṃ uppannaṃ ahosi. Tato ayyassa paṭiviso ṭhapito. Ayaṃ, bhante, dārako rattiyā paccūsasamayaṃ paccuṭṭhāya rodati – ‘maṃsaṃ me dethā’ti. Ayyassa paṭiviso dārakassa dinno. Kahāpaṇena, bhante, kiṃ āhariyyatū’’ti? ‘‘Pariccatto me, āvuso, kahāpaṇo’’ti? ‘‘Āma, bhante, pariccatto’’ti. ‘‘Taññeva me, āvuso, kahāpaṇaṃ dehī’’ti."},{"ref":"2.2248","t":"Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṃ datvā ujjhāyati khiyyati vipāceti – ‘‘tatheva mayaṃ rūpiyaṃ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṃ paṭiggaṇhantī’’ti. Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto rūpiyaṃ paṭiggahessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, rūpiyaṃ paṭiggahesī’’ti [paṭiggaṇhāsīti (syā.)]? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, rūpiyaṃ paṭiggahessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2249","t":"583.’’Yo pana bhikkhu jātarūparajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2250","t":"584.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2251","t":"Jātarūpaṃ nāma satthuvaṇṇo vuccati."},{"ref":"2.2252","t":"Rajataṃ nāma kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṃ gacchanti."},{"ref":"2.2253","t":"Uggaṇheyyāti sayaṃ gaṇhāti nissaggiyaṃ pācittiyaṃ [nissaggiyaṃ hoti (syā.)]."},{"ref":"2.2254","t":"Uggaṇhāpeyyāti aññaṃ gāhāpeti nissaggiyaṃ pācittiyaṃ [nissaggiyaṃ hoti (syā.)]."},{"ref":"2.2255","t":"Upanikkhittaṃvā sādiyeyyāti idaṃ ayyassa hotūti upanikkhittaṃ sādiyati, nissaggiyaṃ hoti. Saṅghamajjhe nissajjitabbaṃ. Evañca pana, bhikkhave, nissajjitabbaṃ – tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo – ‘‘āvuso, imaṃ jānāhī’’ti. Sace so bhaṇati – ‘‘iminā kiṃ āhariyyatū’’ti, na vattabbo – ‘‘imaṃ vā imaṃ vā āharā’’ti. Kappiyaṃ ācikkhitabbaṃ – sappi vā telaṃ vā madhu vā phāṇitaṃ vā. Sace so tena parivattetvā kappiyaṃ āharati rūpiyappaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ; no ce labhetha, so vattabbo – ‘‘āvuso, imaṃ chaḍḍehī’’ti. Sace so chaḍḍeti, iccetaṃ kusalaṃ; no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2256","t":"585. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya. Esā ñatti."},{"ref":"2.2257","t":"‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2258","t":"‘‘Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2259","t":"Tena sammatena bhikkhunā animittaṃ katvā pātetabbaṃ. Sace nimittaṃ katvā pāteti, āpatti dukkaṭassa."},{"ref":"2.2260","t":"586. Rūpiye rūpiyasaññī rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ. Rūpiye vematiko rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ. Rūpiye arūpiyasaññī rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2261","t":"Arūpiye rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti."},{"ref":"2.2262","t":"Anāpatti ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati – yassa bhavissati so harissatīti, ummattakassa, ādikammikassāti."},{"ref":"2.2263","t":"Rūpiyasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.2264","t":"9. Rūpiyasaṃvohārasikkhāpadaṃ"},{"ref":"2.2265","t":"587. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2266","t":"588.’’Yo pana bhikkhu nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2267","t":"589.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2268","t":"Nānappakārakaṃ nāma katampi akatampi katākatampi. Kataṃ nāma sīsūpagaṃ gīvūpagaṃ hatthūpagaṃ pādūpagaṃ kaṭūpagaṃ. Akataṃ nāma ghanakataṃ vuccati. Katākataṃ nāma tadubhayaṃ."},{"ref":"2.2269","t":"Rūpiyaṃ nāma satthuvaṇṇo kahāpaṇo, lohamāsako, dārumāsako, jatumāsako ye vohāraṃ gacchanti."},{"ref":"2.2270","t":"Samāpajjeyyāti katena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ [nissaggiyaṃ hoti (syā.)]. Katena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Saṅghamajjhe nissajjitabbaṃ. Evañca pana, bhikkhave, nissajjitabbaṃ. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo – ‘‘āvuso, imaṃ jānāhī’’ti. Sace so bhaṇati – ‘‘iminā kiṃ āhariyyatū’’ti, na vattabbo – ‘‘imaṃ vā imaṃ vā āharā’’ti. Kappiyaṃ ācikkhitabbaṃ – sappi vā telaṃ vā madhu vā phāṇitaṃ vā. Sace so tena parivattetvā kappiyaṃ āharati, rūpiyacetāpakaṃ ṭhapetvā, sabbeheva paribhuñjitabbaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ; no ce labhetha, so vattabbo – ‘‘āvuso, imaṃ chaḍḍehī’’ti. Sace so chaḍḍeti, iccetaṃ kusalaṃ; no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2271","t":"590. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya. Esā ñatti."},{"ref":"2.2272","t":"‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2273","t":"‘‘Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2274","t":"Tena sammatena bhikkhunā animittaṃ katvā pātetabbaṃ. Sace nimittaṃ katvā pāteti, āpatti dukkaṭassa."},{"ref":"2.2275","t":"591. Rūpiye rūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Rūpiye vematiko rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Rūpiye arūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye rūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye vematiko rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye arūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2276","t":"Arūpiye rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti."},{"ref":"2.2277","t":"592. Anāpatti ummattakassa, ādikammikassāti."},{"ref":"2.2278","t":"Rūpiyasaṃvohārasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.2279","t":"10. Kayavikkayasikkhāpadaṃ"},{"ref":"2.2280","t":"593. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti cīvarakammaṃ kātuṃ. So paṭapilotikānaṃ saṅghāṭiṃ karitvā surattaṃ suparikammakataṃ katvā pārupi. Atha kho aññataro paribbājako mahagghaṃ paṭaṃ pārupitvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘sundarā kho tyāyaṃ, āvuso, saṅghāṭi; dehi me paṭenā’’ti. ‘‘Jānāhi, āvuso’’ti. ‘‘Āmāvuso, jānāmī’’ti. ‘‘Handāvuso’’ti, adāsi. Atha kho so paribbājako taṃ saṅghāṭiṃ pārupitvā paribbājakārāmaṃ agamāsi. Paribbājakā taṃ paribbājakaṃ etadavocuṃ – ‘‘sundarā kho tyāyaṃ, āvuso, saṅghāṭi; kuto tayā laddhā’’ti? ‘‘Tena me, āvuso, paṭena parivattitā’’ti. ‘‘Katihipi tyāyaṃ, āvuso, saṅghāṭi bhavissati, soyeva te paṭo varo’’ti."},{"ref":"2.2281","t":"Atha kho so paribbājako – ‘‘saccaṃ kho paribbājakā āhaṃsu – ‘katihipi myāyaṃ saṅghāṭi bhavissati! Soyeva me paṭo varo’’’ti yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘handa te, āvuso, saṅghāṭi [saṅghāṭiṃ (syā. ka.)]; dehi me paṭa’’nti. ‘‘Nanu tvaṃ, āvuso, mayā vutto – ‘jānāhi, āvuso’ti! Nāha dassāmī’’ti. Atha kho so paribbājako ujjhāyati khiyyati vipāceti – ‘‘gihīpi naṃ gihissa vippaṭisārissa denti, kiṃ pana pabbajito pabbajitassa na dassatī’’ti! Assosuṃ kho bhikkhū tassa paribbājakassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto paribbājakena saddhiṃ kayavikkayaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, paribbājakena saddhiṃ kayavikkayaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, paribbājakena saddhiṃ kayavikkayaṃ samāpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2282","t":"594.’’Yo pana bhikkhu nānappakārakaṃ kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2283","t":"595.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2284","t":"Nānappakārakaṃ nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, antamaso cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi."},{"ref":"2.2285","t":"Kayavikkayaṃ samāpajjeyyāti iminā imaṃ dehi, iminā imaṃ āhara, iminā imaṃ parivattehi, iminā imaṃ cetāpehīti. Ajjhācarati, āpatti dukkaṭassa. Yato kayitañca hoti vikkayitañca attano bhaṇḍaṃ parahatthagataṃ parabhaṇḍaṃ attano hatthagataṃ, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… ahaṃ, bhante, nānappakārakaṃ kayavikkayaṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2286","t":"596. Kayavikkaye kayavikkayasaññī, nissaggiyaṃ pācittiyaṃ. Kayavikkaye vematiko, nissaggiyaṃ pācittiyaṃ. Kayavikkaye nakayavikkayasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2287","t":"Nakayavikkaye kayavikkayasaññī, āpatti dukkaṭassa. Nakayavikkaye vematiko, āpatti dukkaṭassa. Nakayavikkaye nakayavikkayasaññī, anāpatti."},{"ref":"2.2288","t":"597. Anāpatti – agghaṃ pucchati, kappiyakārakassa ācikkhati, ‘‘idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca attho’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.2289","t":"Kayavikkayasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.2290","t":"Kosiyavaggo dutiyo."},{"ref":"2.2291","t":"Tassuddānaṃ –"},{"ref":"2.2292","t":"Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṃ;"},{"ref":"2.2293","t":"Dve ca lomāni uggaṇhe, ubho nānappakārakāti."},{"ref":"2.2294","t":"3. Pattavaggo"},{"ref":"2.2295","t":"1. Pattasikkhāpadaṃ"},{"ref":"2.2296","t":"598. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bahū patte sannicayaṃ karonti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā bahū patte sannicayaṃ karissanti, pattavāṇijjaṃ vā samaṇā sakyaputtiyā karissanti āmattikāpaṇaṃ vā pasāressantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekapattaṃ dhāressantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, atirekapattaṃ dhārethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, atirekapattaṃ dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya …pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2297","t":"599.’’Yo pana bhikkhu atirekapattaṃ dhāreyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2298","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2299","t":"600. Tena kho pana samayena āyasmato ānandassa atirekapatto uppanno hoti. Āyasmā ca ānando taṃ pattaṃ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘na atirekapatto dhāretabbo’ti. Ayañca me atirekapatto uppanno. Ahañcimaṃ pattaṃ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesi. ‘‘Kīvaciraṃ panānanda, sāriputto āgacchissatī’’ti? ‘‘Navamaṃ vā, bhagavā, divasaṃ dasamaṃ vā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, dasāhaparamaṃ atirekapattaṃ dhāretuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2300","t":"601.’’Dasāhaparamaṃ atirekapatto dhāretabbo. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2301","t":"602.Dasāhaparamanti dasāhaparamatā dhāretabbo."},{"ref":"2.2302","t":"Atirekapatto nāma anadhiṭṭhito avikappito."},{"ref":"2.2303","t":"Patto nāma dve pattā ayopatto mattikāpattoti."},{"ref":"2.2304","t":"Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto. Ukkaṭṭho nāma patto aḍḍhāḷhakodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Majjhimo nāma patto nāḷikodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Omako nāma patto patthodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Tato ukkaṭṭho apatto, omako apatto."},{"ref":"2.2305","t":"Taṃ atikkāmayato nissaggiyo hotīti ekādase aruṇuggamane nissaggiyo hoti. Nissajjitabbo saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbo. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, bhante, patto dasāhātikkanto nissaggiyo. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo."},{"ref":"2.2306","t":"603. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ patto itthannāmassa bhikkhuno nissaggiyo saṅghassa nissaṭṭho. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ pattaṃ itthannāmassa bhikkhuno dadeyyā’’ti."},{"ref":"2.2307","t":"604. Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘‘ayaṃ me, bhante, patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmantānaṃ nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo."},{"ref":"2.2308","t":"605. ‘‘Suṇantu me āyasmantā. Ayaṃ patto itthannāmassa bhikkhuno nissaggiyo āyasmantānaṃ nissaṭṭho. Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ pattaṃ itthannāmassa bhikkhuno dadeyyu’’nti."},{"ref":"2.2309","t":"606. Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, āvuso, patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Tena bhikkhunā āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo – ‘‘imaṃ pattaṃ āyasmato dammī’’ti."},{"ref":"2.2310","t":"607. Dasāhātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avikappite vikappitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Abhinne bhinnasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2311","t":"Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Dasāhānatikkante vematiko, āpatti dukkaṭassa. Dasāhānatikkante anatikkantasaññī, anāpatti."},{"ref":"2.2312","t":"608. Anāpatti antodasāhaṃ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, bhijjati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti."},{"ref":"2.2313","t":"Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhapattaṃ na denti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, nissaṭṭhapatto na dātabbo. Yo na dadeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.2314","t":"Pattasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.2315","t":"2. Ūnapañcabandhanasikkhāpadaṃ"},{"ref":"2.2316","t":"609. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena aññatarena kumbhakārena bhikkhū pavāritā honti – ‘‘yesaṃ ayyānaṃ pattena attho ahaṃ pattenā’’ti. Tena kho pana samayena bhikkhū na mattaṃ jānitvā bahū patte viññāpenti. Yesaṃ khuddakā pattā te mahante patte viññāpenti. Yesaṃ mahantā pattā te khuddake patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahū patte viññāpessanti! Ayaṃ imesaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamantī’’ti."},{"ref":"2.2317","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū na mattaṃ jānitvā bahū patte viññāpessantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū na mattaṃ jānitvā bahū patte viññāpentīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā na mattaṃ jānitvā bahū patte viññāpessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā’’ti."},{"ref":"2.2318","t":"610. Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ pattaṃ viññāpetu’’nti kukkuccāyanto na viññāpeti. Hatthesu piṇḍāya carati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṃ viññāpetu’’nti."},{"ref":"2.2319","t":"611. Tena kho pana samayena chabbaggiyā bhikkhū – ‘‘bhagavatā anuññātaṃ naṭṭhapattassa vā bhinnapattassa vā pattaṃ viññāpetu’’nti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṃ tatheva bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā tatheva ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahū patte viññāpessanti! Ayaṃ imesaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamantī’’ti."},{"ref":"2.2320","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2321","t":"612.’’Yo pana bhikkhu ūnapañcabandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo – ‘ayaṃ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. Ayaṃ tattha sāmīcī’’ti."},{"ref":"2.2322","t":"613.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2323","t":"Ūnapañcabandhano nāma patto abandhano vā ekabandhano vā dvibandhano vā tibandhano vā catubandhano vā. Abandhanokāso nāma patto yassa dvaṅgulā rāji na hoti. Bandhanokāso nāma patto yassa dvaṅgulā rāji hoti. Navo nāma patto viññattiṃ upādāya vuccati."},{"ref":"2.2324","t":"Cetāpeyyāti viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyo hoti. Saṅghamajjhe nissajjitabbo. Sabbeheva adhiṭṭhitapattaṃ gahetvā sannipatitabbaṃ. Na lāmako patto adhiṭṭhātabbo – ‘‘mahagghaṃ pattaṃ gahessāmī’’ti. Sace lāmakaṃ pattaṃ adhiṭṭheti – ‘‘mahagghaṃ pattaṃ gahessāmī’’ti, āpatti dukkaṭassa. Evañca pana, bhikkhave, nissajjitabbo. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gāhitāgāhitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2325","t":"614. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ pattaggāhāpakaṃ sammanneyya. Esā ñatti."},{"ref":"2.2326","t":"‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ pattaggāhāpakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2327","t":"‘‘Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2328","t":"615. Tena sammatena bhikkhunā patto gāhetabbo. Thero vattabbo – ‘‘gaṇhātu, bhante, thero patta’’nti. Sace thero gaṇhāti, therassa patto dutiyassa gāhetabbo. Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa. Apattakassa na gāhetabbo. Eteneva upāyena yāva saṅghanavakā gāhetabbā. Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo – ‘‘ayaṃ te, bhikkhu, patto yāva bhedanāya dhāretabbo’’ti."},{"ref":"2.2329","t":"Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo – ‘‘kathāyaṃ patto nasseyya vā vinasseyya vā bhijjeyya vā’’ti? Sace adese vā nikkhipati abhogena vā bhuñjati vissajjeti vā, āpatti dukkaṭassa."},{"ref":"2.2330","t":"Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā."},{"ref":"2.2331","t":"616. Abandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena ekabandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena dvibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena tibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2332","t":"Ekabandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena ekabandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena dvibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena tibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2333","t":"Dvibandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Dvibandhanena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2334","t":"Tibandhanena pattena abandhanaṃ pattaṃ…pe… ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2335","t":"Catubandhanena pattena abandhanaṃ pattaṃ…pe… ekabandhanaṃ pattaṃ… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2336","t":"Abandhanena pattena abandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena ekabandhanokāsaṃ pattaṃ…pe… dvibandhanokāsaṃ pattaṃ … tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2337","t":"Ekabandhanena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2338","t":"Dvibandhanena pattena abandhanokāsaṃ pattaṃ…pe… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2339","t":"Tibandhanena pattena abandhanokāsaṃ pattaṃ…pe… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2340","t":"Catubandhanena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2341","t":"Abandhanokāsena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanokāsena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2342","t":"Catubandhanokāsena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Catubandhanokāsena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2343","t":"Abandhanokāsena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2344","t":"Catubandhanokāsena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2345","t":"617. Anāpatti naṭṭhapattassa, bhinnapattassa, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.2346","t":"Ūnapañcabandhanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.2347","t":"3. Bhesajjasikkhāpadaṃ"},{"ref":"2.2348","t":"618.[idaṃ vatthu mahāva. 270] Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṃ sodhāpeti leṇaṃ kattukāmo. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – ‘‘kiṃ, bhante, thero kārāpetī’’ti? ‘‘Pabbhāraṃ mahārāja, sodhāpemi leṇaṃ kattukāmo’’ti. ‘‘Attho, bhante, ayyassa ārāmikenā’’ti? ‘‘Na kho, mahārāja, bhagavatā ārāmiko anuññāto’’ti. ‘‘Tena hi, bhante, bhagavantaṃ paṭipucchitvā mama āroceyyāthā’’ti. ‘‘Evaṃ mahārājā’’ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. Atha kho āyasmā pilindavaccho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā āyasmantaṃ pilindavacchaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi."},{"ref":"2.2349","t":"619. Atha kho āyasmā pilindavaccho bhagavato santike dūtaṃ pāhesi – ‘‘rājā, bhante, māgadho seniyo bimbisāro ārāmikaṃ dātukāmo. Kathaṃ nu kho, bhante, mayā paṭipajjitabba’’nti? Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ārāmika’’nti. Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindivaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – ‘‘anuññāto, bhante, bhagavatā ārāmiko’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Tena hi, bhante, ayyassa ārāmikaṃ dammī’’ti. Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṃ paṭissuṇitvā vissaritvā cirena satiṃ paṭilabhitvā aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – ‘‘yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko’’ti? ‘‘Na kho, deva, ayyassa ārāmiko dinno’’ti. ‘‘Kīvaciraṃ nu kho, bhaṇe, ito hi taṃ hotī’’ti? Atha kho so mahāmatto rattiyo gaṇetvā [vigaṇetvā (ka.)] rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – ‘‘pañca, deva, rattisatānī’’ti. ‘‘Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī’’ti. ‘‘Evaṃ, devā’’ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi [adāsi (syā.)], pāṭiyekko gāmo nivisi. Ārāmikagāmakotipi naṃ āhaṃsu, pilindagāmakotipi naṃ āhaṃsu."},{"ref":"2.2350","t":"620. Tena kho pana samayena āyasmā pilindavaccho tasmiṃ gāmake kulūpako hoti. Atha kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya pilindagāmakaṃ piṇḍāya pāvisi. Tena kho pana samayena tasmiṃ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṃ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati – ‘‘mālaṃ me detha, alaṅkāraṃ me dethā’’ti. Atha kho āyasmā pilindavaccho taṃ ārāmikiniṃ etadavoca – ‘‘kissāyaṃ dārikā rodatī’’ti? ‘‘Ayaṃ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati – ‘mālaṃ me detha, alaṅkāraṃ me dethā’ti. Kuto amhākaṃ duggatānaṃ mālā kuto, alaṅkāro’’ti? Atha kho āyasmā pilindavaccho aññataraṃ tiṇaṇḍupakaṃ gahetvā taṃ ārāmikiniṃ etadavoca – ‘‘handimaṃ tiṇaṇḍupakaṃ tassā dārikāya sīse paṭimuñcā’’ti. Atha kho sā ārāmikinī taṃ tiṇaṇḍupakaṃ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā raññopi antepure suvaṇṇamālā. Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṃ – ‘‘amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā devassāpi antepure suvaṇṇamālā. Kuto tassa duggatassa! Nissaṃsayaṃ corikāya ābhatā’’ti!! Atha kho rājā māgadho seniyo bimbisāro taṃ ārāmikakulaṃ bandhāpesi. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya pilindagāmakaṃ piṇḍāya pāvisi. Pilindagāmake sapadānaṃ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi – ‘‘kahaṃ imaṃ ārāmikakulaṃ gata’’nti? ‘‘Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpita’’nti."},{"ref":"2.2351","t":"621. Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ āyasmā pilindavaccho etadavoca – ‘‘kissa, mahārāja, ārāmikakulaṃ bandhāpita’’nti? ‘‘Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā amhākampi antepure suvaṇṇamālā. Kuto tassa duggatassa! Nissaṃsayaṃ corikāya ābhatā’’ti!! Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṃ suvaṇṇanti adhimucci. So ahosi sabbasovaṇṇamayo. ‘‘Idaṃ pana te, mahārāja, tāva bahuṃ suvaṇṇaṃ kuto’’ti? ‘‘Aññātaṃ, bhante, ayyasseveso iddhānubhāvo’’ti. Taṃ ārāmikakulaṃ muñcāpesi. Manussā – ‘‘ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassita’’nti, attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṃsu, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ. Laddhaṃ laddhaṃ parisāya vissajjeti. Parisā cassa hoti bāhullikā. Laddhaṃ laddhaṃ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2352","t":"622.’’Yānikho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2353","t":"623.Yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhessajjānīti sappi nāma gosappi vā ajikāsappi vā mahiṃsasappi [mahisasappi (sī. syā.)] vā yesaṃ maṃsaṃ kappati tesaṃ sappi. Navanītaṃ nāma tesaṃ yeva navanītaṃ. Telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātelaṃ. Madhu nāma makkhikāmadhu. Phāṇitaṃ nāma ucchumhā nibbattaṃ."},{"ref":"2.2354","t":"Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānīti sattāhaparamatā paribhuñjitabbāni."},{"ref":"2.2355","t":"Taṃ atikkāmayato nissaggiyaṃhotīti aṭṭhame aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2356","t":"624. Sattāhātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Sattāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Sattāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2357","t":"Nissaṭṭhaṃ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṃ, na ajjhoharitabbaṃ, padīpe vā kāḷavaṇṇe vā upanetabbaṃ, aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṃ, na ajjhoharitabbaṃ."},{"ref":"2.2358","t":"Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Sattāhānatikkante vematiko, āpatti dukkaṭassa. Sattāhānatikkante anatikkantasaññī, anāpatti."},{"ref":"2.2359","t":"625. Anāpatti antosattāhaṃ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.2360","t":"Bhesajjasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.2361","t":"4. Vassikasāṭikasikkhāpadaṃ"},{"ref":"2.2362","t":"626. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavatā bhikkhūnaṃ vassikasāṭikā anuññātā hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā vassikasāṭikā anuññātā’’ti, paṭikacceva [paṭigacceva (sī.)] vassikasāṭikacīvaraṃ pariyesanti, paṭikacceva katvā nivāsenti, jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpenti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū paṭikacceva vassikasāṭikacīvaraṃ pariyesissanti, paṭikacceva katvā nivāsessanti, jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, paṭikacceva vassikasāṭikacīvaraṃ pariyesatha? Paṭikacceva katvā nivāsetha? Jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe moghapurisā, paṭikacceva vassikasāṭikacīvaraṃ pariyesissatha, paṭikacceva katvā nivāsessatha, jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2363","t":"627.’’Māso seso gimhāna’nti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbaṃ; ‘addhamāsoseso gimhāna’nti katvā nivāsetabbaṃ. ‘Orena ce māso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyeseyya, ‘orenaddhamāso seso gimhāna’nti katvā nivāseyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2364","t":"628.’Māso seso gimhāna’nti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbanti. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti te upasaṅkamitvā evamassu vacanīyā – ‘‘kālo vassikasāṭikāya, samayo vassikasāṭikāya, aññepi manussā vassikasāṭikacīvaraṃ dentī’’ti. Na vattabbā – ‘‘detha me vassikasāṭikacīvaraṃ, āharatha me vassikasāṭikacīvaraṃ, parivattetha me vassikasāṭikacīvaraṃ, cetāpetha me vassikasāṭikacīvara’’nti."},{"ref":"2.2365","t":"‘Addhamāso seso gimhāna’nti katvā nivāsetabbanti. Addhamāse sese gimhāne katvā nivāsetabbaṃ."},{"ref":"2.2366","t":"‘Orena ce māso seso gimhāna’nti atirekamāse sesa gimhāne vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2367","t":"‘Orenaddhamāso seso gimhāna’nti atirekaddhamāse sese gimhāne katvā nivāseti, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, vassikasāṭikacīvaraṃ atirekamāse sese gimhāne pariyiṭṭhaṃ atirekaddhamāse sese gimhāne katvā paridahitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti.…Pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2368","t":"629. Atirekamāse sese gimhāne atirekasaññī vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ. Atirekamāse sese gimhāne vematiko vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ. Atirekamāse sese gimhāne ūnakasaññī vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2369","t":"Atirekaddhamāse sese gimhāne atirekasaññī katvā nivāseti, nissaggiyaṃ pācittiyaṃ. Atirekaddhamāse sese gimhāne vematiko katvā nivāseti, nissaggiyaṃ pācittiyaṃ. Atirekaddhamāse sese gimhāne ūnakasaññī katvā nivāseti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2370","t":"Satiyā vassikasāṭikāya naggo kāyaṃ ovassāpeti, āpatti dukkaṭassa. Ūnakamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. Ūnakamāse sese gimhāne vematiko, āpatti dukkaṭassa. Ūnakamāse sese gimhāne ūnakasaññī, anāpatti."},{"ref":"2.2371","t":"Ūnakaddhamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. Ūnakaddhamāse sese gimhāne vematiko, āpatti dukkaṭassa. Ūnakaddhamāse sese gimhāne ūnakasaññī, anāpatti."},{"ref":"2.2372","t":"630. Anāpatti ‘māso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyesati, ‘addhamāso seso gimhāna’nti katvā nivāseti, ‘ūnakamāso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyesati, ‘ūnakaddhamāso seso gimhāna’nti katvā nivāseti, pariyiṭṭhāya vassikasāṭikāya vassaṃ ukkaḍḍhiyyati, nivatthāya vassikasāṭikāya vassaṃ ukkaḍḍhiyyati, dhovitvā nikkhipitabbaṃ; samaye nivāsetabbaṃ, acchinnacīvarassa, naṭṭhacīvarassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.2373","t":"Vassikasāṭikasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.2374","t":"5. Cīvaraacchindanasikkhāpadaṃ"},{"ref":"2.2375","t":"631. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṃ bhikkhuṃ etadavoca – ‘‘ehāvuso, janapadacārikaṃ pakkamissāmā’’ti. ‘‘Nāhaṃ, bhante, gamissāmi; dubbalacīvaromhī’’ti. ‘‘Ehāvuso, ahaṃ te cīvaraṃ dassāmī’’ti tassa cīvaraṃ adāsi. Assosi kho so bhikkhu – ‘‘bhagavā kira janapadacārikaṃ pakkamissatī’’ti. Atha kho tassa bhikkhuno etadahosi – ‘‘na dānāhaṃ āyasmatā upanandena sakyaputtena saddhiṃ janapadacārikaṃ pakkamissāmi, bhagavatā saddhiṃ janapadacārikaṃ pakkamissāmī’’ti. Atha kho āyasmā upanando sakyaputto taṃ bhikkhuṃ etadavoca – ‘‘ehi dāni, āvuso, janapadacārikaṃ pakkamissāmā’’ti. ‘‘Nāhaṃ, bhante, tayā saddhiṃ janapadacārikaṃ pakkamissāmi, bhagavatā saddhiṃ janapadacārikaṃ pakkamissāmī’’ti. ‘‘Yampi tyāhaṃ, āvuso, cīvaraṃ adāsiṃ, mayā saddhiṃ janapadacārikaṃ pakkamissatī’’ti, kupito anattamano acchindi."},{"ref":"2.2376","t":"Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2377","t":"632.’’Yo pana bhikkhu bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2378","t":"633.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2379","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.2380","t":"Sāmanti sayaṃ datvā."},{"ref":"2.2381","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ, vikappanupagaṃ pacchimaṃ."},{"ref":"2.2382","t":"Kupitoanattamanoti anabhiraddho āhatacitto khilajāto."},{"ref":"2.2383","t":"Acchindeyyāti sayaṃ acchindati, nissaggiyaṃ pācittiyaṃ [nissaggiyaṃ hoti (syā.)]."},{"ref":"2.2384","t":"Acchindāpeyyāti aññaṃ āṇāpeti, āpatti dukkaṭassa. Sakiṃ āṇatto bahukampi acchindati, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti …pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2385","t":"634. Upasampanne upasampannasaññī cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ. Upasampanne vematiko cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ. Upasampanne anupasampannasaññī cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2386","t":"Aññaṃ parikkhāraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. Anupasampannassa cīvaraṃ vā aññaṃ vā parikkhāraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.2387","t":"635. Anāpatti – so vā deti, tassa vā vissasanto gaṇhāti, ummattakassa ādikammikassāti."},{"ref":"2.2388","t":"Cīvaraacchindanasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.2389","t":"6. Suttaviññattisikkhāpadaṃ"},{"ref":"2.2390","t":"636. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena chabbaggiyā bhikkhū cīvarakārasamaye bahuṃ suttaṃ viññāpesuṃ. Katepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘handa mayaṃ, āvuso, aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpemā’’ti. Atha kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Vītepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Dutiyampi kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Vītepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Tatiyampi kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessantī’’ti!"},{"ref":"2.2391","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2392","t":"637.’’Yo pana bhikkhu sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2393","t":"638.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2394","t":"Sāmanti sayaṃ viññāpetvā."},{"ref":"2.2395","t":"Suttaṃ nāma cha suttāni – khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅgaṃ."},{"ref":"2.2396","t":"Tantavāyehīti pesakārehi vāyāpeti, payoge payoge dukkaṭaṃ [vāyāpeti, payoge dukkaṭaṃ (syā.)]. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ sāmaṃ suttaṃ viññāpetvā tantavāyehi vāyāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2397","t":"639. Vāyāpite vāyāpitasaññī, nissaggiyaṃ pācittiyaṃ. Vāyāpite vematiko, nissaggiyaṃ pācittiyaṃ. Vāyāpite avāyāpitasaññī, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2398","t":"Avāyāpite vāyāpitasaññī, āpatti dukkaṭassa. Avāyāpite vematiko, āpatti dukkaṭassa. Avāyāpite avāyāpitasaññī, anāpatti."},{"ref":"2.2399","t":"640. Anāpatti – cīvaraṃ sibbetuṃ, āyoge, kāyabandhane, aṃsabandhake [aṃsavaṭṭake (sī.)], pattatthavikāya, parissāvane, ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.2400","t":"Suttaviññattisikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.2401","t":"7. Mahāpesakārasikkhāpadaṃ"},{"ref":"2.2402","t":"641. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso pavāsaṃ gacchanto pajāpatiṃ etadavoca – ‘‘suttaṃ dhārayitvā amukassa tantavāyassa dehi, cīvaraṃ vāyāpetvā nikkhipa, āgato ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṃ vācaṃ bhāsamānassa. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda, amukasmiṃ okāse aññataro puriso pavāsaṃ gacchanto pajāpatiṃ etadavoca – ‘‘suttaṃ dhārayitvā amukassa tantavāyassa dehi, cīvaraṃ vāyāpetvā nikkhipa, āgato ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. ‘‘Atthāvuso, maṃ so upaṭṭhāko’’ti. Sopi kho tantavāyo āyasmato upanandassa sakyaputtassa upaṭṭhāko hoti. Atha kho āyasmā upanando sakyaputto yena so tantavāyo tenupasaṅkami; upasaṅkamitvā taṃ tantavāyaṃ etadavoca – ‘‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati; āyatañca karohi vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karohī’’ti. ‘‘Ete kho me, bhante, suttaṃ dhārayitvā adaṃsu; iminā suttena cīvaraṃ vināhī’’ti. ‘‘Na, bhante, sakkā āyataṃ vā vitthataṃ vā appitaṃ vā kātuṃ. Sakkā ca kho, bhante, suvītañca suppavāyitañca suvilekhitañca suvitacchitañca kātu’’nti. ‘‘Iṅgha tvaṃ, āvuso, āyatañca karohi vitthatañca appitañca. Na tena suttena paṭibaddhaṃ bhavissatī’’ti."},{"ref":"2.2403","t":"Atha kho so tantavāyo yathābhataṃ suttaṃ tante upanetvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – ‘‘suttena, ayye, attho’’ti. ‘‘Nanu tvaṃ ayyo [ayya (syā.)] mayā vutto – ‘iminā suttena cīvaraṃ vināhī’’’ti. ‘‘Saccāhaṃ, ayye, tayā vutto – ‘iminā suttena cīvaraṃ vināhī’ti. Apica, maṃ ayyo upanando evamāha – ‘iṅgha tvaṃ, āvuso, āyatañca karohi vitthatañca appitañca, na tena suttena paṭibaddhaṃ bhavissatī’’’ti. Atha kho sā itthī yattakaṃyeva suttaṃ paṭhamaṃ adāsi tattakaṃ pacchā adāsi. Assosi kho āyasmā upanando sakyaputto – ‘‘so kira puriso pavāsato āgato’’ti. Atha kho āyasmā upanando sakyaputto yena tassa purisassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso pajāpatiṃ etadavoca – ‘‘vītaṃ taṃ cīvara’’nti? ‘‘Āmāyya, vītaṃ taṃ cīvara’’nti. ‘‘Āhara, ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Atha kho sā itthī taṃ cīvaraṃ nīharitvā sāmikassa datvā etamatthaṃ ārocesi. Atha kho so puriso āyasmato upanandassa sakyaputtassa cīvaraṃ datvā ujjhāyati khiyyati vipāceti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarena acchādetuṃ. Kathañhi nāma ayyo upanando mayā pubbe appavārito tantavāye [gahapatikassa tantavāye (ka.)] upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti."},{"ref":"2.2404","t":"Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2405","t":"642.’’Bhikkhuṃ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati. Āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā’ti. Evañca so bhikkhu vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2406","t":"643.Bhikkhuṃ paneva uddissāti bhikkhussatthāya bhikkhuṃ ārammaṇaṃ karitvā bhikkhuṃ acchādetukāmo."},{"ref":"2.2407","t":"Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho."},{"ref":"2.2408","t":"Gahapati nāma yo koci agāraṃ ajjhāvasati."},{"ref":"2.2409","t":"Gahapatānī nāma yā kāci agāraṃ ajjhāvasati."},{"ref":"2.2410","t":"Tantavāyehīti pesakārehi."},{"ref":"2.2411","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ."},{"ref":"2.2412","t":"Vāyāpeyyāti vināpeti."},{"ref":"2.2413","t":"Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaraṃ viyyati so bhikkhu."},{"ref":"2.2414","t":"Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ vāyāpemī’’ti?"},{"ref":"2.2415","t":"Tantavāye upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā."},{"ref":"2.2416","t":"Cīvare vikappaṃ āpajjeyyāti – ‘‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati, āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā’’ti."},{"ref":"2.2417","t":"Evañca so bhikkhu vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampīti. Piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi, antamaso dhammampi bhaṇati."},{"ref":"2.2418","t":"Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā karoti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2419","t":"644. Aññātake aññātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2420","t":"Ñātake añātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti."},{"ref":"2.2421","t":"645. Anāpatti – ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ vāyāpetukāmassa appagghaṃ vāyāpeti, ummattakassa, ādikammikassāti."},{"ref":"2.2422","t":"Mahāpesakārasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.2423","t":"8. Accekacīvarasikkhāpadaṃ"},{"ref":"2.2424","t":"646. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro mahāmatto pavāsaṃ gacchanto bhikkhūnaṃ santike dūtaṃ pāhesi – ‘‘āgacchantu bhadantā vassāvāsikaṃ dassāmī’’ti. Bhikkhū – ‘vassaṃvuṭṭhānaṃ bhagavatā vassāvāsikaṃ anuññāta’nti, kukkuccāyantā nāgamaṃsu. Atha kho so mahāmatto ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā mayā dūte pahite nāgacchissanti! Ahañhi senāya gacchāmi. Dujjānaṃ jīvitaṃ dujjānaṃ maraṇa’’nti. Assosuṃ kho bhikkhū tassa mahāmattassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti."},{"ref":"2.2425","t":"647. Tena kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti, accekacīvarāni paṭiggahetvā cīvarakālasamayaṃ atikkāmenti. Tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhanti. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni. Tiṭṭhante disvā bhikkhū etadavoca – ‘‘kassimāni, āvuso, cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhantī’’ti? ‘‘Amhākaṃ, āvuso, accekacīvarānī’’ti. ‘‘Kīvaciraṃ panāvuso, imāni cīvarāni nikkhittānī’’ti? Atha kho te bhikkhū āyasmato ānandassa yathānikkhittaṃ ārocesuṃ. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmessantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… – ‘‘saccaṃ kira, bhikkhave, bhikkhū accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2426","t":"648.’’Dasāhānāgataṃ kattikatemāsikapuṇṇamaṃ bhikkhuno paneva accekacīvaraṃ uppajjeyya, accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ, paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbaṃ. Tato ce uttari nikkhipeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2427","t":"649.Dasāhānāgatanti dasāhānāgatāya pavāraṇāya."},{"ref":"2.2428","t":"Kattikatemāsikapuṇṇamanti pavāraṇā kattikā vuccati."},{"ref":"2.2429","t":"Accekacīvaraṃ nāma senāya vā gantukāmo hoti, pavāsaṃ vā gantukāmo hoti, gilāno vā hoti, gabbhinī vā hoti, assaddhassa vā saddhā uppannā hoti, appasannassa vā pasādo uppanno hoti, so ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – ‘‘āgacchantu bhadantā vassāvāsikaṃ dassāmī’’ti, etaṃ accekacīvaraṃ nāma."},{"ref":"2.2430","t":"Accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbanti saññāṇaṃ katvā nikkhipitabbaṃ – ‘‘idaṃ accekacīvara’’nti."},{"ref":"2.2431","t":"Cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā."},{"ref":"2.2432","t":"Tatoce uttari nikkhipeyyāti anatthate kathine vassānassa pacchimaṃ divasaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ [nissaggiyaṃ hoti (syā.)]. Atthate kathine kathinuddhāradivasaṃ atikkāmeti, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, accekacīvaraṃ cīvarakālasamayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2433","t":"650. Accekacīvare accekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Accekacīvare vematiko cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Accekacīvare anaccekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī …pe… avikappite vikappitasaññī… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī… avilutte viluttasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2434","t":"Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Anaccekacīvare accekacīvarasaññī, āpatti dukkaṭassa. Anaccekacīvare vematiko, āpatti dukkaṭassa. Anaccekacīvare anaccekacīvarasaññī, anāpatti."},{"ref":"2.2435","t":"651. Anāpatti – antosamaye adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti."},{"ref":"2.2436","t":"Accekacīvarasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.2437","t":"9. Sāsaṅkasikkhāpadaṃ"},{"ref":"2.2438","t":"652. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū vutthavassā āraññakesu senāsanesu viharanti. Kattikacorakā bhikkhū – ‘‘laddhalābhā’’ti paripātenti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, āraññakesu senāsanesu viharantena tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitu’’nti."},{"ref":"2.2439","t":"Tena kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ āraññakesu senāsanesu viharantena tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitu’’nti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasanti. Tāni cīvarāni nassantipi vinassantipi ḍayhantipi undūrehipi khajjanti. Bhikkhū duccoḷā honti lūkhacīvarā. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, duccoḷā lūkhacīvarā’’ti? Atha kho te bhikkhū bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasissantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasantīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2440","t":"653.’’Upavassaṃ kho pana kattikapuṇṇamaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyya, siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya. Chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ. Tato ce uttari vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2441","t":"654.Upavassaṃ kho panāti vuṭṭhavassānaṃ."},{"ref":"2.2442","t":"Kattikapuṇṇamanti kattikacātumāsinī vuccati."},{"ref":"2.2443","t":"[pāci. 573]Yāni kho pana tāni āraññakāni senāsanānīti āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchimaṃ."},{"ref":"2.2444","t":"[pāci. 573]Sāsaṅkaṃ nāma ārāme ārāmūpacāre corānaṃ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati."},{"ref":"2.2445","t":"[pāci. 573]Sappaṭibhayaṃ nāma ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti."},{"ref":"2.2446","t":"[pāci. 573]Tathārūpesu bhikkhu senāsanesu viharantoti evarūpesu bhikkhu senāsanesu viharanto."},{"ref":"2.2447","t":"Ākaṅkhamānoti icchamāno."},{"ref":"2.2448","t":"Tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaranti saṅghāṭiṃ vā uttarāsaṅgaṃ vā antaravāsakaṃ vā."},{"ref":"2.2449","t":"Antaraghare nikkhipeyyāti samantā gocaragāme nikkhipeyya."},{"ref":"2.2450","t":"Siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāyāti siyā paccayo siyā karaṇīyaṃ."},{"ref":"2.2451","t":"Chārattaparamaṃtena bhikkhunā tena cīvarena vippavasitabbanti chārattaparamatā vippavasitabbaṃ."},{"ref":"2.2452","t":"Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ."},{"ref":"2.2453","t":"Tato ce uttari vippavaseyyāti sattame aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ. ‘‘Idaṃ me, bhante, cīvaraṃ atirekachārattaṃ vippavuṭṭhaṃ, aññatra bhikkhusammutiyā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2454","t":"655. Atirekachāratte atirekasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Atirekachāratte vematiko vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Atirekachāratte ūnakasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Appaccuddhaṭe paccuddhaṭasaññī…pe… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī … avilutte viluttasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2455","t":"Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Ūnakachāratte atirekasaññī, āpatti dukkaṭassa. Ūnakachāratte vematiko, āpatti dukkaṭassa. Ūnakachāratte ūnakasaññī, anāpatti."},{"ref":"2.2456","t":"656. Anāpatti – chārattaṃ vippavasati, ūnakachārattaṃ vippavasati, chārattaṃ vippavasitvā puna gāmasīmaṃ okkamitvā vasitvā pakkamati, anto chārattaṃ paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti."},{"ref":"2.2457","t":"Sāsaṅkasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.2458","t":"10. Pariṇatasikkhāpadaṃ"},{"ref":"2.2459","t":"657. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṅghassa sacīvarabhattaṃ paṭiyattaṃ hoti – ‘‘bhojetvā cīvarena acchādessāmā’’ti. Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṃsu; upasaṅkamitvā taṃ pūgaṃ etadavocuṃ – ‘‘dethāvuso, amhākaṃ imāni cīvarānī’’ti. ‘‘Na mayaṃ, bhante, dassāma. Amhākaṃ saṅghassa anuvassaṃ sacīvarabhikkhā paññattā’’ti. ‘‘Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā [bhaddā (ka.)]. Mayaṃ tumhe nissāya tumhe sampassantā idha viharāma. Tumhe ce amhākaṃ na dassatha, atha ko carahi amhākaṃ dassati? Dethāvuso, amhākaṃ imāni cīvarānī’’ti. Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṃ cīvaraṃ chabbaggiyānaṃ bhikkhūnaṃ datvā saṅghaṃ bhattena parivisi. Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṃ paṭiyattaṃ, na ca jānanti chabbaggiyānaṃ bhikkhūnaṃ dinnanti, te evamāhaṃsu – ‘‘oṇojethāvuso, saṅghassa cīvara’’nti. ‘‘Natthi, bhante. Yathāpaṭiyattaṃ cīvaraṃ ayyā chabbaggiyā attano pariṇāmesu’’nti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2460","t":"658.’’Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiya’’nti."},{"ref":"2.2461","t":"659.Yo panāti yo yādiso…pe… bhikkhūti…pe… aya imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2462","t":"[pāci. 491]Jānāti nāma sāmaṃ vā jānāti aññe vā tassa ārocenti so vā āroceti."},{"ref":"2.2463","t":"[pāci. 491]Saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccattaṃ."},{"ref":"2.2464","t":"[pāci. 491]Lābho nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi."},{"ref":"2.2465","t":"[pāci. 491]Pariṇataṃ nāma dassāma karissāmāti vācā bhinnā hoti."},{"ref":"2.2466","t":"Attano pariṇāmeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti."},{"ref":"2.2467","t":"660. Pariṇate pariṇatasaññī attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ."},{"ref":"2.2468","t":"Pariṇate vematiko attano pariṇāmeti, āpatti dukkaṭassa. Pariṇate apariṇatasaññī attano pariṇāmeti, anāpatti. Saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. Puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Apariṇate pariṇatasaññī, āpatti dukkaṭassa. Apariṇate vematiko, āpatti dukkaṭassa. Apariṇate apariṇatasaññī, anāpatti."},{"ref":"2.2469","t":"661. Anāpatti kattha demāti pucchiyamāno yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya paṭisaṅkhāraṃ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṃ cittaṃ pasīdati tattha dethāti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.2470","t":"Pariṇatasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.2471","t":"Pattavaggo tatiyo."},{"ref":"2.2472","t":"Tassuddānaṃ –"},{"ref":"2.2473","t":"Dve ca pattāni bhesajjaṃ, vassikā dānapañcamaṃ;"},{"ref":"2.2474","t":"Sāmaṃ vāyāpanacceko, sāsaṅkaṃ saṅghikena cāti."},{"ref":"2.2475","t":"662. Uddiṭṭhā kho, āyasmanto, tiṃsa nissaggiyā pācittiyā dhammā. Tatthāyasmante pucchāmi – ‘kaccittha parisuddhā’? Dutiyampi pucchāmi – ‘kaccittha parisuddhā’? Tatiyampi pucchāmi – ‘kaccittha parisuddhā’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.2476","t":"Nissaggiyakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.2477","t":"Pārājikapāḷi niṭṭhitā."},{"ref":"2.2478","t":"Vinayapiṭake"},{"ref":"2.2479","t":"Pācittiyapāḷi"},{"ref":"2.2480","t":"5. Pācittiyakaṇḍaṃ"},{"ref":"2.2481","t":"1. Musāvādavaggo"},{"ref":"2.2482","t":"1. Musāvādasikkhāpadaṃ"},{"ref":"2.2483","t":"Ime kho panāyasmanto dvenavuti pācittiyā"},{"ref":"2.2484","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.2485","t":"1. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena hatthako sakyaputto vādakkhitto hoti. So titthiyehi saddhiṃ sallapanto avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati, saṅketaṃ katvā visaṃvādeti. Titthiyā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma hatthako sakyaputto amhehi saddhiṃ sallapanto avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṃ paṭicarissati, sampajānamusā bhāsissati, saṅketaṃ katvā visaṃvādessatī’’ti!"},{"ref":"2.2486","t":"Assosuṃ kho bhikkhū tesaṃ titthiyānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū yena hatthako sakyaputto tenupasaṅkamiṃsu; upasaṅkamitvā hatthakaṃ sakyaputtaṃ etadavocuṃ – ‘‘saccaṃ kira tvaṃ, āvuso hatthaka, titthiyehi saddhiṃ sallapanto avajānitvā paṭijānāsi, paṭijānitvā avajānāsi, aññenaññaṃ paṭicarasi, sampajānamusā bhāsasi, saṅketaṃ katvā visaṃvādesī’’ti? ‘‘Ete kho, āvuso, titthiyā nāma yena kenaci jetabbā; neva tesaṃ jayo dātabbo’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma hatthako sakyaputto titthiyehi saddhiṃ sallapanto avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṃ paṭicarissati, sampajānamusā bhāsissati, saṅketaṃ katvā visaṃvādessatī’’ti!"},{"ref":"2.2487","t":"Atha kho te bhikkhū hatthakaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā hatthakaṃ sakyaputtaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, hatthaka, titthiyehi saddhiṃ sallapanto avajānitvā paṭijānāsi, paṭijānitvā avajānāsi, aññenaññaṃ paṭicarasi, sampajānamusā bhāsasi, saṅketaṃ katvā visaṃvādesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, titthiyehi saddhiṃ sallapanto avajānitvā paṭijānissasi, paṭijānitvā avajānissasi, aññenaññaṃ paṭicarissasi, sampajānamusā bhāsissasi, saṅketaṃ katvā visaṃvādessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2488","t":"2.’’Sampajānamusāvāde pācittiya’’nti."},{"ref":"2.2489","t":"3.Sampajānamusāvādo nāma visaṃvādanapurekkhārassa vācā, girā, byappatho, vacībhedo, vācasikā viññatti, aṭṭha anariyavohārā – adiṭṭhaṃ diṭṭhaṃ meti, assutaṃ sutaṃ meti, amutaṃ mutaṃ meti, aviññātaṃ viññātaṃ meti, diṭṭhaṃ adiṭṭhaṃ meti, sutaṃ assutaṃ meti, mutaṃ amutaṃ meti, viññātaṃ aviññātaṃ meti."},{"ref":"2.2490","t":"Adiṭṭhaṃ nāma na cakkhunā diṭṭhaṃ. Assutaṃ nāma na sotena sutaṃ. Amutaṃ nāma na ghānena ghāyitaṃ, na jivhāya sāyitaṃ, na kāyena phuṭṭhaṃ. Aviññātaṃ nāma na manasā viññātaṃ. Diṭṭhaṃ nāma cakkhunā diṭṭhaṃ. Sutaṃ nāma sotena sutaṃ. Mutaṃ nāma ghānena ghāyitaṃ, jivhāya sāyitaṃ, kāyena phuṭṭhaṃ. Viññātaṃ nāma manasā viññātaṃ."},{"ref":"2.2491","t":"4. Tīhākārehi ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti."},{"ref":"2.2492","t":"Catūhākārehi ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ."},{"ref":"2.2493","t":"Pañcahākārehi ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ."},{"ref":"2.2494","t":"Chahākārehi ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ."},{"ref":"2.2495","t":"Sattahākārehi ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa’’ – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.2496","t":"5. Tīhākārehi ‘‘assutaṃ sutaṃ me’’ti…pe… amutaṃ mutaṃ meti…pe… aviññātaṃ viññātaṃ meti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti."},{"ref":"2.2497","t":"Catūhākārehi…pe… pañcahākārehi…pe… chahākārehi…pe… sattahākārehi ‘‘aviññātaṃ viññātaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.2498","t":"6. Tīhākārehi ‘‘adiṭṭhaṃ diṭṭhañca me sutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi ‘‘adiṭṭhaṃ diṭṭhañca me mutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi ‘‘adiṭṭhaṃ diṭṭhañca me viññātañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… tīhākārehi adiṭṭhaṃ ‘‘diṭṭhañca me sutañca mutañcā’’ti…pe… tīhākārehi adiṭṭhaṃ ‘‘diṭṭhañca me sutañca viññātañcā’’ti…pe… tīhākārehi adiṭṭhaṃ ‘‘diṭṭhañca me sutañca mutañca viññātañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2499","t":"Tīhākārehi assutaṃ ‘‘sutañca me mutañcā’’ti…pe… tīhākārehi assutaṃ ‘‘sutañca me viññātañcā’’ti…pe… tīhākārehi assutaṃ ‘‘sutañca me diṭṭhañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi assutaṃ ‘‘sutañca me mutañca viññātañcā’’ti…pe… tīhākārehi assutaṃ ‘‘sutañca me mutañca diṭṭhañcā’’ti…pe… tīhākārehi assutaṃ ‘‘sutañca me mutañca viññātañca diṭṭhañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2500","t":"Tīhākārehi amutaṃ ‘‘mutañca me viññātañcā’’ti…pe… tīhākārehi amutaṃ ‘‘mutañca me diṭṭhañcā’’ti…pe… tīhākārehi amutaṃ ‘‘mutañca me sutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi amutaṃ ‘‘mutañca me viññātañca diṭṭhañcā’’ti…pe… tīhākārehi amutaṃ ‘‘mutañca me viññātañca sutañcā’’ti…pe… tīhākārehi amutaṃ ‘‘mutañca me viññātañca diṭṭhañca sutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2501","t":"Tīhākārehi aviññātaṃ ‘‘viññātañca me diṭṭhañcā’’ti…pe… tīhākārehi aviññātaṃ ‘‘viññātañca me sutañcā’’ti…pe… tīhākārehi aviññātaṃ ‘‘viññātañca me mutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi aviññātaṃ ‘‘viññātañca me diṭṭhañca sutañcā’’ti…pe… tīhākārehi aviññātaṃ ‘‘viññātañca me diṭṭhañca mutañcā’’ti…pe… tīhākārehi aviññātaṃ ‘‘viññātañca me diṭṭhañca sutañca mutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2502","t":"7. Tīhākārehi diṭṭhaṃ ‘‘adiṭṭhaṃ me’’ti…pe… sutaṃ ‘‘assutaṃ me’’ti…pe… mutaṃ ‘‘amutaṃ me’’ti…pe… viññātaṃ ‘‘aviññātaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2503","t":"8. Tīhākārehi diṭṭhaṃ ‘‘sutaṃ me’’ti…pe… tīhākārehi diṭṭhaṃ ‘‘mutaṃ me’’ti…pe… tīhākārehi diṭṭhaṃ ‘‘viññātaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi diṭṭhaṃ ‘‘sutañca me mutañcā’’ti…pe… tīhākārehi diṭṭhaṃ ‘‘sutañca me viññātañcā’’ti…pe… tīhākārehi diṭṭhaṃ ‘‘sutañca me mutañca viññātañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2504","t":"Tīhākārehi sutaṃ ‘‘mutaṃ me’’ti…pe… tīhākārehi sutaṃ ‘‘viññātaṃ me’’ti…pe… tīhākārehi sutaṃ ‘‘diṭṭhaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi sutaṃ ‘‘mutañca me viññātañcā’’ti…pe… tīhākārehi sutaṃ ‘‘mutañca me diṭṭhañcā’’ti…pe… tīhākārehi sutaṃ ‘‘mutañca me viññātañca diṭṭhañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2505","t":"Tīhākārehi mutaṃ ‘‘viññātaṃ me’’ti…pe… tīhākārehi mutaṃ ‘‘diṭṭhaṃ me’’ti…pe… tīhākārehi mutaṃ ‘‘sutaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi mutaṃ ‘‘viññātañca me diṭṭhañcā’’ti…pe… tīhākārehi mutaṃ ‘‘viññātañca me sutañcā’’ti…pe… tīhākārehi mutaṃ ‘‘viññātañca me diṭṭhañca sutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2506","t":"Tīhākārehi viññātaṃ ‘‘diṭṭhaṃ me’’ti…pe… tīhākārehi viññātaṃ ‘‘sutaṃ me’’ti …pe… tīhākārehi viññātaṃ ‘‘mutaṃ me’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe… tīhākārehi viññātaṃ ‘‘diṭṭhañca me sutañcā’’ti…pe… tīhākārehi viññātaṃ ‘‘diṭṭhañca me mutañcā’’ti…pe… tīhākārehi viññātaṃ ‘‘diṭṭhañca me sutañca mutañcā’’ti sampajānamusā bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2507","t":"9. Tīhākārehi diṭṭhe vematiko diṭṭhaṃ nokappeti, diṭṭhaṃ nassarati, diṭṭhaṃ pamuṭṭho hoti…pe… sute vematiko sutaṃ nokappeti, sutaṃ nassarati, sutaṃ pamuṭṭho hoti…pe… mute vematiko mutaṃ nokappeti, mutaṃ nassarati, mutaṃ pamuṭṭho hoti…pe… viññāte vematiko viññātaṃ nokappeti, viññātaṃ nassarati, viññātaṃ pamuṭṭho hoti… viññātañca me diṭṭhañcāti…pe… viññātaṃ pamuṭṭho hoti viññātañca me sutañcāti…pe… viññātaṃ pamuṭṭho hoti; viññātañca me mutañcāti…pe… viññātaṃ pamuṭṭho hoti; viññātañca me diṭṭhañca sutañcāti…pe… viññātaṃ pamuṭṭho hoti; viññātañca me diṭṭhañca mutañcāti…pe… viññātaṃ pamuṭṭho hoti; viññātañca me diṭṭhañca sutañca mutañcāti sampajānamusā bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2508","t":"10. Catūhākārehi…pe… pañcahākārehi…pe… chahākārehi…pe… sattahākārehi…pe… viññātaṃ pamuṭṭho hoti, viññātañca me diṭṭhañca sutañca mutañcāti sampajānamusā bhaṇantassa āpatti pācittiyassa – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ."},{"ref":"2.2509","t":"11. Anāpatti davā bhaṇati, ravā bhaṇati [davāya bhaṇati, ravāya bhaṇati (syā.)]. ‘‘Davā bhaṇati nāma sahasā bhaṇati. Ravā bhaṇati nāma ‘aññaṃ bhaṇissāmī’ti aññaṃ bhaṇati’’. Ummattakassa, ādikammikassāti."},{"ref":"2.2510","t":"Musāvādasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.2511","t":"2. Omasavādasikkhāpadaṃ"},{"ref":"2.2512","t":"12. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṃ bhaṇḍantā [bhaṇḍentā (itipi)] pesale bhikkhū omasanti – jātiyāpi, nāmenapi, gottenapi, kammenapi, sippenapi, ābādhenapi, liṅgenapi, kilesenapi, āpattiyāpi; hīnenapi akkosena khuṃsenti vambhenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṃ bhaṇḍantā pesale bhikkhū omasissanti – jātiyāpi, nāmenapi, gottenapi, kammenapi, sippenapi, ābādhenapi, liṅgenapi, kilesenapi, āpattiyāpi; hīnenapi akkosena khuṃsessanti vambhessantī’’ti!"},{"ref":"2.2513","t":"Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira tumhe, bhikkhave, pesalehi bhikkhūhi saddhiṃ bhaṇḍantā pesale bhikkhū omasatha – jātiyāpi…pe… hīnenapi akkosena khuṃsetha vambhethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, pesalehi bhikkhūhi saddhiṃ bhaṇḍantā pesale bhikkhū omasissatha – jātiyāpi…pe… hīnenapi akkosena khuṃsessatha vambhessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –"},{"ref":"2.2514","t":"13. ‘‘Bhūtapubbaṃ, bhikkhave, takkasilāyaṃ [takkasīlāyaṃ (ka.)] aññatarassa brāhmaṇassa nandivisālo nāma balībaddo [balivaddo (sī.), balibaddo (syā.)] ahosi. Atha kho, bhikkhave, nandivisālo balībaddo taṃ brāhmaṇaṃ etadavoca – ‘‘gaccha tvaṃ, brāhmaṇa, seṭṭhinā saddhiṃ sahassena abbhutaṃ karohi – mayhaṃ balībaddo sakaṭasataṃ atibaddhaṃ pavaṭṭessatī’’ti. Atha kho, bhikkhave, so brāhmaṇo seṭṭhinā saddhiṃ sahassena abbhutaṃ akāsi – mayhaṃ balībaddo sakaṭasataṃ atibaddhaṃ pavaṭṭessatīti. Atha kho, bhikkhave, so brāhmaṇo sakaṭasataṃ atibandhitvā nandivisālaṃ balībaddaṃ yuñjitvā etadavoca – ‘‘gaccha, kūṭa [añcha kūṭa (sī. syā.)], vahassu, kūṭā’ti. Atha kho, bhikkhave, nandivisālo balībaddo tattheva aṭṭhāsi. Atha kho, bhikkhave, so brāhmaṇo sahassena parājito pajjhāyi. Atha kho, bhikkhave, nandivisālo balībaddo taṃ brāhmaṇaṃ etadavoca – ‘‘kissa tvaṃ, brāhmaṇa, pajjhāyasī’’ti? ‘Tathā hi panāhaṃ, bho, tayā sahassena parājito’’ti. ‘Kissa pana maṃ tvaṃ, brāhmaṇa, akūṭaṃ kūṭavādena pāpesi? Gaccha tvaṃ, brāhmaṇa, seṭṭhinā saddhiṃ dvīhi sahassehi abbhutaṃ karohi – ‘‘mayhaṃ balībaddo sakaṭasataṃ atibaddhaṃ pavaṭṭessatī’’ti. ‘‘Mā ca maṃ akūṭaṃ kūṭavādena pāpesī’’ti. Atha kho, bhikkhave, so brāhmaṇo seṭṭhinā saddhiṃ dvīhi sahassehi abbhutaṃ akāsi – ‘‘mayhaṃ balībaddo sakaṭasataṃ atibaddhaṃ pavaṭṭessatī’’ti. Atha kho, bhikkhave, so brāhmaṇo sakaṭasataṃ atibandhitvā nandivisālaṃ balībaddaṃ yuñjitvā etadavoca – ‘‘accha, bhadra, vahassu, bhadrā’’ti. Atha kho, bhikkhave, nandivisālo balībaddo sakaṭasataṃ atibaddhaṃ pavaṭṭesi."},{"ref":"2.2515","t":"[jā. 1.1.28 nandivisālajātakepi, tattha pana manuññasaddo dissati] ‘‘Manāpameva bhāseyya, nā, manāpaṃ kudācanaṃ;"},{"ref":"2.2516","t":"Manāpaṃ bhāsamānassa, garuṃ bhāraṃ udabbahi;"},{"ref":"2.2517","t":"Dhanañca naṃ alābhesi, tena ca, ttamano ahūti."},{"ref":"2.2518","t":"‘‘Tadāpi me, bhikkhave, amanāpā khuṃsanā vambhanā. Kimaṅgaṃ pana etarahi manāpā bhavissati khuṃsanā vambhanā? Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe…. ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2519","t":"14.’’Omasavāde pācittiya’’nti."},{"ref":"2.2520","t":"15.Omasavādo nāma dasahi ākārehi omasati – jātiyāpi, nāmenapi, gottenapi, kammenapi, sippenapi, ābādhenapi, liṅgenapi, kilesenapi, āpattiyāpi, akkosenapi."},{"ref":"2.2521","t":"Jāti nāma dve jātiyo – hīnā ca jāti ukkaṭṭhā ca jāti. Hīnā nāma jāti – caṇḍālajāti, venajāti, nesādajāti, rathakārajāti, pukkusajāti. Esā hīnā nāma jāti. Ukkaṭṭhā nāma jāti – khattiyajāti, brāhmaṇajāti. Esā ukkaṭṭhā nāma jāti."},{"ref":"2.2522","t":"Nāmaṃ nāma dve nāmāni – hīnañca nāmaṃ ukkaṭṭhañca nāmaṃ. Hīnaṃ nāma nāmaṃ – avakaṇṇakaṃ, javakaṇṇakaṃ, dhaniṭṭhakaṃ, saviṭṭhakaṃ, kulavaḍḍhakaṃ, tesu tesu vā pana janapadesu oññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ, etaṃ hīnaṃ nāma nāmaṃ. Ukkaṭṭhaṃ nāma nāmaṃ – buddhappaṭisaṃyuttaṃ, dhammappaṭisaṃyuttaṃ, saṅghappaṭisaṃyuttaṃ, tesu tesu vā pana janapadesu anoññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ, etaṃ ukkaṭṭhaṃ nāma nāmaṃ."},{"ref":"2.2523","t":"Gottaṃ nāma dve gottāni – hīnañca gottaṃ ukkaṭṭhañca gottaṃ. Hīnaṃ nāma gottaṃ – kosiyagottaṃ, bhāradvājagottaṃ, tesu tesu vā pana janapadesu oññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ, etaṃ hīnaṃ nāma gottaṃ. Ukkaṭṭhaṃ nāma gottaṃ – gotamagottaṃ, moggallānagottaṃ, kaccānagottaṃ, vāsiṭṭhagottaṃ, tesu tesu vā pana janapadesu anoññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ, etaṃ ukkaṭṭhaṃ nāma gottaṃ."},{"ref":"2.2524","t":"Kammaṃ nāma dve kammāni – hīnañca kammaṃ ukkaṭṭhañca kammaṃ. Hīnaṃ nāma kammaṃ – koṭṭhakakammaṃ, pupphachaḍḍakakammaṃ, tesu tesu vā pana janapadesu oññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ, etaṃ hīnaṃ nāma kammaṃ. Ukkaṭṭhaṃ nāma kammaṃ – kasi, vaṇijjā, gorakkhā, tesu tesu vā pana janapadesu anoññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ. Etaṃ ukkaṭṭhaṃ nāma kammaṃ."},{"ref":"2.2525","t":"Sippaṃ nāma dve sippāni – hīnañca sippaṃ ukkaṭṭhañca sippaṃ. Hīnaṃ nāma sippaṃ – naḷakārasippaṃ, kumbhakārasippaṃ, pesakārasippaṃ, cammakārasippaṃ, nahāpitasippaṃ, tesu tesu vā pana janapadesu oññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ. Etaṃ hīnaṃ nāma sippaṃ. Ukkaṭṭhaṃ nāma sippaṃ – muddā, gaṇanā, lekhā, tesu tesu vā pana janapadesu anoññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ, etaṃ ukkaṭṭhaṃ nāma sippaṃ."},{"ref":"2.2526","t":"Sabbepi ābādhā hīnā, apica madhumeho ābādho ukkaṭṭho."},{"ref":"2.2527","t":"Liṅgaṃ nāma dve liṅgāni – hīnañca liṅgaṃ ukkaṭṭhañca liṅgaṃ. Hīnaṃ nāma liṅgaṃ – atidīghaṃ, atirassaṃ, atikaṇhaṃ, accodātaṃ, etaṃ hīnaṃ nāma liṅgaṃ. Ukkaṭṭhaṃ nāma liṅgaṃ – nātidīghaṃ, nātirassaṃ, nātikaṇhaṃ, nāccodātaṃ. Etaṃ ukkaṭṭhaṃ nāma liṅgaṃ."},{"ref":"2.2528","t":"Sabbepi kilesā hīnā."},{"ref":"2.2529","t":"Sabbāpi āpattiyo hīnā. Apica, sotāpattisamāpatti ukkaṭṭhā."},{"ref":"2.2530","t":"Akkoso nāma dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso. Hīno nāma akkoso – oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi; natthi tuyhaṃ sugati, duggati yeva tuyhaṃ pāṭikaṅkhāti, yakārena vā bhakārena vā, kāṭakoṭacikāya vā, eso hīno nāma akkoso. Ukkaṭṭho nāma akkoso – paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṃ duggati, sugatiyeva tuyhaṃ pāṭikaṅkhāti, eso ukkaṭṭho nāma akkoso."},{"ref":"2.2531","t":"16. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, caṇḍālaṃ venaṃ nesādaṃ rathakāraṃ pukkusaṃ – ‘‘caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī’’ti bhaṇati [vadetīti uddeso. bhaṇatīti vitthāro (vajirabuddhi)], āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2532","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, khattiyaṃ brāhmaṇaṃ – ‘‘caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2533","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, caṇḍālaṃ venaṃ nesādaṃ rathakāraṃ pukkusaṃ – ‘‘khattiyosi, brāhmaṇosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2534","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, khattiyaṃ brāhmaṇaṃ – ‘‘khattiyosi, brāhmaṇosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2535","t":"17. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, avakaṇṇakaṃ javakaṇṇakaṃ dhaniṭṭhakaṃ saviṭṭhakaṃ kulavaḍḍhakaṃ – ‘‘avakaṇṇakosi, javakaṇṇakosi, dhaniṭṭhakosi, saviṭṭhakosi, kulavaḍḍhakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2536","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, buddharakkhitaṃ dhammarakkhitaṃ saṅgharakkhitaṃ – ‘‘avakaṇṇakosi, javakaṇṇakosi, dhaniṭṭhakosi, saviṭṭhakosi, kulavaḍḍhakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2537","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, avakaṇṇakaṃ javakaṇṇakaṃ dhaniṭṭhakaṃ saviṭṭhakaṃ kulavaḍḍhakaṃ – ‘‘buddharakkhitosi, dhammarakkhitosi, saṅgharakkhitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2538","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukaṭṭhaṃ vadeti, buddharakkhitaṃ dhammarakkhitaṃ saṅgharakkhitaṃ – ‘‘buddharakkhitosi, dhammarakkhitosi, saṅgharakkhitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2539","t":"18. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, kosiyaṃ bhāradvājaṃ – ‘‘kosiyosi, bhāradvājosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2540","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, gotamaṃ moggallānaṃ kaccānaṃ vāsiṭṭhaṃ – ‘‘kosiyosi, bhāradvājosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2541","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, kosiyaṃ bhāradvājaṃ – ‘‘gotamosi, moggallānosi, kaccānosi, vāsiṭṭhosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2542","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, gotamaṃ moggallānaṃ kaccānaṃ vāsiṭṭhaṃ – ‘‘gotamosi, moggallānosi, kaccānosi, vāsiṭṭhosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2543","t":"19. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, koṭṭhakaṃ pupphachaḍḍakaṃ – ‘‘koṭṭhakosi, pupphachaḍḍakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2544","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, kassakaṃ vāṇijaṃ gorakkhaṃ – ‘‘koṭṭhakosi, pupphachaḍḍakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2545","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, koṭṭhakaṃ pupphachaḍḍakaṃ – ‘‘kassakosi, vāṇijosi, gorakkhosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2546","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, kassakaṃ vāṇijaṃ gorakkhaṃ – ‘‘kassakosi, vāṇijosi, gorakkhosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2547","t":"20. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, naḷakāraṃ kumbhakāraṃ pesakāraṃ cammakāraṃ nahāpitaṃ – ‘‘naḷakārosi, kumbhakārosi, pesakārosi, cammakārosi, nahāpitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2548","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, muddikaṃ gaṇakaṃ lekhakaṃ – ‘‘naḷakārosi, kumbhakārosi, pesakārosi, cammakārosi, nahāpitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2549","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, naḷakāraṃ kumbhakāraṃ pesakāraṃ cammakāraṃ nahāpitaṃ – ‘‘muddikosi, gaṇakosi, lekhakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2550","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, muddikaṃ gaṇakaṃ lekhakaṃ – ‘‘muddikosi, gaṇakosi, lekhakosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2551","t":"21. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, kuṭṭhikaṃ gaṇḍikaṃ kilāsikaṃ sosikaṃ apamārikaṃ – ‘‘kuṭṭhikosi, gaṇḍikosi, kilāsikosi, sosikosi, apamārikosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2552","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, madhumehikaṃ – ‘‘kuṭṭhikosi, gaṇḍikosi, kilāsikosi, sosikosi, apamārikosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2553","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, kuṭṭhikaṃ gaṇḍikaṃ kilāsikaṃ sosikaṃ apamārikaṃ – ‘‘madhumehikosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2554","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, madhumehikaṃ – ‘‘madhumehikosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2555","t":"22. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, atidīghaṃ atirassaṃ atikaṇhaṃ accodātaṃ – ‘‘atidīghosi, atirassosi, atikaṇhosi, accodātosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2556","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, nātidīghaṃ nātirassaṃ nātikaṇhaṃ nāccodātaṃ – ‘‘atidīghosi, atirassosi, atikaṇhosi, accodātosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2557","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, atidīghaṃ atirassaṃ atikaṇhaṃ accodātaṃ – ‘‘nātidīghosi, nātirassosi, nātikaṇhosi, nāccodātosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2558","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, nātidīghaṃ nātirassaṃ nātikaṇhaṃ nāccodātaṃ – ‘‘nātidīghosi, nātirassosi, nātikaṇhosi, nāccodātosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2559","t":"23. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, rāgapariyuṭṭhitaṃ dosapariyuṭṭhitaṃ mohapariyuṭṭhitaṃ – ‘‘rāgapariyuṭṭhitosi, dosapariyuṭṭhitosi, mohapariyuṭṭhitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2560","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, vītarāgaṃ vītadosaṃ vītamohaṃ – ‘‘rāgapariyuṭṭhitosi, dosapariyuṭṭhitosi, mohapariyuṭṭhitosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2561","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, rāgapariyuṭṭhitaṃ dosapariyuṭṭhitaṃ mohapariyuṭṭhitaṃ – ‘‘vītarāgosi, vītadososi, vītamohosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2562","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, vītarāgaṃ vītadosaṃ vītamohaṃ – ‘‘vītarāgosi, vītadososi, vītamohosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2563","t":"24. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, pārājikaṃ ajjhāpannaṃ saṅghādisesaṃ ajjhāpannaṃ thullaccayaṃ ajjhāpannaṃ pācittiyaṃ ajjhāpannaṃ pāṭidesanīyaṃ ajjhāpannaṃ dukkaṭaṃ ajjhāpannaṃ dubbhāsitaṃ ajjhāpannaṃ – ‘‘pārājikaṃ ajjhāpannosi, saṅghādisesaṃ ajjhāpannosi, thullaccayaṃ ajjhāpannosi, pācittiyaṃ ajjhāpannosi, pāṭidesanīyaṃ ajjhāpannosi, dukkaṭaṃ ajjhāpannosi, dubbhāsitaṃ ajjhāpannosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2564","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, sotāpannaṃ – ‘‘pārājikaṃ ajjhāpannosi…pe… dubbhāsitaṃ ajjhāpannosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2565","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, pārājikaṃ ajjhāpannaṃ…pe… dubbhāsitaṃ ajjhāpannaṃ – ‘‘sotāpannosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2566","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, sotāpannaṃ – ‘‘sotāpannosī’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2567","t":"25. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti, oṭṭhaṃ meṇḍaṃ goṇaṃ gadrabhaṃ tiracchānagataṃ nerayikaṃ – ‘‘oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi, natthi tuyhaṃ sugati, duggati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2568","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṃ vadeti, paṇḍitaṃ byattaṃ medhāvi bahussutaṃ dhammakathikaṃ – ‘‘oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi; natthi tuyhaṃ sugati, duggati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2569","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṃ vadeti, oṭṭhaṃ meṇḍaṃ goṇaṃ gadrabhaṃ tiracchānagataṃ nerayikaṃ – ‘‘paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṃ duggati, sugati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2570","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṃ vadeti, paṇḍitaṃ byattaṃ medhāviṃ bahussutaṃ dhammakathikaṃ – ‘‘paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṃ duggati, sugati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2571","t":"26. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2572","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘santi idhekacce khattiyā, brāhmaṇā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2573","t":"27. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘santi idhekacce avakaṇṇakā javakaṇṇakā dhaniṭṭhakā saviṭṭhakā kulavaḍḍhakā’’ti bhaṇati…pe…. ‘‘Santi idhekacce buddharakkhitā dhammarakkhitā saṅgharakkhitā’’ti bhaṇati …pe…. ‘‘Santi idhekacce kosiyā bhāradvājā’’ti bhaṇati…pe…. ‘‘Santi idhekacce gotamā moggallānā kaccānā vāsiṭṭhā’’ti bhaṇati…pe…. ‘‘Santi idhekacce koṭṭhakā pupphachaḍḍakā’’ti bhaṇati…pe…. ‘‘Santi idhekacce kassakā vāṇijā gorakkhā’’ti bhaṇati…pe…. ‘‘Santi idhekacce naḷakārā kumbhakārā pesakārā cammakārā nahāpitā’’ti bhaṇati…pe…. ‘‘Santi idhekacce muddikā gaṇakā lekhakā’’ti bhaṇati…pe…. ‘‘Santi idhekacce kuṭṭhikā gaṇḍikā kilāsikā sosikā apamārikā’’ti bhaṇati…pe…. ‘‘Santi idhekacce madhumehikā’’ti bhaṇati…pe…. ‘‘Santi idhekacce atidīghā atirassā atikaṇhā accodātā’’ti bhaṇati…pe…. ‘‘Santi idhekacce nātidīghā nātirassā nātikaṇhā nāccodātā’’ti bhaṇati…pe…. ‘‘Santi idhekacce rāgapariyuṭṭhitā dosapariyuṭṭhitā mohapariyuṭṭhitā’’ti bhaṇati…pe…. ‘‘Santi idhekacce vītarāgā vītadosā vītamohā’’ti bhaṇati…pe…. ‘‘Santi idhekacce pārājikaṃ ajjhāpannā…pe… dubbhāsitaṃ ajjhāpannā’’ti bhaṇati…pe…. ‘‘Santi idhekacce sotāpannā’’ti bhaṇati…pe…. ‘‘Santi idhekacce oṭṭhā meṇḍā goṇā gadrabhā tiracchānagatā nerayikā, natthi tesaṃ sugati, duggatiyeva tesaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2574","t":"28. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘santi idhekacce paṇḍitā byattā, medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugatiyeva tesaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2575","t":"29. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa…pe…."},{"ref":"2.2576","t":"Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2577","t":"30. Upasampanno upasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugatiyeva amhākaṃ pāṭikaṅkhā’’ti bhaṇati. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2578","t":"31. Upasampanno anupasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṃ vadeti,…pe… hīnena ukkaṭṭhaṃ vadeti…pe… ukkaṭṭhena hīnaṃ vadeti…pe… ukkaṭṭhena ukkaṭṭhaṃ vadeti, paṇḍitaṃ byattaṃ medhāviṃ bahussutaṃ dhammakathikaṃ – ‘‘paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṃ duggati, sugatiyeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2579","t":"Upasampanno anupasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugatiyeva tesaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2580","t":"Upasampanno anupasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’’ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2581","t":"Upasampanno anupasampannaṃ khuṃsetukāmo vambhetukāmo maṅkukattukāmo evaṃ vadeti, ‘‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugatiyeva amhākaṃ pāṭikaṅkhā’’ti bhaṇati. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2582","t":"32. Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṃ vadeti, caṇḍālaṃ venaṃ nesādaṃ rathakāraṃ pukkusaṃ – ‘‘caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2583","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena ukkaṭṭhaṃ vadeti, khattiyaṃ brāhmaṇaṃ – ‘‘caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2584","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā ukkaṭṭhena hīnaṃ vadeti, caṇḍālaṃ venaṃ nesādaṃ rathakāraṃ pukkusaṃ – ‘‘khattiyosi, brāhmaṇosī’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2585","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā ukkaṭṭhena ukkaṭṭhaṃ vadeti, khattiyaṃ brāhmaṇaṃ – ‘‘khattiyosi, brāhmaṇosī’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2586","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṃ vadeti…pe… hīnena ukkaṭṭhaṃ vadeti…pe… ukkaṭṭhena hīnaṃ vadeti…pe… ukkaṭṭhena ukkaṭṭhaṃ vadeti, paṇḍitaṃ byattaṃ medhāviṃ bahussutaṃ dhammakathikaṃ – ‘‘paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṃ duggati, sugati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2587","t":"33. Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugati yeva tesaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2588","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2589","t":"Upasampanno upasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugatiyeva amhākaṃ pāṭikaṅkhā’’ti bhaṇati. Āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2590","t":"34. Upasampanno anupasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṃ vadeti…pe… hīnena ukkaṭṭhaṃ vadeti…pe… ukkaṭṭhena hīnaṃ vadeti…pe… ukkaṭṭhena ukkaṭṭhaṃ vadeti, paṇḍitaṃ byattaṃ medhāviṃ bahussutaṃ dhammakathikaṃ – ‘‘paṇḍitosi, byattosi, medhāvīsi, bahussutosi dhammakathikosi, natthi tuyhaṃ duggati; sugati yeva tuyhaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2591","t":"Upasampanno anupasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugati yeva tesaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2592","t":"Upasampanno anupasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2593","t":"Upasampanno anupasampannaṃ na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṃ vadeti, ‘‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’’ti bhaṇati…pe…. ‘‘Na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugati yeva amhākaṃ pāṭikaṅkhā’’ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa."},{"ref":"2.2594","t":"35. Anāpatti atthapurekkhārassa, dhammapurekkhārassa, anusāsanipurekkhārassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.2595","t":"Omasavādasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.2596","t":"3. Pesuññasikkhāpadaṃ"},{"ref":"2.2597","t":"36. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharanti; imassa sutvā amussa akkhāyanti, imassa bhedāya; amussa sutvā imassa akkhāyanti, amussa bhedāya. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharissanti, imassa sutvā amussa akkhāyissanti, imassa bhedāya; amussa sutvā imassa akkhāyissanti, amussa bhedāya! Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattantī’’ti. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharatha, imassa sutvā amussa akkhāyatha, imassa bhedāya, amussa sutvā imassa akkhāyatha, amussa bhedāya? Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharissatha! Imassa sutvā amussa akkhāyissatha, imassa bhedāya! Amussa sutvā imassa akkhāyissatha, amussa bhedāya! Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattanti. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya. Pasannānaṃ vā bhiyyobhāvāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2598","t":"37.’’Bhikkhupesuññe pācittiya’’nti."},{"ref":"2.2599","t":"38.Pesuññaṃ nāma dvīhākārehi pesuññaṃ hoti – piyakamyassa vā bhedādhippāyassa vā. Dasahākārehi pesuññaṃ upasaṃharati – jātitopi, nāmatopi, gottatopi, kammatopi, sippatopi, ābādhatopi, liṅgatopi, kilesatopi, āpattitopi, akkosatopi."},{"ref":"2.2600","t":"Jāti nāma dve jātiyo – hīnā ca jāti ukkaṭṭhā ca jāti. Hīnā nāma jāti – caṇḍālajāti venajāti nesādajāti rathakārajāti pukkusajāti. Esā hīnā nāma jāti. Ukkaṭṭhā nāma jāti – khattiyajāti brāhmaṇajāti. Esā ukkaṭṭhā nāma jāti…pe…."},{"ref":"2.2601","t":"Akkoso nāma dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso. Hīno nāma akkoso – oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi; natthi tuyhaṃ sugati; duggati yeva tuyhaṃ pāṭikaṅkhāti, yakārena vā bhakārena vā kāṭakoṭacikāya vā. Eso hīno nāma akkoso. Ukkaṭṭho nāma akkoso – paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi; natthi tuyhaṃ duggati; sugati yeva tuyhaṃ pāṭikaṅkhāti. Eso ukkaṭṭho nāma akkoso."},{"ref":"2.2602","t":"39. Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘caṇḍālo veno nesādo rathakāro pukkuso’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2603","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘khattiyo brāhmaṇo’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2604","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘avakaṇṇako javakaṇṇako dhaniṭṭhako saviṭṭhako kulavaḍḍhako’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2605","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘buddharakkhito dhammarakkhito saṅgharakkhito’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2606","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘kosiyo bhāradvājo’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2607","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘gotamo moggallāno kaccāno vāsiṭṭho’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2608","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘koṭṭhako pupphachaḍḍako’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2609","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘kassako vāṇijo gorakkho’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2610","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘naḷakāro kumbhakāro pesakāro cammakāro nahāpito’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2611","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘muddiko gaṇako lekhako’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2612","t":"40. Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘kuṭṭhiko gaṇḍiko kilāsiko sosiko apamāriko’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2613","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘madhumehiko’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2614","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘atidīgho atirasso atikaṇho accodāto’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2615","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘nātidīgho nātirasso nātikaṇho nāccodāto’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2616","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘rāgapariyuṭṭhito dosapariyuṭṭhito mohapariyuṭṭhito’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2617","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘vītarāgo vītadoso vītamoho’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2618","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘pārājikaṃ ajjhāpanno, saṅghādisesaṃ ajjhāpanno, thullaccayaṃ ajjhāpanno, pācittiyaṃ ajjhāpanno, pāṭidesanīyaṃ ajjhāpanno, dukkaṭaṃ ajjhāpanno, dubbhāsitaṃ ajjhāpanno’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2619","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘sotāpanno’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2620","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘oṭṭho meṇḍo goṇo gadrabho tiracchānagato nerayiko, natthi tassa sugati, duggatiyeva tassa pāṭikaṅkhā’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2621","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo taṃ ‘paṇḍito byatto medhāvī bahussuto dhammakathiko, natthi tassa duggati, sugati yeva tassa pāṭikaṅkhā’ti bhaṇatī’’ti. Āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2622","t":"41. Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘santi idhekacce caṇḍālā venā nesādā rathakārā, pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2623","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘santi idhekacce khattiyā brāhmaṇā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’ti. Āpatti vācāya, vācāya dukkaṭassa…pe…."},{"ref":"2.2624","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugati yeva tesaṃ pāṭikaṅkhā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2625","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2626","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2627","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2628","t":"Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati – ‘‘itthannāmo ‘na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugati yeva amhākaṃ pāṭikaṅkhā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī’’ti. Āpatti vācāya, vācāya dukkaṭassa."},{"ref":"2.2629","t":"42. Upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati; āpatti vācāya, vācāya pācittiyassa."},{"ref":"2.2630","t":"Upasampanno upasampannassa sutvā anupasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa."},{"ref":"2.2631","t":"Upasampanno anupasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa."},{"ref":"2.2632","t":"Upasampanno anupasampannassa sutvā anupasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa."},{"ref":"2.2633","t":"43. Anāpatti napiyakamyassa, nabhedādhippāyassa, ummattakassa, ādikammikassāti."},{"ref":"2.2634","t":"Pesuññasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.2635","t":"4. Padasodhammasikkhāpadaṃ"},{"ref":"2.2636","t":"44. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū upāsake padaso dhammaṃ vācenti. Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū upāsake padaso dhammaṃ vācessanti! Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharantī’’ti. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, upāsake padaso dhammaṃ vācetha; upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, upāsake padaso dhammaṃ vācessatha! Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2637","t":"45.’’Yo pana bhikkhu anupasampannaṃ padaso dhammaṃ vāceyya pācittiya’’nti."},{"ref":"2.2638","t":"46.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2639","t":"Anupasampanno nāma bhikkhuñca bhikkhuniñca ṭhapetvā avaseso anupasampanno nāma."},{"ref":"2.2640","t":"Padaso nāma padaṃ, anupadaṃ, anvakkharaṃ, anubyañjanaṃ."},{"ref":"2.2641","t":"Padaṃ nāma ekato paṭṭhapetvā ekato osāpenti. Anupadaṃ nāma pāṭekkaṃ paṭṭhapetvā ekato osāpenti. Anvakkharaṃ nāma ‘‘rūpaṃ anicca’’nti vuccamāno, ‘‘ru’’nti opāteti. Anubyañjanaṃ nāma ‘‘rūpaṃ anicca’’nti vuccamāno, ‘‘vedanā aniccā’’ti saddaṃ nicchāreti."},{"ref":"2.2642","t":"Yañca padaṃ, yañca anupadaṃ, yañca anvakkharaṃ, yañca anubyañjanaṃ – sabbametaṃ padaso [padaso dhammo (itipi)] nāma."},{"ref":"2.2643","t":"Dhammo nāma buddhabhāsito, sāvakabhāsito, isibhāsito, devatābhāsito, atthūpasañhito, dhammūpasañhito."},{"ref":"2.2644","t":"Vāceyyāti padena vāceti, pade pade āpatti pācittiyassa. Akkharāya vāceti, akkharakkharāya āpatti pācittiyassa."},{"ref":"2.2645","t":"47. Anupasampanne anupasampannasaññī padaso dhammaṃ vāceti, āpatti pācittiyassa. Anupasampanne vematiko padaso dhammaṃ vāceti, āpatti pācittiyassa. Anupasampanne upasampannasaññī padaso dhammaṃ vāceti, āpatti pācittiyassa."},{"ref":"2.2646","t":"Upasampanne anupasampannasaññī, āpatti dukkaṭassa. Upasampanne vematiko, āpatti dukkaṭassa. Upasampanne upasampannasaññī, anāpatti."},{"ref":"2.2647","t":"48. Anāpatti ekato uddisāpento, ekato sajjhāyaṃ karonto, yebhuyyena paguṇaṃ ganthaṃ bhaṇantaṃ opāteti, osārentaṃ opāteti, ummattakassa, ādikammikassāti."},{"ref":"2.2648","t":"Padasodhammasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.2649","t":"5. Sahaseyyasikkhāpadaṃ"},{"ref":"2.2650","t":"49. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena upāsakā ārāmaṃ āgacchanti dhammassavanāya. Dhamme bhāsite therā bhikkhū yathāvihāraṃ gacchanti. Navakā bhikkhū tattheva upaṭṭhānasālāyaṃ upāsakehi saddhiṃ muṭṭhassatī, asampajānā, naggā, vikūjamānā, kākacchamānā seyyaṃ kappenti. Upāsakā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhadantā muṭṭhassatī asampajānā naggā vikūjamānā kākacchamānā seyyaṃ kappessantī’’ti! Assosuṃ kho bhikkhū tesaṃ upāsakānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū anupasampannena sahaseyyaṃ kappessantī’’ti! Atha kho te bhikkhū te navake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū anupasampannena sahaseyyaṃ kappentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā anupasampannena sahaseyyaṃ kappessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2651","t":"‘‘Yo pana bhikkhu anupasampannena sahaseyyaṃ kappeyya pācittiya’’nti."},{"ref":"2.2652","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2653","t":"50. Atha kho bhagavā āḷaviyaṃ yathābhirantaṃ viharitvā yena kosambī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena kosambī tadavasari. Tatra sudaṃ bhagavā kosambiyaṃ viharati badarikārāme. Bhikkhū āyasmantaṃ rāhulaṃ etadavocuṃ – ‘‘bhagavatā, āvuso rāhula, sikkhāpadaṃ paññattaṃ – ‘na anupasampannena sahaseyyā kappetabbā’ti. Seyyaṃ, āvuso rāhula, jānāhī’’ti. Atha kho āyasmā rāhulo seyyaṃ alabhamāno vaccakuṭiyā seyyaṃ kappesi. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya yena vaccakuṭi tenupasaṅkami; upasaṅkamitvā ukkāsi. Āyasmāpi rāhulo ukkāsi. ‘‘Ko etthā’’ti? ‘‘Ahaṃ, bhagavā, rāhulo’’ti. ‘‘Kissa tvaṃ, rāhula, idha nisinnosī’’ti? Atha kho āyasmā rāhulo bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, anupasampannena dirattatirattaṃ sahaseyyaṃ kappetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2654","t":"51.’’Yo pana bhikkhu anupasampannena uttaridirattatirattaṃ sahaseyyaṃ kappeyya, pācittiya’’nti."},{"ref":"2.2655","t":"52.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2656","t":"Anupasampanno nāma bhikkhuṃ ṭhapetvā avaseso anupasampanno nāma."},{"ref":"2.2657","t":"Uttaridirattatirattanti atirekadirattatirattaṃ."},{"ref":"2.2658","t":"Sahāti ekato."},{"ref":"2.2659","t":"Seyyā nāma sabbacchannā, sabbaparicchannā, yebhuyyenacchannā, yebhuyyena paricchannā."},{"ref":"2.2660","t":"Seyyaṃ kappeyyāti catutthe divase atthaṅgate sūriye, anupasampanne nipanne, bhikkhu nipajjati, āpatti pācittiyassa. Bhikkhu nipanne, anupasampanno nipajjati, āpatti pācittiyassa. Ubho vā nipajjanti, āpatti pācittiyassa. Uṭṭhahitvā punappunaṃ nipajjanti, āpatti pācittiyassa."},{"ref":"2.2661","t":"53. Anupasampanne anupasampannasaññī uttaridirattatirattaṃ sahaseyyaṃ kappeti, āpatti pācittiyassa. Anupasampanne vematiko uttaridirattatirattaṃ sahaseyyaṃ kappeti, āpatti pācittiyassa. Anupasampanne upasampannasaññī uttaridirattatirattaṃ sahaseyyaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.2662","t":"Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. Upasampanne anupasampannasaññī, āpatti dukkaṭassa. Upasampanne vematiko, āpatti dukkaṭassa. Upasampanne upasampannasaññī, anāpatti."},{"ref":"2.2663","t":"54. Anāpatti dvetisso rattiyo vasati, ūnakadvetisso rattiyo vasati, dve rattiyo vasitvā tatiyāya rattiyā purāruṇā nikkhamitvā puna vasati, sabbacchanne, sabbaaparicchanne, sabbaparicchanne sabbaacchanne [vasati, sabbaacchanne sabbaaparicchanne, (sī.)], yebhuyyena acchanne, yebhuyyena aparicchanne, anupasampanne nipanne bhikkhu nisīdati, bhikkhu nipanne anupasampanno nisīdati, ubho vā nisīdanti, ummattakassa, ādikammikassāti."},{"ref":"2.2664","t":"Sahaseyyasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.2665","t":"6. Dutiyasahaseyyasikkhāpadaṃ"},{"ref":"2.2666","t":"55. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā anuruddho kosalesu janapade [ettha ambaṭṭhasuttādiṭīkā oloketabbā] sāvatthiṃ gacchanto sāyaṃ aññataraṃ gāmaṃ upagacchi. Tena kho pana samayena tasmiṃ gāme aññatarissā itthiyā āvasathāgāraṃ paññattaṃ hoti. Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – ‘‘sace te, bhagini, agaru, vaseyyāma ekarattaṃ āvasathāgāre’’ti. ‘‘Vaseyyātha, bhante’’ti. Aññepi addhikā yena sā itthī tenupasaṅkamiṃsu; upasaṅkamitvā taṃ itthiṃ etadavocuṃ – ‘‘sace te, ayye, agaru vaseyyāma ekarattaṃ āvasathāgāre’’ti. ‘‘Eso kho ayyo samaṇo paṭhamaṃ upagato; sace so anujānāti, vaseyyāthā’’ti. Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘sace te, bhante, agaru, vaseyyāma ekarattaṃ āvasathāgāre’’ti. ‘‘Vaseyyātha, āvuso’’ti. Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi. Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ etadavoca – ‘‘ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati. Sādhāhaṃ, bhante, ayyassa mañcakaṃ abbhantaraṃ paññapeyya’’nti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. Atha kho sā itthī āyasmato anuruddhassa mañcakaṃ abbhantaraṃ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ etadavoca – ‘‘ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahaṃ camhi abhirūpā dassanīyā pāsādikā. Sādhāhaṃ, bhante, ayyassa pajāpati bhaveyya’’nti. Evaṃ vutte āyasmā anuruddho tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho sā itthī āyasmantaṃ anuruddhaṃ etadavoca – ‘‘ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. Sādhu, bhante, ayyo mañceva paṭicchatu [sampaṭicchatu (syā.)] sabbañca sāpateyya’’nti. Tatiyampi kho āyasmā anuruddho tuṇhī ahosi. Atha kho sā itthī sāṭakaṃ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Atha kho āyasmā anuruddho indriyāni okkhipitvā taṃ itthiṃ neva olokesi napi ālapi. Atha kho sā itthī – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Bahū me manussā satenapi sahassenapi pahiṇanti. Ayaṃ pana samaṇo – mayā sāmaṃ yāciyamāno – na icchati mañceva paṭicchituṃ sabbañca sāpateyya’’nti sāṭakaṃ nivāsetvā āyasmato anuruddhassa pādesu sirasā nipatitvā āyasmantaṃ anuruddhaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yāhaṃ evamakāsiṃ. Tassā me, bhante, ayyo accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhagini, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yā tvaṃ evamakāsi. Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiñca saṃvaraṃ āpajjatī’’ti."},{"ref":"2.2667","t":"Atha kho sā itthī tassā rattiyā accayena āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ itthiṃ āyasmā anuruddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho sā itthī – āyasmatā anuruddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā – āyasmantaṃ anuruddhaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ ayyena anuruddhena anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti."},{"ref":"2.2668","t":"Atha kho āyasmā anuruddho sāvatthiyaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā anuruddho mātugāmena sahaseyyaṃ kappessatī’’ti! Atha kho te bhikkhū āyasmantaṃ anuruddhaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, anuruddha, mātugāmena sahaseyyaṃ kappesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, anuruddha, mātugāmena sahaseyyaṃ kappessasi! Netaṃ, anuruddha, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2669","t":"56.’’Yo pana bhikkhu mātugāmena sahaseyyaṃ kappeyya pācittiya’’nti."},{"ref":"2.2670","t":"57.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2671","t":"Mātugāmo nāma manussitthī, na yakkhī [yakkhinī (ka.)], na petī, na tiracchānagatā; antamaso tadahujātāpi dārikā, pageva mahattarī."},{"ref":"2.2672","t":"Sahāti ekato."},{"ref":"2.2673","t":"Seyyā nāma sabbacchannā, sabbaparicchannā, yebhuyyenacchannā, yebhuyyena paricchannā."},{"ref":"2.2674","t":"Seyyaṃ kappeyyāti atthaṅgate sūriye, mātugāme nipanne bhikkhu nipajjati, āpatti pācittiyassa. Bhikkhu nipanne mātugāmo nipajjati, āpatti pācittiyassa. Ubho vā nipajjanti, āpatti pācittiyassa. Uṭṭhahitvā punappunaṃ nipajjanti, āpatti pācittiyassa."},{"ref":"2.2675","t":"58. Mātugāme mātugāmasaññī sahaseyyaṃ kappeti, āpatti pācittiyassa. Mātugāme vematiko sahaseyyaṃ kappeti, āpatti pācittiyassa. Mātugāme amātugāmasaññī sahaseyyaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.2676","t":"Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatitthiyā vā sahaseyyaṃ kappeti, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti."},{"ref":"2.2677","t":"59. Anāpatti sabbacchanne sabbaaparicchanne, sabbaparicchanne sabbaacchanne [anāpatti sabbaacchanne sabbaaparicchanne, (sī.)], yebhuyyena acchanne, yebhuyyena aparicchanne, mātugāme nipanne bhikkhu nisīdati, bhikkhu nipanne mātugāmo nisīdati, ubho vā nisīdanti, ummattakassa, ādikammikassāti."},{"ref":"2.2678","t":"Dutiyasahaseyyasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.2679","t":"7. Dhammadesanāsikkhāpadaṃ"},{"ref":"2.2680","t":"60. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti, bahukāni kulāni upasaṅkamati. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataraṃ kulaṃ tenupasaṅkami. Tena kho pana samayena gharaṇī nivesanadvāre nisinnā hoti, gharasuṇhā āvasathadvāre nisinnā hoti. Atha kho āyasmā udāyī yena gharaṇī tenupasaṅkami; upasaṅkamitvā gharaṇiyā upakaṇṇake dhammaṃ desesi. Atha kho gharasuṇhāya etadahosi – ‘‘ki nu kho so samaṇo sassuyā jāro udāhu obhāsatī’’ti?"},{"ref":"2.2681","t":"Atha kho āyasmā udāyī gharaṇiyā upakaṇṇake dhammaṃ desetvā yena gharasuṇhā tenupasaṅkami; upasaṅkamitvā gharasuṇhāya upakaṇṇake dhammaṃ desesi. Atha kho gharaṇiyā etadahosi – ‘‘kiṃ nu kho so samaṇo gharasuṇhāya jāro udāhu obhāsatī’’ti? Atha kho āyasmā udāyī gharasuṇhāya upakaṇṇake dhammaṃ desetvā pakkāmi. Atha kho gharaṇī gharasuṇhaṃ etadavoca – ‘‘he je, kiṃ te eso samaṇo avocā’’ti? ‘‘Dhammaṃ me, ayye, desesi’’. ‘‘Ayyāya pana kiṃ avocā’’ti? ‘‘Mayhampi dhammaṃ desesī’’ti. Tā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyo udāyī mātugāmassa upakaṇṇake dhammaṃ desessati! Nanu nāma vissaṭṭhena vivaṭena dhammo desetabbo’’ti?"},{"ref":"2.2682","t":"Assosuṃ kho bhikkhū tāsaṃ itthīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmassa dhammaṃ desessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmassa dhammaṃ desesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmassa dhammaṃ desessasi. Netaṃ moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2683","t":"‘‘Yo pana bhikkhu mātugāmassa dhammaṃ deseyya pācittiya’’nti."},{"ref":"2.2684","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2685","t":"61. Tena kho pana samayena upāsikā bhikkhū passitvā etadavocuṃ – ‘‘iṅghāyyā dhammaṃ desethā’’ti. ‘‘Na, bhaginī, kappati mātugāmassa dhammaṃ desetu’’nti. ‘‘Iṅghāyyā chappañcavācāhi dhammaṃ desetha, sakkā ettakenapi dhammo aññātu’’nti. ‘‘Na, bhaginī, kappati mātugāmassa dhammaṃ desetu’’nti. Kukkuccāyantā na desesuṃ. Upāsikā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā amhehi yāciyamānā dhammaṃ na desessantī’’ti! Assosuṃ kho bhikkhū tāsaṃ upāsikānaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, mātugāmassa chappañcavācāhi dhammaṃ desetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2686","t":"‘‘Yo pana bhikkhū mātugāmassa uttarichappañcavācāhi dhammaṃ deseyya, pācittiya’’nti."},{"ref":"2.2687","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2688","t":"62. Tena kho pana samayena chabbaggiyā bhikkhū – ‘‘bhagavatā anuññātaṃ mātugāmassa chappañcavācāhi dhammaṃ desetu’’nti te aviññuṃ purisaviggahaṃ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṃ desenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū aviññuṃ purisaviggahaṃ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṃ desessantī’’ti!"},{"ref":"2.2689","t":"Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, aviññuṃ purisaviggahaṃ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṃ desethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, aviññuṃ purisaviggahaṃ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṃ desessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2690","t":"63.’’Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṃ deseyya, aññatra viññunā purisaviggahena, pācittiya’’nti."},{"ref":"2.2691","t":"64.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2692","t":"Mātugāmo nāma manussitthī; na yakkhī na petī na tiracchānagatā; viññū, paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.2693","t":"Uttarichappañcavācāhīti atirekachappañcavācāhi."},{"ref":"2.2694","t":"Dhammo nāma buddhabhāsito, sāvakabhāsito, isibhāsito, devatābhāsito, atthūpasañhito, dhammūpasañhito."},{"ref":"2.2695","t":"Deseyyāti padena deseti, pade pade āpatti pācittiyassa. Akkharāya deseti, akkharakkharāya āpatti pācittiyassa."},{"ref":"2.2696","t":"Aññatra viññunā purisaviggahenāti ṭhapetvā viññuṃ purisaviggahaṃ. Viññū nāma purisaviggaho, paṭibalo hoti subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.2697","t":"65. Mātugāme mātugāmasaññī uttarichappañcavācāhi dhammaṃ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. Mātugāme vematiko uttarichappañcavācāhi dhammaṃ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. Mātugāme amātugāmasaññī uttarichappañcavācāhi dhammaṃ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa."},{"ref":"2.2698","t":"Yakkhiyā vā petiyā vā paṇḍakassa vā tiracchānagatamanussaviggahitthiyā vā uttarichappañcavācāhi dhammaṃ deseti, aññatra viññunā purisaviggahena, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti."},{"ref":"2.2699","t":"66. Anāpatti viññunā purisaviggahena, chappañcavācāhi dhammaṃ deseti, ūnakachappañcavācāhi dhammaṃ deseti, uṭṭhahitvā puna nisīditvā deseti, mātugāmo uṭṭhahitvā puna nisīdati tasmiṃ deseti, aññassa mātugāmassa deseti, pañhaṃ pucchati, pañhaṃ puṭṭho katheti, aññassatthāya bhaṇantaṃ mātugāmo suṇāti, ummattakassa, ādikammikassāti."},{"ref":"2.2700","t":"Dhammadesanāsikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.2701","t":"8. Bhūtārocanasikkhāpadaṃ"},{"ref":"2.2702","t":"67.[pārā. 193] Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṃ upagacchiṃsu. Tena kho pana samayena vajjī dubbhikkhā hoti – dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho vajjī dubbhikkhā – dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā’’ti? Ekacce evamāhaṃsu – ‘‘handa mayaṃ, āvuso, gihīnaṃ kammantaṃ adhiṭṭhema. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena? Handa mayaṃ, āvuso, gihīnaṃ dūteyyaṃ harāma. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso; kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena! Kiṃ gihīnaṃ dūteyyaṃ haṭena! Handa mayaṃ, āvuso, gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissāma – ‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiññoti. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Eso yeva kho, āvuso, seyyo, yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito’’ti."},{"ref":"2.2703","t":"Atha kho te bhikkhū gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu – ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko bhikkhu chaḷabhiñño’’ti. Atha kho te manussā – ‘‘lābhā vata no, suladdhaṃ vata no, yesaṃ no evarūpā bhikkhū vassaṃ upagatā, na vata no ito pubbe evarūpā bhikkhū vassaṃ upagatā, yathayime bhikkhū sīlavanto kalyāṇadhammā’’ti. Te na tādisāni bhojanāni attanā bhuñjanti, mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti yādisāni bhikkhūnaṃ denti. Na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti [attanā pivanti (syā. ka.)] mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Atha kho te bhikkhū vaṇṇavā ahesuṃ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā."},{"ref":"2.2704","t":"68. Āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena vesālī tena pakkamiṃsu. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tena kho pana samayena disāsu vassaṃvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā. Vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā’’ti? ‘‘Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā. Samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā’’ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. Kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti. Atthasañhitaṃ tathāgatā pucchanti, no anatthasañhitaṃ. Anatthasañhite setughāto tathāgatānaṃ. Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti."},{"ref":"2.2705","t":"Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘yathā kathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Kacci pana vo, bhikkhave, bhūta’’nti? ‘‘Bhūtaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissatha! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2706","t":"69.’’Yo pana bhikkhu anupasampannassa uttarimanussadhammaṃ āroceyya bhūtasmiṃ, pācittiya’’nti."},{"ref":"2.2707","t":"70.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2708","t":"Anupasampanno nāma bhikkhuñca bhikkhuniñca ṭhapetvā, avaseso anupasampanno nāma."},{"ref":"2.2709","t":"[pārā. 198]Uttarimanussadhammo nāma jhānaṃ, vimokkho, samādhi, samāpatti, ñāṇadassanaṃ, maggabhāvanā, phalasacchikiriyā, kilesappahānaṃ, vinīvaraṇatā cittassa, suññāgāre abhirati."},{"ref":"2.2710","t":"[pārā. 199]Jhānanti paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ."},{"ref":"2.2711","t":"[pārā. 199]Vimokkhoti suññato vimokkho, animitto vimokkho, appaṇihito vimokkho."},{"ref":"2.2712","t":"[pārā. 199]Samādhīti suññato samādhi, animitto samādhi, appaṇihito samādhi."},{"ref":"2.2713","t":"[pārā. 199]Samāpattīti suññatā samāpatti, animittā samāpatti, appaṇihitā samāpatti."},{"ref":"2.2714","t":"[pārā. 199]Ñāṇadassananti tisso vijjā."},{"ref":"2.2715","t":"[pārā. 199]Maggabhāvanāti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo."},{"ref":"2.2716","t":"[pārā. 199]Phalasacchikiriyāti sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa [arahattaphalassa (syā.)] sacchikiriyā."},{"ref":"2.2717","t":"[pārā. 199]Kilesappahānanti rāgassa pahānaṃ, dosassa pahānaṃ, mohassa pahānaṃ."},{"ref":"2.2718","t":"[pārā. 199]Vinīvaraṇatā cittassāti rāgā cittaṃ vinīvaraṇatā, dosā cittaṃ vinīvaraṇatā, mohā cittaṃ vinīvaraṇatā."},{"ref":"2.2719","t":"[pārā. 199]Suññāgāre abhiratīti paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati."},{"ref":"2.2720","t":"71.Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2721","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2722","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ samāpanno’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2723","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamassa jhānassa lābhimhī’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2724","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamassa jhānassa vasimhī’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2725","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2726","t":"Āroceyyāti anupasampannassa – ‘‘dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; catutthassa jhānassa lābhimhi, vasimhi; catutthaṃ jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2727","t":"Āroceyyāti anupasampannassa – ‘‘suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ samāpajjiṃ, samāpajjāmi, samāpanno; appaṇihitassa samādhissa lābhimhi, vasimhi; appaṇihito samādhi sacchikato mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2728","t":"Āroceyyāti anupasampannassa – ‘‘suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ samāpajjiṃ, samāpajjāmi, samāpanno; appaṇihitāya samāpattiyā lābhimhi, vasimhi; appaṇihitā samāpatti sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2729","t":"Āroceyyāti anupasampannassa – ‘’tisso vijjā samāpajjiṃ, samāpajjāmi, samāpanno; tissannaṃ vijjānaṃ lābhimhi, vasimhi; tisso vijjā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2730","t":"Āroceyyāti anupasampannassa – ‘‘cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde samāpajjiṃ, samāpajjāmi, samāpanno; catunnaṃ iddhipādānaṃ lābhimhi, vasimhi; cattāro iddhipādā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2731","t":"Āroceyyāti anupasampannassa – ‘‘pañcindriyāni… pañca balāni samāpajjiṃ, samāpajjāmi, samāpanno; pañcannaṃ balānaṃ lābhimhi, vasimhi; pañca balāni sacchikatāni mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2732","t":"Āroceyyāti anupasampannassa – ‘‘satta bojjhaṅge samāpajjiṃ, samāpajjāmi, samāpanno; sattannaṃ bojjhaṅgānaṃ lābhimhi, vasimhi; satta bojjhaṅgā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2733","t":"Āroceyyāti anupasampannassa – ‘‘ariyaṃ aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ, samāpajjāmi, samāpanno; ariyassa aṭṭhaṅgikassa maggassa lābhimhi, vasimhi; ariyo aṭṭhaṅgiko maggo sacchikato mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2734","t":"Āroceyyāti anupasampannassa – ‘‘sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajjiṃ, samāpajjāmi, samāpanno; arahattassa lābhimhi, vasimhi; arahattaṃ [arahattaphalaṃ (syā.)] sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2735","t":"Āroceyyāti anupasampannassa – ‘‘rāgo me catto… doso me catto… moho me catto, vanto, mutto, pahīno, paṭinissaṭṭho, ukkheṭito, samukkheṭito’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2736","t":"Āroceyyāti anupasampannassa – ‘‘rāgā me cittaṃ vinīvaraṇaṃ… dosā me citta vinīvaraṇaṃ… mohā me cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2737","t":"Āroceyyāti anupasampannassa – ‘‘suññāgāre paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; suññāgāre catutthassa jhānassa lābhimhi, vasimhi; suññāgāre catutthaṃ jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2738","t":"72.Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi, vasimhi; paṭhamañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2739","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ tatiyañca jhānaṃ… paṭhamañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi, vasimhi; paṭhamañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2740","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ suññatañca vimokkhaṃ… animittañca vimokkhaṃ… appaṇihitañca vimokkhaṃ… suññatañca samādhiṃ… animittañca samādhiṃ… appaṇihitañca samādhiṃ samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi, vasimhi; paṭhamañca jhānaṃ appaṇihito ca samādhi sacchikato mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2741","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ suññatañca samāpattiṃ… animittañca samāpattiṃ… appaṇihitañca samāpattiṃ samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi, vasimhi; paṭhamañca jhānaṃ appaṇihitā ca samāpatti sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2742","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ tisso ca vijjā samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa tissannañca vijjānaṃ lābhimhi, vasimhi; paṭhamañca jhānaṃ tisso ca vijjā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2743","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ cattāro ca satipaṭṭhāne…pe… cattāro ca sammappadhāne… cattāro ca iddhipāde samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa catunnañca iddhipādānaṃ lābhimhi, vasimhi; paṭhamañca jhānaṃ cattāro ca iddhipādā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2744","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ, pañca ca indriyāni… pañca ca balāni samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa pañcannañca balānaṃ lābhimhi, vasimhi; paṭhamañca jhānaṃ pañca ca balāni sacchikatāni mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2745","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ satta ca bojjhaṅge samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṃ lābhimhi, vasimhi; paṭhamañca jhānaṃ satta ca bojjhaṅgā sacchikatā mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2746","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi, vasimhi; paṭhamañca jhānaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2747","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ sotāpattiphalañca… sakadāgāmiphalañca… anāgāmiphalañca… arahattañca [arahattaphalañca (syā.)] samāpajjiṃ, samāpajjāmi, samāpanno; paṭhamassa ca jhānassa arahattassa [arahattaphalassa (syā.)] ca lābhimhi, vasimhi; paṭhamañca jhānaṃ arahattañca sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2748","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno… rāgo ca me catto… doso ca me catto… moho ca me catto, vanto, mutto, pahīno, paṭinissaṭṭho, ukkheṭito, samukkheṭito’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2749","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno… rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2750","t":"73.Āroceyyāti anupasampannassa – ‘‘dutiyañca jhānaṃ tatiyañca jhānaṃ… dutiyañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi, vasimhi; dutiyañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2751","t":"Āroceyyāti anupasampannassa – ‘‘dutiyañca jhānaṃ suññatañca vimokkhaṃ…pe… mohā ca me cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2752","t":"Āroceyyāti anupasampannassa – ‘‘dutiyañca jhānaṃ paṭhamañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi, vasimhi; dutiyañca jhānaṃ paṭhamañca jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2753","t":"Mūlaṃ saṃkhittaṃ."},{"ref":"2.2754","t":"Āroceyyāti anupasampannassa – ‘‘mohā ca me cittaṃ vinīvaraṇaṃ, paṭhamañca jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno; mohā ca me cittaṃ vinīvaraṇaṃ, paṭhamassa ca jhānassa lābhimhi, vasimhi; mohā ca me cittaṃ vinīvaraṇaṃ, paṭhamañca jhānaṃ sacchikataṃ mayā’’ti bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2755","t":"Āroceyyāti anupasampannassa – ‘‘mohā ca me cittaṃ vinīvaraṇaṃ, dosā ca me cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti pācittiyassa…pe…."},{"ref":"2.2756","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca [arahattaphalañca (syā.)] samāpajjiṃ…pe… rāgo ca me catto, doso ca me catto, moho ca me catto, vanto, mutto, pahīno, paṭinissaṭṭho, ukkheṭito samukkheṭito, rāgā ca me cittaṃ vinīvaraṇaṃ, dosā ca me cittaṃ vinīvaraṇaṃ, mohā ca me cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti pācittiyassa."},{"ref":"2.2757","t":"74.Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti vattukāmo ‘‘dutiyaṃ jhānaṃ samāpajji’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.2758","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti vattukāmo ‘‘tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ, suññataṃ vimokkhaṃ, animittaṃ vimokkhaṃ, appaṇihitaṃ vimokkhaṃ, suññataṃ samādhiṃ, animittaṃ samādhiṃ, appaṇihitaṃ samādhiṃ, suññataṃ samāpattiṃ, animittaṃ samāpattiṃ, appaṇihitaṃ samāpattiṃ, tisso vijjā, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaṃ [arahattaphalaṃ (syā.)] samāpajjiṃ…pe… rāgo me catto, doso me catto, moho me catto, vanto, mutto, pahīno; paṭinissaṭṭho, ukkheṭito, samukkheṭito; rāgā me cittaṃ vinīvaraṇaṃ, dosā me cittaṃ vinīvaraṇaṃ, mohā me cittaṃ vinīvaraṇa’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.2759","t":"Āroceyyāti anupasampannassa – ‘‘dutiyaṃ jhānaṃ samāpajji’’nti vattukāmo…pe… ‘‘mohā me cittaṃ vinīvaraṇa’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa…pe…."},{"ref":"2.2760","t":"Āroceyyāti anupasampannassa – ‘‘dutiyaṃ jhānaṃ samāpajji’’nti vattukāmo – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa…pe…."},{"ref":"2.2761","t":"Mūlaṃ saṃkhittaṃ."},{"ref":"2.2762","t":"Āroceyyāti anupasampannassa – ‘‘mohā me cittaṃ vinīvaraṇa’’nti vattukāmo – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa…pe…."},{"ref":"2.2763","t":"Āroceyyāti anupasampannassa – ‘‘mohā me cittaṃ vinīvaraṇa’’nti vattukāmo – ‘‘dosā me cittaṃ vinīvaraṇa’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa…pe…."},{"ref":"2.2764","t":"Āroceyyāti anupasampannassa – ‘‘paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ …pe… dosā ca me cittaṃ vinīvaraṇa’’nti vattukāmo – ‘‘mohā me cittaṃ vinīvaraṇa’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa."},{"ref":"2.2765","t":"Āroceyyāti anupasampannassa – ‘‘dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ…pe… mohā ca me cittaṃ vinīvaraṇa’’nti vattukāmo – ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti bhaṇantassa paṭivijānantassa āpatti pācittiyassa, na paṭivijānantassa āpatti dukkaṭassa…pe…."},{"ref":"2.2766","t":"75.Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu paṭhamassa jhānassa lābhī, vasī; tena bhikkhunā paṭhamaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2767","t":"Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ catutthaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu catutthassa jhānassa lābhī, vasī; tena bhikkhunā catutthaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2768","t":"Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu suññataṃ vimokkhaṃ…pe… animittaṃ vimokkhaṃ appaṇihitaṃ vimokkhaṃ suññataṃ samādhiṃ animittaṃ samādhiṃ appaṇihitaṃ samādhiṃ samāpajji, samāpajjati, samāpanno; so bhikkhu appaṇihitassa samādhissa lābhī, vasī; tena bhikkhunā appaṇihito samādhi sacchikato’’ti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2769","t":"Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu suññataṃ samāpattiṃ…pe… animittaṃ samāpattiṃ appaṇihitaṃ samāpattiṃ samāpajji, samāpajjati, samāpanno; appaṇihitāya samāpattiyā lābhī, vasī; tena bhikkhunā appaṇihitā samāpatti sacchikatā’’ti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2770","t":"Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu tisso vijjā …pe… cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaṃ [arahattaphalaṃ (syā.)] samāpajji…pe… samāpajjati, samāpanno…pe… tassa bhikkhuno rāgo catto, doso catto, moho catto, vanto, mutto, pahīno, paṭinissaṭṭho, ukkheṭito, samukkheṭito; tassa bhikkhuno rāgā cittaṃ vinīvaraṇaṃ, dosā cittaṃ vinīvaraṇaṃ, mohā cittaṃ vinīvaraṇa’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2771","t":"Āroceyyāti anupasampannassa – ‘‘yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṃ jhānaṃ…pe… dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu suññāgāre catutthassa jhānassa lābhī, vasī; tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2772","t":"Āroceyyāti anupasampannassa – ‘‘yo te cīvaraṃ paribhuñji, yo te piṇḍapātaṃ paribhuñji, yo te senāsanaṃ paribhuñji, yo te gilānappaccayabhesajjaparikkhāraṃ paribhuñji so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu suññāgāre catutthassa jhānassa lābhī, vasī; tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2773","t":"76.Āroceyyāti anupasampannassa – ‘‘yena te vihāro paribhutto…pe… yena te cīvaraṃ paribhuttaṃ, yena te piṇḍapāto paribhutto, yena te senāsanaṃ paribhuttaṃ, yena te gilānappaccayabhesajjaparikkhāro paribhutto so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu suññāgāre catutthassa jhānassa lābhī, vasī; tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2774","t":"Āroceyyāti anupasampannassa – ‘‘yaṃ tvaṃ āgamma vihāraṃ adāsi…pe… cīvaraṃ adāsi, piṇḍapātaṃ adāsi, senāsanaṃ adāsi, gilānappaccayabhesajjaparikkhāraṃ adāsi so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji, samāpajjati, samāpanno; so bhikkhu suññāgāre catutthassa jhānassa lābhī, vasī; tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikata’’nti bhaṇantassa āpatti dukkaṭassa."},{"ref":"2.2775","t":"77. Anāpatti upasampannassa, bhūtaṃ āroceti, ādikammikassāti."},{"ref":"2.2776","t":"Bhūtārocanasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.2777","t":"9. Duṭṭhullārocanasikkhāpadaṃ"},{"ref":"2.2778","t":"78. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto chabbaggiyehi bhikkhūhi saddhiṃ bhaṇḍanakato hoti. So sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā saṅghaṃ tassā āpattiyā parivāsaṃ yāci. Tassa saṅgho tassā āpattiyā parivāsaṃ adāsi. Tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṅghabhattaṃ hoti. So parivasanto bhattagge āsanapariyante nisīdi. Chabbaggiyā bhikkhū te upāsake etadavocuṃ – ‘‘eso, āvuso, āyasmā upanando sakyaputto tumhākaṃ sambhāvito kulūpako; yeneva hatthena saddhādeyyaṃ bhuñjati teneva hatthena upakkamitvā asuciṃ mocesi. So sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā saṅghaṃ tassā āpattiyā parivāsaṃ yāci. Tassa saṅgho tassā āpattiyā parivāsaṃ adāsi. So parivasanto āsanapariyante nisinno’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhussa duṭṭhullaṃ āpattiṃ anupasampannassa ārocessantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhussa duṭṭhullaṃ āpattiṃ anupasampannassa ārocethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhussa duṭṭhullaṃ āpattiṃ anupasampannassa ārocessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2779","t":"79.’’Yo pana bhikkhu bhikkhussa duṭṭhullaṃ āpattiṃ anupasampannassa āroceyya, aññatra bhikkhusammutiyā [bhikkhusammatiyā (syā.)], pācittiya’’nti."},{"ref":"2.2780","t":"80.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2781","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.2782","t":"Duṭṭhullā nāma āpatti – cattāri ca pārājikāni, terasa ca saṅghādisesā."},{"ref":"2.2783","t":"Anupasampanno nāma bhikkhuñca bhikkhuniñca ṭhapetvā avaseso anupasampanno nāma."},{"ref":"2.2784","t":"Āroceyyāti āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā."},{"ref":"2.2785","t":"Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ."},{"ref":"2.2786","t":"Atthi bhikkhusammuti āpattipariyantā, na kulapariyantā. Atthi bhikkhusammuti kulapariyantā, na āpattipariyantā, atthi bhikkhusammuti āpattipariyantā ca kulapariyantā ca, atthi bhikkhusammuti neva āpattipariyantā na kulapariyantā."},{"ref":"2.2787","t":"Āpattipariyantā nāma āpattiyo pariggahitāyo honti – ‘‘ettakāhi āpattīhi ārocetabbo’’ti."},{"ref":"2.2788","t":"Kulapariyantā nāma kulāni pariggahitāni honti – ‘‘ettakesu kulesu ārocetabbo’’ti. Āpattipariyantā ca kulapariyantā ca nāma āpattiyo ca pariggahitāyo honti, kulāni ca pariggahitāni honti – ‘‘ettakāhi āpattīhi ettakesu kulesu ārocetabbo’’ti. Neva āpattipariyantā na kulapariyantā nāma āpattiyo ca apariggahitāyo honti, kulāni ca apariggahitāni honti – ‘‘ettakāhi āpattīhi ettakesu kulesu ārocetabbo’’ti."},{"ref":"2.2789","t":"81. Āpattipariyante yā āpattiyo pariggahitāyo honti, tā āpattiyo ṭhapetvā aññāhi āpattīhi āroceti, āpatti pācittiyassa."},{"ref":"2.2790","t":"Kulapariyante yāni kulāni pariggahitāni honti, tāni kulāni ṭhapetvā aññesu kulesu āroceti, āpatti pācittiyassa."},{"ref":"2.2791","t":"Āpattipariyante ca kulapariyante ca yā āpattiyo pariggahitāyo honti, tā āpattiyo ṭhapetvā yāni kulāni pariggahitāni honti, tāni kulāni ṭhapetvā aññāhi āpattīhi aññesu kulesu āroceti, āpatti pācittiyassa."},{"ref":"2.2792","t":"Neva āpattipariyante na kulapariyante, anāpatti."},{"ref":"2.2793","t":"82. Duṭṭhullāya āpattiyā duṭṭhullāpattisaññī anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa."},{"ref":"2.2794","t":"Duṭṭhullāya āpattiyā vematiko anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa."},{"ref":"2.2795","t":"Duṭṭhullāya āpattiyā aduṭṭhullāpattisaññī anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa."},{"ref":"2.2796","t":"Aduṭṭhullaṃ āpattiṃ āroceti, āpatti dukkaṭassa."},{"ref":"2.2797","t":"Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāraṃ āroceti, āpatti dukkaṭassa."},{"ref":"2.2798","t":"Aduṭṭhullāya āpattiyā duṭṭhullāpattisaññī, āpatti dukkaṭassa."},{"ref":"2.2799","t":"Aduṭṭhullāya āpattiyā vematiko, āpatti dukkaṭassa."},{"ref":"2.2800","t":"Aduṭṭhullāya āpattiyā aduṭṭhullāpattisaññī, āpatti dukkaṭassa."},{"ref":"2.2801","t":"83. Anāpatti vatthuṃ āroceti no āpattiṃ, āpattiṃ āroceti no vatthuṃ, bhikkhusammutiyā, ummattakassa, ādikammikassāti."},{"ref":"2.2802","t":"Duṭṭhullārocanasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.2803","t":"10. Pathavīkhaṇanasikkhāpadaṃ"},{"ref":"2.2804","t":"84. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā [āḷavikā (syā.)] bhikkhū navakammaṃ karontā pathaviṃ khaṇantipi khaṇāpentipi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā pathaviṃ khaṇissantipi khaṇāpessantipi! Ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āḷavakā bhikkhū pathaviṃ khaṇissantipi khaṇāpessantipī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, pathaviṃ khaṇathapi khaṇāpethapī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, pathaviṃ khaṇissathapi khaṇāpessathapi! Jīvasaññino hi, moghapurisā, manussā pathaviyā. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2805","t":"85.’’Yo pana bhikkhu pathaviṃ khaṇeyya vā khaṇāpeyya vā, pācittiya’’nti."},{"ref":"2.2806","t":"86.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2807","t":"Pathavī nāma dve pathaviyo – jātā ca pathavī ajātā ca pathavī."},{"ref":"2.2808","t":"Jātā nāma pathavī – suddhapaṃsu suddhamattikā appapāsāṇā appasakkharā appakaṭhalā appamarumbā appavālikā, yebhuyyenapaṃsukā, yebhuyyenamattikā. Adaḍḍhāpi vuccati jātā pathavī. Yopi paṃsupuñjo vā mattikāpuñjo vā atirekacātumāsaṃ ovaṭṭho, ayampi vuccati jātā pathavī."},{"ref":"2.2809","t":"Ajātā nāma pathavī – suddhapāsāṇā suddhasakkharā suddhakaṭhalā suddhamarumbā suddhavālikā appapaṃsukā appamattikā, yebhuyyenapāsāṇā, yebhuyyenasakkharā, yebhuyyenakaṭhalā, yebhuyyenamarumbā, yebhuyyenavālikā. Daḍḍhāpi vuccati ajātā pathavī. Yopi paṃsupuñjo vā mattikāpuñjo vā omakacātumāsaṃ ovaṭṭho, ayampi vuccati ajātā pathavī."},{"ref":"2.2810","t":"Khaṇeyyāti sayaṃ khaṇati, āpatti pācittiyassa."},{"ref":"2.2811","t":"Khaṇāpeyyāti aññaṃ āṇāpeti, āpatti pācittiyassa. Sakiṃ āṇatto bahukampi khaṇati, āpatti pācittiyassa."},{"ref":"2.2812","t":"87. Pathaviyā pathavisaññī khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, āpatti pācittiyassa."},{"ref":"2.2813","t":"Pathaviyā vematiko khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, āpatti dukkaṭassa."},{"ref":"2.2814","t":"Pathaviyā apathavisaññī khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, anāpatti."},{"ref":"2.2815","t":"Apathaviyā pathavisaññī, āpatti dukkaṭassa. Apathaviyā vematiko, āpatti dukkaṭassa. Apathaviyā apathavisaññī, anāpatti."},{"ref":"2.2816","t":"88. Anāpatti – ‘‘imaṃ jāna, imaṃ dehi, imaṃ āhara, iminā attho, imaṃ kappiyaṃ karohī’’ti bhaṇati, asañcicca, asatiyā, ajānantassa, ummattakassa, ādikammikassāti."},{"ref":"2.2817","t":"Pathavīkhaṇanasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.2818","t":"Musāvādavaggo paṭhamo."},{"ref":"2.2819","t":"Tassuddānaṃ –"},{"ref":"2.2820","t":"Musā omasapesuññaṃ, padaseyyāya ve duve;"},{"ref":"2.2821","t":"Aññatra viññunā bhūtā, duṭṭhullāpatti khaṇanāti."},{"ref":"2.2822","t":"2. Bhūtagāmavaggo"},{"ref":"2.2823","t":"1. Bhūtagāmasikkhāpadaṃ"},{"ref":"2.2824","t":"89. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindantipi chedāpentipi. Aññataropi āḷavako bhikkhu rukkhaṃ chindati. Tasmiṃ rukkhe adhivatthā devatā taṃ bhikkhuṃ etadavoca – ‘‘mā, bhante, attano bhavanaṃ kattukāmo mayhaṃ bhavanaṃ chindī’’ti. So bhikkhu anādiyanto chindi yeva, tassā ca devatāya dārakassa bāhuṃ ākoṭesi. Atha kho tassā devatāya etadahosi – ‘‘yaṃnnūnāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyya’’nti. Atha kho tassā devatāya etadahosi – ‘‘na kho metaṃ patirūpaṃ yāhaṃ imaṃ bhikkhuṃ idheva jīvitā voropeyyaṃ. Yannūnāhaṃ bhagavato etamatthaṃ āroceyya’’nti. Atha kho sā devatā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi. ‘‘Sādhu sādhu devate! Sādhu kho tvaṃ, devate, taṃ bhikkhuṃ jīvitā na voropesi. Sacajja tvaṃ, devate, taṃ bhikkhuṃ jīvitā voropeyyāsi, bahuñca tvaṃ, devate, apuññaṃ pasaveyyāsi. Gaccha tvaṃ, devate, amukasmiṃ okāse rukkho vivitto tasmiṃ upagacchā’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā rukkhaṃ chindissantipi chedāpessantipi ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhessantī’’ti!"},{"ref":"2.2825","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āḷavakā bhikkhū rukkhaṃ chindissantipi chedāpessantipī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, rukkhaṃ chindathāpi chedāpethāpī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, rukkhaṃ chindissathāpi, chedāpessathāpi! Jīvasaññino hi, moghapurisā, manussā rukkhasmiṃ, netaṃ moghapurisā appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2826","t":"90.’’Bhūtagāmapātabyatāya pācittiya’’nti."},{"ref":"2.2827","t":"91.Bhūtagāmo nāma pañca bījajātāni – mūlabījaṃ, khandhabījaṃ, phaḷubījaṃ, aggabījaṃ, bījabījameva [bījabījañceva (itipi)] pañcamaṃ."},{"ref":"2.2828","t":"Mūlabījaṃ nāma – haliddi, siṅgiveraṃ, vacā, vacattaṃ, ativisā, kaṭukarohiṇī, usīraṃ, bhaddamūttakaṃ, yāni vā panaññānipi atthi mūle jāyanti, mūle sañjāyanti, etaṃ mūlabījaṃ nāma."},{"ref":"2.2829","t":"Khandhabījaṃ nāma – assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano, yāni vā panaññānipi atthi khandhe jāyanti, khandhe sañjāyanti, etaṃ khandhabījaṃ nāma."},{"ref":"2.2830","t":"Phaḷubījaṃ nāma – ucchu, veḷu, naḷo, yāni vā panaññānipi atthi pabbe jāyanti, pabbe sañjāyanti, etaṃ phaḷubījaṃ nāma."},{"ref":"2.2831","t":"Aggabījaṃ nāma – ajjukaṃ, phaṇijjakaṃ, hiriveraṃ, yāni vā panaññānipi atthi agge jāyanti, agge sañjāyanti, etaṃ aggabījaṃ nāma."},{"ref":"2.2832","t":"Bījabījaṃ nāma – pubbaṇṇaṃ, aparaṇṇaṃ, yāni vā panaññānipi atthi bīje jāyanti, bīje sañjāyanti, etaṃ bījabījaṃ nāma."},{"ref":"2.2833","t":"92. Bīje bījasaññī chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, āpatti pācittiyassa. Bīje vematiko chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, āpatti dukkaṭassa. Bīje abījasaññī chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, anāpatti. Abīje bījasaññī āpatti dukkaṭassa. Abīje vematiko, āpatti dukkaṭassa. Abīje abījasaññī, anāpatti."},{"ref":"2.2834","t":"93. Anāpatti – ‘‘imaṃ jāna, imaṃ dehi, imaṃ āhara, iminā attho, imaṃ kappiyaṃ karohī’’ti bhaṇati, asañcicca, assatiyā, ajānantassa, ummattakassa, ādikammikassāti."},{"ref":"2.2835","t":"Bhūtagāmasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.2836","t":"2. Aññavādakasikkhāpadaṃ"},{"ref":"2.2837","t":"94. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṃ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati – ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti? Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarissati – ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti…pe… saccaṃ kira tvaṃ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarasi – ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarissasi – ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathāti! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṃ ropetu. Evañca pana, bhikkhave, ropetabbaṃ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2838","t":"95. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati. Yadi saṅghassa pattakallaṃ, saṅgho channassa bhikkhuno aññavādakaṃ ropeyya. Esā ñatti."},{"ref":"2.2839","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṃ paṭicarati. Saṅgho channassa bhikkhuno aññavādakaṃ ropeti. Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2840","t":"‘‘Ropitaṃ saṅghena channassa bhikkhuno aññavādakaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2841","t":"Atha kho bhagavā āyasmantaṃ channaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2842","t":"‘‘Aññavādake pācittiya’’nti."},{"ref":"2.2843","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2844","t":"96. Tena kho pana samayena āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno ‘‘aññenaññaṃ paṭicaranto – ‘‘āpattiṃ āpajjissāmī’’ti tuṇhībhūto saṅghaṃ viheseti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṃ vihesessatī’’ti…pe… saccaṃ kira tvaṃ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṃ vihesesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṃ vihesessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṃ ropetu. Evañca pana, bhikkhave, ropetabbaṃ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2845","t":"97. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṃ viheseti. Yadi saṅghassa pattakallaṃ, saṅgho channassa bhikkhuno vihesakaṃ ropeyya. Esā ñatti."},{"ref":"2.2846","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṃ viheseti. Saṅgho channassa bhikkhuno vihesakaṃ ropeti. Yassāyasmāto khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2847","t":"‘‘Ropitaṃ saṅghena channassa bhikkhuno vihesakaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2848","t":"Atha kho bhagavā āyasmantaṃ channaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2849","t":"98.’’Aññavādake vihesake pācittiya’’nti."},{"ref":"2.2850","t":"99.Aññavādako nāma saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati – ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti. Eso aññavādako nāma."},{"ref":"2.2851","t":"Vihesako nāma saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṅghaṃ viheseti. Eso vihesako nāma."},{"ref":"2.2852","t":"100. Āropite aññavādake saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati – ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti, āpatti dukkaṭassa. Āropite vihesake saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṅghaṃ viheseti, āpatti dukkaṭassa. Ropite aññavādake saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati – ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti, āpatti pācittiyassa. Ropite vihesake saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo tuṇhībhūto saṅghaṃ viheseti, āpatti pācittiyassa."},{"ref":"2.2853","t":"101. Dhammakamme dhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa. Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.2854","t":"102. Anāpatti ajānanto pucchati, gilāno vā na katheti; ‘‘saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī’’ti na katheti; ‘‘saṅghabhedo vā saṅgharāji vā bhavissatī’’ti na katheti; ‘‘adhammena vā vaggena vā nakammārahassa vā kammaṃ karissatī’’ti na katheti; ummattakassa, ādikammikassāti."},{"ref":"2.2855","t":"Aññavādakasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.2856","t":"3. Ujjhāpanakasikkhāpadaṃ"},{"ref":"2.2857","t":"103. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā dabbo mallaputto saṅghassa senāsanañca paññapeti bhattāni ca uddisati. Tena kho pana samayena mettiyabhūmajakā [mettiyabhūmmajakā (sī. syā.)] bhikkhū navakā ceva honti appapuññā ca. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. Te āyasmantaṃ dabbaṃ mallaputtaṃ bhikkhū ujjhāpenti – ‘‘chandāya dabbo mallaputto senāsanaṃ paññapeti, chandāya ca bhattāni uddisatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ bhikkhū ujjhāpessantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ bhikkhū ujjhāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ bhikkhū ujjhāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2858","t":"‘‘Ujjhāpanake pācittiya’’nti."},{"ref":"2.2859","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2860","t":"104. Tena kho pana samayena mettiyabhūmajakā bhikkhū – ‘‘bhagavatā ujjhāpanakaṃ paṭikkhitta’’nti, ‘‘ettāvatā bhikkhū sossantī’’ti [vihesissantīti (itipi)] bhikkhūnaṃ sāmantā āyasmantaṃ dabbaṃ mallaputtaṃ khiyyanti – ‘‘chandāya dabbo mallaputto senāsanaṃ paññapeti, chandāya ca bhattāni uddisatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ khiyyissantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ khiyyathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ khiyyissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2861","t":"105.’’Ujjhāpanake khiyyanake pācittiya’’nti."},{"ref":"2.2862","t":"106.Ujjhāpanakaṃ nāma upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā bhattuddesakaṃ vā yāgubhājakaṃ vā phalabhājakaṃ vā khajjabhājakaṃ vā appamattakavissajjakaṃ vā avaṇṇaṃ kattukāmo, ayasaṃ kattukāmo, maṅkukattukāmo, upasampannaṃ ujjhāpeti vā khiyyati vā, āpatti pācittiyassa. Dhammakamme dhammakammasaññī ujjhāpanake khiyyanake āpatti pācittiyassa. Dhammakamme vematiko ujjhāpanake khiyyanake āpatti pācittiyassa. Dhammakamme adhammakammasaññī ujjhāpanake khiyyanake āpatti pācittiyassa."},{"ref":"2.2863","t":"Anupasampannaṃ ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. Upasampannaṃ saṅghena asammataṃ senāsanapaññāpakaṃ vā bhattuddesakaṃ vā yāgubhājakaṃ vā phalabhājakaṃ vā khajjabhājakaṃ vā appamattakavissajjakaṃ vā avaṇṇaṃ kattukāmo, ayasaṃ kattukāmo, maṅkukattukāmo, upasampannaṃ vā anupasampannaṃ vā ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vā senāsanapaññāpakaṃ vā bhattuddesakaṃ vā yāgubhājakaṃ vā phalabhājakaṃ vā khajjabhājakaṃ vā appamattakavissajjakaṃ vā avaṇṇaṃ kattukāmo, ayasaṃ kattukāmo, maṅkukattukāmo, upasampannaṃ vā anupasampannaṃ vā ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī āpatti dukkaṭassa."},{"ref":"2.2864","t":"107. Anāpatti pakatiyā chandā dosā mohā bhayā karontaṃ ujjhāpeti vā khiyyati vā, ummattakassa, ādikammikassāti."},{"ref":"2.2865","t":"Ujjhāpanakasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.2866","t":"4. Paṭhamasenāsanasikkhāpadaṃ"},{"ref":"2.2867","t":"108. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū hemantike kāle ajjhokāse senāsanaṃ paññapetvā kāyaṃ otāpentā kāle ārocite taṃ pakkamantā neva uddhariṃsu na uddharāpesuṃ, anāpucchā pakkamiṃsu. Senāsanaṃ ovaṭṭhaṃ hoti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathaṃ hi nāma bhikkhū ajjhokāse senāsanaṃ paññapetvā taṃ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṃ ovaṭṭha’’nti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū ajjhokāse…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2868","t":"109.’’Yo pana bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiya’’nti."},{"ref":"2.2869","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2870","t":"110. Tena kho pana samayena bhikkhū ajjhokāse vasitvā kālasseva senāsanaṃ abhiharanti. Addasā kho bhagavā te bhikkhū kālasseva senāsanaṃ abhiharante. Disvāna etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, aṭṭha māse avassikasaṅkete [vasituṃ avassikasaṃkete (itipi)] maṇḍape vā rukkhamūle vā yattha kākā vā kulalā vā na ūhadanti tattha senāsanaṃ nikkhipitu’’nti."},{"ref":"2.2871","t":"111.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2872","t":"Saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccattaṃ."},{"ref":"2.2873","t":"Mañco nāma cattāro mañcā – masārako, bundikābaddho, kuḷīrapādako, āhaccapādako."},{"ref":"2.2874","t":"Pīṭhaṃ nāma cattāri pīṭhāni – masārakaṃ, bundikābaddhaṃ, kuḷīrapādakaṃ, āhaccapādakaṃ."},{"ref":"2.2875","t":"Bhisi nāma pañca bhisiyo – uṇṇabhisi, coḷabhiti, vākabhisi, tiṇabhisi, paṇṇabhisi."},{"ref":"2.2876","t":"Kocchaṃ nāma – vākamayaṃ vā usīramayaṃ vā muñjamayaṃ vā pabbajamayaṃ [babbajamayaṃ (sī.)] vā anto saṃveṭhetvā baddhaṃ hoti."},{"ref":"2.2877","t":"Santharitvāti sayaṃ santharitvā."},{"ref":"2.2878","t":"Santharāpetvāti aññaṃ santharāpetvā. Anupasampannaṃ santharāpeti, tassa palibodho. Upasampannaṃ santharāpeti, santhārakassa [santhatassa (itipi)] palibodho."},{"ref":"2.2879","t":"Taṃ pakkamanto neva uddhareyyāti na sayaṃ uddhareyya."},{"ref":"2.2880","t":"Na uddharāpeyyāti na aññaṃ uddharāpeyya."},{"ref":"2.2881","t":"Anāpucchaṃ vā gaccheyyāti bhikkhuṃ vā sāmaṇeraṃ vā ārāmikaṃ vā anāpucchā majjhimassa purisassa leḍḍupātaṃ atikkamantassa āpatti pācittiyassa."},{"ref":"2.2882","t":"112. Saṅghike saṅghikasaññī ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya anāpucchaṃ vā gaccheyya, āpatti pācittiyassa. Saṅghike vematiko…pe… saṅghike puggalikasaññī ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti pācittiyassa."},{"ref":"2.2883","t":"Cimilikaṃ vā uttarattharaṇaṃ vā bhūmattharaṇaṃ vā taṭṭikaṃ vā cammakhaṇḍaṃ vā pādapuñchaniṃ vā phalakapīṭhaṃ vā ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti dukkaṭassa. Puggalike saṅghikasaññī, āpatti dukkaṭassa. Puggalike vematiko, āpatti dukkaṭassa. Puggalike puggalikasaññī aññassa puggalike, āpatti dukkaṭassa. Attano puggalike anāpatti."},{"ref":"2.2884","t":"113. Anāpatti uddharitvā gacchati, uddharāpetvā gacchati, āpucchaṃ gacchati, otāpento gacchati, kenaci palibuddhaṃ hoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.2885","t":"Paṭhamasenāsanasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.2886","t":"5. Dutiyasenāsanasikkhāpadaṃ"},{"ref":"2.2887","t":"114. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sattarasavaggiyā bhikkhū sahāyakā honti. Te vasantāpi ekatova vasanti, pakkamantāpi ekatova pakkamanti. Te aññatarasmiṃ saṅghike vihāre seyyaṃ santharitvā taṃ pakkamantā neva uddhariṃsu na uddharāpesuṃ, anāpucchā pakkamiṃsu. Senāsanaṃ upacikāhi khāyitaṃ hoti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sattarasavaggiyā bhikkhū saṅghike vihāre seyyaṃ santharitvā taṃ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṃ upacikāhi khāyita’’nti! Atha kho te bhikkhū sattarasavaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, sattarasavaggiyā bhikkhū saṅghike vihāre seyyaṃ santharitvā taṃ pakkamantā neva uddhariṃsu na uddharāpesuṃ, anāpucchā pakkamiṃsu, senāsanaṃ upacikāhi khāyita’’nti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā saṅghike vihāre seyyaṃ santharitvā taṃ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṃ upacikāhi khāyitaṃ! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2888","t":"115.’’Yo pana bhikkhu saṅghike vihāre seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiya’’nti."},{"ref":"2.2889","t":"116.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2890","t":"Saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto."},{"ref":"2.2891","t":"Seyyaṃ nāma bhisi, cimilikā uttarattharaṇaṃ, bhūmattharaṇaṃ, taṭṭikā, cammakhaṇḍo, nisīdanaṃ, paccattharaṇaṃ, tiṇasanthāro, paṇṇasanthāro."},{"ref":"2.2892","t":"Santharitvāti sayaṃ santharitvā."},{"ref":"2.2893","t":"Santharāpetvāti aññaṃ santharāpetvā."},{"ref":"2.2894","t":"Taṃ pakkamanto neva uddhareyyāti na sayaṃ uddhareyya."},{"ref":"2.2895","t":"Na uddharāpeyyāti na aññaṃ uddharāpeyya."},{"ref":"2.2896","t":"Anāpucchaṃ vā gaccheyyāti bhikkhuṃ vā sāmaṇeraṃ vā ārāmikaṃ vā anāpucchā parikkhittassa ārāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa. Aparikkhittassa ārāmassa upacāraṃ atikkamantassa āpatti pācittiyassa. Saṅghike saṅghikasaññī seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti pācittiyassa. Saṅghike vematiko seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti pācittiyassa. Saṅghike puggalikasaññī seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti pācittiyassa."},{"ref":"2.2897","t":"117. Vihārassa upacāre vā upaṭṭhānasālāyaṃ vā maṇḍape vā rukkhamūle vā seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti dukkaṭassa. Mañcaṃ vā pīṭhaṃ vā vihāre vā vihārassūpacāre vā upaṭṭhānasālāyaṃ vā maṇḍape vā rukkhamūle vā santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, āpatti dukkaṭassa."},{"ref":"2.2898","t":"Puggalike saṅghikasaññī, āpatti dukkaṭassa. Puggalike vematiko, āpatti dukkaṭassa. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. Attano puggalike anāpatti."},{"ref":"2.2899","t":"118. Anāpatti uddharitvā gacchati, uddharāpetvā gacchati, āpucchaṃ gacchati, kenaci palibuddhaṃ hoti, sāpekkho gantvā tattha ṭhito āpucchati, kenaci palibuddho hoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.2900","t":"Dutiyasenāsanasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.2901","t":"6. Anupakhajjasikkhāpadaṃ"},{"ref":"2.2902","t":"119. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū varaseyyāyo palibundhenti, therā bhikkhū vuṭṭhāpenti [ettha te iti kammapadaṃ ūnaṃ viya dissati]. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘kena nu kho mayaṃ upāyena idheva vassaṃ vaseyyāmā’’ti? Atha kho chabbaggiyā bhikkhū there bhikkhū anupakhajja seyyaṃ kappenti – yassa sambādho bhavissati so pakkamissatīti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū there bhikkhū anupakhajja seyyaṃ kappessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira tumhe, bhikkhave, there bhikkhū anupakhajja seyyaṃ kappethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, there bhikkhū anupakhajja seyyaṃ kappessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2903","t":"120.’’Yo pana bhikkhu saṅghike vihāre jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja seyyaṃ kappeyya – yassa sambādho bhavissati so pakkamissatī’ti, etadeva paccayaṃ karitvā anaññaṃ, pācittiya’’nti."},{"ref":"2.2904","t":"121.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ 2.0251 atthe adhippeto bhikkhūti."},{"ref":"2.2905","t":"Saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto."},{"ref":"2.2906","t":"Jānāti nāma vuḍḍhoti jānāti, gilānoti jānāti, saṅghena dinnoti jānāti."},{"ref":"2.2907","t":"Anupakhajjāti anupavisitvā."},{"ref":"2.2908","t":"Seyyaṃ kappeyyāti mañcassa vā pīṭhassa vā pavisantassa vā nikkhamantassa vā upacāre seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa. Abhinisīdati vā abhinipajjati vā, āpatti pācittiyassa."},{"ref":"2.2909","t":"Etadeva paccayaṃ karitvā anaññanti na añño koci paccayo hoti anupakhajja seyyaṃ kappetuṃ."},{"ref":"2.2910","t":"122. Saṅghike saṅghikasaññī anupakhajja seyyaṃ kappeti, āpatti pācittiyassa. Saṅghike vematiko anupakhajja seyyaṃ kappeti, āpatti pācittiyassa. Saṅghike puggalikasaññī anupakhajja seyyaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.2911","t":"Mañcassa vā pīṭhassa vā pavisantassa vā nikkhamantassa vā upacāraṃ ṭhapetvā seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa. Abhinisīdati vā abhinipajjati vā, āpatti dukkaṭassa. Vihārassa upacāre vā upaṭṭhānasālāyaṃ vā maṇḍape vā rukkhamūle vā ajjhokāse vā seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa. Abhinisīdati vā abhinippajjati vā, āpatti dukkaṭassa. Puggalike saṅghikasaññī, āpatti dukkaṭassa. Puggalike vematiko, āpatti dukkaṭassa. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. Attano puggalike anāpatti."},{"ref":"2.2912","t":"123. Anāpatti gilāno pavisati, sītena vā uṇhena vā pīḷito pavisati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.2913","t":"Anupakhajjasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.2914","t":"7. Nikkaḍḍhanasikkhāpadaṃ"},{"ref":"2.2915","t":"124. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – ‘‘idha mayaṃ vassaṃ vasissāmā’’ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte. Disvāna evamāhaṃsu – ‘‘ime, āvuso, sattarasavaggiyā bhikkhū vihāraṃ paṭisaṅkharonti. Handa ne vuṭṭhāpessāmā’’ti! Ekacce evamāhaṃsu – ‘‘āgamethāvuso, yāva paṭisaṅkharonti; paṭisaṅkhate vuṭṭhāpessāmā’’ti."},{"ref":"2.2916","t":"Atha kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū etadavocuṃ – ‘‘uṭṭhethāvuso, amhākaṃ vihāro pāpuṇātī’’ti. ‘‘Nanu, āvuso, paṭikacceva [paṭigacceva (sī.)] ācikkhitabbaṃ, mayañcaññaṃ paṭisaṅkhareyyāmā’’ti. ‘‘Nanu, āvuso, saṅghiko vihāro’’ti? ‘‘Āmāvuso, saṅghiko vihāro’’ti. ‘‘Uṭṭhethāvuso, amhākaṃ vihāro pāpuṇātī’’ti. ‘‘Mahallako, āvuso, vihāro. Tumhepi vasatha, mayampi vasissāmā’’ti. ‘‘Uṭṭhethāvuso, amhākaṃ vihāro pāpuṇātī’’ti kupitā anattamanā gīvāyaṃ gahetvā nikkaḍḍhanti. Te nikkaḍḍhīyamānā rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhe saṅghikā vihārā nikkaḍḍhantī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissatha? Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2917","t":"125.’’Yo pana bhikkhu bhikkhuṃ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiya’’nti."},{"ref":"2.2918","t":"126.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2919","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.2920","t":"Kupito anattamanoti anabhiraddho āhatacitto khilajāto."},{"ref":"2.2921","t":"Saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto."},{"ref":"2.2922","t":"Nikkaḍḍheyyāti gabbhe gahetvā pamukhaṃ nikkaḍḍhati, āpatti pācittiyassa. Pamukhe gahetvā bahi nikkaḍḍhati, āpatti pācittiyassa. Ekena payogena bahukepi dvāre atikkāmeti, āpatti pācittiyassa."},{"ref":"2.2923","t":"Nikkaḍḍhāpeyyāti aññaṃ āṇāpeti, āpatti pācittiyassa [dukkaṭassa (katthaci)]. Sakiṃ āṇatto bahukepi dvāre atikkāmeti, āpatti pācittiyassa."},{"ref":"2.2924","t":"127. Saṅghike saṅghikasaññī kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa. Saṅghike vematiko kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa. Saṅghike puggalikasaññī kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa."},{"ref":"2.2925","t":"Tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. Vihārassa upacārā vā upaṭṭhānasālāya vā maṇḍapā vā rukkhamūlā vā ajjhokāsā vā nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. Tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. Anupasampannaṃ vihārā vā vihārassa upacārā vā upaṭṭhānasālāya vā maṇḍapā vā rukkhamūlā vā ajjhokāsā vā nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. Tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa."},{"ref":"2.2926","t":"Puggalike saṅghikasaññī, āpatti dukkaṭassa. Puggalike vematiko, āpatti dukkaṭassa. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. Attano puggalike anāpatti."},{"ref":"2.2927","t":"128. Anāpatti alajjiṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, ummattakaṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, bhaṇḍanakārakaṃ kalahakārakaṃ vivādakārakaṃ bhassakārakaṃ saṅghe adhikaraṇakārakaṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, antevāsikaṃ vā saddhivihārikaṃ vā na sammā vattantaṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, tassa parikkhāraṃ nikkaḍḍhati vā nikkaḍḍhāpeti vā, ummattakassa, ādikammikassāti."},{"ref":"2.2928","t":"Nikkaḍḍhanasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.2929","t":"8. Vehāsakuṭisikkhāpadaṃ"},{"ref":"2.2930","t":"129. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena dve bhikkhū saṅghike vihāre uparivehāsakuṭiyā viharanti?. Eko heṭṭhā viharati [viharanti, eko heṭṭhā (?)], eko upari. Uparimo bhikkhu āhaccapādakaṃ mañcaṃ sahasā abhinisīdi. Mañcapādo nippatitvā [patitvā (syā.)] heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu vissaramakāsi. Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ – ‘‘kissa tvaṃ, āvuso, vissaramakāsī’’ti? Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ sahasā abhinisīdissatī’’ti! Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, bhikkhu, saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ sahasā abhinisīdasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ sahasā abhinisīdissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2931","t":"130.’’Yo pana bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃvā abhinisīdeyya vā abhinipajjeyya vā, pācittiya’’nti."},{"ref":"2.2932","t":"131.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2933","t":"Saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto."},{"ref":"2.2934","t":"Vehāsakuṭi nāma majjhimassa purisassa asīsaghaṭṭā."},{"ref":"2.2935","t":"Āhaccapādako nāma mañco aṅge vijjhitvā ṭhito hoti. Āhaccapādakaṃ nāma pīṭhaṃ aṅge vijjhitvā ṭhitaṃ hoti."},{"ref":"2.2936","t":"Abhinisīdeyyāti tasmiṃ abhinisīdati, āpatti pācittiyassa."},{"ref":"2.2937","t":"Abhinipajjeyyāti tasmiṃ abhinipajjati, āpatti pācittiyassa."},{"ref":"2.2938","t":"132. Saṅghike saṅghikasaññī uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdati vā abhinipajjati vā, āpatti pācittiyassa. Saṅghike vematiko…pe… saṅghike puggalikasaññī uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdati vā abhinipajjati vā, āpatti pācittiyassa."},{"ref":"2.2939","t":"Puggalike saṅghikasaññī, āpatti dukkaṭassa. Puggalike vematiko, āpatti dukkaṭassa. Puggalike puggalikasaññī aññassa puggalike, āpatti dukkaṭassa. Attano puggalike, anāpatti."},{"ref":"2.2940","t":"133. Anāpatti – avehāsakuṭiyā sīsaghaṭṭāya heṭṭhā aparibhogaṃ hoti, padarasañcitaṃ hoti, paṭāṇi dinnā hoti, tasmiṃ ṭhito gaṇhati vā laggeti vā, ummattakassa, ādikammikassāti."},{"ref":"2.2941","t":"Vehāsakuṭisikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.2942","t":"9. Mahallakavihārasikkhāpadaṃ"},{"ref":"2.2943","t":"134. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmato channassa upaṭṭhāko mahāmatto āyasmato channassa vihāraṃ kārāpeti. Atha kho āyasmā channo katapariyositaṃ vihāraṃ punappunaṃ chādāpeti, punappunaṃ lepāpeti. Atibhārito vihāro paripati. Atha kho āyasmā channo tiṇañca kaṭṭhañca saṃkaḍḍhanto aññatarassa brāhmaṇassa yavakhettaṃ dūsesi. Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā amhākaṃ yavakhettaṃ dūsessantī’’ti! Assosuṃ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo katapariyositaṃ vihāraṃ punappunaṃ chādāpessati, punappunaṃ lepāpessati, atibhārito vihāro paripatī’’ti! Atha kho te bhikkhū āyasmantaṃ channaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, channa, katapariyositaṃ vihāraṃ punappunaṃ chādāpesi, punappunaṃ lepāpesi, atibhārito vihāro paripatī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, katapariyositaṃ vihāraṃ punappunaṃ chādāpessasi, punappunaṃ lepāpessasi, atibhārito vihāro paripati! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2944","t":"135.’’Mahallakaṃ pana bhikkhunā vihāraṃ kārayamānena yāvadvārakosā aggaḷaṭṭhapanāya ālokasandhiparikammāya dvatticchadanassa pariyāya appaharite ṭhitena adhiṭṭhātabbaṃ. Tato ce uttariṃ appaharitepi ṭhito adhiṭṭhaheyya pācittiya’’nti."},{"ref":"2.2945","t":"136.Mahallako nāma vihāro sassāmiko vuccati."},{"ref":"2.2946","t":"Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā."},{"ref":"2.2947","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.2948","t":"Yāva dvārakosāti piṭṭhasaṅghāṭassa [pīṭhasaṃghāṭassa (itipi), piṭṭhisaṅghāṭassa (syā.)] samantā hatthapāsā."},{"ref":"2.2949","t":"Aggaḷaṭṭhapanāyāti dvāraṭṭhapanāya."},{"ref":"2.2950","t":"Ālokasandhiparikammāyāti vātapānaparikammāya setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ."},{"ref":"2.2951","t":"Dvatticchadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabbanti – haritaṃ nāma pubbaṇṇaṃ aparaṇṇaṃ. Sace harite ṭhito adhiṭṭhāti, āpatti dukkaṭassa. Maggena chādentassa dve magge adhiṭṭhahitvā tatiyaṃ maggaṃ āṇāpetvā pakkamitabbaṃ. Pariyāyena chādentassa dve pariyāye adhiṭṭhahitvā tatiyaṃ pariyāyaṃ āṇāpetvā pakkamitabbaṃ."},{"ref":"2.2952","t":"137.Tato ce uttari appaharitepi ṭhito adhiṭṭhaheyyāti iṭṭhakāya 2.0262 chādentassa iṭṭhakiṭṭhakāya āpatti pācittiyassa. Silāya chādentassa silāya silāya āpatti pācittiyassa. Sudhāya chādentassa piṇḍe piṇḍe āpatti pācittiyassa. Tiṇena chādentassa karaḷe karaḷe āpatti pācittiyassa. Paṇṇena chādentassa paṇṇe paṇṇe āpatti pācittiyassa."},{"ref":"2.2953","t":"Atirekadvattipariyāye atirekasaññī adhiṭṭhāti, āpatti pācittiyassa. Atirekadvattipariyāye vematiko adhiṭṭhāti, āpatti pācittiyassa. Atirekadvattipariyāye ūnakasaññī adhiṭṭhāti, āpatti pācittiyassa."},{"ref":"2.2954","t":"Ūnakadvattipariyāye atirekasaññī, āpatti dukkaṭassa. Ūnakadvattipariyāye vematiko, āpatti dukkaṭassa. Ūnakadvattipariyāye ūnakasaññī, anāpatti."},{"ref":"2.2955","t":"138. Anāpatti dvattipariyāye, ūnakadvattipariyāye, leṇe, guhāya, tiṇakuṭikāya, aññassatthāya, attano dhanena, vāsāgāraṃ ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.2956","t":"Mahallakavihārasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.2957","t":"10. Sappāṇakasikkhāpadaṃ"},{"ref":"2.2958","t":"139. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā jānaṃ sappāṇakaṃ udakaṃ tiṇampi mattikampi siñcantipi siñcāpentipi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āḷavakā bhikkhū jānaṃ sappāṇakaṃ udakaṃ tiṇampi mattikampi siñcissantipi siñcāpessantipī’’ti! Atha kho te bhikkhū āḷavake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, jānaṃ sappāṇakaṃ udakaṃ tiṇampi mattikampi siñcathapi siñcāpethapī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ sappāṇakaṃ udakaṃ tiṇampi mattikampi siñcissathapi siñcāpessathapi! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2959","t":"140.’’Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, pācittiya’’nti."},{"ref":"2.2960","t":"141.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2961","t":"Jānāti nāma [jānaṃ nāma (syā.)] sāmaṃ vā jānāti aññe vā tassa ārocenti."},{"ref":"2.2962","t":"Siñceyyāti sayaṃ siñcati, āpatti pācittiyassa."},{"ref":"2.2963","t":"Siñcāpeyyāti aññaṃ āṇāpeti, āpatti pācittiyassa [āpatti dukkaṭassa (katthaci)]. Sakiṃ āṇatto bahukampi siñcati, āpatti pācittiyassa."},{"ref":"2.2964","t":"142. Sappāṇake sappāṇakasaññī tiṇaṃ vā mattikaṃ vā siñcati vā siñcāpeti vā, āpatti pācittiyassa. Sappāṇake vematiko tiṇaṃ vā mattikaṃ vā siñcati vā siñcāpeti vā, āpatti dukkaṭassa. Sappāṇake appāṇakasaññī tiṇaṃ vā mattikaṃ vā siñcati vā siñcāpeti vā, anāpatti. Appāṇake sappāṇakasaññī, āpatti dukkaṭassa. Appāṇake vematiko, āpatti dukkaṭassa. Appāṇake appāṇakasaññī, anāpatti."},{"ref":"2.2965","t":"143. Anāpatti asañcicca, assatiyā, ajānantassa, ummattakassa, ādikammikassāti."},{"ref":"2.2966","t":"Sappāṇakasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.2967","t":"Bhūtagāmavaggo dutiyo."},{"ref":"2.2968","t":"Tassuddānaṃ –"},{"ref":"2.2969","t":"Bhūtaṃ aññāya ujjhāyaṃ, pakkamantena te duve;"},{"ref":"2.2970","t":"Pubbe nikkaḍḍhanāhacca, dvāraṃ sappāṇakena cāti."},{"ref":"2.2971","t":"3. Ovādavaggo"},{"ref":"2.2972","t":"1. Ovādasikkhāpadaṃ"},{"ref":"2.2973","t":"144. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho, āvuso, therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Handāvuso, mayampi bhikkhuniyo ovadāmā’’ti. Atha kho chabbaggiyā bhikkhū bhikkhuniyo upasaṅkamitvā etadavocuṃ – ‘‘amhepi, bhaginiyo, upasaṅkamatha; mayampi ovadissāmā’’ti."},{"ref":"2.2974","t":"Atha kho tā bhikkhuniyo yena chabbaggiyā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā chabbaggiye bhikkhū abhivādetvā ekamantaṃ nisīdiṃsu. Atha kho chabbaggiyā bhikkhū bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojesuṃ – ‘‘gacchatha, bhaginiyo’’ti. Atha kho tā bhikkhuniyo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – ‘‘kacci, bhikkhuniyo, ovādo iddho ahosī’’ti? ‘‘Kuto, bhante, ovādo iddho bhavissati! Ayyā chabbaggiyā parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojesu’’nti. Atha kho bhagavā tā bhikkhuniyo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho tā bhikkhuniyo bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu."},{"ref":"2.2975","t":"Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, bhikkhunovādakaṃ sammannituṃ. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.2976","t":"145. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ bhikkhunovādakaṃ sammanneyya. Esā ñatti."},{"ref":"2.2977","t":"‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ bhikkhunovādakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno bhikkhunovādakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2978","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ bhikkhunovādakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno bhikkhunovādakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.2979","t":"‘‘Sammato saṅghena itthannāmo bhikkhu bhikkhunovādako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.2980","t":"Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.2981","t":"146.’’Yo pana bhikkhu asammato bhikkhuniyo ovadeyya pācittiya’’nti."},{"ref":"2.2982","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.2983","t":"147. Tena kho pana samayena therā bhikkhū sammatā bhikkhuniyo ovadantā tatheva lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho, āvuso, therā bhikkhū sammatā bhikkhuniyo ovadantā tatheva lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Handāvuso, mayampi nissīmaṃ gantvā aññamaññaṃ bhikkhunovādakaṃ sammannitvā bhikkhuniyo ovadāmā’’ti. Atha kho chabbaggiyā bhikkhū nissīmaṃ gantvā aññamaññaṃ bhikkhunovādakaṃ sammannitvā bhikkhuniyo upasaṅkamitvā etadavocuṃ – ‘‘mayampi, bhaginiyo, sammatā. Amhepi upasaṅkamatha. Mayampi ovadissāmā’’ti."},{"ref":"2.2984","t":"Atha kho tā bhikkhuniyo yena chabbaggiyā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā chabbaggiye bhikkhū abhivādetvā ekamantaṃ nisīdiṃsu. Atha kho chabbaggiyā bhikkhū bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojesuṃ – ‘‘gacchatha bhaginiyo’’ti. Atha kho tā bhikkhuniyo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – ‘‘kacci, bhikkhuniyo, ovādo iddho ahosī’’ti? ‘‘Kuto, bhante, ovādo iddho bhavissati! Ayyā chabbaggiyā parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojesu’’nti."},{"ref":"2.2985","t":"Atha kho bhagavā tā bhikkhuniyo dhammiyā kathāya sandassesi…pe… atha kho tā bhikkhuniyo bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhunīnaṃ parittaññeva dhammiṃ kathaṃ katvā divasaṃ tiracchānakathāya vītināmetvā uyyojessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, aṭṭhahaṅgehi samannāgataṃ bhikkhuṃ bhikkhunovādakaṃ sammannituṃ. Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasā anupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; kalyāṇavāco hoti kalyāṇavākkaraṇo; yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; paṭibalo hoti bhikkhuniyo ovadituṃ; na kho panetaṃ [pana taṃ (?)] bhagavantaṃ uddissa pabbajitāya kāsāyavatthavasanāya garudhammaṃ ajjhāpannapubbo hoti; vīsativasso vā hoti atirekavīsativasso vā – anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgataṃ bhikkhuṃ bhikkhunovādakaṃ sammannitu’’nti."},{"ref":"2.2986","t":"148.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.2987","t":"Asammato nāma ñatticatutthena kammena asammato."},{"ref":"2.2988","t":"Bhikkhuniyo nāma ubhatosaṅghe upasampannā."},{"ref":"2.2989","t":"Ovadeyyāti aṭṭhahi garudhammehi ovadati, āpatti pācittiyassa. Aññena dhammena ovadati, āpatti dukkaṭassa. Ekatoupasampannaṃ ovadati, āpatti dukkaṭassa."},{"ref":"2.2990","t":"149. Tena sammatena bhikkhunā pariveṇaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā āsanaṃ paññapetvā dutiyaṃ gahetvā nisīditabbaṃ. Bhikkhunīhi tattha gantvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīditabbaṃ. Tena bhikkhunā pucchitabbā – ‘‘samaggāttha, bhaginiyo’’ti? Sace ‘‘samaggāmhāyyā’’ti bhaṇanti, ‘‘vattanti, bhaginiyo, aṭṭha garudhammā’’ti? Sace ‘‘vattantāyyā’’ti bhaṇanti, ‘‘eso, bhaginiyo, ovādo’’ti niyyādetabbo [niyyātetabbo (itipi)]. Sace ‘‘na vattantāyyā’’ti bhaṇanti, osāretabbā. ‘‘Vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kātabbaṃ; ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. Na bhikkhuniyā abhikkhuke āvāse vassaṃ vasitabbaṃ; ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. Anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā [paccāsiṃsitabbā (itipi)] uposathapucchakañca ovādupasaṅkamanañca, ayampi dhammo…pe… vassaṃ vuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ diṭṭhena vā sutena vā parisaṅkāya vā; ayampi dhammo…pe… garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ; ayampi dhammo…pe… dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā; ayampi dhammo…pe… na bhikkhuniyā kena ci pariyāyena bhikkhu akkositabbo paribhāsitabbo; ayampi dhammo…pe… ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho; ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo’’ti."},{"ref":"2.2991","t":"Sace ‘‘samaggāmhāyyā’’ti bhaṇantaṃ aññaṃ dhammaṃ bhaṇati, āpatti dukkaṭassa. Sace ‘‘vaggāmhāyyā’’ti bhaṇantaṃ aṭṭha garudhamme bhaṇati, āpatti dukkaṭassa. Ovādaṃ aniyyādetvā aññaṃ dhammaṃ bhaṇati, āpatti dukkaṭassa."},{"ref":"2.2992","t":"150. Adhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassa. Adhammakamme adhammakammasaññī vaggaṃ bhikkhunīsaṅghaṃ vematiko ovadati, āpatti pācittiyassa. Adhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2993","t":"Adhammakamme vematiko vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassa. Adhammakamme vematiko vaggaṃ bhikkhunisaṅghaṃ vematiko ovadati, āpatti pācittiyassa. Adhammakamme vematiko vaggaṃ bhikkhunisaṅghaṃ samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2994","t":"Adhammakamme dhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassa. Adhammakamme dhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vematiko ovadati, āpatti pācittiyassa. Adhammakamme dhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2995","t":"Adhammakamme adhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassa. Adhammakamme adhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vematiko ovadati, āpatti pācittiyassa. Adhammakamme adhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2996","t":"Adhammakamme vematiko samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2997","t":"Adhammakamme dhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.2998","t":"151. Dhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti dukkaṭassa. Dhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vematiko ovadati…pe… samaggasaññī ovadati, āpatti dukkaṭassa."},{"ref":"2.2999","t":"Dhammakamme vematiko vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti dukkaṭassa."},{"ref":"2.3000","t":"Dhammakamme dhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti dukkaṭassa."},{"ref":"2.3001","t":"Dhammakamme adhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti dukkaṭassa."},{"ref":"2.3002","t":"Dhammakamme vematiko samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati…pe… vematiko ovadati…pe… samaggasaññī ovadati, āpatti dukkaṭassa."},{"ref":"2.3003","t":"Dhammakamme dhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti dukkaṭassa. Dhammakamme dhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ vematiko ovadati, āpatti dukkaṭassa. Dhammakamme dhammakammasaññī samaggaṃ bhikkhunisaṅghaṃ samaggasaññī ovadati, anāpatti."},{"ref":"2.3004","t":"152. Anāpatti uddesaṃ dento, paripucchaṃ dento, ‘‘osārehi ayyā’’ti vuccamāno, osāreti, pañhaṃ pucchati, pañhaṃ puṭṭho katheti, aññassatthāya bhaṇantaṃ bhikkhuniyo suṇanti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.3005","t":"Ovādasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3006","t":"2. Atthaṅgatasikkhāpadaṃ"},{"ref":"2.3007","t":"153. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Tena kho pana samayena āyasmato cūḷapanthakassa pariyāyo hoti bhikkhuniyo ovadituṃ. Bhikkhuniyo evamāhaṃsu – ‘‘na dāni ajja ovādo iddho bhavissati, taññeva dāni udānaṃ ayyo cūḷapanthako punappunaṃ bhaṇissatī’’ti. Atha kho tā bhikkhuniyo yenāyasmā cūḷapanthako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ cūḷapanthakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā cūḷapanthako etadavoca – ‘‘samaggāttha, bhaginiyo’’ti? ‘‘Samaggāmhāyyā’’ti. ‘‘Vattanti, bhaginiyo, aṭṭha garudhammā’’ti? ‘‘Vattantāyyā’’ti. ‘‘Eso, bhaginiyo, ovādo’’ti niyyādetvā imaṃ udānaṃ punappunaṃ abhāsi –"},{"ref":"2.3008","t":"[udā. 37] ‘‘Adhicetaso appamajjato, munino monapathesu sikkhato;"},{"ref":"2.3009","t":"Sokā na bhavanti tādino, upasantassa sadā satīmato’’ti."},{"ref":"2.3010","t":"Bhikkhuniyo evamāhaṃsu – ‘‘nanu avocumhā – na dāni ajja ovādo iddho bhavissati, taññeva dāni udānaṃ ayyo cūḷapanthako punappunaṃ bhaṇissatī’’ti! Assosi kho āyasmā cūḷapanthako tāsaṃ bhikkhunīnaṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā cūḷapanthako vehāsaṃ abbhuggantvā ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti dhūmāyatipi pajjalatipi antaradhāyatipi, tañceva [taññeva (itipi)] udānaṃ bhaṇati aññañca bahuṃ buddhavacanaṃ. Bhikkhuniyo evamāhaṃsu – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho, na vata no ito pubbe ovādo evaṃ iddho bhūtapubbo yathā ayyassa cūḷapanthakassā’’ti. Atha kho āyasmā cūḷapanthako tā bhikkhuniyo yāva samandhakārā ovaditvā uyyojesi – gacchatha bhaginiyoti."},{"ref":"2.3011","t":"Atha kho tā bhikkhuniyo nagaradvāre thakite bahinagare vasitvā kālasseva nagaraṃ pavisanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abrahmacāriniyo imā bhikkhuniyo; ārāme bhikkhūhi saddhiṃ vasitvā idāni nagaraṃ pavisantī’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā cūḷapanthako atthaṅgate sūriye bhikkhuniyo ovadissatī’’ti…pe… ‘‘saccaṃ kira tvaṃ, cūḷapanthaka, atthaṅgate sūriye bhikkhuniyo ovadasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, cūḷapanthaka, atthaṅgate sūriye bhikkhuniyo ovadissasi! Netaṃ, cūḷapanthaka, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3012","t":"154.’’Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiya’’nti."},{"ref":"2.3013","t":"155.Sammato nāma ñatticatutthena kammena sammato."},{"ref":"2.3014","t":"Atthaṅgate sūriyeti oggate sūriye."},{"ref":"2.3015","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3016","t":"Ovadeyyāti aṭṭhahi vā garudhammehi aññena vā dhammena ovadati, āpatti pācittiyassa."},{"ref":"2.3017","t":"156. Atthaṅgate atthaṅgatasaññī ovadati, āpatti pācittiyassa. Atthaṅgate vematiko ovadati, āpatti pācittiyassa. Atthaṅgate anatthaṅgatasaññī ovadati, āpatti pācittiyassa."},{"ref":"2.3018","t":"Ekatoupasampannāya ovadati, āpatti dukkaṭassa. Anatthaṅgate atthaṅgatasaññī, āpatti dukkaṭassa. Anatthaṅgate vematiko, āpatti dukkaṭassa. Anatthaṅgate anatthaṅgatasaññī, anāpatti."},{"ref":"2.3019","t":"157. Anāpatti uddesaṃ dento, paripucchaṃ dento, ‘‘osārehi ayyā’’ti vuccamāno, osāreti, pañhaṃ pucchati, pañhaṃ puṭṭho katheti, aññassatthāya bhaṇantaṃ bhikkhuniyo suṇanti, sikkhamānāya sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.3020","t":"Atthaṅgatasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3021","t":"3. Bhikkhunupassayasikkhāpadaṃ"},{"ref":"2.3022","t":"158. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunupassayaṃ upasaṅkamitvā chabbaggiyā bhikkhuniyo ovadanti. Bhikkhuniyo chabbaggiyā bhikkhuniyo etadavocuṃ – ‘‘ethāyye, ovādaṃ gamissāmā’’ti. ‘‘Yampi [yaṃ hi (ka.)] mayaṃ, ayye, gaccheyyāma ovādassa kāraṇā, ayyā chabbaggiyā idheva āgantvā amhe ovadantī’’ti. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadissantī’’ti [chabbaggiyā bhikkhuniyo ovādaṃ na gacchissantīti (sī.)]! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadissantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3023","t":"‘‘Yo pana bhikkhu bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadeyya, pācittiya’’nti."},{"ref":"2.3024","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3025","t":"159. Tena kho pana samayena mahāpajāpati gotamī gilānā hoti. Therā bhikkhū yena mahāpajāpati gotamī tenupasaṅkamiṃsu; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavocuṃ – ‘‘kacci te, gotami, khamanīyaṃ kacci yāpanīya’’nti? ‘‘Na me, ayyā, khamanīyaṃ na yāpanīyaṃ’’. ‘‘Iṅghayyā, dhammaṃ desethā’’ti. ‘‘Na, bhagini, kappati bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo dhammaṃ desetu’’nti kukkuccāyantā na desesuṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena mahāpajāpati gotamī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘kacci te, gotami, khamanīyaṃ kacci yāpanīya’’nti? ‘‘Pubbe me, bhante, therā bhikkhū āgantvā dhammaṃ desenti. Tena me phāsu hoti. Idāni pana – ‘‘bhagavatā paṭikkhitta’’nti, kukkuccāyantā na desenti. Tena me na phāsu hotī’’ti. Atha kho bhagavā mahāpajāpatiṃ gotamiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, bhikkhunupassayaṃ upasaṅkamitvā gilānaṃ bhikkhuniṃ ovadituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3026","t":"160.’’Yo pana bhikkhu bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānā hoti bhikkhunī – ayaṃ tattha samayo’’ti."},{"ref":"2.3027","t":"161.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3028","t":"Bhikkhunupassayo nāma yattha bhikkhuniyo ekarattampi vasanti."},{"ref":"2.3029","t":"Upasaṅkamitvāti tattha gantvā."},{"ref":"2.3030","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3031","t":"Ovadeyyāti aṭṭhahi garudhammehi ovadati, āpatti pācittiyassa."},{"ref":"2.3032","t":"Aññatra samayāti ṭhapetvā samayaṃ."},{"ref":"2.3033","t":"Gilānā nāma bhikkhunī na sakkoti ovādāya vā saṃvāsāya vā gantuṃ."},{"ref":"2.3034","t":"162. Upasampannāya upasampannasaññī bhikkhunupassayaṃ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa. Upasampannāya vematiko bhikkhunupassayaṃ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa. Upasampannāya anupasampannasaññī bhikkhunupassayaṃ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa."},{"ref":"2.3035","t":"Aññena dhammena ovadati, āpatti dukkaṭassa. Ekatoupasampannāya ovadati, āpatti dukkaṭassa. Anupasampannāya upasampannasaññī, āpatti dukkaṭassa. Anupasampannāya vematiko, āpatti dukkaṭassa. Anupasampannāya anupasampannasaññī, anāpatti."},{"ref":"2.3036","t":"163. Anāpatti samaye, uddesaṃ dento, paripucchaṃ dento, ‘‘osārehi ayyā’’ti vuccamāno osāreti, pañhaṃ pucchati, pañhaṃ puṭṭho katheti, aññassatthāya bhaṇantaṃ bhikkhuniyo suṇanti, sikkhamānāya sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.3037","t":"Bhikkhunupassayasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3038","t":"4. Āmisasikkhāpadaṃ"},{"ref":"2.3039","t":"164. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Chabbaggiyā bhikkhū evaṃ vadanti – ‘‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṃ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū evaṃ vakkhanti – ‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṃ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, evaṃ vadetha – ‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṃ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, evaṃ vakkhatha – na bahukatā therā bhikkhū bhikkhuniyo ovadituṃ; āmisahetu therā bhikkhū bhikkhuniyo ovadantīti! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3040","t":"165.’’Yo pana bhikkhu evaṃ vadeyya – ‘āmisahetu therā bhikkhū bhikkhuniyo ovandatī’ti, pācittiya’’nti."},{"ref":"2.3041","t":"166.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3042","t":"Āmisahetūti cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu."},{"ref":"2.3043","t":"Evaṃ vadeyyāti upasampannaṃ saṅghena sammataṃ bhikkhunovādakaṃ avaṇṇaṃ kattukāmo ayasaṃ kattukāmo maṅkukattukāmo evaṃ vadeti – ‘‘cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu ovadatī’’ti bhaṇati, āpatti pācittiyassa."},{"ref":"2.3044","t":"167. Dhammakamme dhammakammasaññī evaṃ vadeti, āpatti pācittiyassa. Dhammakamme vematiko evaṃ vadeti, āpatti pācittiyassa. Dhammakamme adhammakammasaññī evaṃ vadeti, āpatti pācittiyassa."},{"ref":"2.3045","t":"Upasampannaṃ saṅghena asammataṃ bhikkhunovādakaṃ avaṇṇaṃ kattukāmo ayasaṃ kattukāmo maṅkukattukāmo evaṃ vadeti – ‘‘cīvarahetu…pe… pūjanahetu ovadatī’’ti bhaṇati, āpatti dukkaṭassa. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vā bhikkhunovādakaṃ avaṇṇaṃ kattukāmo ayasaṃ kattukāmo maṅkukattukāmo evaṃ vadeti – ‘‘cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu ovadatī’’ti bhaṇati, āpatti dukkaṭassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.3046","t":"168. Anāpatti pakatiyā cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu ovadantaṃ bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3047","t":"Āmisasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3048","t":"5. Cīvaradānasikkhāpadaṃ"},{"ref":"2.3049","t":"169. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ aññatarissā visikhāya piṇḍāya carati. Aññatarāpi bhikkhunī tassā visikhāya piṇḍāya carati. Atha kho so bhikkhu taṃ bhikkhuniṃ etadavoca – ‘‘gaccha, bhagini, amukasmiṃ okāse bhikkhā diyyatī’’ti. Sāpi kho evamāha – ‘‘gacchāyya, amukasmiṃ okāse bhikkhā diyyatī’’ti. Te abhiṇhadassanena sandiṭṭhā ahesuṃ. Tena kho pana samayena saṅghassa cīvaraṃ bhājīyati. Atha kho sā bhikkhunī ovādaṃ gantvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho taṃ bhikkhuniṃ so bhikkhu etadavoca – ‘‘ayaṃ me, bhagini, cīvarapaṭivīso [paṭiviṃso (sī.), paṭiviso (itipi)]; sādiyissasī’’ti? ‘‘Āmāyya, dubbalacīvarāmhī’’ti."},{"ref":"2.3050","t":"Atha kho so bhikkhu tassā bhikkhuniyā cīvaraṃ adāsi. Sopi kho bhikkhu dubbalacīvaro hoti. Bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘karohi dāni te, āvuso, cīvara’’nti. Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu bhikkhuniyā cīvaraṃ dassatī’’ti…pe… ‘‘saccaṃ kira tvaṃ, bhikkhu, bhikkhuniyā cīvaraṃ adāsī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, bhikkhu, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Kathañhi nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā cīvaraṃ dassasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3051","t":"‘‘Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṃ dadeyya, pācittiya’’nti."},{"ref":"2.3052","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3053","t":"170. Tena kho pana samayena bhikkhū kukkuccāyantā bhikkhunīnaṃ pārivattakaṃ [pārivaṭṭakaṃ (itipi)] cīvaraṃ na denti. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā amhākaṃ pārivattakaṃ cīvaraṃ na dassantī’’ti! Assosuṃ kho bhikkhū tāsaṃ bhikkhunīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, pañcannaṃ pārivattakaṃ dātuṃ. Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā – anujānāmi, bhikkhave, imesaṃ pañcannaṃ pārivattakaṃ dātuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3054","t":"171.’’Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṃ dadeyya, aññatra pārivattakā, pācittiya’’nti."},{"ref":"2.3055","t":"172.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3056","t":"Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.3057","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3058","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ [vikappanupagapacchimaṃ (sī.)]."},{"ref":"2.3059","t":"Aññatra pārivattakāti ṭhapetvā pārivattakaṃ deti, āpatti pācittiyassa."},{"ref":"2.3060","t":"173. Aññātikāya aññātikasaññī cīvaraṃ deti, aññatra pārivattakā, āpatti pācittiyassa. Aññātikāya vematiko cīvaraṃ deti, aññatra pārivattakā, āpatti pācittiyassa. Aññātikāya ñātikasaññī cīvaraṃ deti, aññatra pārivattakā, āpatti pācittiyassa."},{"ref":"2.3061","t":"Ekato upasampannāya cīvaraṃ deti, aññatra pārivattakā, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.3062","t":"174. Anāpatti ñātikāya, pārivattakaṃ parittena vā vipulaṃ, vipulena vā parittaṃ, bhikkhunī vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ deti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.3063","t":"Cīvaradānasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3064","t":"6. Cīvarasibbanasikkhāpadaṃ"},{"ref":"2.3065","t":"175. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī paṭṭo [paṭṭho (sī. syā.)] hoti cīvarakammaṃ kātuṃ. Aññatarā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sādhu me, bhante, ayyo cīvaraṃ sibbatū’’ti. Atha kho āyasmā udāyī tassā bhikkhuniyā cīvaraṃ sibbitvā surattaṃ suparikammakataṃ katvā majjhe paṭibhānacittaṃ vuṭṭhāpetvā saṃharitvā nikkhipi. Atha kho sā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kahaṃ taṃ, bhante, cīvara’’nti? ‘‘Handa, bhagini, imaṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā imaṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchā’’ti. Atha kho sā bhikkhunī taṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā taṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘yāva chinnikā imā bhikkhuniyo dhuttikā ahirikāyo, yatra hi nāma cīvare paṭibhānacittaṃ vuṭṭhāpessantī’’ti!"},{"ref":"2.3066","t":"Bhikkhuniyo evamāhaṃsu – ‘‘kassidaṃ kamma’’nti? ‘‘Ayyassa udāyissā’’ti. ‘‘Yepi te chinnakā dhuttakā ahirikā tesampi evarūpaṃ na sobheyya, kiṃ pana ayyassa udāyissā’’ti! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṃ sibbissatī’’ti…pe… saccaṃ kira tvaṃ, udāyi, bhikkhuniyā cīvaraṃ sibbasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, udāyi, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā pāsādikaṃ vā apāsādikaṃ vā. Kathañhi nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā cīvaraṃ sibbissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3067","t":"176.’’Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṃ sibbeyya vā sibbāpeyya vā, pācittiya’’nti."},{"ref":"2.3068","t":"177.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3069","t":"Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.3070","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3071","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ."},{"ref":"2.3072","t":"Sibbeyyāti sayaṃ sibbati ārāpathe ārāpathe āpatti pācittiyassa."},{"ref":"2.3073","t":"Sibbāpeyyāti aññaṃ āṇāpeti, āpatti pācittiyassa. Sakiṃ āṇatto bahukampi sibbati, āpatti pācittiyassa."},{"ref":"2.3074","t":"178. Aññātikāya aññātikasaññī cīvaraṃ sibbati vā sibbāpeti vā, āpatti pācittiyassa. Aññātikāya vematiko cīvaraṃ sibbati vā sibbāpeti vā, āpatti pācittiyassa. Aññātikāya ñātikasaññī cīvaraṃ sibbati vā sibbāpeti vā, āpatti pācittiyassa."},{"ref":"2.3075","t":"Ekatoupasampannāya cīvaraṃ sibbati vā sibbāpeti vā, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.3076","t":"179. Anāpatti ñātikāya, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ sibbati vā sibbāpeti vā, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.3077","t":"Cīvarasibbanasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3078","t":"7. Saṃvidhānasikkhāpadaṃ"},{"ref":"2.3079","t":"180. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘yatheva mayaṃ sapajāpatikā āhiṇḍāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṃ saṃvidhāya āhiṇḍantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhunīhi saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīhi saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhunīhi saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha."},{"ref":"2.3080","t":"‘‘Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, pācittiya’’nti."},{"ref":"2.3081","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3082","t":"181. Tena kho pana samayena sambahulā bhikkhū ca bhikkhuniyo ca sāketā sāvatthiṃ addhānamaggappaṭipannā honti. Atha kho tā bhikkhuniyo te bhikkhū etadavocuṃ – ‘‘mayampi ayyehi saddhiṃ gamissāmā’’ti. ‘‘Na, bhaginī, kappati bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjituṃ. Tumhe vā paṭhamaṃ gacchatha mayaṃ vā gamissāmā’’ti. ‘‘Ayyā, bhante, aggapurisā. Ayyāva paṭhamaṃ gacchantū’’ti. Atha kho tāsaṃ bhikkhunīnaṃ pacchā gacchantīnaṃ antarāmagge corā acchindiṃsu ca dūsesuñca. Atha kho tā bhikkhuniyo sāvatthiṃ gantvā bhikkhunīnaṃ etamatthaṃ ārocesuṃ. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, satthagamanīye magge sāsaṅkasammate sappaṭibhaye bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3083","t":"182.’’Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Satthagamanīyo hoti maggo sāsaṅkasammato sappaṭibhayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3084","t":"183.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3085","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3086","t":"Saddhinti ekato."},{"ref":"2.3087","t":"Saṃvidhāyāti – ‘‘gacchāma, bhagini, gacchāmāyya; gacchāmāyya, gacchāma, bhagini; ajja vā hiyyo vā pare vā gacchāmā’’ti saṃvidahati, āpatti dukkaṭassa."},{"ref":"2.3088","t":"Antamaso gāmantarampīti kukkuṭasampāte gāme, gāmantare gāmantare āpatti pācittiyassa. Agāmake araññe, addhayojane addhayojane āpatti pācittiyassa."},{"ref":"2.3089","t":"Aññatra samayāti ṭhapetvā samayaṃ."},{"ref":"2.3090","t":"Satthagamanīyo nāma maggo na sakkā hoti vinā satthena gantuṃ."},{"ref":"2.3091","t":"Sāsaṅkaṃ nāma tasmiṃ magge [yasmiṃ magge (?)] corānaṃ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati."},{"ref":"2.3092","t":"Sappaṭibhayaṃ nāma tasmiṃ magge corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti, sappaṭibhayaṃ gantvā appaṭibhayaṃ dassetvā uyyojetabbā – ‘‘gacchatha bhaginiyo’’ti."},{"ref":"2.3093","t":"184. Saṃvidahite saṃvidahitasaññī ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa. Saṃvidahite vematiko ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa. Saṃvidahite, asaṃvidahitasaññī ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa."},{"ref":"2.3094","t":"Bhikkhu saṃvidahati bhikkhunī na saṃvidahati, āpatti dukkaṭassa. Asaṃvidahite saṃvidahitasaññī, āpatti dukkaṭassa. Asaṃvidahite vematiko, āpatti dukkaṭassa. Asaṃvidahite asaṃvidahitasaññī, anāpatti."},{"ref":"2.3095","t":"185. Anāpatti samaye, asaṃvidahitvā gacchati, bhikkhunī saṃvidahati, bhikkhu na saṃvidahati, visaṅketena gacchanti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3096","t":"Saṃvidhānasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3097","t":"8. Nāvābhiruhanasikkhāpadaṃ"},{"ref":"2.3098","t":"186. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi saddhiṃ saṃvidhāya ekaṃ nāvaṃ [ekanāvaṃ (syā.)] abhiruhanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘yatheva mayaṃ sapajāpatikā nāvāya [ekanāvāya (syā.)] kīḷāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṃ saṃvidhāya nāvāya kīḷantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhunīhi saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruhissantī’’ti…pe… ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīhi saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruhathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhunīhi saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruhissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3099","t":"‘‘Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ[ekanāvaṃ (syā.)]abhiruheyya, uddhaṃgāminiṃ vā adhogāminiṃvā, pācittiya’’nti."},{"ref":"2.3100","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3101","t":"187. Tena kho pana samayena sambahulā bhikkhū ca bhikkhuniyo ca sāketā sāvatthiṃ addhānamaggappaṭipannā honti. Antarāmagge nadī taritabbā [uttaritabbā (syā.)] hoti. Atha kho tā bhikkhuniyo te bhikkhū etadavocuṃ – ‘‘mayampi ayyehi saddhiṃ uttarissāmā’’ti. ‘‘Na, bhaginī, kappati bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruhituṃ; tumhe vā paṭhamaṃ uttaratha mayaṃ vā uttarissāmā’’ti. ‘‘Ayyā, bhante, aggapurisā. Ayyāva paṭhamaṃ uttarantū’’ti. Atha kho tāsaṃ bhikkhunīnaṃ pacchā uttarantīnaṃ corā acchindiṃsu ca dūsesuñca. Atha kho tā bhikkhuniyo sāvatthiṃ gantvā bhikkhunīnaṃ etamatthaṃ ārocesuṃ. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, tiriyaṃ taraṇāya bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruhituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3102","t":"188.’’Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhiruheyya uddhaṃgāminiṃ vā adhogāminiṃ vā, aññatra tiriyaṃ taraṇāya, pācittiya’’nti."},{"ref":"2.3103","t":"189.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3104","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3105","t":"Saddhinti ekato."},{"ref":"2.3106","t":"Saṃvidhāyāti ‘‘abhiruhāma, bhagini, abhiruhāmāyya; abhiruhāmāyya, abhiruhāma, bhagini; ajja vā hiyyo vā pare vā abhiruhāmā’’ti saṃvidahati āpatti dukkaṭassa."},{"ref":"2.3107","t":"Bhikkhuniyā abhiruḷhe bhikkhu abhiruhati, āpatti pācittiyassa. Bhikkhumhi abhiruḷhe bhikkhunī abhiruhati, āpatti pācittiyassa. Ubho vā abhiruhanti, āpatti pācittiyassa."},{"ref":"2.3108","t":"Uddhaṃgāmininti ujjavanikāya."},{"ref":"2.3109","t":"Adhogāmininti ojavanikāya."},{"ref":"2.3110","t":"Aññatra tiriyaṃ taraṇāyāti ṭhapetvā tiriyaṃ taraṇaṃ."},{"ref":"2.3111","t":"Kukkuṭasampāte gāme, gāmantare gāmantare āpatti pācittiyassa. Agāmake araññe, aḍḍhayojane aḍḍhayojane āpatti pācittiyassa."},{"ref":"2.3112","t":"190. Saṃvidahite saṃvidahitasaññī ekaṃ nāvaṃ abhiruhati uddhaṃgāminiṃ vā adhogāminiṃ vā, aññatra tiriyaṃ taraṇāya, āpatti pācittiyassa. Saṃvidahite vematiko ekaṃ nāvaṃ abhiruhati uddhaṃgāminiṃ vā adhogāminiṃ vā, aññatra tiriyaṃ taraṇāya, āpatti pācittiyassa. Saṃvidahite asaṃvidahitasaññī ekaṃ nāvaṃ abhiruhati uddhaṃgāminiṃ vā adhogāminiṃ vā, aññatra tiriyaṃ taraṇāya, āpatti pācittiyassa."},{"ref":"2.3113","t":"Bhikkhu saṃvidahati, bhikkhunī na saṃvidahati, āpatti dukkaṭassa. Asaṃvidahite saṃvidahitasaññī, āpatti dukkaṭassa. Asaṃvidahite vematiko, āpatti dukkaṭassa. Asaṃvidahite, asaṃvidahitasaññī, anāpatti."},{"ref":"2.3114","t":"191. Anāpatti tiriyaṃ taraṇāya, asaṃvidahitvā abhiruhanti, bhikkhunī saṃvidahati, bhikkhu na saṃvidahati, visaṅketena abhiruhanti, āpadāsu ummattakassa, ādikammissāti."},{"ref":"2.3115","t":"Nāvābhiruhanasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3116","t":"9. Paripācitasikkhāpadaṃ"},{"ref":"2.3117","t":"192. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena thullanandā bhikkhunī aññatarassa kulassa kulūpikā hoti niccabhattikā. Tena ca gahapatinā therā bhikkhū nimantitā honti. Atha kho thullanandā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā taṃ gahapatiṃ etadavoca – ‘‘kimidaṃ, gahapati, pahūtaṃ khādanīyaṃ bhojanīyaṃ paṭiyatta’’nti? ‘‘Therā mayā, ayye, nimantitā’’ti. ‘‘Ke pana te, gahapati, therā’’ti? ‘‘Ayyo sāriputto ayyo mahāmoggallāno ayyo mahākaccāno ayyo mahākoṭṭhiko ayyo mahākappino ayyo mahācundo ayyo anuruddho ayyo revato ayyo upāli ayyo ānando ayyo rāhulo’’ti. ‘‘Kiṃ pana tvaṃ, gahapati, mahānāge tiṭṭhamāne ceṭake nimantesī’’ti?"},{"ref":"2.3118","t":"‘‘Ke pana te, ayye, mahānāgā’’ti? ‘‘Ayyo devadatto ayyo kokāliko ayyo kaṭamodakatissako [kaṭamorakatissako (sī.) katamorakatissako (syā.)] ayyo khaṇḍadeviyā putto ayyo samuddadatto’’ti. Ayaṃ carahi thullanandāya bhikkhuniyā antarā kathā vippakatā, atha te therā bhikkhū pavisiṃsu. ‘‘Saccaṃ mahānāgā kho tayā, gahapati, nimantitā’’ti. ‘‘Idāneva kho tvaṃ, ayye, ceṭake akāsi; idāni mahānāge’’ti. Gharato ca nikkaḍḍhi, niccabhattañca pacchindi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma devadatto jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjissatī’’ti…pe… ‘‘saccaṃ kira tvaṃ, devadatta, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjissasi. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3119","t":"‘‘Yopana bhikkhu jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjeyya, pācittiya’’nti."},{"ref":"2.3120","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3121","t":"193. Tena kho pana samayena aññataro bhikkhu rājagahā pabbajito ñātikulaṃ agamāsi. Manussā – ‘‘cirassampi bhadanto āgato’’ti sakkaccaṃ bhattaṃ akaṃsu. Tassa kulassa kulūpikā bhikkhunī te manusse etadavoca – ‘‘dethayyassa, āvuso, bhatta’’nti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjitu’’nti kukkuccāyanto na paṭiggahesi. Nāsakkhi piṇḍāya carituṃ, chinnabhatto ahosi. Atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, pubbe gihisamārambhe jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3122","t":"194.’’Yo pana bhikkhu jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjeyya, aññatra pubbe gihisamārambhā, pācittiya’’nti."},{"ref":"2.3123","t":"195.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3124","t":"Jānāti nāma sāmaṃ vā jānāti aññe vā tassa ārocenti sā vā āroceti."},{"ref":"2.3125","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3126","t":"Paripāceti nāma pubbe adātukāmānaṃ akattukāmānaṃ – ‘‘ayyo bhāṇako, ayyo bahussuto, ayyo suttantiko, ayyo vinayadharo, ayyo dhammakathiko, detha ayyassa, karotha ayyassā’’ti esā paripāceti nāma."},{"ref":"2.3127","t":"Piṇḍapāto nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ."},{"ref":"2.3128","t":"Aññatra pubbe gihisamārambhāti ṭhapetvā gihisamārambhaṃ."},{"ref":"2.3129","t":"Gihisamārambho nāma ñātakā vā honti pavāritā vā pakatipaṭiyattaṃ vā."},{"ref":"2.3130","t":"Aññatra pubbe gihisamārambhā bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre, āpatti pācittiyassa."},{"ref":"2.3131","t":"196. Paripācite paripācitasaññī bhuñjati, aññatra pubbe gihisamārambhā, āpatti pācittiyassa. Paripācite vematiko bhuñjati, aññatra pubbe gihisamārambhā, āpatti dukkaṭassa. Paripācite aparipācitasaññī bhuñjati, aññatra pubbe gihisamārambhā, anāpatti. Ekatoupasampannāya paripācitaṃ bhuñjati, aññatra pubbe gihisamārambhā, āpatti dukkaṭassa. Aparipācite paripācitasaññī, āpatti dukkaṭassa. Aparipācitte vematiko, āpatti dukkaṭassa. Aparipācite aparipācitasaññī, anāpatti."},{"ref":"2.3132","t":"197. Anāpatti pubbe gihisamārambhe, sikkhamānā paripāceti, sāmaṇerī paripāceti, pañca bhojanāni ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.3133","t":"Paripācitasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3134","t":"10. Rahonisajjasikkhāpadaṃ"},{"ref":"2.3135","t":"198. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Sā āyasmato udāyissa santike abhikkhaṇaṃ āgacchati, āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṃ gacchati. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappessatī’’ti…pe… saccaṃ kira tvaṃ, udāyi, bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappessasi! Netaṃ, moghapurisa appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3136","t":"199.’’Yo pana bhikkhu bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappeyya, pācittiya’’nti."},{"ref":"2.3137","t":"200.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3138","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3139","t":"Saddhinti ekato."},{"ref":"2.3140","t":"Eko ekāyāti bhikkhu ceva hoti bhikkhunī ca."},{"ref":"2.3141","t":"[pāci. 286, 291; pārā. 445,454]Raho nāma cakkhussa raho sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṃ."},{"ref":"2.3142","t":"Nisajjaṃkappeyyāti bhikkhuniyā nisinnāya bhikkhu upanisinno vā hoti upanipanno vā, āpatti pācittiyassa."},{"ref":"2.3143","t":"Bhikkhu nisinne bhikkhunī upanisinnā vā hoti upanipannā vā, āpatti pācittiyassa. Ubho vā nisinnā honti ubho vā nipannā, āpatti pācittiyassa."},{"ref":"2.3144","t":"201. Raho rahosaññī eko ekāya nisajjaṃ kappeti, āpatti pācittiyassa. Raho vematiko eko ekāya nisajjaṃ kappeti, āpatti pācittiyassa. Raho arahosaññī eko ekāya nisajjaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.3145","t":"Araho rahosaññī, āpatti dukkaṭassa. Araho vematiko, āpatti dukkaṭassa. Araho arahosaññī, anāpatti."},{"ref":"2.3146","t":"202. Anāpatti yo koci viññū dutiyo hoti, tiṭṭhati na nisīdati, arahopekkho, aññavihito nisīdati, ummattakassa, ādikammikassāti."},{"ref":"2.3147","t":"Rahonisajjasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3148","t":"Ovādavaggo tatiyo."},{"ref":"2.3149","t":"Tassuddānaṃ –"},{"ref":"2.3150","t":"Asammataatthaṅgatū, passayāmisadānena;"},{"ref":"2.3151","t":"Sibbati addhānaṃ nāvaṃ bhuñjeyya, eko ekāya te dasāti."},{"ref":"2.3152","t":"4. Bhojanavaggo"},{"ref":"2.3153","t":"1. Āvasathapiṇḍasikkhāpadaṃ"},{"ref":"2.3154","t":"203. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā avidūre aññatarassa pūgassa āvasathapiṇḍo paññatto hoti. Chabbaggiyā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā āvasathaṃ agamaṃsu. Manussā – ‘‘cirassampi bhadantā āgatā’’ti te sakkaccaṃ parivisiṃsu. Atha kho chabbaggiyā bhikkhū dutiyampi divasaṃ…pe… tatiyampi divasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā āvasathaṃ gantvā bhuñjiṃsu. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘kiṃ mayaṃ karissāma ārāmaṃ gantvā! Hiyyopi idheva āgantabbaṃ bhavissatī’’ti, tattheva anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjanti. Titthiyā apasakkanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjissanti! Nayimesaññeva āvasathapiṇḍo paññatto; sabbesaññeva āvasathapiṇḍo paññatto’’ti."},{"ref":"2.3155","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma chabbaggiyā bhikkhū anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjissantīti…pe… saccaṃ kira tumhe, bhikkhave, anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3156","t":"‘‘Eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttariṃ bhuñjeyya, pācittiya’’nti."},{"ref":"2.3157","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3158","t":"204. Tena kho pana samayena āyasmā sāriputto kosalesu janapade sāvatthiṃ gacchanto yena aññataro āvasatho tenupasaṅkami. Manussā – ‘‘cirassampi thero āgato’’ti sakkaccaṃ parivisiṃsu. Atha kho āyasmato sāriputtassa bhuttāvissa kharo ābādho uppajji, nāsakkhi tamhā āvasathā pakkamituṃ. Atha kho te manussā dutiyampi divasaṃ āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘bhuñjatha, bhante’’ti. Atha kho āyasmā sāriputto – ‘‘bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitu’’nti kukkuccāyanto na paṭiggahesi; chinnabhatto ahosi. Atha kho āyasmā sāriputto sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3159","t":"205.’’Agilānena bhikkhunā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiya’’nti."},{"ref":"2.3160","t":"206.Agilāno nāma sakkoti tamhā āvasathā pakkamituṃ."},{"ref":"2.3161","t":"Gilāno nāma na sakkoti tamhā āvasathā pakkamituṃ."},{"ref":"2.3162","t":"Āvasathapiṇḍo nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ – sālāya vā maṇḍape vā rukkhamūle vā ajjhokāse vā anodissa yāvadattho paññatto hoti. Agilānena bhikkhunā sakiṃ bhuñjitabbo. Tato ce uttari ‘bhuñjissāmī’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3163","t":"207. Agilāno agilānasaññī tatuttari āvasathapiṇḍaṃ bhuñjati, āpatti pācittiyassa. Agilāno vematiko tatuttari āvasathapiṇḍaṃ bhuñjati, āpatti pācittiyassa. Agilāno gilānasaññī tatuttariṃ āvasathapiṇḍaṃ bhuñjati, āpatti pācittiyassa."},{"ref":"2.3164","t":"Gilāno agilānasaññī, āpatti dukkaṭassa. Gilāno vematiko āpatti dukkaṭassa. Gilāno gilānasaññī, anāpatti."},{"ref":"2.3165","t":"208. Anāpatti gilānassa, agilāno sakiṃ bhuñjati, gacchanto, vā āgacchanto vā bhuñjati, sāmikā nimantetvā bhojenti, odissa paññatto hoti, na yāvadattho paññatto hoti, pañca bhojanāni ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.3166","t":"Āvasathapiṇḍasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3167","t":"2. Gaṇabhojanasikkhāpadaṃ"},{"ref":"2.3168","t":"209. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti! Kassa sampannaṃ na manāpaṃ, kassa sāduṃ na ruccatī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī’’ti…pe… saccaṃ kira tvaṃ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, sapariso kulesu viññāpetvā viññāpetvā bhuñjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3169","t":"‘‘Gaṇabhojane pācittiya’’nti."},{"ref":"2.3170","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3171","t":"210. Tena kho pana samayena manussā gilāne bhikkhū bhattena nimantenti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3172","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3173","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3174","t":"211. Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṃ paṭiyādetvā bhikkhū nimantenti – ‘‘bhojetvā cīvarena acchādessāmā’’ti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Cīvaraṃ parittaṃ uppajjati. Bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvaradānasamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3175","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3176","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3177","t":"212. Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvarakārasamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3178","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3179","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3180","t":"213. Tena kho pana samayena bhikkhū manussehi saddhiṃ addhānaṃ gacchanti. Atha kho te bhikkhū te manusse etadavocuṃ – ‘‘muhuttaṃ, āvuso, āgametha; piṇḍāya carissāmā’’ti. Te evamāhaṃsu – ‘‘idheva, bhante, bhuñjathā’’ti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, addhānagamanasamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3181","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3182","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3183","t":"214. Tena kho pana samayena bhikkhū manussehi saddhiṃ nāvāya gacchanti. Atha kho te bhikkhū te manusse etadavocuṃ – ‘‘muhuttaṃ, āvuso, tīraṃ upanetha; piṇḍāya carissāmā’’ti. Te evamāhaṃsu – ‘‘idheva, bhante, bhuñjathā’’ti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, nāvābhiruhanasamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3184","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3185","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3186","t":"215. Tena 0 kho pana samayena disāsu vassaṃvuṭṭhā bhikkhū rājagahaṃ āgacchanti bhagavantaṃ dassanāya. Manussā nānāverajjake bhikkhū passitvā bhattena nimantenti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, mahāsamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3187","t":"‘‘Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3188","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3189","t":"216. Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ñātisālohito ājīvakesu pabbajito hoti. Atha kho so ājīvako yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – ‘‘icchāmahaṃ, mahārāja, sabbapāsaṇḍikabhattaṃ kātu’’nti. ‘‘Sace tvaṃ, bhante, buddhappamukhaṃ bhikkhusaṅghaṃ paṭhamaṃ bhojeyyāsi’’. ‘‘Evaṃ kareyyāmī’’ti. Atha kho so ājīvako bhikkhūnaṃ santike dūtaṃ pāhesi – ‘‘adhivāsentu me bhikkhū svātanāya bhatta’’nti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā gaṇabhojana’’nti. Atha kho so ājīvako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so ājīvako bhagavantaṃ etadavoca – ‘‘bhavampi gotamo pabbajito, ahampi pabbajito; arahati pabbajito pabbajitassa piṇḍaṃ paṭiggahetuṃ. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so ājīvako bhagavato adhivāsanaṃ viditvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, samaṇabhattasamaye gaṇabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3190","t":"217.Gaṇabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3191","t":"218.Gaṇabhojanaṃ nāma yattha cattāro bhikkhū pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantitā bhuñjanti. Etaṃ gaṇabhojanaṃ nāma."},{"ref":"2.3192","t":"Aññatra samayāti ṭhapetvā samayaṃ."},{"ref":"2.3193","t":"Gilānasamayo nāma antamaso pādāpi phalitā [phālitā (syā. ka.)] honti. ‘‘Gilānasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3194","t":"Cīvaradānasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā. ‘‘Cīvaradānasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3195","t":"Cīvarakārasamayo nāma cīvare kayiramāne. ‘‘Cīvarakārasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3196","t":"Addhānagamanasamayo nāma ‘‘addhayojanaṃ gacchissāmī’’ti bhuñjitabbaṃ, gacchantena bhuñjitabbaṃ, gatena bhuñjitabbaṃ."},{"ref":"2.3197","t":"Nāvābhiruhanasamayo nāma ‘‘nāvaṃ abhiruhissāmī’’ti bhuñjitabbaṃ, āruḷhena bhuñjitabbaṃ, oruḷhena bhuñjitabbaṃ."},{"ref":"2.3198","t":"Mahāsamayo nāma yattha dve tayo bhikkhū piṇḍāya caritvā yāpenti, catutthe āgate na yāpenti. ‘‘Mahāsamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3199","t":"Samaṇabhattasamayo nāma yo koci paribbājakasamāpanno bhattaṃ karoti. ‘‘Samaṇabhattasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3200","t":"‘‘Aññatra samayā bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3201","t":"219. Gaṇabhojane gaṇabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. Gaṇabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. Gaṇabhojane nagaṇabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa."},{"ref":"2.3202","t":"Nagaṇabhojane gaṇabhojanasaññī, āpatti dukkaṭassa. Nagaṇabhojane vematiko, āpatti dukkaṭassa. Nagaṇabhojane nagaṇabhojanasaññī, anāpatti."},{"ref":"2.3203","t":"220. Anāpatti samaye, dve tayo ekato bhuñjanti, piṇḍāya caritvā ekato sannipatitvā bhuñjanti, niccabhattaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, pañca bhojanāni ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.3204","t":"Gaṇabhojanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3205","t":"3. Paramparabhojanasikkhāpadaṃ"},{"ref":"2.3206","t":"221. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vesāliyaṃ paṇītānaṃ bhattānaṃ bhattapaṭipāṭi adhiṭṭhitā hoti. Atha kho aññatarassa daliddassa kammakārassa [kammakarassa (sī.)] etadahosi – ‘‘na kho idaṃ orakaṃ bhavissati yathayime manussā sakkaccaṃ bhattaṃ karonti; yaṃnūnāhampi bhattaṃ kareyya’’nti. Atha kho so daliddo kammakāro yena kirapatiko tenupasaṅkami; upasaṅkamitvā taṃ kirapatikaṃ etadavoca – ‘‘icchāmahaṃ, ayyaputta, buddhappamukhassa bhikkhusaṅghassa bhattaṃ kātuṃ. Dehi me vetana’’nti. Sopi kho kirapatiko saddho hoti pasanno. Atha kho so kirapatiko tassa daliddassa kammakārassa abbhātirekaṃ [atirekaṃ (syā.)] vetanaṃ adāsi. Atha kho so daliddo kammakāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so daliddo kammakāro bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. ‘‘Mahā kho, āvuso, bhikkhusaṅgho. Jānāhī’’ti. ‘‘Hotu [hotu me (ka.)] bhante, mahā bhikkhusaṅgho. Bahū me badarā paṭiyattā badaramissena peyyā paripūrissantī’’ti. Adhivāsesi bhagavā tuṇhībhāvena."},{"ref":"2.3207","t":"Atha kho so daliddo kammakāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Assosuṃ kho bhikkhū – ‘‘daliddena kira kammakārena svātanāya buddhappamukho bhikkhusaṅgho nimantito, badaramissena peyyā paripūrissantī’’ti. Te kālasseva piṇḍāya caritvā bhuñjiṃsu. Assosuṃ kho manussā – ‘‘daliddena kira kammakārena buddhappamukho bhikkhusaṅgho nimantito’’ti. Te daliddassa kammakārassa pahūtaṃ khādanīyaṃ bhojanīyaṃ abhihariṃsu. Atha kho so daliddo kammakāro tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti."},{"ref":"2.3208","t":"Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa daliddassa kammakārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho so daliddo kammakāro bhattagge bhikkhū parivisati. Bhikkhū evamāhaṃsu – ‘‘thokaṃ, āvuso, dehi. Thokaṃ, āvuso, dehī’’ti. ‘‘Mā kho tumhe, bhante, ‘ayaṃ daliddo kammakāro’ti thokaṃ thokaṃ paṭiggaṇhittha. Pahūtaṃ me khādanīyaṃ bhojanīyaṃ paṭiyattaṃ."},{"ref":"2.3209","t":"Paṭiggaṇhatha, bhante, yāvadattha’’nti. ‘‘Na kho mayaṃ, āvuso, etaṃkāraṇā thokaṃ thokaṃ paṭiggaṇhāma. Apica, mayaṃ kālasseva piṇḍāya caritvā bhuñjimhā; tena mayaṃ thokaṃ thokaṃ paṭiggaṇhāmā’’ti."},{"ref":"2.3210","t":"Atha kho so daliddo kammakāro ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā mayā nimantitā aññatra bhuñjissanti! Na cāhaṃ paṭibalo yāvadatthaṃ dātu’’nti? Assosuṃ kho bhikkhū tassa daliddassa kammakārassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū aññatra nimantitā aññatra bhuñjissantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū aññatra nimantitā aññatra bhuñjantīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññatra bhuñjissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3211","t":"‘‘Paramparabhojanepācittiya’’nti."},{"ref":"2.3212","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3213","t":"222. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Aññataro bhikkhu piṇḍapātaṃ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘bhuñjāhi, āvuso’’ti. ‘‘Alaṃ, āvuso, atthi me bhattapaccāsā’’ti. Tassa bhikkhuno piṇḍapāto ussūre [ussūrena (ka.)] āharīyittha. So bhikkhu na cittarūpaṃ bhuñji. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā paramparabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3214","t":"‘‘Paramparabhojane,aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3215","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3216","t":"223. Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṃ paṭiyādetvā [paṭiyādāpetvā (itipi)] bhikkhū nimantenti – ‘‘bhojetvā cīvarena acchādessāmā’’ti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā paramparabhojana’’nti. Cīvaraṃ parittaṃ uppajjati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvaradānasamaye paramparabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3217","t":"‘‘Paramparabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3218","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3219","t":"224. Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā paramparabhojana’’nti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvarakārasamaye paramparabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3220","t":"225.’’Paramparabhojane, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3221","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3222","t":"226. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṃ kulaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho te manussā bhagavato ca āyasmato ca ānandassa bhojanaṃ adaṃsu. Āyasmā ānando kukkuccāyanto na paṭiggaṇhāti. ‘‘Gaṇhāhi [patigaṇhāhi (sī.)], ānandā’’ti. ‘‘Alaṃ, bhagavā, atthi me bhattapaccāsā’’ti. ‘‘Tenahānanda, vikappetvā gaṇhāhī’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, vikappetvā [bhattapaccāsaṃ vikappetvā (syā.)] paramparabhojanaṃ bhuñjituṃ. Evañca pana, bhikkhave, vikappetabbaṃ – ‘mayhaṃ bhattapaccāsaṃ itthannāmassa dammī’’’ti."},{"ref":"2.3223","t":"227.Paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāma."},{"ref":"2.3224","t":"Aññatra samayāti ṭhapetvā samayaṃ."},{"ref":"2.3225","t":"Gilānasamayo nāma na sakkoti ekāsane nisinno yāvadatthaṃ bhuñjituṃ. ‘‘Gilānasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3226","t":"Cīvaradānasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā. ‘‘Cīvaradānasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3227","t":"Cīvarakārasamayo nāma cīvare kayiramāne. ‘‘Cīvarakārasamayo’’ti bhuñjitabbaṃ."},{"ref":"2.3228","t":"‘‘Aññatra samayā bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3229","t":"228. Paramparabhojane paramparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. Paramparabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. Paramparabhojane naparamparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa."},{"ref":"2.3230","t":"Naparamparabhojane paramparabhojanasaññī, āpatti dukkaṭassa. Naparamparabhojane vematiko, āpatti dukkaṭassa. Naparamparabhojane naparamparabhojanasaññī, anāpatti."},{"ref":"2.3231","t":"229. Anāpatti samaye, vikappetvā bhuñjati, dve tayo nimantane ekato bhuñjati, nimantanapaṭipāṭiyā bhuñjati, sakalena gāmena nimantito tasmiṃ gāme yattha katthaci bhuñjati, sakalena pūgena nimantito tasmiṃ pūge yattha katthaci bhuñjati, nimantiyamāno bhikkhaṃ gahessāmīti bhaṇati, niccabhatte, salākabhatte, pakkhike, uposathike, pāṭipadike, pañca bhojanāni ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.3232","t":"Paramparabhojanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3233","t":"4. Kāṇamātusikkhāpadaṃ"},{"ref":"2.3234","t":"230. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena kāṇamātā upāsikā saddhā hoti pasannā. Kāṇā gāmake aññatarassa purisassa dinnā hoti. Atha kho kāṇā mātugharaṃ agamāsi kenacideva karaṇīyena. Atha kho kāṇāya sāmiko kāṇāya santike dūtaṃ pāhesi – ‘‘āgacchatu kāṇā, icchāmi kāṇāya āgata’’nti. Atha kho kāṇamātā upāsikā ‘‘kismiṃ viya rittahatthaṃ gantu’’nti pūvaṃ [pūpaṃ (ṇvādi)] paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṃ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṃ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Sopi nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Yathāpaṭiyattaṃ pūvaṃ parikkhayaṃ agamāsi. Dutiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṃ pāhesi – ‘‘āgacchatu kāṇā, icchāmi kāṇāya āgata’’nti. Dutiyampi kho kāṇamātā upāsikā ‘‘kismiṃ viya rittahattaṃ gantu’’nti pūvaṃ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṃ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṃ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Sopi nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Yathāpaṭiyattaṃ pūvaṃ parikkhayaṃ agamāsi. Tatiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṃ pāhesi – ‘‘āgacchatu kāṇā, icchāmi kāṇāya āgataṃ. Sace kāṇā nāgacchissati, ahaṃ aññaṃ pajāpatiṃ ānessāmī’’ti. Tatiyampi kho kāṇamātā upāsikā kismiṃ viya rittahatthaṃ gantunti pūvaṃ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṃ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṃ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Sopi nikkhamitvā aññassa ācikkhi. Tassapi pūvaṃ dāpesi. Yathāpaṭiyattaṃ pūvaṃ parikkhayaṃ agamāsi. Atha kho kāṇāya sāmiko aññaṃ pajāpatiṃ ānesi."},{"ref":"2.3235","t":"Assosi kho kāṇā – ‘‘tena kira purisena aññā pajāpati ānītā’’ti. Sā rodantī aṭṭhāsi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho kāṇamātā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kāṇamātaraṃ upāsikaṃ bhagavā etadavoca – ‘‘kissāyaṃ kāṇā rodatī’’ti? Atha kho kāṇamātā upāsikā bhagavato etamatthaṃ ārocesi. Atha kho bhagavā kāṇamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi."},{"ref":"2.3236","t":"231. Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṃ gantukāmo hoti. Aññataro piṇḍacāriko bhikkhu taṃ satthaṃ piṇḍāya pāvisi. Aññataro upāsako tassa bhikkhuno sattuṃ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṃ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṃ dāpesi. Yathāpaṭiyattaṃ pātheyyaṃ parikkhayaṃ agamāsi. Atha kho so upāsako te manusse etadavoca – ‘‘ajjaṇho, ayyā, āgametha, yathāpaṭiyattaṃ pātheyyaṃ ayyānaṃ dinnaṃ. Pātheyyaṃ paṭiyādessāmī’’ti. ‘‘Nāyyo [nāyya (syā.)] sakkā āgametuṃ, payāto sattho’’ti agamaṃsu. Atha kho tassa upāsakassa pātheyyaṃ paṭiyādetvā pacchā gacchantassa corā acchindiṃsu. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā paṭiggahessanti! Ayaṃ imesaṃ datvā pacchā gacchanto corehi acchinno’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya…pe… vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3237","t":"232.’’Bhikkhuṃ paneva kulaṃ upagataṃ pūvehi vā manthehi vā abhihaṭṭhuṃ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṃ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbaṃ. Ayaṃ tattha sāmīcī’’ti."},{"ref":"2.3238","t":"233.Bhikkhuṃ paneva kulaṃ upagatanti kulaṃ nāma cattāri kulāni – khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ."},{"ref":"2.3239","t":"Upagatanti tattha gataṃ."},{"ref":"2.3240","t":"Pūvaṃ nāma yaṃkiñci paheṇakatthāya paṭiyattaṃ."},{"ref":"2.3241","t":"Manthaṃ nāma yaṃkiñci pātheyyatthāya paṭiyattaṃ."},{"ref":"2.3242","t":"Abhihaṭṭhuṃ pavāreyyāti yāvatakaṃ icchasi tāvatakaṃ gaṇhāhīti."},{"ref":"2.3243","t":"Ākaṅkhamānenāti icchamānena."},{"ref":"2.3244","t":"Dvattipattapūrā paṭiggahetabbāti dvetayo pattapūrā paṭiggahetabbā."},{"ref":"2.3245","t":"Tatoce uttari paṭigaṇheyyāti tatuttari paṭiggaṇhāti, āpatti pācittiyassa."},{"ref":"2.3246","t":"Dvattipattapūre paṭiggahetvā tato nikkhamantena bhikkhuṃ passitvā ācikkhitabbaṃ – ‘‘amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī’’ti. Sace passitvā na ācikkhati, āpatti dukkaṭassa. Sace ācikkhite paṭiggaṇhāti, āpatti dukkaṭassa."},{"ref":"2.3247","t":"Tatonīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbanti paṭikkamanaṃ nīharitvā saṃvibhajitabbaṃ."},{"ref":"2.3248","t":"Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā."},{"ref":"2.3249","t":"234. Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa. Atirekadvattipattapūre vematiko paṭiggaṇhāti, āpatti pācittiyassa. Atirekadvattipattapūre ūnakasaññī paṭiggaṇhāti, āpatti pācittiyassa."},{"ref":"2.3250","t":"Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa. Ūnakadvattipattapūre vematiko, āpatti dukkaṭassa. Ūnakadvattipattapūre ūnakasaññī, anāpatti."},{"ref":"2.3251","t":"235. Anāpatti dvattipattapūre paṭiggaṇhāti, ūnakadvattipattapūre paṭiggaṇhāti, na paheṇakatthāya na pātheyyatthāya paṭiyattaṃ denti, paheṇakatthāya vā pātheyyatthāya vā paṭiyattasesakaṃ denti, gamane paṭippassaddhe denti, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.3252","t":"Kāṇamātusikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3253","t":"5. Paṭhamapavāraṇāsikkhāpadaṃ"},{"ref":"2.3254","t":"236. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi. Bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṃsu ekacce piṇḍapātaṃ ādāya agamaṃsu. Atha kho so brāhmaṇo paṭivissake [paṭivisake (yojanā)] etadavoca – ‘‘bhikkhū mayā ayyā santappitā. Etha, tumhepi santappessāmī’’ti. Te evamāhaṃsu – ‘‘kiṃ tvaṃ, ayyo [ayya (syā.)], amhe santappessasi? Yepi tayā nimantitā tepi amhākaṃ gharāni āgantvā ekacce bhuñjiṃsu ekacce piṇḍapātaṃ ādāya agamaṃsū’’ti!"},{"ref":"2.3255","t":"Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā amhākaṃ ghare bhuñjitvā aññatra bhuñjissanti! Na cāhaṃ paṭibalo yāvadatthaṃ dātu’’nti! Assosuṃ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū bhuttāvī pavāritā aññatra bhuñjissantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū bhuttāvī pavāritā aññatra bhuñjantīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā bhuttāvī pavāritā aññatra bhuñjissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3256","t":"‘‘Yo pana bhikkhu bhuttāvī pavārito khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti."},{"ref":"2.3257","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3258","t":"237. Tena kho pana samayena bhikkhū gilānānaṃ bhikkhūnaṃ paṇīte piṇḍapāte nīharanti. Gilānā na cittarūpaṃ bhuñjanti. Tāni bhikkhū chaṭṭenti. Assosi kho bhagavā uccāsaddaṃ mahāsaddaṃ kākoravasaddaṃ. Sutvāna āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Bhuñjeyyuṃ panānanda, bhikkhū gilānātiritta’’nti. ‘‘Na bhuñjeyyuṃ, bhagavā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi bhikkhave, gilānassa ca agilānassa ca atirittaṃ bhuñjituṃ. Evañca pana, bhikkhave, atirittaṃ kātabbaṃ – ‘‘alametaṃ sabba’’nti. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3259","t":"238.’’Yopana bhikkhu bhuttāvī pavārito anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti."},{"ref":"2.3260","t":"239.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3261","t":"Bhuttāvī nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ antamaso kusaggenapi bhuttaṃ hoti."},{"ref":"2.3262","t":"Pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati."},{"ref":"2.3263","t":"Anatirittaṃ nāma akappiyakataṃ hoti, appaṭiggahitakataṃ hoti, anuccāritakataṃ hoti, ahatthapāse kataṃ hoti, abhuttāvinā kataṃ hoti, bhuttāvinā pavāritena āsanā vuṭṭhitena kataṃ hoti, ‘‘alametaṃ sabbanti avuttaṃ hoti, na gilānātirittaṃ hoti’’ – etaṃ anatirittaṃ nāma."},{"ref":"2.3264","t":"Atirittaṃ nāma kappiyakataṃ hoti, paṭiggahitakataṃ hoti, uccāritakataṃ hoti, hatthapāse kataṃ hoti, bhuttāvinā kataṃ hoti, bhuttāvinā pavāritena āsanā avuṭṭhitena kataṃ hoti, ‘‘alametaṃ sabba’’nti vuttaṃ hoti, gilānātirittaṃ hoti – etaṃ atirittaṃ nāma."},{"ref":"2.3265","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.3266","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.3267","t":"‘‘Khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3268","t":"240. Anatiritte anatirittasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Anatiritte vematiko khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Anatiritte atirittasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa."},{"ref":"2.3269","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Atiritte anatirittasaññī, āpatti dukkaṭassa. Atiritte vematiko, āpatti dukkaṭassa. Atiritte atirittasaññī, anāpatti."},{"ref":"2.3270","t":"241. Anāpatti atirittaṃ kārāpetvā bhuñjati, ‘‘atirittaṃ kārāpetvā bhuñjissāmī’’ti paṭiggaṇhāti, aññassatthāya haranto gacchati, gilānassa sesakaṃ bhuñjati, yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3271","t":"Paṭhamapavāraṇāsikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3272","t":"6. Dutiyapavāraṇāsikkhāpadaṃ"},{"ref":"2.3273","t":"242. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena dve bhikkhū kosalesu janapade sāvatthiṃ addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṃ ācarati. Dutiyo bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘māvuso, evarūpamakāsi, netaṃ kappatī’’ti. So tasmiṃ upanandhi. Atha kho te bhikkhū sāvatthiṃ agamaṃsu. Tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṅghabhattaṃ hoti. Dutiyo bhikkhu bhuttāvī pavārito hoti. Upanaddho [upanandho (ka.)] bhikkhu ñātikulaṃ gantvā piṇḍapātaṃ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘bhuñjāhi, āvuso’’ti. ‘‘Alaṃ, āvuso, paripuṇṇomhī’’ti. ‘‘Sundaro, āvuso, piṇḍapāto, bhuñjāhī’’ti. Atha kho so bhikkhu tena bhikkhunā nippīḷiyamāno taṃ piṇḍapātaṃ bhuñji. Upanaddho bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘tvampi [tvaṃ hi (syā.)] nāma, āvuso, maṃ vattabbaṃ maññasi yaṃ tvaṃ bhuttāvī pavārito anatirittaṃ bhojanaṃ bhuñjasī’’ti. ‘‘Nanu, āvuso, ācikkhitabba’’nti. ‘‘Nanu, āvuso, pucchitabba’’nti."},{"ref":"2.3274","t":"Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāressatī’’ ti…pe… saccaṃ kira tvaṃ, bhikkhu, bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāresīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāressasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3275","t":"243.’’Yo pana bhikkhu bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreyya – ‘handa, bhikkhu, khāda vā bhuñja vā’ti, jānaṃ āsādanāpekkho, bhuttasmiṃ, pācittiya’’nti."},{"ref":"2.3276","t":"244.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3277","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.3278","t":"Bhuttāvī nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ, antamaso kusaggenapi bhuttaṃ hoti."},{"ref":"2.3279","t":"Pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati."},{"ref":"2.3280","t":"Anatirittaṃ nāma akappiyakataṃ hoti, appaṭiggahitakataṃ hoti, anuccāritakataṃ hoti, ahatthapāse kataṃ hoti, abhuttāvinā kataṃ hoti, bhuttāvinā pavāritena āsanā vuṭṭhitena kataṃ hoti, ‘‘alametaṃ sabba’’nti avuttaṃ hoti, na gilānātirittaṃ hoti – etaṃ anatirittaṃ nāma."},{"ref":"2.3281","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.3282","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.3283","t":"Abhihaṭṭhuṃ pavāreyyāti yāvatakaṃ icchasi tāvatakaṃ gaṇhāhīti."},{"ref":"2.3284","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3285","t":"Āsādanāpekkhoti ‘‘iminā imaṃ codessāmi sāressāmi paṭicodessāmi paṭisāressāmi maṅku karissāmī’’ti abhiharati, āpatti dukkaṭassa. Tassa vacanena ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Bhojanapariyosāne āpatti pācittiyassa."},{"ref":"2.3286","t":"245. Pavārite pavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, āpatti pācittiyassa. Pavārite vematiko anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, āpatti dukkaṭassa. Pavārite appavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, anāpatti. Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya abhiharati, āpatti dukkaṭassa. Tassa vacanena ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Appavārite pavāritasaññī, āpatti dukkaṭassa. Appavārite vematiko, āpatti dukkaṭassa. Appavārite appavāritasaññī, anāpatti."},{"ref":"2.3287","t":"246. Anāpatti atirittaṃ kārāpetvā deti, ‘‘atirittaṃ kārāpetvā bhuñjāhī’’ti deti, aññassatthāya haranto gacchāhīti deti, gilānassa sesakaṃ deti, ‘‘yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjā’’ti deti, ummattakassa, ādikammikassāti."},{"ref":"2.3288","t":"Dutiyapavāraṇāsikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3289","t":"7. Vikālabhojanasikkhāpadaṃ"},{"ref":"2.3290","t":"247. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe giraggasamajjo hoti. Sattarasavaggiyā bhikkhū giraggasamajjaṃ dassanāya agamaṃsu. Manussā sattarasavaggiye bhikkhū passitvā nahāpetvā vilimpetvā bhojetvā khādanīyaṃ adaṃsu. Sattarasavaggiyā bhikkhū khādanīyaṃ ādāya ārāmaṃ gantvā chabbaggiye bhikkhū etadavocuṃ – ‘‘gaṇhāthāvuso, khādanīyaṃ khādathā’’ti. ‘‘Kuto tumhehi, āvuso, khādanīyaṃ laddha’’nti? Sattarasavaggiyā bhikkhū chabbaggiyānaṃ bhikkhūnaṃ etamatthaṃ ārocesuṃ. ‘‘Kiṃ pana tumhe, āvuso, vikāle bhojanaṃ bhuñjathā’’ti? ‘‘Evamāvuso’’ti. Chabbaggiyā bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sattarasavaggiyā bhikkhū vikāle bhojanaṃ bhuñjissantī’’ti! Atha kho chabbaggiyā bhikkhū bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sattarasavaggiyā bhikkhū vikāle bhojanaṃ bhuñjissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, vikāle bhojanaṃ bhuñjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, vikāle bhojanaṃ bhuñjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3291","t":"248.Yopana bhikkhu vikāle khādanīyaṃvā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti."},{"ref":"2.3292","t":"249.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3293","t":"Vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā."},{"ref":"2.3294","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.3295","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.3296","t":"‘‘Khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3297","t":"250. Vikāle vikālasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Vikāle vematiko khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Vikāle kālasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa."},{"ref":"2.3298","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Kāle vikālasaññī, āpatti dukkaṭassa. Kāle vematiko, āpatti dukkaṭassa. Kāle kālasaññī, anāpatti."},{"ref":"2.3299","t":"251. Anāpatti yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3300","t":"Vikālabhojanasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3301","t":"8. Sannidhikārakasikkhāpadaṃ"},{"ref":"2.3302","t":"252. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato ānandassa upajjhāyo āyasmā belaṭṭhasīso [belaṭṭhisīso (sī.) veḷaṭṭhasīso (syā.)] araññe viharati. So piṇḍāya caritvā sukkhakuraṃ ārāmaṃ haritvā sukkhāpetvā nikkhipati. Yadā āhārena attho hoti, tadā udakena temetvā temetvā bhuñjati, cirena gāmaṃ piṇḍāya pavisati. Bhikkhū āyasmantaṃ belaṭṭhasīsaṃ etadavocuṃ – ‘‘kissa tvaṃ, āvuso, cirena gāmaṃ piṇḍāya pavisasī’’ti? Atha kho āyasmā belaṭṭhasīso bhikkhūnaṃ etamatthaṃ ārocesi. ‘‘Kiṃ pana tvaṃ, āvuso, sannidhikārakaṃ bhojanaṃ bhuñjasī’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā belaṭṭhasīso sannidhikārakaṃ bhojanaṃ bhuñjissatī’’ti…pe… saccaṃ kira tvaṃ, belaṭṭhasīsa, sannidhikārakaṃ bhojanaṃ bhuñjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, belaṭṭhasīsa, sannidhikārakaṃ bhojanaṃ bhuñjissasi! Netaṃ, belaṭṭhasīsa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3303","t":"253.’’Yopana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vākhādeyya vā bhuñjeyya vā, pācittiya’’nti."},{"ref":"2.3304","t":"254.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3305","t":"Sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajju khāditaṃ hoti."},{"ref":"2.3306","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.3307","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.3308","t":"‘‘Khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3309","t":"255. Sannidhikārake sannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Sannidhikārake vematiko khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa."},{"ref":"2.3310","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Asannidhikārake sannidhikārakasaññī, āpatti dukkaṭassa. Asannidhikārake vematiko, āpatti dukkaṭassa. Asannidhikārake asannidhikārakasaññī, anāpatti."},{"ref":"2.3311","t":"256. Anāpatti yāvakālikaṃ yāvakāle nidahitvā bhuñjati, yāmakālikaṃ yāme nidahitvā bhuñjati, sattāhakālikaṃ sattāhaṃ nidahitvā bhuñjati, yāvajīvikaṃ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3312","t":"Sannidhikārakasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3313","t":"9. Paṇītabhojanasikkhāpadaṃ"},{"ref":"2.3314","t":"257. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū paṇītabhojanāni attano atthāya viññāpetvā bhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā paṇītabhojanāni attano atthāya viññāpetvā bhuñjissanti! Kassa sampannaṃ na manāpaṃ, kassa sāduṃ na ruccatī’’ti!! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū paṇītabhojanāni attano atthāya viññāpetvā bhuñjissantī’’ti …pe… saccaṃ kira tumhe, bhikkhave, paṇītabhojanāni attano atthāya viññāpetvā bhuñjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, paṇītabhojanāni attano atthāya viññāpetvā bhuñjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3315","t":"‘‘Yāni kho pana tāni paṇītabhojanāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ maccho maṃsaṃ khīraṃ dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni attano atthāya viññāpetvābhuñjeyya, pācittiya’’nti."},{"ref":"2.3316","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3317","t":"258. Tena kho pana samayena bhikkhū gilānā honti. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṃ – ‘‘kaccāvuso khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Pubbe mayaṃ, āvuso, paṇītabhojanāni attano atthāya viññāpetvā bhuñjāma, tena no phāsu hoti; idāni pana ‘‘bhagavatā paṭikkhitta’’nti kukkuccāyantā na viññāpema, tena no na phāsu hotī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā paṇītabhojanāni attano atthāya viññāpetvā bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3318","t":"259.’’Yānikho pana tāni paṇītabhojanāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ maccho maṃsaṃ khīraṃ dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiya’’nti."},{"ref":"2.3319","t":"260.Yāni kho pana tāni paṇītabhojanānīti sappi nāma gosappi vā ajikāsappi vā mahiṃsasappi vā, yesaṃ maṃsaṃ kappati tesaṃ sappi."},{"ref":"2.3320","t":"Navanītaṃ nāma tesaññeva navanītaṃ."},{"ref":"2.3321","t":"Telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātelaṃ."},{"ref":"2.3322","t":"Madhu nāma makkhikāmadhu."},{"ref":"2.3323","t":"Phāṇitaṃ nāma ucchumhā nibbattaṃ."},{"ref":"2.3324","t":"Maccho nāma udako [udakacaro (syā. ka.)] vuccati."},{"ref":"2.3325","t":"Maṃsaṃ nāma yesaṃ maṃsaṃ kappati, tesaṃ maṃsaṃ."},{"ref":"2.3326","t":"Khīraṃ nāma gokhīraṃ vā ajikākhīraṃ vā mahiṃsakhīraṃ vā, yesaṃ maṃsaṃ kappati, tesaṃ khīraṃ."},{"ref":"2.3327","t":"Dadhi nāma tesaññeva dadhi."},{"ref":"2.3328","t":"Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3329","t":"Evarūpāni paṇītabhojanānīti tathārūpāni paṇītabhojanāni."},{"ref":"2.3330","t":"Agilāno nāma yassa vinā paṇītabhojanāni phāsu hoti."},{"ref":"2.3331","t":"Gilāno nāma yassa vinā paṇītabhojanāni na phāsu hoti."},{"ref":"2.3332","t":"Agilāno attano atthāya viññāpeti, payoge [payoge payoge (ka.)] dukkaṭaṃ. Paṭilābhena ‘‘bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3333","t":"261. Agilāno agilānasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Agilāno vematiko paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Agilāno gilānasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa."},{"ref":"2.3334","t":"Gilāno agilānasaññī, āpatti dukkaṭassa. Gilāno vematiko, āpatti dukkaṭassa. Gilāno gilānasaññī anāpatti."},{"ref":"2.3335","t":"262. Anāpatti gilānassa, gilāno hutvā viññāpetvā agilāno bhuñjati, gilānassa sesakaṃ bhuñjati, ñātakānaṃ pavāritānaṃ aññassatthāya attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.3336","t":"Paṇītabhojanasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3337","t":"10. Dantaponasikkhāpadaṃ"},{"ref":"2.3338","t":"263. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena aññataro bhikkhu sabbapaṃsukūliko susāne viharati. So manussehi diyyamānaṃ na icchati paṭiggahetuṃ, susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjati [bhuñjati (syā.)]. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayaṃ bhikkhu amhākaṃ ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjissati! Theroyaṃ bhikkhu vaṭharo manussamaṃsaṃ maññe khādatī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu adinnaṃ mukhadvāraṃ āhāraṃ āharissatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, adinnaṃ mukhadvāraṃ āhāraṃ āharasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, adinnaṃ mukhadvāraṃ āhāraṃ āharissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3339","t":"‘‘Yopana bhikkhu adinnaṃ mukhadvāraṃ āhāraṃ āhareyya, pācittiya’’nti."},{"ref":"2.3340","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3341","t":"264. Tena kho pana samayena bhikkhū udakadantapone [udakadantapoṇe (syā. ka.)] kukkuccāyanti. Bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘anujānāmi, bhikkhave, udakadantaponaṃ sāmaṃ gahetvā paribhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3342","t":"265.’’Yo pana bhikkhu adinnaṃ mukhadvāraṃ āhāraṃ āhareyya, aññatra udakadantaponā, pācittiya’’nti."},{"ref":"2.3343","t":"266.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3344","t":"Adinnaṃ nāma appaṭiggahitakaṃ vuccati."},{"ref":"2.3345","t":"Dinnaṃ nāma kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dente hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti, etaṃ dinnaṃ nāma."},{"ref":"2.3346","t":"Āhāro nāma udakadantaponaṃ ṭhapetvā yaṃkiñci ajjhoharaṇīyaṃ, eso āhāro nāma."},{"ref":"2.3347","t":"Aññatra udakadantaponāti ṭhapetvā udakadantaponaṃ."},{"ref":"2.3348","t":"‘‘Khādissāmi bhuñjissāmī’’ti gaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa."},{"ref":"2.3349","t":"267. Appaṭiggahitake appaṭiggahitakasaññī adinnaṃ mukhadvāraṃ āhāraṃ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa. Appaṭiggahitake vematiko adinnaṃ mukhadvāraṃ āhāraṃ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa. Appaṭiggahitake paṭiggahitakasaññī adinnaṃ mukhadvāraṃ āhāraṃ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa."},{"ref":"2.3350","t":"Paṭiggahitake appaṭiggahitakasaññī, āpatti dukkaṭassa. Paṭiggahitake vematiko, āpatti dukkaṭassa. Paṭiggahitake paṭiggahitakasaññī, anāpatti."},{"ref":"2.3351","t":"268. Anāpatti udakadantapone, cattāri mahāvikatāni sati paccaye asati kappiyakārake sāmaṃ gahetvā paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3352","t":"Dantaponasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3353","t":"Bhojanavaggo catuttho."},{"ref":"2.3354","t":"Tassuddānaṃ –"},{"ref":"2.3355","t":"Piṇḍo gaṇaṃ paraṃ pūvaṃ, dve ca vuttā pavāraṇā;"},{"ref":"2.3356","t":"Vikāle sannidhī khīraṃ, dantaponena te dasāti."},{"ref":"2.3357","t":"5. Acelakavaggo"},{"ref":"2.3358","t":"1. Acelakasikkhāpadaṃ"},{"ref":"2.3359","t":"269. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saṅghassa khādanīyaṃ ussannaṃ hoti. Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Tenahānanda, vighāsādānaṃ pūvaṃ dehī’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paṭissuṇitvā vighāsāde paṭipāṭiyā nisīdāpetvā ekekaṃ pūvaṃ dento aññatarissā paribbājikāya ekaṃ maññamāno dve pūve adāsi. Sāmantā paribbājikāyo taṃ paribbājikaṃ etadavocuṃ – ‘‘jāro te eso samaṇo’’ti. ‘‘Na me so samaṇo jāro, ekaṃ maññamāno dve pūve adāsī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmā ānando ekekaṃ pūvaṃ dento tassāyeva paribbājikāya ekaṃ maññamāno dve pūve adāsi. Sāmantā paribbājikāyo taṃ paribbājikaṃ etadavocuṃ – ‘‘jāro te eso samaṇo’’ti. ‘‘Na me so samaṇo jāro, ekaṃ maññamāno dve pūve adāsī’’ti. ‘‘Jāro na jāro’’ti bhaṇḍiṃsu. Aññataropi ājīvako parivesanaṃ agamāsi. Aññataro bhikkhu pahūtena sappinā odanaṃ madditvā tassa ājīvakassa mahantaṃ piṇḍaṃ adāsi. Atha kho so ājīvako taṃ piṇḍaṃ ādāya agamāsi. Aññataro ājīvako taṃ ājīvakaṃ etadavoca – ‘‘kuto tayā, āvuso, piṇḍo laddho’’ti? ‘‘Tassāvuso, samaṇassa gotamassa muṇḍagahapatikassa parivesanāya laddho’’ti."},{"ref":"2.3360","t":"Assosuṃ kho upāsakā tesaṃ ājīvakānaṃ imaṃ kathāsallāpaṃ. Atha kho te upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te upāsakā bhagavantaṃ etadavocuṃ – ‘‘ime, bhante, titthiyā avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Sādhu, bhante, ayyā titthiyānaṃ sahatthā na dadeyyu’’nti. Atha kho bhagavā te upāsake dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho te upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3361","t":"270.’’Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiya’’nti."},{"ref":"2.3362","t":"271.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3363","t":"Acelako nāma yo koci paribbājakasamāpanno naggo."},{"ref":"2.3364","t":"Paribbājako nāma bhikkhuñca sāmaṇerañca ṭhapetvā yo koci paribbājakasamāpanno."},{"ref":"2.3365","t":"Paribbājikā nāma bhikkhuniñca sikkhamānañca sāmaṇeriñca ṭhapetvā yā kāci paribbājikasamāpannā."},{"ref":"2.3366","t":"Khādanīyaṃ nāma pañca bhojanāni – udakadantaponaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.3367","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.3368","t":"Dadeyyāti kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, āpatti pācittiyassa."},{"ref":"2.3369","t":"272. Titthiye titthiyasaññī sahatthā khādanīyaṃ vā bhojanīyaṃ vā deti, āpatti pācittiyassa. Titthiye vematiko sahatthā khādanīyaṃ vā bhojanīyaṃ vā deti, āpatti pācittiyassa. Titthiye atitthiyasaññī sahatthā khādanīyaṃ vā bhojanīyaṃ vā deti, āpatti pācittiyassa."},{"ref":"2.3370","t":"Udakadantaponaṃ deti, āpatti dukkaṭassa. Atitthiye titthiyasaññī, āpatti dukkaṭassa. Atitthiye vematiko, āpatti dukkaṭassa. Atitthiye atitthiyasaññī, anāpatti."},{"ref":"2.3371","t":"273. Anāpatti dāpeti na deti, upanikkhipitvā deti, bāhirālepaṃ deti, ummattakassa, ādikammikassāti."},{"ref":"2.3372","t":"Acelakasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3373","t":"2. Uyyojanasikkhāpadaṃ"},{"ref":"2.3374","t":"274. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṃ bhikkhuṃ etadavoca – ‘‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’’ti. Tassa adāpetvā uyyojesi – ‘‘gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’’ti. Atha kho so bhikkhu upakaṭṭhe kāle nāsakkhi piṇḍāya carituṃ, paṭikkamanepi bhattavissaggaṃ na sambhāvesi, chinnabhatto ahosi. Atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto bhikkhuṃ – ‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojessatī’’ti …pe… saccaṃ kira tvaṃ, upananda, bhikkhuṃ – ‘‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’’ti tassa adāpetvā uyyojesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhuṃ – ‘‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’’ti tassa adāpetvā uyyojessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3375","t":"275.’’Yo pana bhikkhu bhikkhuṃ – ‘‘ehāvuso, gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’ti tassa dāpetvā vā adāpetvā vā uyyojeyya – ‘gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’ti, etadeva paccayaṃ karitvā anaññaṃ, pācittiya’’nti."},{"ref":"2.3376","t":"276.Yo panāti yo, yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3377","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.3378","t":"Ehāvuso, gāmaṃ vā nigamaṃ vāti gāmopi nigamopi nagarampi, gāmo ceva nigamo ca."},{"ref":"2.3379","t":"Tassa dāpetvāti yāguṃ vā bhattaṃ vā khādanīyaṃ vā bhojanīyaṃ vā dāpetvā."},{"ref":"2.3380","t":"Adāpetvāti na kiñci dāpetvā."},{"ref":"2.3381","t":"Uyyojeyyāti mātugāmena saddhiṃ hasitukāmo kīḷitukāmo raho nisīditukāmo anācāraṃ ācaritukāmo evaṃ vadeti – ‘‘gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’’ti uyyojeti, āpatti dukkaṭassa. Dassanūpacāraṃ vā savanūpacāraṃ vā vijahantassa āpatti dukkaṭassa. Vijahite, āpatti pācittiyassa."},{"ref":"2.3382","t":"Etadeva paccayaṃ karitvā anaññanti na añño koci paccayo hoti uyyojetuṃ."},{"ref":"2.3383","t":"277. Upasampanne upasampannasaññī uyyojeti, āpatti pācittiyassa. Upasampanne vematiko uyyojeti, āpatti pācittiyassa. Upasampanne anupasampannasaññī uyyojeti, āpatti pācittiyassa."},{"ref":"2.3384","t":"Kalisāsanaṃ āropeti, āpatti dukkaṭassa. Anupasampannaṃ uyyojeti, āpatti dukkaṭassa. Kalisāsanaṃ āropeti, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3385","t":"278. Anāpatti ‘‘ubho ekato na yāpessāmā’’ti uyyojeti, ‘‘mahagghaṃ bhaṇḍaṃ passitvā lobhadhammaṃ uppādessatī’’ti uyyojeti, ‘‘mātugāmaṃ passitvā anabhiratiṃ uppādessatī’’ti uyyojeti, ‘‘gilānassa vā ohiyyakassa vā vihārapālassa vā yāguṃ vā bhattaṃ vā khādanīyaṃ vā bhojanīyaṃ vā nīharā’’ti uyyojeti, na anācāraṃ ācaritukāmo, sati karaṇīye uyyojeti, ummattakassa, ādikammikassāti."},{"ref":"2.3386","t":"Uyyojanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3387","t":"3. Sabhojanasikkhāpadaṃ"},{"ref":"2.3388","t":"279. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṃ gantvā tassa pajāpatiyā saddhiṃ sayanighare [sayanīghare (syā.)] nisajjaṃ kappesi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso pajāpatiṃ etadavoca – ‘‘dadehāyyassa bhikkha’’nti. Atha kho sā itthī āyasmato upanandassa sakyaputtassa bhikkhaṃ adāsi. Atha kho so puriso āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘gacchatha, bhante, yato ayyassa bhikkhā dinnā’’ti. Atha kho sā itthī sallakkhetvā – ‘‘pariyuṭṭhito ayaṃ puriso’’ti, āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘nisīdatha, bhante, mā agamitthā’’ti. Dutiyampi kho so puriso…pe… tatiyampi kho so puriso āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘gacchatha, bhante, yato ayyassa bhikkhā dinnā’’ti. Tatiyampi kho sā itthī āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘nisīdatha, bhante, mā agamitthā’’ti."},{"ref":"2.3389","t":"Atha kho so puriso nikkhamitvā bhikkhū ujjhāpesi – ‘‘ayaṃ, bhante, ayyo upanando mayhaṃ pajāpatiyā saddhiṃ sayanighare nisinno. So mayā uyyojīyamāno na icchati gantuṃ. Bahukiccā mayaṃ bahukaraṇīyā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto sabhojane kule anupakhajja nisajjaṃ kappessatī’’ti…pe… saccaṃ kira tvaṃ, upananda, sabhojane kule anupakhajja nisajjaṃ kappesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, sabhojane kule anupakhajja nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3390","t":"280.’’Yo pana bhikkhu sabhojane kule anupakhajja nisajjaṃ kappeyya, pācittiya’’nti."},{"ref":"2.3391","t":"281.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3392","t":"Sabhojanaṃ nāma kulaṃ itthī ceva hoti puriso ca, itthī ca puriso ca ubho anikkhantā honti, ubho avītarāgā."},{"ref":"2.3393","t":"Anupakhajjāti anupavisitvā."},{"ref":"2.3394","t":"Nisajjaṃ kappeyyāti mahallake ghare piṭṭhasaṅghāṭassa [piṭṭhisaṅghāṭassa (syā.)] hatthapāsaṃ vijahitvā nisīdati, āpatti pācittiyassa. Khuddake ghare piṭṭhivaṃsaṃ atikkamitvā nisīdati, āpatti pācittiyassa."},{"ref":"2.3395","t":"282. Sayanighare sayanigharasaññī sabhojane kule anupakhajja nisajjaṃ kappeti, āpatti pācittiyassa. Sayanighare vematiko sabhojane kule anupakhajja nisajjaṃ kappeti, āpatti pācittiyassa. Sayanighare nasayanigharasaññī sabhojane kule anupakhajja nisajjaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.3396","t":"Nasayanighare sayanigharasaññī, āpatti dukkaṭassa. Nasayanighare vematiko, āpatti dukkaṭassa. Nasayanighare nasayanigharasaññī, anāpatti."},{"ref":"2.3397","t":"283. Anāpatti mahallake ghare piṭṭhasaṅghāṭassa hatthapāsaṃ avijahitvā nisīdati, khuddake ghare piṭṭhivaṃsaṃ anatikkamitvā nisīdati, bhikkhu dutiyo hoti, ubho nikkhantā honti, ubho vītarāgā, nasayanighare, ummattakassa, ādikammikassāti."},{"ref":"2.3398","t":"Sabhojanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3399","t":"4. Rahopaṭicchannasikkhāpadaṃ"},{"ref":"2.3400","t":"284. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṃ gantvā tassa pajāpatiyā saddhiṃ raho paṭicchanne āsane nisajjaṃ kappesi. Atha kho so puriso ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma ayyo upanando mayhaṃ pajāpatiyā saddhiṃ raho paṭicchanne āsane nisajjaṃ kappessatī’’ti! Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma āyasmā upanando sakyaputto mātugāmena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappessatīti…pe… saccaṃ kira tvaṃ, upananda, mātugāmena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3401","t":"285.’’Yopana bhikkhu mātugāmena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappeyya, pācittiya’’nti."},{"ref":"2.3402","t":"286.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3403","t":"Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā, antamaso tadahujātāpi dārikā, pageva mahattarī."},{"ref":"2.3404","t":"Saddhinti ekato."},{"ref":"2.3405","t":"[pāci. 200,291; pārā. 445,454]Raho nāma cakkhussa raho sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṃ."},{"ref":"2.3406","t":"[pārā. 445]Paṭicchannaṃ nāma āsanaṃ kuṭṭena [kuḍḍena (sī. syā.)] vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā [koṭṭhaḷiyā (sī. syā.) kotthaḷikāya (ka.)] vā, yena kenaci paṭicchannaṃ hoti."},{"ref":"2.3407","t":"Nisajjaṃ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā, āpatti pācittiyassa. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā, āpatti pācittiyassa. Ubho vā nisinnā honti ubho vā nipannā, āpatti pācittiyassa."},{"ref":"2.3408","t":"287. Mātugāme mātugāmasaññī raho paṭicchanne āsane nisajjaṃ kappeti, āpatti pācittiyassa. Mātugāme vematiko raho paṭicchanne āsane nisajjaṃ kappeti, āpatti pācittiyassa. Mātugāme amātugāmasaññī raho paṭicchanne āsane nisajjaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.3409","t":"Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatāya vā manussaviggahitthiyā vā saddhiṃ raho paṭicchanne āsane nisajjaṃ kappeti, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti."},{"ref":"2.3410","t":"288. Anāpatti yo koci viññū puriso dutiyo hoti, tiṭṭhati na nisīdati, arahopekkho, aññavihito nisīdati, ummattakassa, ādikammikassāti."},{"ref":"2.3411","t":"Rahopaṭicchannasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3412","t":"5. Rahonisajjasikkhāpadaṃ"},{"ref":"2.3413","t":"289. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṃ gantvā tassa pajāpatiyā saddhiṃ eko ekāya raho nisajjaṃ kappesi. Atha kho so puriso ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma ayyo upanando mayhaṃ pajāpatiyā saddhiṃ eko ekāya raho nisajjaṃ kappessatī’’ti! Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessatī’’ti…pe… saccaṃ kira tvaṃ, upananda, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pāsādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3414","t":"290.’’Yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya, pācittiya’’nti."},{"ref":"2.3415","t":"291.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3416","t":"Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā, viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.3417","t":"Saddhinti ekato."},{"ref":"2.3418","t":"Ekoekāyāti bhikkhu ceva hoti mātugāmo ca."},{"ref":"2.3419","t":"[pāci. 200,286; pārā. 445,454]Raho nāma cakkhussa raho, sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṃ."},{"ref":"2.3420","t":"Nisajjaṃ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā, āpatti pācittiyassa. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā, āpatti pācittiyassa. Ubho vā nisinnā honti ubho vā nipannā, āpatti pācittiyassa."},{"ref":"2.3421","t":"292. Mātugāme mātugāmasaññī eko ekāya raho nisajjaṃ kappeti, āpatti pācittiyassa. Mātugāme vematiko eko ekāya raho nisajjaṃ kappeti, āpatti pācittiyassa. Mātugāme amātugāmasaññī eko ekāya raho nisajjaṃ kappeti, āpatti pācittiyassa."},{"ref":"2.3422","t":"Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatamanussaviggahitthiyā vā [tiracchānagatāya vā manussaviggahitthiyā vā (ka.)] saddhiṃ eko ekāya raho nisajjaṃ kappeti, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti."},{"ref":"2.3423","t":"293. Anāpatti yo koci viññū puriso dutiyo hoti, tiṭṭhati na nisīdati, arahopekkho aññavihito nisīdati, ummattakassa, ādikammikassāti."},{"ref":"2.3424","t":"Rahonisajjasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3425","t":"6. Cārittasikkhāpadaṃ"},{"ref":"2.3426","t":"294. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṃ āyasmantaṃ upanandaṃ sakyaputtaṃ bhattena nimantesi. Aññepi bhikkhū bhattena nimantesi. Tena kho pana samayena āyasmā upanando sakyaputto purebhattaṃ, kulāni payirupāsati. Atha kho te bhikkhū te manusse etadavocuṃ – ‘‘dethāvuso bhatta’’nti. ‘‘Āgametha, bhante, yāvāyyo upanando āgacchatī’’ti. Dutiyampi kho te bhikkhū…pe… tatiyampi kho te bhikkhū te manusse etadavocuṃ – ‘‘dethāvuso, bhattaṃ; pure kālo atikkamatī’’ti. ‘‘Yampi mayaṃ, bhante, bhattaṃ karimhā ayyassa upanandassa kāraṇā. Āgametha, bhante, yāvāyyo upanando āgacchatī’’ti."},{"ref":"2.3427","t":"Atha kho āyasmā upanando sakyaputto purebhattaṃ kulāni payirupāsitvā divā āgacchati. Bhikkhū na cittarūpaṃ bhuñjiṃsu. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto nimantito sabhatto samāno purebhattaṃ kulesu cārittaṃ āpajjissatī’’ti…pe… saccaṃ kira tvaṃ, upananda, nimantito sabhatto samāno purebhattaṃ kulesu cārittaṃ āpajjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, nimantito sabhatto samāno purebhattaṃ kulesu cārittaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3428","t":"‘‘Yo pana bhikkhu nimantito sabhatto samāno purebhattaṃ kulesu cārittaṃ āpajjeyya, pācittiya’’nti."},{"ref":"2.3429","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3430","t":"295.[mahāva. 277] Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṃ saṅghassatthāya khādanīyaṃ pāhesi – ‘‘ayyassa upanandassa dassetvā saṅghassa dātabba’’nti. Tena kho pana samayena āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho hoti. Atha kho te manussā ārāmaṃ gantvā bhikkhū pucchiṃsu – ‘‘kahaṃ, bhante, ayyo upanando’’ti? ‘‘Esāvuso, āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho’’ti. ‘‘Idaṃ, bhante, khādanīyaṃ ayyassa upanandassa dassetvā saṅghassa dātabba’’nti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī’’ti."},{"ref":"2.3431","t":"Atha kho āyasmā upanando sakyaputto – ‘‘bhagavatā paṭikkhittaṃ purebhattaṃ kulesu cārittaṃ āpajjitu’’nti pacchābhattaṃ kulāni payirupāsitvā divā paṭikkami, khādanīyaṃ ussāriyittha. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pacchābhattaṃ kulesu cārittaṃ āpajjissatī’’ti…pe… saccaṃ kira tvaṃ, upananda, pacchābhattaṃ kulesu cārittaṃ āpajjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, pacchābhattaṃ kulesu cārittaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3432","t":"‘‘Yo pana bhikkhu nimantito sabhatto samāno purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya, pācittiya’’nti."},{"ref":"2.3433","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3434","t":"296. Tena kho pana samayena bhikkhū cīvaradānasamaye kukkuccāyantā kulāni na payirupāsanti. Cīvaraṃ parittaṃ uppajjati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvaradānasamaye kulāni payirupāsituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3435","t":"‘‘Yo pana bhikkhu nimantito sabhatto samāno purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Cīvaradānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3436","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3437","t":"297. Tena kho pana samayena bhikkhū cīvarakammaṃ karonti, attho ca hoti sūciyāpi suttenapi satthakenapi. Bhikkhū kukkuccāyantā kulāni na payirupāsanti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, cīvarakārasamaye kulāni payirupāsituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3438","t":"‘‘Yopana bhikkhu nimantito sabhatto samāno purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Cīvaradānasamayo, cīvarakārasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3439","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3440","t":"298. Tena kho pana samayena bhikkhū gilānā honti, attho ca hoti bhesajjehi. Bhikkhū kukkuccāyantā kulāni na payirupāsanti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, santaṃ bhikkhuṃ āpucchā kulāni payirupāsituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3441","t":"299.’’Yo pana bhikkhu nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Cīvaradānasamayo, cīvarakārasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3442","t":"300.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3443","t":"Nimantito nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito."},{"ref":"2.3444","t":"Sabhatto nāma yena nimantito tena sabhatto."},{"ref":"2.3445","t":"Santaṃ nāma bhikkhuṃ sakkā hoti āpucchā pavisituṃ."},{"ref":"2.3446","t":"Asantaṃ nāma bhikkhuṃ na sakkā hoti āpucchā pavisituṃ."},{"ref":"2.3447","t":"Purebhattaṃ nāma yena nimantito taṃ abhuttāvī."},{"ref":"2.3448","t":"Pacchābhattaṃ nāma yena nimantito taṃ antamaso kusaggenapi [aruṇuggamanepi (sī.)] bhuttaṃ hoti."},{"ref":"2.3449","t":"Kulaṃ nāma cattāri kulāni – khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ."},{"ref":"2.3450","t":"Kulesucārittaṃ āpajjeyyāti aññassa gharūpacāraṃ okkamantassa āpatti dukkaṭassa. Paṭhamaṃ pādaṃ ummāraṃ atikkāmeti, āpatti dukkaṭassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pācittiyassa."},{"ref":"2.3451","t":"Aññatrasamayāti ṭhapetvā samayaṃ."},{"ref":"2.3452","t":"Cīvaradānasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā."},{"ref":"2.3453","t":"Cīvarakārasamayo nāma cīvare kayiramāne."},{"ref":"2.3454","t":"301. Nimantite nimantitasaññī santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjati, aññatra samayā, āpatti pācittiyassa. Nimantite vematiko santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjati, aññatra samayā, āpatti pācittiyassa. Nimantite animantitasaññī santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjati, aññatra samayā, āpatti pācittiyassa."},{"ref":"2.3455","t":"Animantite nimantitasaññī, āpatti dukkaṭassa. Animantite vematiko, āpatti dukkaṭassa. Animantite animantitasaññī, anāpatti."},{"ref":"2.3456","t":"302. Anāpatti samaye, santaṃ bhikkhuṃ āpucchā pavisati, asantaṃ bhikkhuṃ anāpucchā pavisati, aññassa gharena maggo hoti, gharūpacārena maggo hoti, antarārāmaṃ gacchati, bhikkhunupassayaṃ gacchati, titthiyaseyyaṃ gacchati, paṭikkamanaṃ gacchati, bhattiyagharaṃ gacchati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3457","t":"Cārittasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3458","t":"7. Mahānāmasikkhāpadaṃ"},{"ref":"2.3459","t":"303. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena mahānāmassa sakkassa bhesajjaṃ ussannaṃ hoti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, saṅghaṃ catumāsaṃ [catummāsaṃ (sī.) cātumāsaṃ (syā.)] bhesajjena pavāretu’’nti. ‘‘Sādhu sādhu, mahānāma! Tena hi tvaṃ, mahānāma, saṅghaṃ catumāsaṃ bhesajjena pavārehī’’ti. Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, catumāsaṃ bhesajjappaccayapavāraṇaṃ sāditunti."},{"ref":"2.3460","t":"304. Tena kho pana samayena bhikkhū mahānāmaṃ sakkaṃ parittaṃ bhesajjaṃ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṃ ussannaṃ hoti. Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, saṅghaṃ aparampi catumāsaṃ bhesajjena pavāretu’’nti. ‘‘Sādhu sādhu, mahānāma! Tena hi tvaṃ, mahānāma, saṅghaṃ aparampi catumāsaṃ bhesajjena pavārehī’’ti. Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, puna pavāraṇampi sāditunti."},{"ref":"2.3461","t":"305. Tena kho pana samayena bhikkhū mahānāmaṃ sakkaṃ parittaṃyeva bhesajjaṃ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṃ ussannaṃ hoti. Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, saṅghaṃ yāvajīvaṃ bhesajjena pavāretu’’nti. ‘‘Sādhu sādhu, mahānāma! Tena hi tvaṃ, mahānāma, saṅghaṃ yāvajīvaṃ bhesajjena pavārehī’’ti. Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, niccapavāraṇampi sāditunti."},{"ref":"2.3462","t":"Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā. Mahānāmo sakko vattā hoti – ‘‘kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā? Nanu nāma pabbajitena sunivatthena bhavitabbaṃ supārutena ākappasampannenā’’ti? Chabbaggiyā bhikkhū mahānāme sakke upanandhiṃsu. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘kena nu kho mayaṃ upāyena mahānāmaṃ sakkaṃ maṅku kareyyāmā’’ti? Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṃ, āvuso, mahānāmaṃ sakkaṃ sappiṃ viññāpemā’’ti. Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṃsu; upasaṅkamitvā mahānāmaṃ sakkaṃ etadavocuṃ – ‘‘doṇena, āvuso, sappinā attho’’ti. ‘‘Ajjaṇho, bhante, āgametha. Manussā vajaṃ gatā sappiṃ āharituṃ. Kālaṃ āharissathā’’ti [kāle harissathāti (syā.)]."},{"ref":"2.3463","t":"Dutiyampi kho…pe… tatiyampi kho chabbaggiyā bhikkhū mahānāmaṃ sakkaṃ etadavocuṃ – ‘‘doṇena, āvuso, sappinā attho’’ti. ‘‘Ajjaṇho, bhante, āgametha. Manussā vajaṃ gatā sappiṃ āharituṃ. Kālaṃ āharissathā’’ti. ‘‘Kiṃ pana tayā, āvuso, adātukāmena pavāritena, yaṃ tvaṃ pavāretvā na desī’’ti! Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā – ‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī’’ti! Assosuṃ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena – ‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, mahānāmena sakkena – ‘‘ajjaṇho, bhante, āgamethā’’ti vuccamānā nāgamethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena – ‘‘ajjaṇho, bhante āgamethā’’ti vuccamānā nāgamessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3464","t":"306.’’Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiya’’nti."},{"ref":"2.3465","t":"307.Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbāti gilānappaccayapavāraṇā sāditabbā."},{"ref":"2.3466","t":"Punapavāraṇāpi sāditabbāti yadā gilāno bhavissāmi tadā viññāpessāmīti."},{"ref":"2.3467","t":"Niccapavāraṇāpi sāditabbāti yadā gilāno bhavissāmi tadā viññāpessāmīti."},{"ref":"2.3468","t":"Tatoce uttari sādiyeyyāti atthi pavāraṇā bhesajjapariyantā na rattipariyantā, atthi pavāraṇā rattipariyantā na bhesajjapariyantā, atthi pavāraṇā bhesajjapariyantā ca rattipariyantā ca, atthi pavāraṇā neva bhesajjapariyantā na rattipariyantā."},{"ref":"2.3469","t":"Bhesajjapariyantā nāma bhesajjāni pariggahitāni honti – ‘‘ettakehi bhesajjehi pavāremī’’ti. Rattipariyantā nāma rattiyo pariggahitāyo honti – ‘‘ettakāsu rattīsu pavāremī’’ti. Bhesajjapariyantā ca rattipariyantā ca nāma bhesajjāni ca pariggahitāni honti rattiyo ca pariggahitāyo honti – ‘‘ettakehi bhesajjehi ettakāsu rattīsu pavāremī’’ti. Neva bhesajjapariyantā na rattipariyantā nāma bhesajjāni ca apariggahitāni honti rattiyo ca apariggahitāyo honti."},{"ref":"2.3470","t":"308. Bhesajjapariyante – yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa. Rattipariyante – yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa. Bhesajjapariyante ca rattipariyante ca – yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa. Neva bhesajjapariyante na rattipariyante, anāpatti."},{"ref":"2.3471","t":"309. Na bhesajjena karaṇīyena [karaṇīye (sī. syā.)] bhesajjaṃ viññāpeti, āpatti pācittiyassa. Aññena bhesajjena karaṇīyena aññaṃ bhesajjaṃ viññāpeti, āpatti pācittiyassa. Tatuttari tatuttarisaññī bhesajjaṃ viññāpeti, āpatti pācittiyassa. Tatuttari vematiko bhesajjaṃ viññāpeti, āpatti pācittiyassa. Tatuttari natatuttarisaññī bhesajjaṃ viññāpeti, āpatti pācittiyassa."},{"ref":"2.3472","t":"Natatuttari tatuttarisaññī, āpatti dukkaṭassa. Natatuttari vematiko, āpatti dukkaṭassa. Natatuttari natatuttarisaññī, anāpatti."},{"ref":"2.3473","t":"310. Anāpatti yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti, yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti, ‘‘imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho’’ti ācikkhitvā viññāpeti, ‘‘yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho’’ti ācikkhitvā viññāpeti, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti."},{"ref":"2.3474","t":"Mahānāmasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3475","t":"8. Uyyuttasenāsikkhāpadaṃ"},{"ref":"2.3476","t":"311. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo senāya abbhuyyāto hoti. Chabbaggiyā bhikkhū uyyuttaṃ senaṃ dassanāya agamaṃsu. Addasā kho rājā pasenadi kosalo chabbaggiye bhikkhū dūratova āgacchante. Disvāna pakkosāpetvā etadavoca – ‘‘kissa tumhe, bhante, āgatatthā’’ti? ‘‘Mahārājānaṃ mayaṃ daṭṭhukāmā’’ [mahārāja mahārājānaṃ mayaṃ daṭṭhukāmā (ka.)] ti. ‘‘Kiṃ, bhante, maṃ diṭṭhena yuddhābhinandinaṃ [yuddhābhinandinā (ka.)]; nanu bhagavā passitabbo’’ti? Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā uyyuttaṃ senaṃ dassanāya āgacchissanti! Amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā senāya āgacchāmā’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū uyyuttaṃ senaṃ dassanāya gacchissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, uyyuttaṃ senaṃ dassanāya gacchathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, uyyuttaṃ senaṃ dassanāya gacchissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3477","t":"‘‘Yopana bhikkhu uyyuttaṃ senaṃ dassanāya gaccheyya, pācittiya’’nti."},{"ref":"2.3478","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3479","t":"312. Tena kho pana samayena aññatarassa bhikkhuno mātulo senāya gilāno hoti. So tassa bhikkhuno santike dūtaṃ pāhesi – ‘‘ahañhi senāya gilāno. Āgacchatu bhadanto. Icchāmi bhadantassa āgata’’nti. Atha kho tassa bhikkhuno etadahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘na uyyuttaṃ senaṃ dassanāya gantabba’nti. Ayañca me mātulo senāya gilāno. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, tathārūpappaccayā senāya gantuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3480","t":"313.’’Yo pana bhikkhu uyyuttaṃ senaṃ dassanāya gaccheyya, aññatra tathārūpappaccayā, pācittiya’’nti."},{"ref":"2.3481","t":"314.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3482","t":"Uyyuttā nāma senā gāmato nikkhamitvā niviṭṭhā vā hoti payātā vā."},{"ref":"2.3483","t":"Senā nāma hatthī assā rathā pattī. Dvādasapuriso hatthī, tipuriso asso, catupuriso ratho, cattāro purisā sarahatthā patti. Dassanāya gacchati, āpatti dukkaṭassa. Yattha ṭhito passati, āpatti pācittiyassa. Dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti pācittiyassa."},{"ref":"2.3484","t":"Aññatra tathārūpappaccayāti ṭhapetvā tathārūpappaccayaṃ."},{"ref":"2.3485","t":"315. Uyyutte uyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. Uyyutte vematiko dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. Uyyutte anuyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa."},{"ref":"2.3486","t":"Ekamekaṃ dassanāya gacchati, āpatti dukkaṭassa. Yattha ṭhito passati, āpatti dukkaṭassa. Dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti dukkaṭassa. Anuyyutte uyyuttasaññī, āpatti dukkaṭassa. Anuyyutte vematiko, āpatti dukkaṭassa. Anuyyutte anuyyuttasaññī, anāpatti."},{"ref":"2.3487","t":"316. Anāpatti ārāme ṭhito passati, bhikkhussa ṭhitokāsaṃ vā nisinnokāsaṃ vā nipannokāsaṃ vā āgacchati, paṭipathaṃ gacchanto passati, tathārūpappaccayā, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3488","t":"Uyyuttasenāsikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3489","t":"9. Senāvāsasikkhāpadaṃ"},{"ref":"2.3490","t":"317. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sati karaṇīye senaṃ gantvā atirekatirattaṃ senāya vasanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā senāya vasissanti! Amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā senāya paṭivasāmā’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekatirattaṃ senāya vasissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, atirekatirattaṃ senāya vasathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, atirekatirattaṃ senāya vasissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3491","t":"318.’’Siyā ca tassa bhikkhuno kocideva paccayo senaṃ gamanāya, dirattatirattaṃ tena bhikkhunā senāya vasitabbaṃ. Tato ce uttariṃ vaseyya, pācittiya’’nti."},{"ref":"2.3492","t":"319.Siyā ca tassa bhikkhuno kocideva paccayo senaṃ gamanāyāti siyā paccayo siyā karaṇīyaṃ."},{"ref":"2.3493","t":"Dirattatirattaṃtena bhikkhunā senāya vasitabbanti dvetisso rattiyo vasitabbaṃ."},{"ref":"2.3494","t":"Tato ce uttari vaseyyāti catutthe divase atthaṅgate sūriye senāya vasati, āpatti pācittiyassa."},{"ref":"2.3495","t":"320. Atirekatiratte atirekasaññī senāya vasati, āpatti pācittiyassa. Atirekatiratte vematiko senāya vasati, āpatti pācittiyassa. Atirekatiratte ūnakasaññī senāya vasati, āpatti pācittiyassa."},{"ref":"2.3496","t":"Ūnakatiratte atirekasaññī, āpatti dukkaṭassa. Ūnakatiratte vematiko, āpatti dukkaṭassa. Ūnakatiratte ūnakasaññī, anāpatti."},{"ref":"2.3497","t":"321. Anāpatti dvetisso rattiyo vasati, ūnakadvetisso rattiyo vasati, dve rattiyo vasitvā tatiyāya rattiyā purāruṇā nikkhamitvā puna vasati, gilāno vasati, gilānassa karaṇīyena vasati, senā vā paṭisenāya ruddhā hoti, kenaci palibuddho hoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3498","t":"Senāvāsasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3499","t":"10. Uyyodhikasikkhāpadaṃ"},{"ref":"2.3500","t":"322. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū dirattatirattaṃ senāya vasamānā uyyodhikampi balaggampi senābyūhampi anīkadassanampi gacchanti. Aññataropi chabbaggiyo bhikkhu uyyodhikaṃ gantvā kaṇḍena paṭividdho hoti. Manussā taṃ bhikkhuṃ uppaṇḍesuṃ – ‘‘kacci, bhante, suyuddhaṃ ahosi, kati te lakkhāni laddhānī’’ti? So bhikkhu tehi manussehi uppaṇḍīyamāno maṅku ahosi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā uyyodhikaṃ dassanāya āgacchissanti! Amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā uyyodhikaṃ āgacchāmā’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū uyyodhikaṃ dassanāya gacchissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, uyyodhikaṃ dassanāya gacchathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, uyyodhikaṃ dassanāya gacchissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3501","t":"323.’’Dirattatirattaṃ ce bhikkhu senāya vasamāno uyyodhikaṃ vā balaggaṃ vā senābyūhaṃ vā anīkadassanaṃ vā gaccheyya, pācittiya’’nti."},{"ref":"2.3502","t":"324.Dirattatirattaṃ ce bhikkhu senāya vasamānoti dvetisso rattiyo vasamāno."},{"ref":"2.3503","t":"Uyyodhikaṃ nāma yattha sampahāro dissati."},{"ref":"2.3504","t":"Balaggaṃ nāma ettakā hatthī, ettakā assā, ettakā rathā, ettakā pattī."},{"ref":"2.3505","t":"Senābyūhaṃ nāma ito hatthī hontu, ito assā hontu, ito rathā hontu, ito pattikā hontu."},{"ref":"2.3506","t":"Anīkaṃ nāma hatthānīkaṃ, assānīkaṃ, rathānīkaṃ, pattānīkaṃ. Tayo hatthī pacchimaṃ hatthānīkaṃ, tayo assā pacchimaṃ assānīkaṃ, tayo rathā pacchimaṃ rathānīkaṃ, cattāro purisā sarahatthā pattī pacchimaṃ pattānīkaṃ. Dassanāya gacchati, āpatti dukkaṭassa. Yattha ṭhito passati, āpatti pācittiyassa. Dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti pācittiyassa."},{"ref":"2.3507","t":"Ekamekaṃ dassanāya gacchati, āpatti dukkaṭassa. Yattha ṭhito passati, āpatti dukkaṭassa. Dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti dukkaṭassa."},{"ref":"2.3508","t":"325. Anāpatti ārāme ṭhito passati, bhikkhussa ṭhitokāsaṃ vā nisinnokāsaṃ vā nipannokāsaṃ vā āgantvā sampahāro dissati, paṭipathaṃ gacchanto passati, sati karaṇīye gantvā passati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3509","t":"Uyyodhikasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3510","t":"Acelakavaggo pañcamo."},{"ref":"2.3511","t":"Tassuddānaṃ –"},{"ref":"2.3512","t":"Pūvaṃ kathopanandassa, tayaṃpaṭṭhākameva ca;"},{"ref":"2.3513","t":"Mahānāmo pasenadi, senāviddho ime dasāti [acelakaṃ uyyojañca, sabhojanaṃ duve raho; sabhattakañca bhesajjaṃ, uyyuttaṃ senuyyodhikaṃ]."},{"ref":"2.3514","t":"6. Surāpānavaggo"},{"ref":"2.3515","t":"1. Surāpānasikkhāpadaṃ"},{"ref":"2.3516","t":"326. Tena samayena buddho bhagavā cetiyesu cārikaṃ caramāno yena bhaddavatikā tena pāyāsi. Addasaṃsu kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavocuṃ – ‘‘mā kho, bhante, bhagavā ambatitthaṃ agamāsi. Ambatitthe, bhante, jaṭilassa assame nāgo paṭivasati iddhimā āsiviso [āsīviso (sī. syā.)] ghoraviso. So bhagavantaṃ mā viheṭhesī’’ti. Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ etadavocuṃ – ‘‘mā kho, bhante, bhagavā ambatitthaṃ agamāsi. Ambatitthe, bhante, jaṭilassa assame nāgo paṭivasati iddhimā āsiviso ghoraviso. So bhagavantaṃ mā viheṭhesī’’ti. Tatiyampi kho bhagavā tuṇhī ahosi."},{"ref":"2.3517","t":"Atha kho bhagavā anupubbena cārikaṃ caramāno yena bhaddavatikā tadavasari. Tatra sudaṃ bhagavā bhaddavatikāyaṃ viharati. Atha kho āyasmā sāgato yena ambatitthassa [ambatitthakassa (sī.), ambatitthaṃ (syā.)] jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho so nāgo āyasmantaṃ sāgataṃ paviṭṭhaṃ. Disvāna dummano [dukkhī dummano (sī. syā.)] padhūpāyi [padhūpāsi (syā. ka.)]. Āyasmāpi sāgato padhūpāyi [padhūpāsi (syā. ka.)]. Atha kho so nāgo makkhaṃ asahamāno pajjali. Āyasmāpi sāgato tejodhātuṃ samāpajjitvā pajjali. Atha kho āyasmā sāgato tassa nāgassa tejasā tejaṃ pariyādiyitvā yena bhaddavatikā tenupasaṅkami. Atha kho bhagavā bhaddavatikāyaṃ yathābhirantaṃ viharitvā yena kosambī tena cārikaṃ pakkāmi. Assosuṃ kho kosambikā upāsakā – ‘‘ayyo kira sāgato ambatitthikena nāgena saddhiṃ saṅgāmesī’’ti."},{"ref":"2.3518","t":"Atha kho bhagavā anupubbena cārikaṃ caramāno yena kosambī tadavasari. Atha kho kosambikā upāsakā bhagavato paccuggamanaṃ karitvā yenāyasmā sāgato tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāgataṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kosambikā upāsakā āyasmantaṃ sāgataṃ etadavocuṃ – ‘‘kiṃ, bhante, ayyānaṃ dullabhañca manāpañca, kiṃ paṭiyādemā’’ti? Evaṃ vutte chabbaggiyā bhikkhū kosambike upāsake etadavocuṃ – ‘‘atthāvuso, kāpotikā nāma pasannā bhikkhūnaṃ dullabhā ca manāpā ca, taṃ paṭiyādethā’’ti. Atha kho kosambikā upāsakā ghare ghare kāpotikaṃ pasannaṃ paṭiyādetvā āyasmantaṃ sāgataṃ piṇḍāya paviṭṭhaṃ disvāna āyasmantaṃ sāgataṃ etadavocuṃ – ‘‘pivatu, bhante, ayyo sāgato kāpotikaṃ pasannaṃ, pivatu, bhante, ayyo sāgato kāpotikaṃ pasanna’’nti. Atha kho āyasmā sāgato ghare ghare kāpotikaṃ pasannaṃ pivitvā nagaramhā nikkhamanto nagaradvāre paripati."},{"ref":"2.3519","t":"Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamanto addasa āyasmantaṃ sāgataṃ nagaradvāre paripatantaṃ. Disvāna bhikkhū āmantesi – ‘‘gaṇhatha, bhikkhave, sāgata’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissuṇitvā āyasmantaṃ sāgataṃ ārāmaṃ netvā yena bhagavā tena sīsaṃ katvā nipātesuṃ. Atha kho āyasmā sāgato parivattitvā yena bhagavā tena pāde karitvā seyyaṃ kappesi. Atha kho bhagavā bhikkhū āmantesi – ‘‘nanu, bhikkhave, pubbe sāgato tathāgate sagāravo ahosi sappatisso’’ti? ‘‘Evaṃ, bhante’’. ‘‘Api nu kho, bhikkhave, sāgato etarahi tathāgate sagāravo sappatisso’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu, bhikkhave, sāgato ambatitthikena nāgena [ḍeḍḍubhenāpi (sī. syā.)] saddhiṃ saṅgāmesī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Api nu kho, bhikkhave, sāgato etarahi pahoti nāgena saddhiṃ saṅgāmetu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Api nu kho, bhikkhave, taṃ pātabbaṃ yaṃ pivitvā visaññī assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ananucchavikaṃ, bhikkhave, sāgatassa ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma, bhikkhave, sāgato majjaṃ pivissati! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3520","t":"327.’’Surāmerayapāne pācittiya’’nti."},{"ref":"2.3521","t":"328.Surā nāma piṭṭhasurā pūvasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttā."},{"ref":"2.3522","t":"Merayo nāma pupphāsavo phalāsavo madhvāsavo guḷāsavo sambhārasaṃyutto."},{"ref":"2.3523","t":"Piveyyāti antamaso kusaggenapi pivati, āpatti pācittiyassa."},{"ref":"2.3524","t":"Majje majjasaññī pivati, āpatti pācittiyassa. Majje vematiko pivati, āpatti pācittiyassa. Majje amajjasaññī pivati, āpatti pācittiyassa."},{"ref":"2.3525","t":"Amajje majjasaññī, āpatti dukkaṭassa. Amajje vematiko, āpatti dukkaṭassa. Amajje amajjasaññī, anāpatti."},{"ref":"2.3526","t":"329. Anāpatti amajjañca hoti majjavaṇṇaṃ majjagandhaṃ majjarasaṃ taṃ pivati, sūpasampāke, maṃsasampāke, telasampāke, āmalakaphāṇite, amajjaṃ ariṭṭhaṃ pivati, ummattakassa, ādikammikassāti."},{"ref":"2.3527","t":"Surāpānasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3528","t":"2. Aṅgulipatodakasikkhāpadaṃ"},{"ref":"2.3529","t":"330. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṃ bhikkhuṃ aṅgulipatodakena hāsesuṃ. So bhikkhu uttanto anassāsako kālamakāsi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhuṃ aṅgulipatodakena hāsessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhuṃ aṅgulipatodakena hāsethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhuṃ aṅgulipatodakena hāsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3530","t":"331.’’Aṅgulipatodake pācittiya’’nti."},{"ref":"2.3531","t":"332.Aṅgulipatodako nāma [aṅgulipatodako nāma aṅguliyāpi tudanti (syā.)] upasampanno upasampannaṃ hasādhippāyo [hassādhippāyo (sī. syā.)] kāyena kāyaṃ āmasati, āpatti pācittiyassa. Upasampanne upasampannasaññī aṅgulipatodakena hāseti, āpatti pācittiyassa. Upasampanne vematiko aṅgulipatodakena hāseti, āpatti pācittiyassa. Upasampanne anupasampannasaññī aṅgulipatodakena hāseti, āpatti pācittiyassa."},{"ref":"2.3532","t":"Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa."},{"ref":"2.3533","t":"333. Anupasampannaṃ kāyena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3534","t":"334. Anāpatti na hasādhippāyo, sati karaṇīye āmasati, ummattakassa, ādikammikassāti."},{"ref":"2.3535","t":"Aṅgulipatodakasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3536","t":"3. Hasadhammasikkhāpadaṃ"},{"ref":"2.3537","t":"335. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sattarasavaggiyā bhikkhū aciravatiyā nadiyā udake kīḷanti. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti. Addasā kho rājā pasenadi kosalo sattarasavaggiye bhikkhū aciravatiyā nadiyā udake kīḷante. Disvāna mallikaṃ deviṃ etadavoca – ‘‘ete te, mallike, arahanto udake kīḷantī’’ti. ‘‘Nissaṃsayaṃ kho, mahārāja, bhagavatā sikkhāpadaṃ apaññattaṃ. Te vā bhikkhū appakataññuno’’ti. Atha kho rañño pasenadissa kosalassa etadahosi – ‘‘kena nu kho ahaṃ upāyena bhagavato ca na āroceyyaṃ, bhagavā ca jāneyya ime bhikkhū udake kīḷitā’’ti? Atha kho rājā pasenadi kosalo sattarasavaggiye bhikkhū pakkosāpetvā mahantaṃ guḷapiṇḍaṃ adāsi – ‘‘imaṃ, bhante, guḷapiṇḍaṃ bhagavato dethā’’ti. Sattarasavaggiyā bhikkhū taṃ guḷapiṇḍaṃ ādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – ‘‘imaṃ, bhante, guḷapiṇḍaṃ rājā pasenadi kosalo bhagavato detī’’ti. ‘‘Kahaṃ pana tumhe, bhikkhave, rājā addasā’’ti. ‘‘Aciravatiyā nadiyā, bhagavā, udake kīḷante’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, udake kīḷissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3538","t":"336.’’Udakehasadhamme[hassadhamme (sī. syā.)]pācittiya’’nti."},{"ref":"2.3539","t":"337.Udake hasadhammo nāma uparigopphake udake hasādhippāyo nimujjati vā ummujjati vā palavati vā, āpatti pācittiyassa."},{"ref":"2.3540","t":"338. Udake hasadhamme hasadhammasaññī, āpatti pācittiyassa. Udake hasadhamme vematiko, āpatti pācittiyassa. Udake hasadhamme ahasadhammasaññī, āpatti pācittiyassa."},{"ref":"2.3541","t":"Heṭṭhāgopphake udake kīḷati, āpatti dukkaṭassa. Udake nāvāya kīḷati, āpatti dukkaṭassa. Hatthena vā pādena vā kaṭṭhena vā kaṭhalāya vā udakaṃ paharati, āpatti dukkaṭassa. Bhājanagataṃ udakaṃ vā kañjikaṃ vā khīraṃ vā takkaṃ vā rajanaṃ vā passāvaṃ vā cikkhallaṃ vā kīḷati, āpatti dukkaṭassa."},{"ref":"2.3542","t":"Udake ahasadhamme hasadhammasaññī, āpatti dukkaṭassa. Udake ahasadhamme vematiko, āpatti dukkaṭassa. Udake ahasadhamme ahasadhammasaññī, anāpatti."},{"ref":"2.3543","t":"339. Anāpatti na hasādhippāyo, sati karaṇīye udakaṃ otaritvā nimujjati vā ummujjati vā palavati vā, pāraṃ gacchanto nimujjati vā ummujjati vā palavati vā, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3544","t":"Hasadhammasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3545","t":"4. Anādariyasikkhāpadaṃ"},{"ref":"2.3546","t":"340. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṃ ācarati. Bhikkhū evamāhaṃsu – ‘‘māvuso channa, evarūpaṃ akāsi. Netaṃ kappatī’’ti. So anādariyaṃ paṭicca karotiyeva. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo anādariyaṃ karissatī’’ti…pe… saccaṃ kira tvaṃ, channa, anādariyaṃ karosīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, anādariyaṃ karissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3547","t":"341.’’Anādariye pācittiya’’nti."},{"ref":"2.3548","t":"342.Anādariyaṃ nāma dve anādariyāni – puggalānādariyañca dhammānādariyañca."},{"ref":"2.3549","t":"Puggalānādariyaṃ nāma upasampannena paññattena vuccamāno – ‘‘ayaṃ ukkhittako vā vambhito vā garahito vā, imassa vacanaṃ akataṃ bhavissatī’’ti anādariyaṃ karoti, āpatti pācittiyassa."},{"ref":"2.3550","t":"Dhammānādariyaṃ nāma upasampannena paññattena vuccamāno ‘‘kathāyaṃ nasseyya vā vinasseyya vā antaradhāyeyya vā’’, taṃ vā na sikkhitukāmo anādariyaṃ karoti, āpatti pācittiyassa."},{"ref":"2.3551","t":"343. Upasampanne upasampannasaññī anādariyaṃ karoti, āpatti pācittiyassa. Upasampanne vematiko anādariyaṃ karoti, āpatti pācittiyassa. Upasampanne anupasampannasaññī anādariyaṃ karoti, āpatti pācittiyassa."},{"ref":"2.3552","t":"Apaññattena vuccamāno – ‘‘idaṃ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṃvattatī’’ti anādariyaṃ karoti, āpatti dukkaṭassa. Anupasampannena paññattena vā apaññattena vā vuccamāno – ‘‘idaṃ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṃvattatī’’ti anādariyaṃ karoti, āpatti dukkaṭassa."},{"ref":"2.3553","t":"Anupasampanne upasampannasaññī āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3554","t":"344. Anāpatti – ‘‘evaṃ amhākaṃ ācariyānaṃ uggaho paripucchā’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3555","t":"Anādariyasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3556","t":"5. Bhiṃsāpanasikkhāpadaṃ"},{"ref":"2.3557","t":"345. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiye bhikkhū bhiṃsāpenti. Te bhiṃsāpīyamānā rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū amhe bhiṃsāpentī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhuṃ bhiṃsāpessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhuṃ bhiṃsāpethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhuṃ bhiṃsāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3558","t":"346.’’Yo pana bhikkhu bhikkhuṃ bhiṃsāpeyya, pācittiya’’nti."},{"ref":"2.3559","t":"347.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3560","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.3561","t":"Bhiṃsāpeyyāti upasampanno upasampannaṃ bhiṃsāpetukāmo rūpaṃ vā saddaṃ vā gandhaṃ vā rasaṃ vā phoṭṭhabbaṃ vā upasaṃharati. Bhāyeyya vā so na vā bhāyeyya, āpatti pācittiyassa. Corakantāraṃ vā vāḷakantāraṃ vā pisācakantāraṃ vā ācikkhati. Bhāyeyya vā so na vā bhāyeyya, āpatti pācittiyassa."},{"ref":"2.3562","t":"348. Upasampanne upasampannasaññī bhiṃsāpeti, āpatti pācittiyassa. Upasampanne vematiko bhiṃsāpeti, āpatti pācittiyassa. ‘Upasampanne anupasampannasaññī bhiṃsāpeti, āpatti pācittiyassa."},{"ref":"2.3563","t":"Anupasampannaṃ bhiṃsāpetukāmo rūpaṃ vā saddaṃ vā gandhaṃ vā rasaṃ vā phoṭṭhabbaṃ vā upasaṃharati. Bhāyeyya vā so na vā bhāyeyya, āpatti dukkaṭassa. Corakantāraṃ vā vāḷakantāraṃ vā pisācakantāraṃ vā ācikkhati. Bhāyeyya vā so na vā bhāyeyya, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3564","t":"349. Anāpatti na bhiṃsāpetukāmo rūpaṃ vā saddaṃ vā gandhaṃ vā rasaṃ vā phoṭṭhabbaṃ vā upasaṃharati, corakantāraṃ vā vāḷakantāraṃ vā pisācakantāraṃ vā ācikkhati, ummattakassa, ādikammikassāti."},{"ref":"2.3565","t":"Bhiṃsāpanasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3566","t":"6. Jotikasikkhāpadaṃ"},{"ref":"2.3567","t":"350. Tena samayena buddho bhagavā bhaggesu viharati suṃsumāragire [suṃsumāragire (sī. syā.) saṃsumāragire (ka.)] bhesakaḷāvane migadāye. Tena kho pana samayena bhikkhū hemantike kāle aññataraṃ mahantaṃ susirakaṭṭhaṃ jotiṃ samādahitvā visibbesuṃ. Tasmiñca susire kaṇhasappo agginā santatto nikkhamitvā bhikkhū paripātesi. Bhikkhū tahaṃ tahaṃ upadhāviṃsu. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū jotiṃ samādahitvā visibbessantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū jotiṃ samādahitvā visibbentīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā jotiṃ samādahitvā visibbessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3568","t":"‘‘Yo pana bhikkhu visibbanāpekkho jotiṃ samādaheyya vā samādahāpeyya vā, pācittiya’’nti."},{"ref":"2.3569","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3570","t":"351. Tena kho pana samayena bhikkhū gilānā honti. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṃ – ‘‘kaccāvuso, khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Pubbe mayaṃ, āvuso, jotiṃ samādahitvā visibbema; tena no phāsu hoti. Idāni pana ‘‘bhagavatā paṭikkhitta’’nti kukkuccāyantā na visibbema, tena no na phāsu hotī’’ti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, gilānena bhikkhunā jotiṃ samādahitvā vā samādahāpetvā vā visibbetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3571","t":"‘‘Yo pana bhikkhu agilāno visibbanāpekkho jotiṃ samādaheyyavā samādahāpeyya vā, pācittiya’’nti."},{"ref":"2.3572","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3573","t":"352. Tena kho pana samayena bhikkhū padīpepi jotikepi jantāgharepi kukkuccāyanti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, tathārūpappaccayā jotiṃ samādahituṃ samādahāpetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3574","t":"353.’’Yo pana bhikkhu agilāno visibbanāpekkho jotiṃ samādaheyya vā samādahāpeyya vā, aññatra tathārūpappaccayā, pācittiya’’nti."},{"ref":"2.3575","t":"354.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3576","t":"Agilāno nāma yassa vinā agginā phāsu hoti."},{"ref":"2.3577","t":"Gilāno nāma yassa vinā agginā na phāsu hoti."},{"ref":"2.3578","t":"Visibbanāpekkhoti tappitukāmo."},{"ref":"2.3579","t":"Joti nāma aggi vuccati."},{"ref":"2.3580","t":"Samādaheyyāti sayaṃ samādahati, āpatti pācittiyassa."},{"ref":"2.3581","t":"Samādahāpeyyāti aññaṃ āṇāpeti, āpatti pācittiyassa. Sakiṃ āṇatto bahukampi samādahati, āpatti pācittiyassa."},{"ref":"2.3582","t":"Aññatra tathā rūpappaccayāti ṭhapetvā tathārūpappaccayaṃ."},{"ref":"2.3583","t":"355. Agilāno agilānasaññī visibbanāpekkho jotiṃ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa. Agilāno vematiko visibbanāpekkho jotiṃ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa. Agilāno gilānasaññī visibbanāpekkho jotiṃ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa."},{"ref":"2.3584","t":"Paṭilātaṃ ukkhipati, āpatti dukkaṭassa. Gilāno agilānasaññī, āpatti dukkaṭassa. Gilāno vematiko, āpatti dukkaṭassa. Gilāno gilānasaññī, anāpatti."},{"ref":"2.3585","t":"356. Anāpatti gilānassa, aññena kataṃ visibbeti, vītaccitaṅgāraṃ visibbeti, padīpe jotike jantāghare tathārūpappaccayā, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3586","t":"Jotikasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3587","t":"7. Nahānasikkhāpadaṃ"},{"ref":"2.3588","t":"357. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhikkhū tapode nahāyanti. Tena kho pana samayena [atha kho (sī. syā.)] rājā māgadho seniyo bimbisāro ‘‘sīsaṃ nahāyissāmī’’ti tapodaṃ gantvā – ‘‘yāvāyyā nahāyantī’’ti ekamantaṃ paṭimānesi. Bhikkhū yāva samandhakārā nahāyiṃsu. Atha kho rājā māgadho seniyo bimbisāro vikāle sīsaṃ nahāyitvā, nagaradvāre thakite bahinagare vasitvā, kālasseva asambhinnena vilepanena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ bhagavā etadavoca – ‘‘kissa tvaṃ, mahārāja, kālasseva āgato asambhinnena vilepanenā’’ti? Atha kho rājā māgadho seniyo bimbisāro bhagavato etamatthaṃ ārocesi. Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, bhikkhū rājānampi passitvā na mattaṃ jānitvā nahāyantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā rājānampi passitvā na mattaṃ jānitvā nahāyissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3589","t":"‘‘Yo pana bhikkhu orenaddhamāsaṃ nahāyeyya, pācittiya’’nti."},{"ref":"2.3590","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3591","t":"358. Tena kho pana samayena bhikkhū uṇhasamaye pariḷāhasamaye kukkuccāyantā na nahāyanti, sedagatena gattena sayanti. Cīvarampi senāsanampi dussati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, uṇhasamaye pariḷāhasamaye orenaddhamāsaṃ nahāyituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3592","t":"‘‘Yopana bhikkhu orenaddhamāsaṃ nahāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Diyaḍḍho māso seso gimhānanti[gimhānaṃ (itipi)]vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo pariḷāhasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3593","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3594","t":"359. Tena kho pana samayena bhikkhū gilānā honti. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṃ – ‘‘kaccāvuso, khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Pubbe mayaṃ, āvuso, orenaddhamāsaṃ nahāyāma, tena no phāsu hoti; idāni pana ‘‘bhagavatā paṭikkhitta’’nti kukkuccāyantā na nahāyāma, tena no na phāsu hotī’’ti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, gilānena bhikkhunā orenaddhamāsaṃ nahāyituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3595","t":"‘‘Yo pana bhikkhu orenaddhamāsaṃ nahāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Diyaḍḍho māso seso gimhānanti[gimhānaṃ (itipi)]vassānassapaṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3596","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3597","t":"360. Tena kho pana samayena bhikkhū navakammaṃ katvā kukkuccāyantā na nahāyanti. Te sedagatena gattena sayanti. Cīvarampi senāsanampi dussati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, kammasamaye orenaddhamāsaṃ nahāyituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3598","t":"‘‘Yo pana bhikkhu orenaddhamāsaṃ nahāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3599","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3600","t":"361. Tena kho pana samayena bhikkhū addhānaṃ gantvā kukkuccāyantā na nahāyanti. Te sedagatena gattena sayanti. Cīvarampi senāsanampi dussati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, addhānagamanasamaye orenaddhamāsaṃ nahāyituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3601","t":"‘‘Yo pana bhikkhu orenaddhamāsaṃ nahāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo – ayaṃ tattha samayo’’ti."},{"ref":"2.3602","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3603","t":"362. Tena kho pana samayena sambahulā bhikkhū ajjhokāse cīvarakammaṃ karontā sarajena vātena okiṇṇā honti. Devo ca thokaṃ thokaṃ phusāyati. Bhikkhū kukkuccāyantā na nahāyanti, kilinnena gattena sayanti. Cīvarampi senāsanampi dussati. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, vātavuṭṭhisamaye orenaddhamāsaṃ nahāyituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3604","t":"363.’’Yo pana bhikkhu orenaddhamāsaṃ nahāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo– ayaṃ tattha samayo’’ti."},{"ref":"2.3605","t":"364.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3606","t":"Orenaddhamāsanti ūnakaddhamāsaṃ."},{"ref":"2.3607","t":"Nahāyeyyāti cuṇṇena vā mattikāya vā nahāyati, payoge payoge dukkaṭaṃ. Nahānapariyosāne, āpatti pācittiyassa."},{"ref":"2.3608","t":"Aññatrasamayāti ṭhapetvā samayaṃ."},{"ref":"2.3609","t":"Uṇhasamayo nāma diyaḍḍho māso seso gimhānaṃ. Pariḷāhasamayo nāma vassānassa paṭhamo māso ‘‘iccete aḍḍhateyyamāsā uṇhasamayo pariḷāhasamayo’’ti nahāyitabbaṃ."},{"ref":"2.3610","t":"Gilānasamayo nāma yassa vinā nahānena na phāsu hoti. Gilānasamayoti nahāyitabbaṃ."},{"ref":"2.3611","t":"Kammasamayo nāma antamaso pariveṇampi sammaṭṭhaṃ hoti. ‘‘Kammasamayo’’ti nahāyitabbaṃ."},{"ref":"2.3612","t":"Addhānagamanasamayo nāma ‘‘addhayojanaṃ gacchissāmī’’ti nahāyitabbaṃ, gacchantena nahāyitabbaṃ, gatena nahāyitabbaṃ."},{"ref":"2.3613","t":"Vātavuṭṭhisamayo nāma bhikkhū sarajena vātena okiṇṇā honti, dve vā tīṇi vā udakaphusitāni kāye patitāni honti. ‘‘Vātavuṭṭhisamayo’’ti nahāyitabbaṃ."},{"ref":"2.3614","t":"365. Ūnakaddhamāse ūnakasaññī, aññatra samayā, nahāyati, āpatti pācittiyassa. Ūnakaddhamāse vematiko, aññatra samayā, nahāyati, āpatti pācittiyassa. Ūnakaddhamāse atirekasaññī, aññatra samayā, nahāyati, āpatti pācittiyassa."},{"ref":"2.3615","t":"Atirekaddhamāse ūnakasaññī, āpatti dukkaṭassa. Atirekaddhamāse vematiko, āpatti dukkaṭassa. Atirekaddhamāse atirekasaññī, anāpatti."},{"ref":"2.3616","t":"366. Anāpatti samaye, addhamāsaṃ nahāyati, atirekaddhamāsaṃ nahāyati, pāraṃ gacchanto nahāyati, sabbapaccantimesu janapadesu, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3617","t":"Nahānasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3618","t":"8. Dubbaṇṇakaraṇasikkhāpadaṃ"},{"ref":"2.3619","t":"367. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū ca paribbājakā ca sāketā sāvatthiṃ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te acchindiṃsu. Sāvatthiyā rājabhaṭā nikkhamitvā te core sabhaṇḍe gahetvā bhikkhūnaṃ santike dūtaṃ pāhesuṃ – ‘‘āgacchantu, bhadantā, sakaṃ sakaṃ cīvaraṃ sañjānitvā gaṇhantū’’ti. Bhikkhū na sañjānanti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhadantā attano attano cīvaraṃ na sañjānissantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya…pe… saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3620","t":"368.’’Navaṃ pana bhikkhunā cīvaralābhena tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃ ādātabbaṃ – nīlaṃ vā kaddamaṃ vā kāḷasāmaṃ vā. Anādāce bhikkhu tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃnavaṃ cīvaraṃ paribhuñjeyya, pācittiya’’nti."},{"ref":"2.3621","t":"369.Navaṃ nāma akatakappaṃ vuccati."},{"ref":"2.3622","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ."},{"ref":"2.3623","t":"Tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃ ādātabbanti antamaso kusaggenapi ādātabbaṃ."},{"ref":"2.3624","t":"Nīlaṃ nāma dve nīlāni – kaṃsanīlaṃ, palāsanīlaṃ."},{"ref":"2.3625","t":"Kaddamo nāma odako vuccati."},{"ref":"2.3626","t":"Kāḷasāmaṃ nāma yaṃkiñci kāḷasāmakaṃ [kāḷakaṃ (sī. syā.)]."},{"ref":"2.3627","t":"Anādā ce bhikkhu tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇanti antamaso kusaggenapi anādiyitvā tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃ navaṃ cīvaraṃ paribhuñjati, āpatti pācittiyassa."},{"ref":"2.3628","t":"370. Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa. Anādinne vematiko paribhuñjati, āpatti pācittiyassa. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa."},{"ref":"2.3629","t":"Ādinne anādinnasaññī, āpatti dukkaṭassa. Ādinne vematiko, āpatti dukkaṭassa. Ādinne ādinnasaññī, anāpatti."},{"ref":"2.3630","t":"371. Anāpattiādiyitvā paribhuñjati, kappo naṭṭho hoti, kappakatokāso jiṇṇo hoti, kappakatena akappakataṃ saṃsibbitaṃ hoti, aggaḷe anuvāte paribhaṇḍe, ummattakassa, ādikammikassāti."},{"ref":"2.3631","t":"Dubbaṇṇakaraṇasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3632","t":"9. Vikappanasikkhāpadaṃ"},{"ref":"2.3633","t":"372. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikassa bhikkhuno sāmaṃ cīvaraṃ vikappetvā appaccuddhāraṇaṃ [apaccuddhārakaṃ (sī. syā.)] paribhuñjati. Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi – ‘‘ayaṃ, āvuso, āyasmā upanando sakyaputto mayhaṃ cīvaraṃ sāmaṃ vikappetvā appaccuddhāraṇaṃ paribhuñjatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto bhikkhussa sāmaṃ cīvaraṃ vikappetvā appaccuddhāraṇaṃ paribhuñjissatī’’ti…pe… saccaṃ kira tvaṃ, upananda, bhikkhussa sāmaṃ cīvaraṃ vikappetvā appaccuddhāraṇaṃ paribhuñjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhussa sāmaṃ cīvaraṃ vikappetvā appaccuddhāraṇaṃ paribhuñjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3634","t":"373.’’Yo pana bhikkhu bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṃ cīvaraṃ vikappetvā appaccuddhāraṇaṃ[apaccuddhārakaṃ (sī. syā.)]paribhuñjeyya, pācittiya’’nti."},{"ref":"2.3635","t":"374.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3636","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3637","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.3638","t":"Sikkhamānā nāma dve vassāni chasu dhammesu sikkhitasikkhā."},{"ref":"2.3639","t":"Sāmaṇero nāma dasasikkhāpadiko."},{"ref":"2.3640","t":"Sāmaṇerī nāma dasasikkhāpadikā."},{"ref":"2.3641","t":"Sāmanti sayaṃ vikappetvā."},{"ref":"2.3642","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ."},{"ref":"2.3643","t":"Vikappanā nāma dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca."},{"ref":"2.3644","t":"Sammukhāvikappanā nāma ‘‘imaṃ cīvaraṃ tuyhaṃ vikappemi itthannāmassa vā’’ti."},{"ref":"2.3645","t":"Parammukhāvikappanā nāma ‘‘imaṃ cīvaraṃ vikappanatthāya tuyhaṃ dammī’’ti. Tena vattabbo – ‘‘ko te mitto vā sandiṭṭho vā’’ti? ‘‘Itthannāmo ca itthannāmo cā’’ti. Tena vattabbo – ‘‘ahaṃ tesaṃ dammi, tesaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti."},{"ref":"2.3646","t":"Appaccuddhāraṇaṃ nāma tassa vā adinnaṃ, tassa vā avissasanto paribhuñjati, āpatti pācittiyassa."},{"ref":"2.3647","t":"375. Appaccuddhāraṇe appaccuddhāraṇasaññī paribhuñjati, āpatti pācittiyassa. Appaccuddhāraṇe vematiko paribhuñjati, āpatti pācittiyassa. Appaccuddhāraṇe appaccuddhāraṇasaññī paribhuñjati, āpatti pācittiyassa."},{"ref":"2.3648","t":"Adhiṭṭheti vā vissajjeti vā, āpatti dukkaṭassa. Paccuddhāraṇe appaccuddhāraṇasaññī, āpatti dukkaṭassa. Paccuddhāraṇe vematiko, āpatti dukkaṭassa. Paccuddhāraṇe paccuddhāraṇasaññī, anāpatti."},{"ref":"2.3649","t":"376. Anāpatti so vā deti, tassa vā vissasanto paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3650","t":"Vikappanasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3651","t":"10. Cīvaraapanidhānasikkhāpadaṃ"},{"ref":"2.3652","t":"377. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sattarasavaggiyā bhikkhū asannihitaparikkhārā honti. Chabbaggiyā bhikkhū sattarasavaggiyānaṃ bhikkhūnaṃ pattampi cīvarampi apanidhenti. Sattarasavaggiyā bhikkhū chabbaggiye bhikkhū etadavocuṃ – ‘‘dethāvuso, amhākaṃ pattampi cīvarampī’’ti. Chabbaggiyā bhikkhū hasanti, te rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū amhākaṃ pattampi cīvarampi apanidhentī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṃ pattampi cīvarampi apanidhessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhūnaṃ pattampi cīvarampi apanidhethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhūnaṃ pattampi cīvarampi apanidhessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3653","t":"378.’’Yopana bhikkhu bhikkhussa pattaṃ vā cīvaraṃ vā nisīdanaṃ vā sūcigharaṃ vā kāyabandhanaṃ vā apanidheyya vā apanidhāpeyya vā, antamaso hasāpekkhopi, pācittiya’’nti."},{"ref":"2.3654","t":"379.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3655","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3656","t":"Patto nāma dve pattā – ayopatto, mattikāpatto."},{"ref":"2.3657","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ, vikappanupagaṃ pacchimaṃ."},{"ref":"2.3658","t":"Nisīdanaṃ nāma sadasaṃ vuccati."},{"ref":"2.3659","t":"Sūcigharaṃ nāma sasūcikaṃ vā asūcikaṃ vā."},{"ref":"2.3660","t":"Kāyabandhanaṃ nāma dve kāyabandhanāni – paṭṭikā, sūkarantakaṃ."},{"ref":"2.3661","t":"Apanidheyya vāti sayaṃ apanidheti, āpatti pācittiyassa."},{"ref":"2.3662","t":"Apanidhāpeyya vāti aññaṃ āṇāpesi, āpatti pācittiyassa. Apanidhāpeyya vā ti ayyaṃ āṇāpeti, āpatti pācittiyassa. Sakiṃ āṇatto bahukampi apanidheti, āpatti pācittiyassa."},{"ref":"2.3663","t":"Antamaso hasāpekkhopīti kīḷādhippāyo."},{"ref":"2.3664","t":"380. Upasampanne upasampannasaññī pattaṃ vā cīvaraṃ vā nisīdanaṃ vā sūcigharaṃ vā kāyabandhanaṃ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa. Upasampanne vematiko…pe… upasampanne anupasampannasaññī pattaṃ vā cīvaraṃ vā nisīdanaṃ vā sūcigharaṃ vā kāyabandhanaṃ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa."},{"ref":"2.3665","t":"Aññaṃ parikkhāraṃ apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti dukkaṭassa. Anupasampannassa pattaṃ vā cīvaraṃ vā aññaṃ vā parikkhāraṃ apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3666","t":"381. Anāpatti nahasādhippāyo, dunnikkhittaṃ paṭisāmeti, ‘‘dhammiṃ kathaṃ katvā dassāmī’’ti paṭisāmeti, ummattakassa, ādikammikassāti."},{"ref":"2.3667","t":"Cīvaraapanidhānasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3668","t":"Surāpānavaggo chaṭṭho."},{"ref":"2.3669","t":"Tassuddānaṃ –"},{"ref":"2.3670","t":"Surā aṅguli hāso ca [toyañca (itipi)], anādariyañca bhiṃsanaṃ;"},{"ref":"2.3671","t":"Jotinahānadubbaṇṇaṃ, sāmaṃ apanidhena cāti."},{"ref":"2.3672","t":"7. Sappāṇakavaggo"},{"ref":"2.3673","t":"1. Sañciccasikkhāpadaṃ"},{"ref":"2.3674","t":"382. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī issāso hoti, kākā cassa amanāpā honti. So kāke vijjhitvā vijjhitvā sīsaṃ chinditvā sūle paṭipāṭiyā ṭhapesi. Bhikkhū evamāhaṃsu – ‘‘kenime, āvuso, kākā jīvitā voropitā’’ti? ‘‘Mayā, āvuso. Amanāpā me kākā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī sañcicca pāṇaṃ jīvitā voropessatī’’ti…pe… saccaṃ kira tvaṃ, udāyi, sañcicca pāṇaṃ jīvitā voropesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, sañcicca pāṇaṃ jīvitā voropessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3675","t":"383.’’Yopana bhikkhu sañcicca pāṇaṃ jīvitā voropeyya, pācittiya’’nti."},{"ref":"2.3676","t":"384.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3677","t":"Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo."},{"ref":"2.3678","t":"Pāṇo nāma tiracchānagatapāṇo vuccati."},{"ref":"2.3679","t":"Jīvitā voropeyyāti jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopeti, āpatti pācittiyassa."},{"ref":"2.3680","t":"385. Pāṇe pāṇasaññī jīvitā voropeti, āpatti pācittiyassa. Pāṇe vematiko jīvitā voropeti, āpatti dukkaṭassa. Pāṇe appāṇasaññī jīvitā voropeti, anāpatti. Appāṇe pāṇasaññī, āpatti dukkaṭassa. Appāṇe vemitako, āpatti dukkaṭassa. Appāṇe appāṇasaññī, anāpatti."},{"ref":"2.3681","t":"386. Anāpatti asañcicca, assatiyā, ajānantassa, namaraṇādhippāyassa, ummattakassa, ādikammikassāti."},{"ref":"2.3682","t":"Sañciccasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3683","t":"2. Sappāṇakasikkhāpadaṃ"},{"ref":"2.3684","t":"387. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū jānaṃ sappāṇakaṃ udakaṃ paribhuñjanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ sappāṇakaṃ udakaṃ paribhuñjissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, jānaṃ sappāṇakaṃ udakaṃ paribhuñjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ sappāṇakaṃ udakaṃ paribhuñjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3685","t":"388.’’Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, pācittiya’’nti."},{"ref":"2.3686","t":"389.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3687","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti. ‘‘Sappāṇaka’’nti jānanto, ‘‘paribhogena marissantī’’ti jānanto paribhuñjati, āpatti pācittiyassa."},{"ref":"2.3688","t":"390. Sappāṇake sappāṇakasaññī paribhuñjati, āpatti pācittiyassa. Sappāṇake vematiko paribhuñjati, āpatti dukkaṭassa. Sappāṇake appāṇakasaññī paribhuñjati, anāpatti. Appāṇake sappāṇakasaññī, āpatti dukkaṭassa. Appāṇake vematiko, āpatti dukkaṭassa. Appāṇake appāṇakasaññī, anāpatti."},{"ref":"2.3689","t":"391. Anāpatti ‘‘sappāṇaka’’nti ajānanto, ‘‘appāṇaka’’nti jānanto, ‘‘paribhogena na marissantī’’ti jānanto paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.3690","t":"Sappāṇakasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3691","t":"3. Ukkoṭanasikkhāpadaṃ"},{"ref":"2.3692","t":"392. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭenti – ‘‘akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kammaṃ anihataṃ dunnihataṃ puna nihanitabba’’nti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭessantī’’ti …pe… saccaṃ kira tumhe, bhikkhave, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3693","t":"393.’’Yo pana bhikkhu jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭeyya, pācittiya’’nti."},{"ref":"2.3694","t":"394.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3695","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3696","t":"Yathādhammaṃ nāma dhammena vinayena satthusāsanena kataṃ, etaṃ yathādhammaṃ nāma."},{"ref":"2.3697","t":"Adhikaraṇaṃ nāma cattāri adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ."},{"ref":"2.3698","t":"Punakammāya ukkoṭeyyāti ‘‘akataṃ kammaṃ dukkaṭaṃ kammaṃ punakātabbaṃ kammaṃ anihataṃ dunnihataṃ puna nihanitabbaṃ’’ti ukkoṭeti, āpatti pācittiyassa."},{"ref":"2.3699","t":"395. Dhammakamme dhammakammasaññī ukkoṭeti, āpatti pācittiyassa. Dhammakamme vematiko ukkoṭeti, āpatti dukkaṭassa. Dhammakamme adhammakammasaññī ukkoṭeti, anāpatti. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, anāpatti."},{"ref":"2.3700","t":"396. Anāpatti ‘‘adhammena vā vaggena vā na kammārahassa vā kammaṃ kata’’nti jānanto ukkoṭeti, ummattakassa, ādikammikassāti."},{"ref":"2.3701","t":"Ukkoṭanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3702","t":"4. Duṭṭhullasikkhāpadaṃ"},{"ref":"2.3703","t":"397. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā bhātuno saddhivihārikassa bhikkhuno ārocesi – ‘‘ahaṃ, āvuso, sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpanno. Mā kassaci ārocehī’’ti. Tena kho pana samayena aññataro bhikkhu sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā saṅghaṃ tassā āpattiyā parivāsaṃ yāci. Tassa saṅgho tassā āpattiyā parivāsaṃ adāsi. So parivasanto taṃ bhikkhuṃ passitvā etadavoca – ‘‘ahaṃ, āvuso, sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā saṅghaṃ tassā āpattiyā parivāsaṃ yāciṃ, tassa me saṅgho tassā āpattiyā parivāsaṃ adāsi, sohaṃ parivasāmi, vediyāmahaṃ [vedayāmahaṃ (syā.)], āvuso, vediyatī’’ti maṃ āyasmā dhāretū’’ti."},{"ref":"2.3704","t":"‘‘Kiṃ nu kho, āvuso, yo aññopi imaṃ āpattiṃ āpajjati sopi evaṃ karotī’’ti? ‘‘Evamāvuso’’ti. ‘‘Ayaṃ, āvuso, āyasmā upanando sakyaputto sañcetanikaṃ sukkavissaṭṭhiṃ āpattiṃ āpajjitvā [āpajji (?)] so me āroceti mā kassaci ārocehī’’ti. ‘‘Kiṃ pana tvaṃ, āvuso, paṭicchādesī’’ti? ‘‘Evamāvuso’’ti. Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādessatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādesīti. ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3705","t":"398.’’Yopana bhikkhu bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, pācittiya’’nti."},{"ref":"2.3706","t":"399.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3707","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3708","t":"Jānāti nāma sāmaṃ vā jānāti aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3709","t":"Duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesā."},{"ref":"2.3710","t":"Paṭicchādeyyāti ‘‘imaṃ jānitvā codessanti, sāressanti khuṃsessanti, vambhessanti, maṅkuṃ karissanti nārocessāmī’’ti dhuraṃ nikkhittamatte, āpatti pācittiyassa."},{"ref":"2.3711","t":"400. Duṭṭhullāya āpattiyā duṭṭhullāpattisaññī paṭicchādeti, āpatti pācittiyassa. Duṭṭhullāya āpattiyā vematiko paṭicchādeti, āpatti dukkaṭassa. Duṭṭhullāya āpattiyā aduṭṭhullāpattisaññī paṭicchādeti, āpatti dukkaṭassa. Aduṭṭhullaṃ āpattiṃ paṭicchādeti, āpatti dukkaṭassa. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāraṃ paṭicchādeti, āpatti dukkaṭassa. Aduṭṭhullāya āpattiyā duṭṭhullāpattisaññī, āpatti dukkaṭassa. Aduṭṭhullāya āpattiyā vematiko, āpatti dukkaṭassa. Aduṭṭhullāya āpattiyā aduṭṭhullāpattisaññī, āpatti dukkaṭassa."},{"ref":"2.3712","t":"401. Anāpatti – ‘‘saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī’’ti nāroceti, ‘‘saṅghabhedo vā saṅgharāji vā bhavissatī’’ti nāroceti, ‘‘ayaṃ kakkhaḷo pharuso jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā karissatī’’ti nāroceti, aññe patirūpe bhikkhū apassanto nāroceti, nachādetukāmo nāroceti, ‘‘paññāyissati sakena kammenā’’ti nāroceti, ummattakassa, ādikammikassāti."},{"ref":"2.3713","t":"Duṭṭhullasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3714","t":"5. Ūnavīsativassasikkhāpadaṃ"},{"ref":"2.3715","t":"402. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. [idaṃ vatthu mahāva. 99] Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. Upālidārako tesaṃ pāmokkho hoti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘kena nu kho upāyena upāli amhākaṃ accayena sukhañca jīveyya na ca kilameyyā’’ti? Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli lekhaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli lekhaṃ sikkhissati, aṅguliyo dukkhā bhavissanti. Sace kho upāli gaṇanaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli gaṇanaṃ sikkhissati, urassa dukkho bhavissati. Sace kho upāli rūpaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli rūpaṃ sikkhissati, akkhīni dukkhā bhavissanti. Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti."},{"ref":"2.3716","t":"Assosi kho upālidārako mātāpitūnaṃ imaṃ kathāsallāpaṃ. Atha kho upālidārako yena te dārakā tenupasaṅkami; upasaṅkamitvā te dārake etadavoca – ‘‘etha mayaṃ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā’’ti. ‘‘Sace kho tvaṃ, ayya, pabbajissasi, evaṃ mayampi pabbajissāmā’’ti. Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṃ – ‘‘anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Atha kho tesaṃ dārakānaṃ mātāpitaro – ‘‘sabbepime dārakā samānacchandā kalyāṇādhippāyā’’ti anujāniṃsu. Te bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. Te bhikkhū pabbājesuṃ upasampādesuṃ. Te rattiyā paccūsasamayaṃ paccuṭṭhāya rodanti – ‘‘yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā’’ti. Bhikkhū evamāhaṃsu – ‘‘āgametha, āvuso, yāva ratti vibhāyati. Sace yāgu bhavissati, pivissatha. Sace bhattaṃ bhavissati, bhuñjissatha. Sace khādanīyaṃ bhavissati, khādissatha. No ce bhavissati yāgu vā bhattaṃ vā khādanīyaṃ vā, piṇḍāya caritvā bhuñjissathā’’ti. Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva – ‘‘yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā’’ti. Senāsanaṃ ūhadantipi ummihantipi."},{"ref":"2.3717","t":"Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dārakasaddaṃ. Sutvāna āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, dārakasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, bhikkhū jānaṃ ūnavīsativassaṃ puggalaṃ upasampādentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā jānaṃ ūnavīsativassaṃ puggalaṃ upasampādessanti! Ūnakavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa…pe… pāṇaharānaṃ adhivāsakajātiko hoti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3718","t":"403.’’Yo pana bhikkhu jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṃ tasmiṃ pācittiya’’nti."},{"ref":"2.3719","t":"404.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3720","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3721","t":"Ūnavīsativasso nāma appattavīsativasso."},{"ref":"2.3722","t":"‘‘Upasampādessāmī’’ti gaṇaṃ vā ācariyaṃ vā pattaṃ vā cīvaraṃ vā pariyesati, sīmaṃ vā sammannati [sammanati (ka.)], āpatti dukkaṭassa. Ñattiyā dukkaṭaṃ. Dvīhi kammavācāhi dukkaṭā. Kammavācāpariyosāne upajjhāyassa āpatti pācittiyassa. Gaṇassa ca ācariyassa ca āpatti dukkaṭassa."},{"ref":"2.3723","t":"405. Ūnavīsativasse ūnavīsativassasaññī upasampādeti, āpatti pācittiyassa. Ūnavīsativasse vematiko upasampādeti, āpatti dukkaṭassa. Ūnavīsativasse paripuṇṇavīsativassasaññī upasampādeti, anāpatti. Paripuṇṇavīsativasse ūnavīsativassasaññī, āpatti dukkaṭassa. Paripuṇṇavīsativasse vematiko, āpatti dukkaṭassa. Paripuṇṇavīsativasse paripuṇṇavīsativassasaññī, anāpatti."},{"ref":"2.3724","t":"406. Anāpatti ūnavīsativassaṃ paripuṇṇavīsativassasaññī upasampādeti, paripuṇṇavīsativassaṃ paripuṇṇavīsativassasaññī upasampādeti, ummattakassa, ādikammikassāti."},{"ref":"2.3725","t":"Ūnavīsativassasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3726","t":"6. Theyyasatthasikkhāpadaṃ"},{"ref":"2.3727","t":"407. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṃ gantukāmo hoti. Aññataro bhikkhu te manusse etadavoca – ‘‘ahampāyasmantehi saddhiṃ gamissāmī’’ti. ‘‘Mayaṃ kho, bhante, suṅkaṃ pariharissāmā’’ti. ‘‘Pajānāthāvuso’’ti. Assosuṃ kho kammiyā [kammikā (sī. syā.)] – ‘‘sattho kira suṅkaṃ pariharissatī’’ti. Te magge pariyuṭṭhiṃsu. Atha kho te kammikā taṃ satthaṃ gahetvā acchinditvā taṃ bhikkhuṃ etadavocuṃ – ‘‘kissa tvaṃ, bhante, jānaṃ theyyasatthena saddhiṃ gacchasī’’ti? Palibundhetvā muñciṃsu. Atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3728","t":"408.’’Yopana bhikkhu jānaṃ theyyasatthenasaddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, pācittiya’’nti."},{"ref":"2.3729","t":"409.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3730","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3731","t":"Theyyasattho nāma corā katakammā vā honti akatakammā vā, rājānaṃ vā theyyaṃ gacchanti suṅkaṃ vā pariharanti."},{"ref":"2.3732","t":"Saddhinti ekato."},{"ref":"2.3733","t":"Saṃvidhāyāti – ‘‘gacchāmāvuso, gacchāma bhante; gacchāma bhante, gacchāmāvuso, ajja vā hiyyo vā pare vā gacchāmā’’ti saṃvidahati, āpatti dukkaṭassa."},{"ref":"2.3734","t":"Antamaso gāmantarampīti kukkuṭasampāte gāme gāmantare gāmantare āpatti pācittiyassa. Agāmake araññe addhayojane addhayojane āpatti pācittiyassa."},{"ref":"2.3735","t":"410. Theyyasatthe theyyasatthasaññī saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. Theyyasatthe vematiko saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti dukkaṭassa. Theyyasatthe atheyyasatthasaññī saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, anāpatti. Bhikkhu saṃvidahati, manussā na saṃvidahanti, āpatti dukkaṭassa. Atheyyasatthe theyyasatthasaññī, āpatti dukkaṭassa. Atheyyasatthe vematiko, āpatti dukkaṭassa. Atheyyasatthe atheyyasatthasaññī anāpatti."},{"ref":"2.3736","t":"411. Anāpatti asaṃvidahitvā gacchati, manussā saṃvidahanti bhikkhu na saṃvidahati, visaṅketena gacchati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3737","t":"Theyyasatthasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3738","t":"7. Saṃvidhānasikkhāpadaṃ"},{"ref":"2.3739","t":"412. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṃ gacchanto aññatarena gāmadvārena atikkamati. Aññatarā itthī sāmikena saha bhaṇḍitvā gāmato nikkhamitvā taṃ bhikkhuṃ passitvā etadavoca – ‘‘kahaṃ, bhante, ayyo gamissatī’’ti? ‘‘Sāvatthiṃ kho ahaṃ, bhagini, gamissāmī’’ti. ‘‘Ahaṃ ayyena saddhiṃ gamissāmī’’ti. ‘‘Eyyāsi, bhaginī’’ti. Atha kho tassā itthiyā sāmiko gāmato nikkhamitvā manusse pucchi – ‘‘apāyyo [apayyā (sī. syā.)] evarūpiṃ itthiṃ passeyyāthā’’ti? ‘‘Esāyyo, pabbajitena saha gacchatī’’ti. Atha kho so puriso anubandhitvā taṃ bhikkhuṃ gahetvā ākoṭetvā muñci. Atha kho so bhikkhu aññatarasmiṃ rukkhamūle padhūpento nisīdi. Atha kho sā itthī taṃ purisaṃ etadavoca – ‘‘nāyyo so bhikkhu maṃ nippātesi; apica, ahameva tena bhikkhunā saddhiṃ gacchāmi; akārako so bhikkhu; gaccha, naṃ khamāpehī’’ti. Atha kho so puriso taṃ bhikkhuṃ khamāpesi. Atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ, uddiseyyātha –"},{"ref":"2.3740","t":"413.’’Yo pana bhikkhu mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, pācittiya’’nti."},{"ref":"2.3741","t":"414.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3742","t":"Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ."},{"ref":"2.3743","t":"Saddhinti ekato."},{"ref":"2.3744","t":"Saṃvidhāyāti – ‘‘gacchāma bhagini, gacchāmāyya, gacchāmāyya, gacchāma bhagini, ajja vā hiyyo vā pare vā gacchāmā’’ti saṃvidahati, āpatti dukkaṭassa."},{"ref":"2.3745","t":"Antamaso gāmantarampīti kukkuṭasampāte gāme gāmantare gāmantare āpatti pācittiyassa. Agāmake araññe addhayojane addhayojane āpatti pācittiyassa."},{"ref":"2.3746","t":"415. Mātugāme mātugāmasaññī saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. Mātugāme vematiko saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. Mātugāme amātugāmasaññī saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa."},{"ref":"2.3747","t":"Bhikkhu saṃvidahati mātugāmo na saṃvidahati, āpatti dukkaṭassa. Yakkhiyā vā petiyā paṇḍakena vā tiracchānagatamanussaviggahitthiyā vā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjati, antamaso gāmantarampi, āpatti dukkaṭassa. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. Amātugāme vematiko, āpatti dukkaṭassa. Amātugāme amātugāmasaññī, anāpatti."},{"ref":"2.3748","t":"416. Anāpatti asaṃvidahitvā gacchati, mātugāmo saṃvidahati bhikkhu na saṃvidahati, visaṅketena gacchati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.3749","t":"Saṃvidhānasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3750","t":"8. Ariṭṭhasikkhāpadaṃ"},{"ref":"2.3751","t":"417.[idaṃ vatthu cūḷava. 65; ma. ni. 1.234] Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa [gandhabādhipubbassa (syā. ka.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti. Assosuṃ kho sambahulā bhikkhū – ‘‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’’ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti? ‘‘Evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti."},{"ref":"2.3752","t":"‘‘Mā, āvuso ariṭṭha, evaṃ avaca. Mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ [abbhācikkhanaṃ (itipi)]. Na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā…pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ti."},{"ref":"2.3753","t":"Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’’ti. Yato ca kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ paṭipucchi – ‘‘saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti? ‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti."},{"ref":"2.3754","t":"Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… maṃsapesūpamā kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāya. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe…. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3755","t":"418.’’Yo pana bhikkhu evaṃ vadeyya – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’ti so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. Evañca [evañca pana (ka.)] so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, pācittiya’’nti."},{"ref":"2.3756","t":"419.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3757","t":"Evaṃ vadeyyāti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti."},{"ref":"2.3758","t":"Sobhikkhūti yo so evaṃvādī bhikkhu."},{"ref":"2.3759","t":"Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo – ‘‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.3760","t":"420. ‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’ti. So taṃ diṭṭhiṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya – tassā diṭṭhiyā paṭinissaggāya. Esā ñatti."},{"ref":"2.3761","t":"‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’ti. So taṃ diṭṭhiṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.3762","t":"‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – ‘‘suṇātu me, bhante, saṅgho. Itthannāmassa bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. So taṃ diṭṭhiṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.3763","t":"‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.3764","t":"Ñattiyā dukkaṭaṃ. Dvīhi kammavācāhi dukkaṭā. Kammavācāpariyosāne āpatti pācittiyassa."},{"ref":"2.3765","t":"421. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. Dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa."},{"ref":"2.3766","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.3767","t":"422. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassāti."},{"ref":"2.3768","t":"Ariṭṭhasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3769","t":"9. Ukkhittasambhogasikkhāpadaṃ"},{"ref":"2.3770","t":"423. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū jānaṃ tathāvādinā ariṭṭhena bhikkhunā [bhikkhunā gaddhabādhipubbena (?)] akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjantipi saṃvasantipi sahāpi seyyaṃ kappenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma chabbaggiyā bhikkhū jānaṃ tathāvādinā ariṭṭhena bhikkhunā [bhikkhunā gaddhabādhipubbena (?)] akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjissantipi saṃvasissantipi sahāpi seyyaṃ kappessantīti…pe… saccaṃ kira tumhe, bhikkhave, jānaṃ tathāvādinā ariṭṭhena bhikkhunā [bhikkhunā gaddhabādhipubbena (?)] akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjathāpi saṃvasathāpi sahāpi seyyaṃ kappethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ tathāvādinā ariṭṭhena bhikkhunā [bhikkhunā gaddhabādhipubbane (?)] akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjissathāpi saṃvasissathāpi sahāpi seyyaṃ kappessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3771","t":"424.’’Yopana bhikkhu jānaṃ tathāvādinā bhikkhunā akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjeyya vā saṃvaseyya vā saha vā seyyaṃkappeyya, pācittiya’’nti."},{"ref":"2.3772","t":"425.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3773","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3774","t":"Tathāvādināti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti evaṃ vādinā."},{"ref":"2.3775","t":"Akaṭānudhammo nāma ukkhitto anosārito."},{"ref":"2.3776","t":"Taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhinti etaṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ."},{"ref":"2.3777","t":"Sambhuñjeyya vāti sambhogo nāma dve sambhogā – āmisasambhogo ca dhammasambhogo ca. Āmisasambhogo nāma āmisaṃ deti vā paṭiggaṇhāti vā, āpatti pācittiyassa. Dhammasambhogo nāma uddisati vā uddisāpeti vā, padena uddisati vā uddisāpeti vā, pade pade āpatti pācittiyassa. Akkharāya uddisati vā uddisāpeti vā, akkharakkharāya āpatti pācittiyassa."},{"ref":"2.3778","t":"Saṃvaseyyavāti ukkhittakena saddhiṃ uposathaṃ vā pavāraṇaṃ vā saṅghakammaṃ vā karoti, āpatti pācittiyassa."},{"ref":"2.3779","t":"Sahavā seyyaṃ kappeyyāti ekacchanne ukkhittake nipanne bhikkhu nipajjati, āpatti pācittiyassa. Bhikkhu nipanne ukkhittako nipajjati, āpatti pācittiyassa. Ubho vā nipajjanti, āpatti pācittiyassa. Uṭṭhahitvā punappunaṃ nipajjanti, āpatti pācittiyassa."},{"ref":"2.3780","t":"426. Ukkhittake ukkhittakasaññī sambhuñjati vā saṃvasati vā saha vā seyyaṃ kappeti, āpatti pācittiyassa. Ukkhittake vematiko sambhuñjati vā saṃvasati vā saha vā seyyaṃ kappeti, āpatti dukkaṭassa. Ukkhittake anukkhittakasaññī sambhuñjati vā saṃvasati vā saha vā seyyaṃ kappeti, anāpatti. Anukkhittake ukkhittakasaññī, āpatti dukkaṭassa. Anukkhittake vematiko, āpatti dukkaṭassa. Anukkhittake anukkhittakasaññī, anāpatti."},{"ref":"2.3781","t":"427. Anāpatti anukkhittoti jānāti, ukkhitto osāritoti jānāti, ukkhitto taṃ diṭṭhiṃ paṭinissaṭṭhoti jānāti, ummattakassa, ādikammikassāti."},{"ref":"2.3782","t":"Ukkhittasambhogasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3783","t":"10. Kaṇṭakasikkhāpadaṃ"},{"ref":"2.3784","t":"428. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena kaṇṭakassa [kaṇḍakassa (syā. ka.)] nāma samaṇuddesassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti. Assosuṃ kho sambahulā bhikkhū kaṇṭakassa nāma kira samaṇuddesassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti. Atha kho te bhikkhū yena kaṇṭako samaṇuddeso tenupasaṅkamiṃsu; upasaṅkamitvā kaṇṭakaṃ samaṇuddesaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso kaṇṭaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye’me antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti? ‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti."},{"ref":"2.3785","t":"Mā, āvuso kaṇṭaka, evaṃ avaca. Mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya. Anekapariyāyena, āvuso kaṇṭaka, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo…pe… evampi kho kaṇṭako samaṇuddeso tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti."},{"ref":"2.3786","t":"Yato ca kho te bhikkhū nāsakkhiṃsu kaṇṭakaṃ samaṇuddesaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā kaṇṭakaṃ samaṇuddesaṃ paṭipucchi – ‘‘saccaṃ kira te, kaṇṭaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti? ‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti."},{"ref":"2.3787","t":"‘‘Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā, alañca pana te paṭisevato antarāyāya? Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi attānañca khaṇasi bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāya. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… pasannānañca ekaccānaṃ aññathattāyā’’ti. Vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho kaṇṭakaṃ samaṇuddesaṃ nāsetu. Evañca pana, bhikkhave, nāsetabbo – ajjatagge te, āvuso kaṇṭaka, na ceva so bhagavā satthā apadisitabbo. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ sāpi te natthi. Cara pire vinassā’’ti. Atha kho saṅgho kaṇṭakaṃ samaṇuddesaṃ nāsesi."},{"ref":"2.3788","t":"Tena kho pana samayena chabbaggiyā bhikkhū jānaṃ tathānāsitaṃ kaṇṭakaṃ samaṇuddesaṃ upalāpentipi upaṭṭhāpentipi sambhuñjantipi sahāpi seyyaṃ kappenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ tathānāsitaṃ kaṇṭakaṃ samaṇuddesaṃ upalāpessantipi upaṭṭhāpessantipi sambhuñjissantipi sahāpi seyyaṃ kappessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, jānaṃ tathānāsitaṃ kaṇṭakaṃ samaṇuddesaṃ upalāpethāpi upaṭṭhāpethāpi sambhuñjathāpi sahāpi seyyaṃ kappethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ tathānāsitaṃ kaṇṭakaṃ samaṇuddesaṃ upalāpessathāpi upaṭṭhāpessathāpi sambhuñjissathāpi sahāpi seyyaṃ kappessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3789","t":"429.’’Samaṇuddesopi ce evaṃ vadeyya – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti, so samaṇuddeso bhikkhūhi evamassa vacanīyo – ‘māvuso samaṇuddesa, evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’ti. Evañca [evañca pana (ka.)] so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo – ‘ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ sāpi te natthi. Cara pire vinassā’ti. Yo pana bhikkhu jānaṃ tathānāsitaṃ samaṇuddesaṃ upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṃ kappeyya, pācittiya’’nti."},{"ref":"2.3790","t":"430.Samaṇuddeso nāma sāmaṇero vuccati."},{"ref":"2.3791","t":"Evaṃvadeyyāti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathāyeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti."},{"ref":"2.3792","t":"Sosamaṇuddesoti yo so evaṃvādī samaṇuddeso."},{"ref":"2.3793","t":"Bhikkhūhīti aññehi bhikkhūhi, ye passanti ye suṇanti tehi vattabbo – ‘‘mā, āvuso samaṇuddesa, evaṃ avaca. Mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’’ti. Dutiyampi vattabbo… tatiyampi vattabbo…pe… sace paṭinissajjati iccetaṃ kusalaṃ, no ce paṭinissajjati so samaṇuddeso bhikkhūhi evamassa vacanīyo – ‘‘ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ sāpi te natthi. Cara pire vinassā’’ti."},{"ref":"2.3794","t":"Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3795","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3796","t":"Tathānāsitanti evaṃ nāsitaṃ."},{"ref":"2.3797","t":"Samaṇuddeso nāma sāmaṇero vuccati."},{"ref":"2.3798","t":"Upalāpeyya vāti tassa pattaṃ vā cīvaraṃ vā uddesaṃ vā paripucchaṃ vā dassāmīti upalāpeti, āpatti pācittiyassa."},{"ref":"2.3799","t":"Upaṭṭhāpeyya vāti tassa cuṇṇaṃ vā mattikaṃ vā dantakaṭṭhaṃ vā mukhodakaṃ vā sādiyati, āpatti pācittiyassa."},{"ref":"2.3800","t":"Sambhuñjeyya vāti sambhogo nāma dve sambhogā – āmisasambhogo ca dhammasambhogo ca. Āmisasambhogo nāma āmisaṃ deti vā paṭiggaṇhāti vā, āpatti pācittiyassa. Dhammasambhogo nāma uddisati vā uddisāpeti vā, padena uddisati vā uddisāpeti vā, pade pade āpatti pācittiyassa. Akkharāya uddisati vā uddisāpeti vā, akkharakkharāya āpatti pācittiyassa."},{"ref":"2.3801","t":"Sahavā seyyaṃ kappeyyāti ekacchanne nāsitake samaṇuddese nipanne bhikkhu nipajjati, āpatti pācittiyassa. Bhikkhu nipanne nāsitako samaṇuddeso nipajjati, āpatti pācittiyassa. Ubho vā nipajjanti, āpatti pācittiyassa. Uṭṭhahitvā punappunaṃ nipajjanti, āpatti pācittiyassa."},{"ref":"2.3802","t":"431. Nāsitake nāsitakasaññī upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṃ kappeti, āpatti pācittiyassa. Nāsitake vematiko upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṃ kappeti, āpatti dukkaṭassa. Nāsitake anāsitakasaññī upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṃ kappeti, anāpatti. Anāsitake nāsitakasaññī, āpatti dukkaṭassa. Anāsitake vematiko, āpatti dukkaṭassa. Anāsitake anāsitakasaññī, anāpatti."},{"ref":"2.3803","t":"432. Anāpatti anāsitakoti jānāti, taṃ diṭṭhiṃ paṭinissaṭṭhoti jānāti, ummattakassa, ādikammikassāti."},{"ref":"2.3804","t":"Kaṇṭakasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3805","t":"Sappāṇakavaggo sattamo."},{"ref":"2.3806","t":"Tassuddānaṃ –"},{"ref":"2.3807","t":"Sañciccavadhasappāṇaṃ, ukkoṭaṃ duṭṭhullachādanaṃ;"},{"ref":"2.3808","t":"Ūnavīsati satthañca, saṃvidhānaṃ ariṭṭhakaṃ;"},{"ref":"2.3809","t":"Ukkhittaṃ kaṇṭakañceva, dasa sikkhāpadā imeti."},{"ref":"2.3810","t":"8. Sahadhammikavaggo"},{"ref":"2.3811","t":"1. Sahadhammikasikkhāpadaṃ"},{"ref":"2.3812","t":"433. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṃ ācarati. Bhikkhū evamāhaṃsu – ‘‘māvuso channa, evarūpaṃ akāsi. Netaṃ kappatī’’ti. So evaṃ vadeti – ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṃ vuccamāno evaṃ vakkhati – na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’’ti…pe… saccaṃ kira tvaṃ, channa, bhikkhūhi sahadhammikaṃ vuccamāno evaṃ vadesi – ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhūhi sahadhammikaṃ vuccamāno evaṃ vakkhasi – ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’’ti. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3813","t":"434.’’Yo pana bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno evaṃ vadeyya – ‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’ti, pācittiyaṃ. Sikkhamānena, bhikkhave, bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ. Ayaṃ tattha sāmīcī’’ti."},{"ref":"2.3814","t":"435.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3815","t":"Bhikkhūhīti aññehi bhikkhūhi."},{"ref":"2.3816","t":"Sahadhammikaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ etaṃ sahadhammikaṃ nāma. Tena vuccamāno evaṃ vadeti [vadeyya (ka.)] – ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paripucchāmī’’ti [imāni padāni syā. potthake na dissanti]. Paṇḍitaṃ byattaṃ [imāni padāni syā. potthake na dissanti] medhāviṃ bahussutaṃ dhammakathikaṃ paripucchāmīti bhaṇati, āpatti pācittiyassa."},{"ref":"2.3817","t":"436. Upasampanne upasampannasaññī evaṃ vadeti, āpatti pācittiyassa. Upasampanne vematiko evaṃ vadeti, āpatti pācittiyassa. Upasampanne anupasampannasaññī evaṃ vadeti, āpatti pācittiyassa."},{"ref":"2.3818","t":"Apaññattena vuccamāno – ‘‘idaṃ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṃvattatī’’ti evaṃ vadeti, ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paṇḍitaṃ medhāviṃ bahussutaṃ dhammakathikaṃ paripucchāmī’’ti bhaṇati, āpatti dukkaṭassa."},{"ref":"2.3819","t":"Anupasampannena paññattena vā apaññattena vā vuccamāno – ‘‘idaṃ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṃvattatī’’ti evaṃ vadeti, ‘‘na tāvāhaṃ, āvuso, etasmiṃ sikkhāpade sikkhissāmi yāva na aññaṃ bhikkhuṃ byattaṃ vinayadharaṃ paṇḍitaṃ medhāviṃ bahussutaṃ dhammakathikaṃ paripucchāmī’’ti bhaṇati, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3820","t":"Sikkhamānenāti sikkhitukāmena."},{"ref":"2.3821","t":"Aññātabbanti jānitabbaṃ."},{"ref":"2.3822","t":"Paripucchitabbanti ‘‘idaṃ, bhante, kathaṃ; imassa vā kvattho’’ti?"},{"ref":"2.3823","t":"Paripañhitabbanti cintetabbaṃ tulayitabbaṃ."},{"ref":"2.3824","t":"Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā."},{"ref":"2.3825","t":"437. Anāpatti ‘‘jānissāmi sikkhissāmī’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3826","t":"Sahadhammikasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3827","t":"2. Vilekhanasikkhāpadaṃ"},{"ref":"2.3828","t":"438. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. [idaṃ vatthu cūḷava. 320] Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena vinayakathaṃ katheti, vinayassa vaṇṇaṃ bhāsati, vinayapariyattiyā vaṇṇaṃ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṃ bhāsati. Bhikkhūnaṃ etadahosi [bhikkhū bhagavā (syā. ka.)] – ‘‘bhagavā kho anekapariyāyena vinayakathaṃ katheti, vinayassa vaṇṇaṃ bhāsati, vinayapariyattiyā vaṇṇaṃ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṃ bhāsati. Handa mayaṃ, āvuso, āyasmato upālissa santike vinayaṃ pariyāpuṇāmā’’ti, te ca bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇanti."},{"ref":"2.3829","t":"Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho, āvuso, bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇanti. Sace ime vinaye pakataññuno bhavissanti amhe yenicchakaṃ yadicchakaṃ yāvadicchakaṃ ākaḍḍhissanti parikaḍḍhissanti. Handa mayaṃ, āvuso, vinayaṃ vivaṇṇemā’’ti. Atha kho chabbaggiyā bhikkhū bhikkhū upasaṅkamitvā evaṃ vadanti – ‘‘kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṃvattantī’’ti! Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma chabbaggiyā bhikkhū vinayaṃ vivaṇṇessantīti…pe… saccaṃ kira tumhe, bhikkhave, vinayaṃ vivaṇṇethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, vinayaṃ vivaṇṇessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3830","t":"439.’’Yo pana bhikkhu pātimokkhe uddissamāne evaṃ vadeyya – ‘kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṃvattantī’ti, sikkhāpadavivaṇṇake pācittiya’’nti."},{"ref":"2.3831","t":"440.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3832","t":"Pātimokkhe uddissamāneti uddisante vā uddisāpente vā sajjhāyaṃ vā karonte."},{"ref":"2.3833","t":"Evaṃvadeyyāti – ‘‘kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṃvattantīti. ‘‘Ye imaṃ pariyāpuṇanti tesaṃ kukkuccaṃ hoti, vihesā hoti, vilekhā hoti, ye imaṃ na pariyāpuṇanti tesaṃ kukkuccaṃ na hoti vihesā na hoti vilekhā na hoti. Anuddiṭṭhaṃ idaṃ varaṃ, anuggahitaṃ idaṃ varaṃ, apariyāpuṭaṃ idaṃ varaṃ, adhāritaṃ idaṃ varaṃ, vinayo vā antaradhāyatu, ime vā bhikkhū apakataññuno hontū’’ti upasampannassa vinayaṃ vivaṇṇeti, āpatti pācittiyassa."},{"ref":"2.3834","t":"441. Upasampanne upasampannasaññī vinayaṃ vivaṇṇeti, āpatti pācittiyassa. Upasampanne vematiko vinayaṃ vivaṇṇeti, āpatti pācittiyassa. Upasampanne anupasampannasaññī vinayaṃ vivaṇṇeti, āpatti pācittiyassa."},{"ref":"2.3835","t":"Aññaṃ dhammaṃ vivaṇṇeti, āpatti dukkaṭassa. Anupasampannassa vinayaṃ vā aññaṃ vā dhammaṃ vivaṇṇeti, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3836","t":"442. Anāpatti na vivaṇṇetukāmo, ‘‘iṅgha tvaṃ suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu, pacchā vinayaṃ pariyāpuṇissasī’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3837","t":"Vilekhanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.3838","t":"3. Mohanasikkhāpadaṃ"},{"ref":"2.3839","t":"443. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū anācāraṃ ācaritvā ‘‘aññāṇakena āpannāti jānantū’’ti pātimokkhe uddissamāne evaṃ vadanti – ‘‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū pātimokkhe uddissamāne evaṃ vakkhanti – idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’’ti…pe… saccaṃ kira tumhe, bhikkhave, pātimokkhe uddissamāne evaṃ vadetha – ‘‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, pātimokkhe uddissamāne evaṃ vakkhatha – ‘‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’’ti! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3840","t":"444.’’Yo pana bhikkhu anvaddhamāsaṃpātimokkhe uddissamāne evaṃ vadeyya – ‘idāneva kho ahaṃ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’ti. Tañce bhikkhuṃ aññe bhikkhū jāneyyuṃ nisinnapubbaṃ iminā bhikkhunā dvattikkhattuṃ pātimokkhe uddissamāne, ko pana vādo bhiyyo [bhiyyoti (syā.)], na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṃ āpanno tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā [aṭṭhikatvā (syā. ka.)] manasi karosī’ti. Idaṃ tasmiṃ mohanake pācittiya’’nti."},{"ref":"2.3841","t":"445.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3842","t":"Anvaddhamāsanti anuposathikaṃ."},{"ref":"2.3843","t":"Pātimokkhe uddissamāneti uddisante."},{"ref":"2.3844","t":"Evaṃvadeyyāti anācāraṃ ācaritvā – ‘‘aññāṇakena āpannoti jānantū’’ti pātimokkhe uddissamāne evaṃ vadeti – ‘‘idāneva kho ahaṃ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’’ti, āpatti dukkaṭassa."},{"ref":"2.3845","t":"Tañce mohetukāmaṃ bhikkhuṃ aññe bhikkhū jāneyyuṃ nisinnapubbaṃ iminā bhikkhunā dvattikkhattuṃ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṃ āpanno, tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo. Evañca pana, bhikkhave, āropetabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.3846","t":"446. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karoti. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno mohaṃ āropeyya. Esā ñatti."},{"ref":"2.3847","t":"‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karoti. Saṅgho itthannāmassa bhikkhuno mohaṃ āropeti. Yassāyasmato khamati itthannāmassa bhikkhuno mohassa āropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.3848","t":"‘‘Āropito saṅghena itthannāmassa bhikkhuno moho. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.3849","t":"Anāropite mohe moheti, āpatti dukkaṭassa. Āropite mohe moheti, āpatti pācittiyassa."},{"ref":"2.3850","t":"447. Dhammakamme dhammakammasaññī, āpatti pācittiyassa. Dhammakamme vematiko, āpatti pācittiyassa. Dhammakamme adhammakammasaññī moheti, āpatti pācittiyassa."},{"ref":"2.3851","t":"Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa."},{"ref":"2.3852","t":"448. Anāpatti na vitthārena sutaṃ hoti, ūnakadvattikkhattuṃ vitthārena sutaṃ hoti, na mohetukāmassa, ummattakassa, ādikammikassāti."},{"ref":"2.3853","t":"Mohanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.3854","t":"4. Pahārasikkhāpadaṃ"},{"ref":"2.3855","t":"449. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṃ bhikkhūnaṃ pahāraṃ denti. Te rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhākaṃ pahāraṃ dentī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhūnaṃ pahāraṃ dassantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, kupitā anattamanā bhikkhūnaṃ pahāraṃ dethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, kupitā anattamanā bhikkhūnaṃ pahāraṃ dassatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3856","t":"450.’’Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṃ dadeyya, pācittiya’’nti."},{"ref":"2.3857","t":"451.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3858","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3859","t":"Kupito anattamanoti anabhiraddho āhatacitto khilajāto."},{"ref":"2.3860","t":"Pahāraṃ dadeyyāti kāyena vā kāyapaṭibaddhena vā nissaggiyena vā antamaso uppalapattenapi pahāraṃ deti, āpatti pācittiyassa."},{"ref":"2.3861","t":"452. Upasampanne upasampannasaññī kupito anattamano pahāraṃ deti, āpatti pācittiyassa. Upasampanne vematiko kupito anattamano pahāraṃ deti, āpatti pācittiyassa. Upasampanne anupasampannasaññī kupito anattamano pahāraṃ deti, āpatti pācittiyassa."},{"ref":"2.3862","t":"Anupasampannassa kupito anattamano pahāraṃ deti, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3863","t":"453. Anāpatti kenaci viheṭhīyamāno mokkhādhippāyo pahāraṃ deti, ummattakassa, ādikammikassāti."},{"ref":"2.3864","t":"Pahārasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.3865","t":"5. Talasattikasikkhāpadaṃ"},{"ref":"2.3866","t":"454. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṃ bhikkhūnaṃ talasattikaṃ uggiranti. Te pahārasamuccitā rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhākaṃ talasattikaṃ uggirantī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṃ bhikkhūnaṃ talasattikaṃ uggirissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, kupitā anattamanā sattarasavaggiyānaṃ bhikkhūnaṃ talasattikaṃ uggirathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, kupitā anattamanā sattarasavaggiyānaṃ bhikkhūnaṃ talasattikaṃ uggirissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3867","t":"455.’’Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṃ uggireyya, pācittiya’’nti."},{"ref":"2.3868","t":"456.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3869","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3870","t":"Kupito anattamanoti anabhiraddho āhatacitto khilajāto."},{"ref":"2.3871","t":"Talasattikaṃuggireyyāti kāyaṃ vā kāyapaṭibaddhaṃ vā antamaso uppalapattampi uccāreti, āpatti pācittiyassa."},{"ref":"2.3872","t":"457. Upasampanne upasampannasaññī kupito anattamano talasattikaṃ uggirati, āpatti pācittiyassa. Upasampanne vematiko kupito anattamano talasattikaṃ uggirati, āpatti pācittiyassa. Upasampanne anupasampannasaññī kupito anattamano talasattikaṃ uggirati, āpatti pācittiyassa."},{"ref":"2.3873","t":"Anupasampannassa kupito anattamano talasattikaṃ uggirati, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3874","t":"458. Anāpatti kenaci viheṭhīyamāno mokkhādhippāyo talasattikaṃ uggirati, ummattakassa, ādikammikassāti."},{"ref":"2.3875","t":"Talasattikasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.3876","t":"6. Amūlakasikkhāpadaṃ"},{"ref":"2.3877","t":"459. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuṃ amūlakena saṅghādisesena anuddhaṃsenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhuṃ amūlakena saṅghādisesena anuddhaṃsessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhuṃ amūlakena saṅghādisesena anuddhaṃsethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhuṃ amūlakena saṅghādisesena anuddhaṃsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3878","t":"460.’’Yo pana bhikkhu bhikkhuṃ amūlakena saṅghādisesena anuddhaṃseyya, pācittiya’’nti."},{"ref":"2.3879","t":"461.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3880","t":"Bhikkhunti aññaṃ bhikkhuṃ."},{"ref":"2.3881","t":"Amūlakaṃ nāma adiṭṭhaṃ assutaṃ aparisaṅkitaṃ."},{"ref":"2.3882","t":"Saṅghādisesenāti terasannaṃ aññatarena."},{"ref":"2.3883","t":"Anuddhaṃseyyāti codeti vā codāpeti vā, āpatti pācittiyassa."},{"ref":"2.3884","t":"462. Upasampanne upasampannasaññī amūlakena saṅghādisesena anuddhaṃseti, āpatti pācittiyassa. Upasampanne vematiko amūlakena saṅghādisesena anuddhaṃseti, āpatti pācittiyassa. Upasampanne anupasampannasaññī amūlakena saṅghādisesena anuddhaṃseti, āpatti pācittiyassa."},{"ref":"2.3885","t":"Ācāravipattiyā vā diṭṭhivipattiyā vā anuddhaṃseti, āpatti dukkaṭassa. Anupasampannaṃ anuddhaṃseti, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3886","t":"463. Anāpatti tathāsaññī codeti, vā codāpeti vā, ummattakassa, ādikammikassāti."},{"ref":"2.3887","t":"Amūlakasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.3888","t":"7. Sañciccasikkhāpadaṃ"},{"ref":"2.3889","t":"464. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyānaṃ bhikkhūnaṃ sañcicca kukkuccaṃ upadahanti – ‘‘bhagavatā, āvuso, sikkhāpadaṃ paññattaṃ – ‘na ūnavīsativasso puggalo upasampādetabbo’ti. Tumhe ca ūnavīsativassā upasampannā. Kacci no tumhe anupasampannā’’ti? Te rodanti. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, rodathā’’ti? ‘‘Ime, āvuso, chabbaggiyā bhikkhū amhākaṃ sañcicca kukkuccaṃ upadahantī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṃ sañcicca kukkuccaṃ upadahissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhūnaṃ sañcicca kukkuccaṃ upadahathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhūnaṃ sañcicca kukkuccaṃ upadahissatha! Netaṃ, moghapurisā appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3890","t":"465.’’Yo pana bhikkhu bhikkhussa sañcicca kukkuccaṃ upadaheyya [uppādeyya (itipi)] – ‘itissa muhuttampi aphāsu bhavissatī’ti etadeva paccayaṃ karitvā anaññaṃ, pācittiya’’nti."},{"ref":"2.3891","t":"466.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3892","t":"Bhikkhussāti aññassa bhikkhussa."},{"ref":"2.3893","t":"Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo."},{"ref":"2.3894","t":"Kukkuccaṃ upadaheyyāti ‘‘ūnavīsativasso maññe tvaṃ upasampanno, vikāle maññe tayā bhuttaṃ, majjaṃ maññe tayā pītaṃ, mātugāmena saddhiṃ raho maññe tayā nisinna’’nti kukkuccaṃ upadahati, āpatti pācittiyassa."},{"ref":"2.3895","t":"Etadevapaccayaṃ karitvā, anaññanti na añño koci paccayo hoti kukkuccaṃ upadahituṃ."},{"ref":"2.3896","t":"467. Upasampanne upasampannasaññī sañcicca kukkuccaṃ upadahati, āpatti pācittiyassa. Upasampanne vematiko sañcicca kukkuccaṃ upadahati, āpatti pācittiyassa. Upasampanne anupasampannasaññī sañcicca kukkuccaṃ upadahati, āpatti pācittiyassa."},{"ref":"2.3897","t":"Anupasampannassa sañcicca kukkuccaṃ upadahati, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3898","t":"468. Anāpatti na kukkuccaṃ upadahitukāmo ‘‘ūnavīsativasso maññe tvaṃ upasampanno, vikāle maññe tayā bhuttaṃ, majjaṃ maññe tayā pītaṃ, mātugāmena saddhiṃ raho maññe tayā nisinnaṃ, iṅgha jānāhi, mā te pacchā kukkuccaṃ ahosī’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3899","t":"Sañciccasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.3900","t":"8. Upassutisikkhāpadaṃ"},{"ref":"2.3901","t":"469. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṃ bhaṇḍanti. Pesalā bhikkhū evaṃ vadanti – ‘‘alajjino ime, āvuso, chabbaggiyā bhikkhū. Na sakkā imehi saha bhaṇḍitu’’nti. Chabbaggiyā bhikkhū evaṃ vadanti – ‘‘kissa tumhe, āvuso, amhe alajjivādena pāpethā’’ti? ‘‘Kahaṃ pana tumhe, āvuso, assutthā’’ti? ‘‘Mayaṃ āyasmantānaṃ upassutiṃ [upassuti (?)] tiṭṭhamhā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ [upassuti (?)] tiṭṭhissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ [upassuti (?)] tiṭṭhathāti? ‘‘Sacca, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ [upassuti (?)] tiṭṭhissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3902","t":"470.’’Yo pana bhikkhu bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ tiṭṭheyya – ‘yaṃ ime bhaṇissanti taṃ sossāmī’ti etadeva paccayaṃ karitvā anaññaṃ, pācittiya’’nti."},{"ref":"2.3903","t":"471.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3904","t":"Bhikkhūnanti aññesaṃ bhikkhūnaṃ."},{"ref":"2.3905","t":"Bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānanti adhikaraṇajātānaṃ."},{"ref":"2.3906","t":"Upassutiṃ tiṭṭheyyāti ‘‘imesaṃ sutvā codessāmi sāressāmi paṭicodessāmi paṭisāressāmi maṅkū karissāmī’’ti gacchati, āpatti dukkaṭassa. Yattha ṭhito suṇāti, āpatti pācittiyassa. Pacchato gacchanto turito gacchati sossāmīti, āpatti dukkaṭassa. Yattha ṭhito suṇāti, āpatti pācittiyassa. Purato gacchanto ohiyyati sossāmīti, āpatti dukkaṭassa. Yattha ṭhito suṇāti, āpatti pācittiyassa. Bhikkhussa ṭhitokāsaṃ vā nisinnokāsaṃ vā nipannokāsaṃ vā āgantvā mantentaṃ ukkāsitabbaṃ, vijānāpetabbaṃ, no ce ukkāseyya vā vijānāpeyya vā, āpatti pācittiyassa."},{"ref":"2.3907","t":"Etadeva paccayaṃ karitvā anaññanti na añño koci paccayo hoti upassutiṃ tiṭṭhituṃ."},{"ref":"2.3908","t":"472. Upasampanne upasampannasaññī upassutiṃ tiṭṭhati, āpatti pācittiyassa. Upasampanne vematiko upassutiṃ tiṭṭhati, āpatti pācittiyassa. Upasampanne anupasampannasaññī upassutiṃ tiṭṭhati, āpatti pācittiyassa."},{"ref":"2.3909","t":"Anupasampannassa upassutiṃ tiṭṭhati, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa."},{"ref":"2.3910","t":"473. Anāpatti – ‘‘imesaṃ sutvā oramissāmi viramissāmi vūpasamissāmi [vūpasamessāmi (sī.)] attānaṃ parimocessāmī’’ti gacchati, ummattakassa, ādikammikassāti."},{"ref":"2.3911","t":"Upassutisikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.3912","t":"9. Kammapaṭibāhanasikkhāpadaṃ"},{"ref":"2.3913","t":"474. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū anācāraṃ ācaritvā ekamekassa kamme kayiramāne paṭikkosanti. Tena kho pana samayena saṅgho sannipatito hoti kenacideva karaṇīyena. Chabbaggiyā bhikkhū cīvarakammaṃ karontā ekassa chandaṃ adaṃsu. Atha kho saṅgho – ‘‘ayaṃ, āvuso, chabbaggiyo bhikkhu ekako āgato, handassa mayaṃ kammaṃ karomā’’ti tassa kammaṃ akāsi. Atha kho so bhikkhu yena chabbaggiyā bhikkhū tenupasaṅkami. Chabbaggiyā bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘kiṃ, āvuso, saṅgho akāsī’’ti? ‘‘Saṅgho me, āvuso, kammaṃ akāsī’’ti. ‘‘Na mayaṃ, āvuso, etadatthāya chandaṃ adamhā – ‘‘tuyhaṃ kammaṃ karissatī’’ti. Sace ca mayaṃ jāneyyāma ‘‘tuyhaṃ kammaṃ karissatī’’ti, na mayaṃ chandaṃ dadeyyāmā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ [khiyyadhammaṃ (itipi)] āpajjissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ [khiyyadhammaṃ (itipi)] āpajjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ [khiyyadhammaṃ (itipi)] āpajjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3914","t":"475.’’Yo pana bhikkhu dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ āpajjeyya, pācittiya’’nti."},{"ref":"2.3915","t":"476.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3916","t":"Dhammikaṃ nāma kammaṃ apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammaṃ dhammena vinayena satthusāsanena kataṃ, etaṃ dhammikaṃ nāma kammaṃ. Chandaṃ datvā khiyyati āpatti pācittiyassa."},{"ref":"2.3917","t":"477. Dhammakamme dhammakammasaññī chandaṃ datvā khiyyati, āpatti pācittiyassa. Dhammakamme vematiko chandaṃ datvā khiyyati, āpatti dukkaṭassa. Dhammakamme adhammakammasaññī chandaṃ datvā khiyyati, anāpatti. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, anāpatti."},{"ref":"2.3918","t":"478. Anāpatti – ‘‘adhammena vā vaggena vā na kammārahassa vā kammaṃ kata’’nti jānanto khiyyati, ummattakassa, ādikammikassāti."},{"ref":"2.3919","t":"Kammapaṭibāhanasikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.3920","t":"10. Chandaṃadatvāgamanasikkhāpadaṃ"},{"ref":"2.3921","t":"479. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena saṅgho sannipatito hoti kenacideva karaṇīyena. Chabbaggiyā bhikkhū cīvarakammaṃ karontā ekassa chandaṃ adaṃsu. Atha kho saṅgho ‘‘yassatthāya sannipatito taṃ kammaṃ karissāmī’’ti ñattiṃ ṭhapesi. Atha kho so bhikkhu – ‘‘evamevime ekamekassa kammaṃ karonti, kassa tumhe kammaṃ karissathā’’ti chandaṃ adatvā uṭṭhāyāsanā pakkāmi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkamissatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkamasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkamissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3922","t":"480.’’Yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya, pācittiya’’nti."},{"ref":"2.3923","t":"481.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3924","t":"Saṅghe vinicchayakathā nāma vatthu vā ārocitaṃ hoti avinicchitaṃ, ñatti vā ṭhapitā hoti, kammavācā vā vippakatā hoti."},{"ref":"2.3925","t":"Chandaṃ adatvā uṭṭhāyāsanā pakkameyyāti – ‘‘kathaṃ idaṃ kammaṃ kuppaṃ assa vaggaṃ assa na kareyyā’’ti gacchati, āpatti dukkaṭassa. Parisāya hatthapāsaṃ vijahantassa āpatti dukkaṭassa. Vijahite āpatti pācittiyassa."},{"ref":"2.3926","t":"482. Dhammakamme dhammakammasaññī chandaṃ adatvā uṭṭhāyāsanā pakkamati, āpatti pācittiyassa. Dhammakamme vematiko chandaṃ adatvā uṭṭhāyāsanā pakkamati, āpatti dukkaṭassa. Dhammakamme adhammakammasaññī chandaṃ adatvā uṭṭhāyāsanā pakkamati, anāpatti. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, anāpatti."},{"ref":"2.3927","t":"483. Anāpatti – ‘‘saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī’’ti gacchati, ‘‘saṅghabhedo vā saṅgharāji vā bhavissatī’’ti gacchati, ‘‘adhammena vā vaggena vā na kammārahassa vā kammaṃ karissatī’’ti gacchati, gilāno gacchati, gilānassa karaṇīyena gacchati, uccārena vā passāvena vā pīḷito gacchati, ‘‘na kammaṃ kopetukāmo puna paccāgamissāmī’’ti gacchati, ummattakassa, ādikammikassāti."},{"ref":"2.3928","t":"Chandaṃ adatvā gamanasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.3929","t":"11. Dubbalasikkhāpadaṃ"},{"ref":"2.3930","t":"484. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā dabbo mallaputto saṅghassa senāsanañca paññapeti bhattāni ca uddisati. So cāyasmā dubbalacīvaro hoti. Tena kho pana samayena saṅghassa ekaṃ cīvaraṃ uppannaṃ hoti. Atha kho saṅgho taṃ cīvaraṃ āyasmato dabbassa mallaputtassa adāsi. Chabbaggiyā bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘yathāsanthutaṃ bhikkhū saṅghikaṃ lābhaṃ pariṇāmentī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjissatha! Netaṃ, moghapurisā, appasannānaṃ, vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3931","t":"485.’’Yo pana bhikkhu samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjeyya ‘yathāsanthutaṃ bhikkhū saṅghikaṃ lābhaṃ pariṇāmentī’ti, pācittiya’’nti."},{"ref":"2.3932","t":"486.Yopanāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3933","t":"Samaggo nāma saṅgho samānasaṃvāsako samānasīmāyaṃ ṭhito."},{"ref":"2.3934","t":"Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ."},{"ref":"2.3935","t":"Datvāti sayaṃ datvā."},{"ref":"2.3936","t":"Yathāsanthutaṃ nāma yathāmittatā yathāsandiṭṭhatā yathāsambhattatā yathāsamānupajjhāyakatā yathāsamānācariyakatā."},{"ref":"2.3937","t":"Saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccattaṃ."},{"ref":"2.3938","t":"Lābho nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi."},{"ref":"2.3939","t":"Pacchākhīyanadhammaṃ āpajjeyyāti upasampannassa saṅghena sammatassa senāsanapaññāpakassa vā bhattuddesakassa vā yāgubhājakassa vā phalabhājakassa vā khajjabhājakassa vā appamattakavissajjakassa vā cīvaraṃ dinne khiyyati, āpatti pācittiyassa."},{"ref":"2.3940","t":"487. Dhammakamme dhammakammasaññī cīvaraṃ dinne khiyyati, āpatti pācittiyassa. Dhammakamme vematiko cīvaraṃ dinne khiyyati, āpatti pācittiyassa. Dhammakamme adhammakammasaññī cīvaraṃ dinne khiyyati, āpatti pācittiyassa."},{"ref":"2.3941","t":"Aññaṃ parikkhāraṃ dinne khiyyati, āpatti dukkaṭassa. Upasampannassa saṅghena asammatassa senāsanapaññāpakassa vā bhattuddesakassa vā yāgubhājakassa vā phalabhājakassa vā khajjabhājakassa vā appamattakavissajjakassa vā cīvaraṃ vā aññaṃ vā parikkhāraṃ dinne khiyyati, āpatti dukkaṭassa. Anupasampannassa saṅghena sammatassa vā asammatassa vā senāsanapaññāpakassa vā bhattuddesakassa vā yāgubhājakassa vā phalabhājakassa vā khajjabhājakassa vā appamattakavissajjakassa vā cīvaraṃ vā aññaṃ vā parikkhāraṃ dinne khiyyati, āpatti dukkaṭassa. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, anāpatti."},{"ref":"2.3942","t":"488. Anāpatti – pakatiyā chandā dosā mohā bhayā karontaṃ ‘‘kvattho tassa dinnena laddhāpi vinipātessati na sammā upanessatī’’ti khiyyati, ummattakassa, ādikammikassāti."},{"ref":"2.3943","t":"Dubbalasikkhāpadaṃ niṭṭhitaṃ ekādasamaṃ."},{"ref":"2.3944","t":"12. Pariṇāmanasikkhāpadaṃ"},{"ref":"2.3945","t":"489.[idaṃ vatthu pārā. 657] Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṅghassa sacīvarabhattaṃ paṭiyattaṃ hoti – ‘‘bhojetvā cīvarena acchādessāmā’’ti. Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṃsu; upasaṅkamitvā taṃ pūgaṃ etadavocuṃ – ‘‘dethāvuso, imāni cīvarāni imesaṃ bhikkhūna’’nti. ‘‘Na mayaṃ, bhante, dassāma. Amhākaṃ saṅghassa anuvassaṃ sacīvarabhikkhā paññattā’’ti. ‘‘Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā [bhaddā (ka.)]. Ime tumhe nissāya tumhe sampassantā idha viharanti. Tumhe ce imesaṃ na dassatha, atha ko carahi imesaṃ dassati? Dethāvuso, imāni cīvarāni imesaṃ bhikkhūna’’nti. Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṃ cīvaraṃ chabbaggiyānaṃ bhikkhūnaṃ datvā saṅghaṃ bhattena parivisi. Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṃ paṭiyattaṃ ‘‘na ca jānanti chabbaggiyānaṃ bhikkhūnaṃ dinna’’nti te evamāhaṃsu – ‘‘oṇojethāvuso, saṅghassa cīvara’’nti. ‘‘Natthi, bhante. Yathāpaṭiyattaṃ cīvaraṃ ayyā chabbaggiyā ayyānaṃ chabbaggiyānaṃ pariṇāmesu’’nti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3946","t":"490.’’Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, pācittiya’’nti."},{"ref":"2.3947","t":"491.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3948","t":"Jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti."},{"ref":"2.3949","t":"Saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccattaṃ."},{"ref":"2.3950","t":"Lābho nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi."},{"ref":"2.3951","t":"Pariṇataṃ nāma ‘‘dassāma karissāmā’’ti vācā bhinnā hoti, taṃ puggalassa pariṇāmeti, āpatti pācittiyassa."},{"ref":"2.3952","t":"492. Pariṇate pariṇatasaññī puggalassa pariṇāmeti, āpatti pācittiyassa. Pariṇate vematiko puggalassa pariṇāmeti, āpatti dukkaṭassa. Pariṇate apariṇatasaññī puggalassa pariṇāmeti, anāpatti. Saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. Puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Apariṇate pariṇatasaññī, āpatti dukkaṭassa. Apariṇate vematiko, āpatti dukkaṭassa. Apariṇate apariṇatasaññī, anāpatti."},{"ref":"2.3953","t":"493. Anāpatti – ‘‘kattha demā’’ti pucchīyamāno – ‘‘yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya paṭisaṅkhāraṃ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṃ cittaṃ pasīdati tattha dethā’’ti bhaṇati, ummattakassa, ādikammikassāti."},{"ref":"2.3954","t":"Pariṇāmanasikkhāpadaṃ niṭṭhitaṃ dvādasamaṃ."},{"ref":"2.3955","t":"Sahadhammikavaggo aṭṭhamo."},{"ref":"2.3956","t":"Tassuddānaṃ –"},{"ref":"2.3957","t":"Sahadhamma-vivaṇṇañca, mohāpanaṃ pahārakaṃ;"},{"ref":"2.3958","t":"Talasatti amūlañca, sañcicca ca upassuti;"},{"ref":"2.3959","t":"Paṭibāhanachandañca, dabbañca pariṇāmananti."},{"ref":"2.3960","t":"9. Ratanavaggo"},{"ref":"2.3961","t":"1. Antepurasikkhāpadaṃ"},{"ref":"2.3962","t":"494. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyānapālaṃ āṇāpesi – ‘‘gaccha, bhaṇe, uyyānaṃ sodhehi. Uyyānaṃ gamissāmā’’ti. ‘‘Evaṃ, devā’’ti kho so uyyānapālo rañño pasenadissa kosalassa paṭissutvā uyyānaṃ sodhento addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘suddhaṃ, deva, uyyānaṃ. Apica, bhagavā tattha nisinno’’ti. ‘‘Hotu, bhaṇe! Mayaṃ bhagavantaṃ payirupāsissāmā’’ti. Atha kho rājā pasenadi kosalo uyyānaṃ gantvā yena bhagavā tenupasaṅkami. Tena kho pana samayena aññataro upāsako bhagavantaṃ payirupāsanto nisinno hoti. Addasā kho rājā pasenadi kosalo taṃ upāsakaṃ bhagavantaṃ payirupāsantaṃ nisinnaṃ. Disvāna bhīto aṭṭhāsi. Atha kho rañño pasenadissa kosalassa etadahosi – ‘‘nārahatāyaṃ puriso pāpo hotuṃ, yathā bhagavantaṃ payirupāsatī’’ti. Yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho so upāsako bhagavato gāravena rājānaṃ pasenadiṃ kosalaṃ neva abhivādesi na paccuṭṭhāsi. Atha kho rājā pasenadi kosalo anattamano ahosi – ‘‘kathañhi nāmāyaṃ puriso mayi āgate neva abhivādessati na paccuṭṭhessatī’’ti! Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ anattamanaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘eso kho, mahārāja, upāsako bahussuto āgatāgamo kāmesu vītarāgo’’ti. Atha kho rañño pasenadissa kosalassa etadahosi – ‘‘nārahatāyaṃ upāsako orako hotuṃ, bhagavāpi imassa vaṇṇaṃ bhāsatī’’ti. Taṃ upāsakaṃ etadavoca – ‘‘vadeyyāsi, upāsaka, yena attho’’ti. ‘‘Suṭṭhu, devā’’ti. Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho rājā pasenadi kosalo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi."},{"ref":"2.3963","t":"495. Tena kho pana samayena rājā pasenadi kosalo uparipāsādavaragato hoti. Addasā kho rājā pasenadi kosalo taṃ upāsakaṃ rathikāya [rathiyāya (itipi)] chattapāṇiṃ gacchantaṃ. Disvāna pakkosāpetvā etadavoca – ‘‘tvaṃ kira, upāsaka, bahussuto āgatāgamo. Sādhu, upāsaka, amhākaṃ itthāgāraṃ dhammaṃ vācehī’’ti. ‘‘Yamahaṃ [yampāhaṃ (sī.)], deva, jānāmi ayyānaṃ vāhasā, ayyāva devassa itthāgāraṃ dhammaṃ vācessantī’’ti. Atha kho rājā pasenadi kosalo – ‘‘saccaṃ kho upāsako āhā’’ti yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘sādhu, bhante, bhagavā ekaṃ bhikkhuṃ āṇāpetu yo amhākaṃ itthāgāraṃ dhammaṃ vācessatī’’ti. Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dhammiyā kathāya sandassesi…pe… padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘tenahānanda, rañño itthāgāraṃ dhammaṃ vācehī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā kālena kālaṃ pavisitvā rañño itthāgāraṃ dhammaṃ vāceti. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena rañño pasenadissa kosalassa nivesanaṃ tenupasaṅkami."},{"ref":"2.3964","t":"496. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ sayanagato hoti. Addasā kho mallikā devī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sahasā vuṭṭhāsi; pītakamaṭṭhaṃ dussaṃ pabhassittha. Atha kho āyasmā ānando tatova paṭinivattitvā ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā ānando pubbe appaṭisaṃvidito rañño antepuraṃ pavisissatī’’ti…pe… saccaṃ kira tvaṃ, ānanda, pubbe appaṭisaṃvidito rañño antepuraṃ pavisasīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, ānanda, pubbe appaṭisaṃvidito rañño antepuraṃ pavisissasi! Netaṃ, ānanda, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –"},{"ref":"2.3965","t":"497.[a. ni. 10.45] ‘‘Dasayime, bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti, tattha bhikkhu pavisati. Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti. Bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti. Tattha rañño evaṃ hoti – ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti. Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane."},{"ref":"2.3966","t":"‘‘Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo. Aññataraṃ itthiṃ gantvā nassarati. Sā tena gabbhaṃ gaṇhi. Tattha rañño evaṃ hoti – ‘‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane."},{"ref":"2.3967","t":"‘‘Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati. Tattha rañño evaṃ hoti – ‘‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane."},{"ref":"2.3968","t":"‘‘Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti. Tattha rañño evaṃ hoti – ‘‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane."},{"ref":"2.3969","t":"‘‘Puna caparaṃ, bhikkhave, rañño antepure putto vā pitaraṃ pattheti pitā vā puttaṃ pattheti. Tesaṃ evaṃ hoti – ‘‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane."},{"ref":"2.3970","t":"‘‘Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo, rājantepurappavesane."},{"ref":"2.3971","t":"‘‘Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane."},{"ref":"2.3972","t":"‘‘Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane."},{"ref":"2.3973","t":"‘‘Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘‘‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’’nti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane."},{"ref":"2.3974","t":"‘‘Puna caparaṃ, bhikkhave, rañño rājantepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajjanīyāni [rajjanīyāni (ka.)] rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane’’ti. Atha kho bhagavā āyasmantaṃ ānandaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3975","t":"498.’’Yo pana bhikkhu rañño khattiyassa muddhāvasittassa [muddhābhisittassa (syā.)] anikkhantarājake aniggataratanake pubbe appaṭisaṃvidito indakhīlaṃ atikkāmeyya, pācittiya’’nti."},{"ref":"2.3976","t":"499.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3977","t":"Khattiyo nāma ubhato sujāto hoti, mātito ca pitito ca saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena."},{"ref":"2.3978","t":"Muddhāvasitto nāma khattiyābhisekena abhisitto hoti."},{"ref":"2.3979","t":"Anikkhantarājaketi rājā sayanigharā anikkhanto hoti."},{"ref":"2.3980","t":"Aniggataratanaketi mahesī sayanigharā anikkhantā hoti, ubho vā anikkhantā honti."},{"ref":"2.3981","t":"Pubbe appaṭisaṃviditoti pubbe anāmantetvā."},{"ref":"2.3982","t":"Indakhīlo nāma sayanigharassa ummāro vuccati."},{"ref":"2.3983","t":"Sayanigharaṃ nāma yattha katthaci rañño sayanaṃ paññattaṃ hoti, antamaso sāṇipākāraparikkhittampi."},{"ref":"2.3984","t":"Indakhīlaṃ atikkāmeyyāti paṭhamaṃ pādaṃ ummāraṃ atikkāmeti, āpatti dukkaṭassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pācittiyassa."},{"ref":"2.3985","t":"500. Appaṭisaṃvidite appaṭisaṃviditasaññī indakhīlaṃ atikkāmeti, āpatti pācittiyassa. Appaṭisaṃvidite vematiko indakhīlaṃ atikkāmeti, āpatti pācittiyassa. Appaṭisaṃvidite paṭisaṃviditasaññī indakhīlaṃ atikkāmeti, āpatti pācittiyassa."},{"ref":"2.3986","t":"Paṭisaṃvidite appaṭisaṃviditasaññī, āpatti dukkaṭassa. Paṭisaṃvidite vematiko, āpatti dukkaṭassa. Paṭisaṃvidite paṭisaṃviditasaññī, anāpatti."},{"ref":"2.3987","t":"501. Anāpatti paṭisaṃvidite, na khattiyo hoti, na khattiyābhisekena abhisitto hoti, rājā sayanigharā nikkhanto hoti, mahesī sayanigharā nikkhantā hoti, ubho vā nikkhantā honti, na sayanighare, ummattakassa, ādikammikassāti."},{"ref":"2.3988","t":"Antepurasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ."},{"ref":"2.3989","t":"2. Ratanasikkhāpadaṃ"},{"ref":"2.3990","t":"502. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu aciravatiyā nadiyā nahāyati. Aññataropi brāhmaṇo pañcasatānaṃ thavikaṃ thale nikkhipitvā aciravatiyā nadiyā nahāyanto vissaritvā agamāsi. Atha kho so bhikkhu – ‘‘tassāyaṃ brāhmaṇassa thavikā, mā idha nassī’’ti aggahesi. Atha kho so brāhmaṇo saritvā turito ādhāvitvā taṃ bhikkhuṃ etadavoca – ‘‘api me, bho, thavikaṃ passeyyāsī’’ti? ‘‘Handa, brāhmaṇā’’ti adāsi. Atha kho tassa brāhmaṇassa etadahosi – ‘‘kena nu kho ahaṃ upāyena imassa bhikkhuno puṇṇapattaṃ na dadeyya’’nti! ‘‘Na me, bho, pañcasatāni, sahassaṃ me’’ti palibundhetvā muñci. Atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu ratanaṃ uggahessatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, ratanaṃ uggahesīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, ratanaṃ uggahessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3991","t":"‘‘Yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiya’’nti."},{"ref":"2.3992","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3993","t":"503. Tena kho pana samayena sāvatthiyā ussavo hoti. Manussā alaṅkatappaṭiyattā uyyānaṃ gacchanti. Visākhāpi migāramātā alaṅkatappaṭiyattā ‘‘uyyānaṃ gamissāmī’’ti gāmato nikkhamitvā – ‘‘kyāhaṃ karissāmi uyyānaṃ gantvā, yaṃnūnāhaṃ bhagavantaṃ payirupāseyya’’nti ābharaṇaṃ omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi – ‘‘handa, je, imaṃ bhaṇḍikaṃ gaṇhāhī’’ti. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sā dāsī taṃ bhaṇḍikaṃ vissaritvā agamāsi. Bhikkhū passitvā bhagavato etamatthaṃ ārocesuṃ. ‘‘Tena hi, bhikkhave, uggahetvā nikkhipathā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṃ – ‘‘yassa bhavissati so harissatī’’ti. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3994","t":"‘‘Yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiya’’nti."},{"ref":"2.3995","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.3996","t":"504. Tena kho pana samayena kāsīsu janapade anāthapiṇḍikassa gahapatissa kammantagāmo hoti. Tena ca gahapatinā antevāsī āṇatto hoti – ‘‘sace bhadantā āgacchanti bhattaṃ kareyyāsī’’ti. Tena kho pana samayena sambahulā bhikkhū kāsīsu janapade cārikaṃ caramānā yena anāthapiṇḍikassa gahapatissa kammantagāmo tenupasaṅkamiṃsu. Addasā kho so puriso te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū abhivādetvā etadavoca – ‘‘adhivāsentu, bhante, ayyā svātanāya gahapatino bhatta’’nti. Adhivāsesuṃ kho te bhikkhū tuṇhībhāvena. Atha kho so puriso tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā kālaṃ ārocāpetvā aṅgulimuddikaṃ omuñcitvā te bhikkhū bhattena parivisitvā – ‘‘ayyā bhuñjitvā gacchantu, ahampi kammantaṃ gamissāmī’’ti aṅgulimuddikaṃ vissaritvā agamāsi. Bhikkhū passitvā – ‘‘sace mayaṃ gamissāma nassissatāyaṃ aṅgulimuddikā’’ti tattheva acchiṃsu. Atha kho so puriso kammantā āgacchanto te bhikkhū passitvā etadavoca – ‘‘kissa, bhante, ayyā idheva acchantī’’ti? Atha kho te bhikkhū tassa purisassa etamatthaṃ ārocetvā sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṃ – yassa bhavissati so harissatī’’ti. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.3997","t":"505.’’Yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. Ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṃ – ‘yassa bhavissati so harissatī’ti. Ayaṃ tattha sāmīcī’’ti."},{"ref":"2.3998","t":"506.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.3999","t":"Ratanaṃ nāma muttā maṇi veḷuriyo saṅkho silā pavālaṃ rajataṃ jātarūpaṃ lohitaṅko [lohitako (?)] masāragallaṃ."},{"ref":"2.4000","t":"Ratanasammataṃ nāma yaṃ manussānaṃ upabhogaparibhogaṃ, etaṃ ratanasammataṃ nāma."},{"ref":"2.4001","t":"Aññatra ajjhārāmā vā ajjhāvasathā vāti ṭhapetvā ajjhārāmaṃ ajjhāvasathaṃ."},{"ref":"2.4002","t":"Ajjhārāmo nāma parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro."},{"ref":"2.4003","t":"Ajjhāvasatho nāma parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro."},{"ref":"2.4004","t":"Uggaṇheyyāti sayaṃ gaṇhāti, āpatti pācittiyassa."},{"ref":"2.4005","t":"Uggaṇhāpeyyāti aññaṃ gāhāpeti, āpatti pācittiyassa."},{"ref":"2.4006","t":"Ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti rūpena vā nimittena vā saññāṇaṃ katvā nikkhipitvā ācikkhitabbaṃ – ‘‘yassa bhaṇḍaṃ naṭṭhaṃ so āgacchatū’’ti. Sace tattha āgacchati so vattabbo – ‘‘āvuso, kīdisaṃ te bhaṇḍa’’nti? Sace rūpena vā nimittena vā sampādeti dātabbaṃ, no ce sampādeti ‘‘vicināhi āvuso’’ti vattabbo. Tamhā āvāsā pakkamantena ye tattha honti bhikkhū patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ. No ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ."},{"ref":"2.4007","t":"Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā."},{"ref":"2.4008","t":"507. Anāpatti ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati – ‘‘yassa bhavissati so harissatī’’ti, ratanasammataṃ vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, paṃsukūlasaññissa, ummattakassa, ādikammikassāti."},{"ref":"2.4009","t":"Ratanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ."},{"ref":"2.4010","t":"3. Vikālagāmappavisanasikkhāpadaṃ"},{"ref":"2.4011","t":"508. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathenti, seyyathidaṃ – [imā tiracchānakathāyo dī. 1.17; ma. ni. 2.223; saṃ. ni.; a. ni. 10.69] rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (ka.) majjhimapaṇṇāsaṭṭhakathā 156 piṭṭhe oloketabbā] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessanti, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā, seyyathāpi gihī kāmabhogino’’ti!"},{"ref":"2.4012","t":"Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessanti, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā’’ti…pe… saccaṃ kira tumhe, bhikkhave, vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathetha, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessatha, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4013","t":"‘‘Yopana bhikkhu vikāle gāmaṃ paviseyya, pācittiya’’nti."},{"ref":"2.4014","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4015","t":"509. Tena kho pana samayena sambahulā bhikkhū kosalesu janapade sāvatthiṃ gacchantā sāyaṃ aññataraṃ gāmaṃ upagacchiṃsu. Manussā te bhikkhū passitvā etadavocuṃ – ‘‘pavisatha, bhante’’ti. Atha kho te bhikkhū – ‘‘bhagavatā paṭikkhittaṃ vikāle gāmaṃ pavisitu’’nti kukkuccāyantā na pavisiṃsu. Corā te bhikkhū acchindiṃsu. Atha kho te bhikkhū sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, āpucchā vikāle gāmaṃ pavisituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4016","t":"‘‘Yopana bhikkhu anāpucchā vikāle gāmaṃ paviseyya, pācittiya’’nti."},{"ref":"2.4017","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4018","t":"510. Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṃ gacchanto sāyaṃ aññataraṃ gāmaṃ upagacchi. Manussā taṃ bhikkhuṃ passitvā etadavocuṃ – ‘‘pavisatha, bhante’’ti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ anāpucchā vikāle gāmaṃ pavisitu’’nti kukkuccāyanto na pāvisi. Corā taṃ bhikkhuṃ acchindiṃsu. Atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, santaṃ bhikkhuṃ āpucchā vikāle gāmaṃ pavisituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4019","t":"‘‘Yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, pācittiya’’nti."},{"ref":"2.4020","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4021","t":"511. Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. Aññataro bhikkhu ‘‘aggiṃ āharissāmī’’ti gāmaṃ gacchati. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ pavisitu’’nti kukkuccāyanto na pāvisi…pe… bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, tathārūpe accāyike karaṇīye santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ pavisituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4022","t":"512.’’Yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, aññatra tathārūpā accāyikā karaṇīyā, pācittiya’’nti."},{"ref":"2.4023","t":"513.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4024","t":"Santo nāma bhikkhu sakkā hoti āpucchā pavisituṃ."},{"ref":"2.4025","t":"Asanto nāma bhikkhu na sakkā hoti āpucchā pavisituṃ."},{"ref":"2.4026","t":"Vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā."},{"ref":"2.4027","t":"Gāmaṃ paviseyyāti parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa. Aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassa."},{"ref":"2.4028","t":"Aññatra tathārūpā accāyikā karaṇīyāti ṭhapetvā tathārūpaṃ accāyikaṃ karaṇīyaṃ."},{"ref":"2.4029","t":"514. Vikāle vikālasaññī santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. Vikāle vematiko santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. Vikāle kālasaññī santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa."},{"ref":"2.4030","t":"Kāle vikālasaññī, āpatti dukkaṭassa. Kāle vematiko, āpatti dukkaṭassa. Kāle kālasaññī, anāpatti."},{"ref":"2.4031","t":"515. Anāpatti tathārūpe accāyike karaṇīye, santaṃ bhikkhuṃ āpucchā pavisati, asantaṃ bhikkhuṃ anāpucchā pavisati, antarārāmaṃ gacchati, bhikkhunupassayaṃ gacchati, titthiyaseyyaṃ gacchati, paṭikkamanaṃ gacchati, gāmena maggo hoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4032","t":"Vikālagāmappavisanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ."},{"ref":"2.4033","t":"4. Sūcigharasikkhāpadaṃ"},{"ref":"2.4034","t":"516. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena aññatarena dantakārena bhikkhū pavāritā honti – ‘‘yesaṃ ayyānaṃ sūcigharena attho ahaṃ sūcigharenā’’ti. Tena kho pana samayena bhikkhū bahū sūcighare viññāpenti. Yesaṃ khuddakā sūcigharā te mahante sūcighare viññāpenti. Yesaṃ mahantā sūcigharā te khuddake sūcighare viññāpenti. Atha kho so dantakāro bhikkhūnaṃ bahū sūcighare karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadāropissa kilamati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahū sūcighare viññāpessanti! Ayaṃ imesaṃ bahū sūcighare karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadāropissa kilamatī’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū na mattaṃ jānitvā bahū sūcighare viññāpessantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū na mattaṃ jānitvā bahū sūcighare viññāpentīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā na mattaṃ jānitvā bahū sūcighare viññāpessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4035","t":"517.’’Yo pana bhikkhu aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcigharaṃ kārāpeyya bhedanakaṃ, pācittiya’’nti."},{"ref":"2.4036","t":"518.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4037","t":"Aṭṭhi nāma yaṃ kiñci aṭṭhi."},{"ref":"2.4038","t":"Danto nāma hatthidanto vuccati."},{"ref":"2.4039","t":"Visāṇaṃ nāma yaṃ kiñci visāṇaṃ."},{"ref":"2.4040","t":"Kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena bhinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4041","t":"519. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti [pariyosāvāpeti (ka.)], āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti [pariyosāvāpeti (ka.)], āpatti pācittiyassa."},{"ref":"2.4042","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4043","t":"520. Anāpatti gaṇṭhikāya [gaṇḍikāya (syā.)], araṇike, vidhe [vīṭhe (sī.), vīthe (syā.)], añjaniyā, añjanisalākāya, vāsijaṭe, udakapuñchaniyā, ummattakassa, ādikammikassāti."},{"ref":"2.4044","t":"Sūcigharasikkhāpadaṃ niṭṭhitaṃ catutthaṃ."},{"ref":"2.4045","t":"5. Mañcapīṭhasikkhāpadaṃ"},{"ref":"2.4046","t":"521. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto ucce mañce sayati. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto yenāyasmato upanandassa sakyaputtassa vihāro tenupasaṅkami. Addasā kho āyasmā upanando sakyaputto bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘āgacchatu me, bhante, bhagavā sayanaṃ passatū’’ti. Atha kho bhagavā tatova paṭinivattitvā bhikkhū āmantesi – ‘‘āsayato, bhikkhave, moghapuriso veditabbo’’ti. Atha kho bhagavā āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4047","t":"522.’’Navaṃ pana bhikkhunā mañcaṃ vā pīṭhaṃ vā kārayamānena aṭṭhaṅgulapādakaṃ kāretabbaṃ sugataṅgulena, aññatra heṭṭhimāya aṭaniyā; taṃ atikkāmayato chedanakaṃ pācittiya’’nti."},{"ref":"2.4048","t":"523.Navaṃ nāma karaṇaṃ upādāya vuccati."},{"ref":"2.4049","t":"Mañco nāma cattāro mañcā – masārako, bundikābaddho, kuḷīrapādako, āhaccapādako."},{"ref":"2.4050","t":"Pīṭhaṃ nāma cattāri pīṭhāni – masārakaṃ, bundikābaddhaṃ, kuḷīrapādakaṃ, āhaccapādakaṃ."},{"ref":"2.4051","t":"Kārayamānenāti karonto vā kārāpento vā."},{"ref":"2.4052","t":"Aṭṭhaṅgulapādakaṃkāretabbaṃ sugataṅgulena, aññatra heṭṭhimāyaaṭaniyāti ṭhapetvā heṭṭhimaṃ aṭaniṃ; taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ, paṭilābhena chinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4053","t":"524. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4054","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4055","t":"525. Anāpatti pamāṇikaṃ karoti, ūnakaṃ karoti, aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.4056","t":"Mañcapīṭhasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ."},{"ref":"2.4057","t":"6. Tūlonaddhasikkhāpadaṃ"},{"ref":"2.4058","t":"526. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū mañcampi pīṭhampi tūlonaddhaṃ kārāpenti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā mañcampi pīṭhampi tūlonaddhaṃ kārāpessanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū mañcampi pīṭhampi tūlonaddhaṃ kārāpessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, mañcampi pīṭhampi tūlonaddhaṃ kārāpethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, mañcampi pīṭhampi tūlonaddhaṃ kārāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4059","t":"527.’’Yo pana bhikkhu mañcaṃ vā pīṭhaṃ vā tūlonaddhaṃ kārāpeyya, uddālanakaṃ pācittiya’’nti."},{"ref":"2.4060","t":"528.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4061","t":"Mañco nāma cattāro mañcā – masārako, bundikābaddho, kuḷīrapādako, āhaccapādako."},{"ref":"2.4062","t":"Pīṭhaṃ nāma cattāri pīṭhāni – masārakaṃ, bundikābaddhaṃ, kuḷīrapādakaṃ, āhaccapādakaṃ."},{"ref":"2.4063","t":"Tūlaṃ nāma tīṇi tūlāni – rukkhatūlaṃ, latātūlaṃ, poṭakitūlaṃ."},{"ref":"2.4064","t":"Kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena uddāletvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4065","t":"529. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4066","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4067","t":"530. Anāpatti āyoge, kāyabandhane, aṃsabaddhake, pattathavikāya, parissāvane, bibbohanaṃ karoti, aññena kataṃ paṭilabhitvā uddāletvā paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.4068","t":"Tūlonaddhasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ."},{"ref":"2.4069","t":"7. Nisīdanasikkhāpadaṃ"},{"ref":"2.4070","t":"531. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavatā bhikkhūnaṃ nisīdanaṃ anuññātaṃ hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā nisīdanaṃ anuññāta’’nti appamāṇikāni nisīdanāni dhārenti. Mañcassapi pīṭhassapi puratopi pacchatopi olambenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appamāṇikāni nisīdanāni dhāressantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, appamāṇikāni nisīdanāni dhārethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, appamāṇikāni nisīdanāni dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4071","t":"‘‘Nisīdanaṃ pana bhikkhunā kārayamānena pamāṇikaṃ kāretabbaṃ. Tatridaṃ pamāṇaṃ – dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṃ diyaḍḍhaṃ. Taṃ atikkāmayato chedanakaṃ pācittiya’’nti."},{"ref":"2.4072","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4073","t":"532. Tena kho pana samayena āyasmā udāyī mahākāyo hoti. So bhagavato purato nisīdanaṃ paññapetvā samantato samañchamāno nisīdati. Atha kho bhagavā āyasmantaṃ udāyiṃ etadavoca – ‘‘kissa tvaṃ, udāyi, nisīdanaṃ samantato samañchasi; seyyathāpi purāṇāsikoṭṭho’’ti? ‘‘Tathā hi pana, bhante, bhagavatā bhikkhūnaṃ atikhuddakaṃ nisīdanaṃ anuññāta’’nti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, nisīdanassa dasaṃ vidatthiṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4074","t":"533.’’Nisīdanaṃ pana bhikkhunā kārayamānena pamāṇikaṃ kāretabbaṃ. Tatridaṃ pamāṇaṃ – dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṃ diyaḍḍhaṃ. Dasā vidatthi. Taṃ atikkāmayato chedanakaṃ pācittiya’’nti."},{"ref":"2.4075","t":"534.Nisīdanaṃ nāma sadasaṃ vuccati."},{"ref":"2.4076","t":"Kārayamānenāti karonto vā kārāpento vā pamāṇikaṃ kāretabbaṃ. Tatridaṃ pamāṇaṃ – dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṃ diyaḍḍhaṃ. Dasā vidatthi. Taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena chinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4077","t":"535. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4078","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4079","t":"536. Anāpatti pamāṇikaṃ karoti, ūnakaṃ karoti, aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.4080","t":"Nisīdanasikkhāpadaṃ niṭṭhitaṃ sattamaṃ."},{"ref":"2.4081","t":"8. Kaṇḍuppaṭicchādisikkhāpadaṃ"},{"ref":"2.4082","t":"537. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavatā bhikkhūnaṃ kaṇḍuppaṭicchādi anuññātā hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā kaṇḍuppaṭicchādi anuññātā’’ti appamāṇikāyo kaṇḍuppaṭicchādiyo dhārenti; puratopi pacchatopi ākaḍḍhantā āhiṇḍanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appamāṇikāyo kaṇḍuppaṭicchādiyo dhāressantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, appamāṇikāyo kaṇḍuppaṭicchādiyo dhārethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, appamāṇikāyo kaṇḍuppaṭicchādiyo dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4083","t":"538.’’Kaṇḍuppaṭicchādiṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso catasso vidatthiyo, sugatavidatthiyā; tiriyaṃ dve vidatthiyo. Taṃ atikkāmayato chedanakaṃ pācittiya’’nti."},{"ref":"2.4084","t":"539.Kaṇḍuppaṭicchādi nāma yassa adhonābhi ubbhajāṇumaṇḍalaṃ kaṇḍu vā pīḷakā vā assāvo vā thullakacchu vā ābādho, tassa paṭicchādanatthāya."},{"ref":"2.4085","t":"Kārayamānenāti karonto vā kārāpento vā. Pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso catasso vidatthiyo, sugatavidatthiyā; tiriyaṃ dve vidatthiyo. Taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena chinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4086","t":"540. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4087","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4088","t":"541. Anāpatti pamāṇikaṃ karoti, ūnakaṃ karoti, aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.4089","t":"Kaṇḍuppaṭicchādisikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ."},{"ref":"2.4090","t":"9. Vassikasāṭikāsikkhāpadaṃ"},{"ref":"2.4091","t":"542. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavatā bhikkhūnaṃ vassikasāṭikā anuññātā hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā vassikasāṭikā anuññātā’’ti appamāṇikāyo vassikasāṭikāyo dhārenti. Puratopi pacchatopi ākaḍḍhantā āhiṇḍanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appamāṇikāyo vassikasāṭikāyo dhāressantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, appamāṇikāyo vassikasāṭikāyo dhārethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, appamāṇikāyo vassikasāṭikāyo dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4092","t":"543.’’Vassikasāṭikaṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso cha vidatthiyo, sugatavidatthiyā; tiriyaṃ aḍḍhateyyā. Taṃ atikkāmayato chedanakaṃ pācittiya’’nti."},{"ref":"2.4093","t":"544.Vassikasāṭikā nāma vassānassa catumāsatthāya."},{"ref":"2.4094","t":"Kārayamānenāti karonto vā kārāpento vā. Pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso cha vidatthiyo, sugatavidatthiyā; tiriyaṃ aḍḍhateyyā. Taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena chinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4095","t":"545. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4096","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4097","t":"546. Anāpatti pamāṇikaṃ karoti, ūnakaṃ karoti, aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.4098","t":"Vassikasāṭikāsikkhāpadaṃ niṭṭhitaṃ navamaṃ."},{"ref":"2.4099","t":"10. Nandasikkhāpadaṃ"},{"ref":"2.4100","t":"547. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato mātucchāputto abhirūpo hoti dassanīyo pāsādiko caturaṅgulomako bhagavatā [bhagavato (ka.)]. So sugatacīvarappamāṇaṃ cīvaraṃ dhāreti. Addasaṃsu kho therā bhikkhū āyasmantaṃ nandaṃ dūratova āgacchantaṃ. Disvāna – ‘‘bhagavā āgacchatī’’ti āsanā vuṭṭhahanti. Te upagate jānitvā [upagataṃ sañjānitvā (syā.), upagate sañjānitvā (sī.)] ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā nando sugatacīvarappamāṇaṃ cīvaraṃ dhāressatī’’ti…pe… saccaṃ kira tvaṃ, nanda, sugatacīvarappamāṇaṃ cīvaraṃ dhāresīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, nanda, sugatacīvarappamāṇaṃ cīvaraṃ dhāressasi! Netaṃ, nanda, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4101","t":"548.’’Yo pana bhikkhu sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyya atirekaṃ vā, chedanakaṃ pācittiyaṃ. Tatridaṃ sugatassa sugatacīvarappamāṇaṃ – dīghaso nava vidatthiyo, sugatavidatthiyā; tiriyaṃ cha vidatthiyo. Idaṃ sugatassa sugatacīvarappamāṇa’’nti."},{"ref":"2.4102","t":"549.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4103","t":"Sugatacīvarappamāṇaṃ[sugatacīvaraṃ (ka.)] nāma dīghaso nava vidatthiyo, sugatavidatthiyā; tiriyaṃ cha vidatthiyo."},{"ref":"2.4104","t":"Kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena chinditvā pācittiyaṃ desetabbaṃ."},{"ref":"2.4105","t":"550. Attanā vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Attanā vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ attanā pariyosāpeti, āpatti pācittiyassa. Parehi vippakataṃ parehi pariyosāpeti, āpatti pācittiyassa."},{"ref":"2.4106","t":"Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa."},{"ref":"2.4107","t":"551. Anāpatti ūnakaṃ karoti, aññena kataṃ paṭilabhitvā chinditvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti."},{"ref":"2.4108","t":"Nandasikkhāpadaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"2.4109","t":"Ratanavaggo [rājavaggo (sī.)] navamo."},{"ref":"2.4110","t":"Tassuddānaṃ –"},{"ref":"2.4111","t":"Rañño ca ratanaṃ santaṃ, sūci mañcañca tūlikaṃ;"},{"ref":"2.4112","t":"Nisīdanañca kaṇḍuñca, vassikā sugatena cāti."},{"ref":"2.4113","t":"Uddiṭṭhā kho, āyasmanto, dvenavuti pācittiyā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.4114","t":"Khuddakaṃ samattaṃ."},{"ref":"2.4115","t":"Pācittiyakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.4116","t":"6. Pāṭidesanīyakaṇḍaṃ"},{"ref":"2.4117","t":"1. Paṭhamapāṭidesanīyasikkhāpadaṃ"},{"ref":"2.4118","t":"Ime kho panāyasmanto cattāro pāṭidesanīyā"},{"ref":"2.4119","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.4120","t":"552. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarā bhikkhunī sāvatthiyaṃ piṇḍāya caritvā paṭikkamanakāle aññataraṃ bhikkhuṃ passitvā etadavoca – ‘‘handāyya, bhikkhaṃ paṭiggaṇhā’’ti. ‘‘Suṭṭhu, bhaginī’’ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṃ, chinnabhattā ahosi. Atha kho sā bhikkhunī dutiyampi divasaṃ…pe… tatiyampi divasaṃ sāvatthiyaṃ piṇḍāya caritvā paṭikkamanakāle taṃ bhikkhuṃ passitvā etadavoca – ‘‘handāyya, bhikkhaṃ paṭiggaṇhā’’ti. ‘‘Suṭṭhu, bhaginī’’ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṃ, chinnabhattā ahosi. Atha kho sā bhikkhunī catutthe divase rathikāya pavedhentī gacchati. Seṭṭhi gahapati rathena paṭipathaṃ āgacchanto taṃ bhikkhuniṃ etadavoca – ‘‘apehāyye’’ti. Sā vokkamantī tattheva paripati. Seṭṭhi gahapati taṃ bhikkhuniṃ khamāpesi – ‘‘khamāhāyye, mayāsi pātitā’’ti. ‘‘Nāhaṃ, gahapati, tayā pātitā. Apica, ahameva dubbalā’’ti. ‘‘Kissa pana tvaṃ, ayye, dubbalā’’ti? Atha kho sā bhikkhunī seṭṭhissa gahapatissa etamatthaṃ ārocesi. Seṭṭhi gahapati taṃ bhikkhuniṃ gharaṃ netvā bhojetvā ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā bhikkhuniyā hatthato āmisaṃ paṭiggahessanti! Kicchalābho mātugāmo’’ti!"},{"ref":"2.4121","t":"Assosuṃ kho bhikkhū tassa seṭṭhissa gahapatissa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu bhikkhuniyā hatthato āmisaṃ paṭiggahessatī’’ti …pe… saccaṃ kira tvaṃ, bhikkhu, bhikkhuniyā hatthato āmisaṃ paṭiggahesīti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, bhikkhu, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Kathañhi nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā hatthato āmisaṃ paṭiggahessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4122","t":"553.’’Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī’’’ti."},{"ref":"2.4123","t":"554.Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4124","t":"Aññātikā nāma mātito vā. Pitito vā yāva sattamā pitāmahayugā asambaddhā."},{"ref":"2.4125","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.4126","t":"Antaragharaṃ nāma rathikā byūhaṃ siṅghāṭakaṃ gharaṃ."},{"ref":"2.4127","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.4128","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ. ‘‘Khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa."},{"ref":"2.4129","t":"555. Aññātikāya aññātikasaññī antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Aññātikāya vematiko antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Aññātikāya ñātikasaññī antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa."},{"ref":"2.4130","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Ekatoupasampannāya hatthato khādanīyaṃ vā bhojanīyaṃ vā – ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti."},{"ref":"2.4131","t":"556. Anāpatti ñātikāya, dāpeti na deti, upanikkhipitvā deti antarārāme, bhikkhunupassaye, titthiyaseyyāya, paṭikkamane, gāmato nīharitvā deti, yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ‘‘sati paccaye paribhuñjā’’ti deti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti."},{"ref":"2.4132","t":"Paṭhamapāṭidesanīyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4133","t":"2. Dutiyapāṭidesanīyasikkhāpadaṃ"},{"ref":"2.4134","t":"557. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhikkhū kulesu nimantitā bhuñjanti. Chabbaggiyā bhikkhuniyo chabbaggiyānaṃ bhikkhūnaṃ vosāsantiyo ṭhitā honti – ‘‘idha sūpaṃ detha, idha odanaṃ dethā’’ti. Chabbaggiyā bhikkhū yāvadatthaṃ bhuñjanti. Aññe bhikkhū na cittarūpaṃ bhuñjanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū bhikkhuniyo vosāsantiyo na nivāressantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, bhikkhuniyo vosāsantiyo na nivārethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, bhikkhuniyo vosāsantiyo na nivāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4135","t":"558.’’Bhikkhūpaneva kulesu nimantitā bhuñjanti, tatra ce sā [tatra ce (syā.)] bhikkhunī vosāsamānarūpā ṭhitā hoti – ‘idha sūpaṃ detha, idha odanaṃ dethā’ti, tehi bhikkhūhi sā bhikkhunī apasādetabbā – ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti. Ekassa cepi [ekassapi ce (sī. syā.)] bhikkhuno na paṭibhāseyya taṃ bhikkhuniṃ apasādetuṃ – ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti paṭidesetabbaṃ tehi bhikkhūhi – ‘gārayhaṃ, āvuso, dhammaṃ āpajjimhā asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemā’’’ti."},{"ref":"2.4136","t":"559.Bhikkhū paneva kulesu nimantitā bhuñjantīti kulaṃ nāma cattāri kulāni – khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ."},{"ref":"2.4137","t":"Nimantitā bhuñjantīti pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantitā bhuñjanti."},{"ref":"2.4138","t":"Bhikkhunī nāma ubhatosaṅghe upasampannā."},{"ref":"2.4139","t":"Vosāsantī nāma yathāmittatā yathāsandiṭṭhatā yathāsambhattatā yathāsamānupajjhāyakatā yathāsamānācariyakatā – ‘‘idha sūpaṃ detha, idha odanaṃ dethā’’ti. Esā vosāsantī nāma."},{"ref":"2.4140","t":"Tehi bhikkhūhīti bhuñjamānehi bhikkhūhi."},{"ref":"2.4141","t":"Sā bhikkhunīti yā sā vosāsantī bhikkhunī."},{"ref":"2.4142","t":"Tehi bhikkhūhi sā bhikkhunī apasādetabbā – ‘‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’’ti. Ekassa cepi [ekassapi ce (sī. syā.)] bhikkhuno anapasādito [anapasādite (sī. syā.)] – ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa."},{"ref":"2.4143","t":"560. Upasampannāya upasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. Upasampannāya vematiko vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. Upasampannāya anupasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa."},{"ref":"2.4144","t":"Ekatoupasampannāya vosāsantiyā na nivāreti, āpatti dukkaṭassa. Anupasampannāya upasampannasaññī, āpatti dukkaṭassa. Anupasampannāya vematiko, āpatti dukkaṭassa. Anupasampannāya anupasampannasaññī, anāpatti."},{"ref":"2.4145","t":"561. Anāpatti attano bhattaṃ dāpeti na deti, aññesaṃ bhattaṃ deti na dāpeti, yaṃ na dinnaṃ taṃ dāpeti, yattha na dinnaṃ tattha dāpeti, sabbesaṃ samakaṃ dāpeti, sikkhamānā vosāsati, sāmaṇerī vosāsati, pañca bhojanāni ṭhapetvā sabbattha, anāpatti, ummattakassa, ādikammikassāti."},{"ref":"2.4146","t":"Dutiyapāṭidesanīyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4147","t":"3. Tatiyapāṭidesanīyasikkhāpadaṃ"},{"ref":"2.4148","t":"562. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ aññataraṃ kulaṃ ubhatopasannaṃ hoti. Saddhāya vaḍḍhati, bhogena hāyati, yaṃ tasmiṃ kule uppajjati purebhattaṃ khādanīyaṃ vā bhojanīyaṃ vā taṃ sabbaṃ bhikkhūnaṃ vissajjetvā appekadā anasitā acchanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā paṭiggahessanti! Ime imesaṃ datvā appekadā anasitā acchantī’’ti!! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, yaṃ kulaṃ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṃ dātuṃ. Evañca pana, bhikkhave, dātabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –"},{"ref":"2.4149","t":"563. ‘‘Suṇātu me, bhante, saṅgho. Itthannāmaṃ kulaṃ saddhāya vaḍḍhati, bhogena hāyati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa kulassa sekkhasammutiṃ dadeyya. Esā ñatti."},{"ref":"2.4150","t":"‘‘Suṇātu me, bhante, saṅgho. Itthannāmaṃ kulaṃ saddhāya vaḍḍhati, bhogena hāyati. Saṅgho itthannāmassa kulassa sekkhasammutiṃ deti. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya."},{"ref":"2.4151","t":"‘‘Dinnā saṅghena itthannāmassa kulassa sekkhasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti."},{"ref":"2.4152","t":"Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4153","t":"‘‘Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ taṃ paṭidesemī’’’ti."},{"ref":"2.4154","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4155","t":"564. Tena kho pana samayena sāvatthiyaṃ ussavo hoti. Manussā bhikkhū nimantetvā bhojenti. Tampi kho kulaṃ bhikkhū nimantesi. Bhikkhū kukkuccāyantā nādhivāsenti – ‘‘paṭikkhittaṃ bhagavatā sekkhasammatesu kulesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjitu’’nti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kiṃ nu kho nāma amhākaṃ jīvitena yaṃ ayyā amhākaṃ na paṭiggaṇhantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4156","t":"‘‘Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantitokhādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyyavā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī’’’ti."},{"ref":"2.4157","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4158","t":"565. Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena so bhikkhu gilāno hoti. Atha kho te manussā taṃ bhikkhuṃ etadavocuṃ – ‘‘bhuñjatha, bhante’’ti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ animantitena sekkhasammatesu kulesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjitu’’nti kukkuccāyanto na paṭiggahesi; nāsakkhi piṇḍāya carituṃ; chinnabhatto ahosi. Atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4159","t":"566.’’Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī’’ti."},{"ref":"2.4160","t":"567.Yāni kho pana tāni sekkhasammatāni kulānīti sekkhasammataṃ nāma kulaṃ yaṃ kulaṃ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti."},{"ref":"2.4161","t":"Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4162","t":"Tathārūpesu sekkhasammatesu kulesūti evarūpesu sekkhasammatesu kulesu."},{"ref":"2.4163","t":"Animantito nāma ajjatanāya vā svātanāya vā animantito, gharūpacāraṃ okkamante nimanteti, eso animantito nāma."},{"ref":"2.4164","t":"Nimantito nāma ajjatanāya vā svātanāya vā nimantito, gharūpacāraṃ anokkamante nimanteti, eso nimantito nāma."},{"ref":"2.4165","t":"Agilāno nāma sakkoti piṇḍāya carituṃ."},{"ref":"2.4166","t":"Gilāno nāma na sakkoti piṇḍāya carituṃ."},{"ref":"2.4167","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.4168","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.4169","t":"Animantito agilāno ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa."},{"ref":"2.4170","t":"568. Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṃ vā bhojanīyaṃva sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Sekkhasammate vematiko…pe… sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa."},{"ref":"2.4171","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa. Asekkhasammate vematiko, āpatti dukkaṭassa. Asekkhasammate asekkhasammatasaññī, anāpatti."},{"ref":"2.4172","t":"569. Anāpatti nimantitassa, gilānassa, nimantitassa vā gilānassa vā sesakaṃ bhuñjati, aññesaṃ bhikkhā tattha paññattā hoti, gharato nīharitvā denti, niccabhatte, salākabhatte, pakkhike, uposathike, pāṭipadike, yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ – ‘‘sati paccaye paribhuñjā’’ti deti, ummattakassa, ādikammikassāti."},{"ref":"2.4173","t":"Tatiyapāṭidesanīyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4174","t":"4. Catutthapāṭidesanīyasikkhāpadaṃ"},{"ref":"2.4175","t":"570. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sākiyadāsakā avaruddhā honti. Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṃ kātuṃ. Assosuṃ kho sākiyadāsakā – ‘‘sākiyāniyo kira āraññakesu senāsanesu bhattaṃ kattukāmā’’ti. Te magge pariyuṭṭhiṃsu. Sākiyāniyo paṇītaṃ khādanīyaṃ bhojanīyaṃ ādāya āraññakaṃ senāsanaṃ agamaṃsu. Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṃsu ca dūsesuñca. Sākiyā nikkhamitvā te core sabhaṇḍe [saha bhaṇḍena (ka.)] gahetvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī’’ti! Assosuṃ kho bhikkhū sākiyānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4176","t":"‘‘Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu[senāsanesu viharanto (sī. syā.)]pubbe appaṭisaṃviditaṃ khādanīyaṃvā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ taṃ paṭidesemī’’’ti."},{"ref":"2.4177","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4178","t":"571. Tena kho pana samayena aññataro bhikkhu āraññakesu senāsanesu gilāno hoti. Manussā khādanīyaṃ vā bhojanīyaṃ vā ādāya āraññakaṃ senāsanaṃ agamaṃsu. Atha kho te manussā taṃ bhikkhuṃ etadavocuṃ – ‘‘bhuñjatha, bhante’’ti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ āraññakesu senāsanesu khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjitu’’nti kukkuccāyanto na paṭiggahesi, nāsakkhi piṇḍāya carituṃ [pavisituṃ (ka.)], chinnabhatto ahosi. Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā āraññakesu senāsanesu pubbe appaṭisaṃviditaṃ khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādituṃ bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4179","t":"572.’’Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṃviditaṃ khādanīyaṃ vā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā – ‘gārayhaṃ, āvuso, dhammaṃāpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī’’’ti."},{"ref":"2.4180","t":"573.Yāni kho pana tāni āraññakāni senāsanānīti āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchimaṃ."},{"ref":"2.4181","t":"Sāsaṅkaṃ nāma ārāme ārāmūpacāre corānaṃ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati."},{"ref":"2.4182","t":"Sappaṭibhayaṃ nāma ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti."},{"ref":"2.4183","t":"Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti."},{"ref":"2.4184","t":"Tathārūpesu senāsanesūti evarūpesu senāsanesu."},{"ref":"2.4185","t":"Appaṭisaṃviditaṃ nāma pañcannaṃ paṭisaṃviditaṃ, etaṃ appaṭisaṃviditaṃ nāma. Ārāmaṃ ārāmūpacāraṃ ṭhapetvā paṭisaṃviditaṃ, etaṃ [etampi (sī.)] appaṭisaṃviditaṃ nāma."},{"ref":"2.4186","t":"Paṭisaṃviditaṃ nāma yo koci itthī vā puriso vā ārāmaṃ ārāmūpacāraṃ āgantvā āroceti – ‘‘itthannāmassa, bhante, khādanīyaṃ vā bhojanīyaṃ vā āharissantī’’ti. Sace sāsaṅkaṃ hoti, sāsaṅkanti ācikkhitabbaṃ; sace sappaṭibhayaṃ hoti, sappaṭibhayanti ācikkhitabbaṃ; sace – ‘‘hotu, bhante, āhariyissatī’’ti bhaṇati, corā vattabbā – ‘‘manussā idhūpacaranti apasakkathā’’ti. Yāguyā paṭisaṃvidite tassā parivāro āhariyyati, etaṃ paṭisaṃviditaṃ nāma. Bhattena paṭisaṃvidite tassa parivāro āhariyyati, etaṃ paṭisaṃviditaṃ nāma. Khādanīyena paṭisaṃvidite tassa parivāro āhariyyati, etaṃ paṭisaṃviditaṃ nāma. Kulena paṭisaṃvidite yo tasmiṃ kule manusso khādanīyaṃ vā bhojanīyaṃ vā āharati, etaṃ paṭisaṃviditaṃ nāma. Gāmena paṭisaṃvidite yo tasmiṃ gāme manusso khādanīyaṃ vā bhojanīyaṃ vā āharati, etaṃ paṭisaṃviditaṃ nāma. Pūgena paṭisaṃvidite yo tasmiṃ pūge manusso khādanīyaṃ vā bhojanīyaṃ vā āharati, etaṃ paṭisaṃviditaṃ nāma."},{"ref":"2.4187","t":"Khādanīyaṃ nāma pañca bhojanāni – yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma."},{"ref":"2.4188","t":"Bhojanīyaṃ nāma pañca bhojanāni – odano, kummāso, sattu, maccho, maṃsaṃ."},{"ref":"2.4189","t":"Ajjhārāmo nāma parikkhittassa ārāmassa antoārāmo. Aparikkhittassa upacāro."},{"ref":"2.4190","t":"Agilāno nāma sakkoti piṇḍāya carituṃ [gantuṃ (ka.)]."},{"ref":"2.4191","t":"Gilāno nāma na sakkoti piṇḍāya carituṃ [gantuṃ (ka.)]."},{"ref":"2.4192","t":"Appaṭisaṃviditaṃ agilāno ‘‘khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa."},{"ref":"2.4193","t":"574. Appaṭisaṃvidite appaṭisaṃviditasaññī khādanīyaṃ vā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Appaṭisaṃvidite vematiko khādanīyaṃ vā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Appaṭisaṃvidite paṭisaṃviditasaññī khādanīyaṃ vā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa."},{"ref":"2.4194","t":"Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Paṭisaṃvidite appaṭisaṃviditasaññī, āpatti dukkaṭassa. Paṭisaṃvidite vematiko, āpatti dukkaṭassa. Paṭisaṃvidite paṭisaṃviditasaññī, anāpatti."},{"ref":"2.4195","t":"575. Anāpatti paṭisaṃvidite, gilānassa, paṭisaṃvidite vā gilānassa vā sesakaṃ bhuñjati, bahārāme paṭiggahetvā antoārāme bhuñjati, tattha jātakaṃ mūlaṃ vā tacaṃ vā pattaṃ vā pupphaṃ vā phalaṃ vā bhuñjati, yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti."},{"ref":"2.4196","t":"Catutthapāṭidesanīyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4197","t":"Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.4198","t":"Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.4199","t":"7. Sekhiyakaṇḍaṃ"},{"ref":"2.4200","t":"1. Parimaṇḍalavaggo"},{"ref":"2.4201","t":"Ime kho panāyasmanto sekhiyā"},{"ref":"2.4202","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.4203","t":"576. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū puratopi pacchatopi olambentā nivāsenti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā puratopi pacchatopi olambentā nivāsessanti, seyyathāpi gihī kāmabhogino’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū puratopi pacchatopi olambentā nivāsessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, puratopi pacchatopi olambentā nivāsethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, puratopi pacchatopi olambentā nivāsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4204","t":"‘‘Parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4205","t":"Parimaṇḍalaṃ nivāsetabbaṃ nābhimaṇḍalaṃ jāṇumaṇḍalaṃ paṭicchādentena. Yo anādariyaṃ paṭicca purato vā pacchato vā olambento nivāseti, āpatti dukkaṭassa."},{"ref":"2.4206","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4207","t":"Ādikammikassāti."},{"ref":"2.4208","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4209","t":"577. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū puratopi pacchatopi olambentā pārupanti…pe…."},{"ref":"2.4210","t":"‘‘Parimaṇḍalaṃ pārupissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4211","t":"Parimaṇḍalaṃ pārupitabbaṃ ubho kaṇṇe samaṃ katvā. Yo anādariyaṃ paṭicca purato vā pacchato vā olambento pārupati, āpatti dukkaṭassa."},{"ref":"2.4212","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4213","t":"Ādikammikassāti."},{"ref":"2.4214","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4215","t":"578. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṃ vivaritvā antaraghare gacchanti…pe…."},{"ref":"2.4216","t":"‘‘Suppaṭicchanno antaragharegamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4217","t":"Suppaṭicchannena antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca kāyaṃ vivaritvā antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4218","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4219","t":"Ādikammikassāti."},{"ref":"2.4220","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4221","t":"579. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṃ vivaritvā antaraghare nisīdanti…pe…."},{"ref":"2.4222","t":"‘‘Suppaṭicchanno antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4223","t":"Suppaṭicchannena antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca kāyaṃ vivaritvā antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4224","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4225","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4226","t":"580. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū hatthampi pādampi kīḷāpentā antaraghare gacchanti…pe…."},{"ref":"2.4227","t":"‘‘Susaṃvuto antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4228","t":"Susaṃvutena antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca hatthaṃ vā pādaṃ vā kīḷāpento antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4229","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, ummattakassa, ādikammikassāti."},{"ref":"2.4230","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4231","t":"581. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū hatthampi pādampi kīḷāpentā antaraghare nisīdanti…pe…."},{"ref":"2.4232","t":"‘‘Susaṃvuto antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4233","t":"Susaṃvutena antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca hatthaṃ vā pādaṃ vā kīḷāpento antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4234","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, ummattakassa, ādikammikassāti."},{"ref":"2.4235","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4236","t":"582. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū tahaṃ tahaṃ olokentā antaraghare gacchanti…pe…."},{"ref":"2.4237","t":"‘‘Okkhittacakkhu antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4238","t":"Okkhittacakkhunā antaraghare gantabbaṃ yugamattaṃ pekkhantena. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokento antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4239","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4240","t":"Ādikammikassāti."},{"ref":"2.4241","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4242","t":"583. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū tahaṃ tahaṃ olokentā antaraghare nisīdanti…pe…."},{"ref":"2.4243","t":"‘‘Okkhittacakkhuantaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4244","t":"Okkhittacakkhunā antaraghare nisīditabbaṃ yugamattaṃ pekkhantena. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokento antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4245","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4246","t":"Ādikammikassāti."},{"ref":"2.4247","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4248","t":"584. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ukkhittakāya antaraghare gacchanti…pe…."},{"ref":"2.4249","t":"‘‘Na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4250","t":"Na ukkhittakāya antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca ekato vā ubhato vā ukkhipitvā antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4251","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4252","t":"Ādikammikassāti."},{"ref":"2.4253","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4254","t":"585. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ukkhittakāya antaraghare nisīdanti…pe…."},{"ref":"2.4255","t":"‘‘Na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4256","t":"Na ukkhittakāya antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca ekato vā ubhato vā ukkhipitvā antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4257","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4258","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4259","t":"Parimaṇḍalavaggo paṭhamo."},{"ref":"2.4260","t":"2. Ujjagghikavaggo"},{"ref":"2.4261","t":"586. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū mahāhasitaṃ hasantā antaraghare gacchanti…pe…."},{"ref":"2.4262","t":"‘‘Na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4263","t":"Na ujjagghikāya antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca mahāhasitaṃ hasanto antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4264","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, hasanīyasmiṃ vatthusmiṃ mihitamattaṃ karoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4265","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4266","t":"587. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū mahāhasitaṃ hasantā antaraghare nisīdanti…pe…."},{"ref":"2.4267","t":"‘‘Na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4268","t":"Na ujjagghikāya antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca mahāhasitaṃ hasanto antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4269","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, hasanīyasmiṃ vatthusmiṃ mihitamattaṃ karoti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4270","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4271","t":"588. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū uccāsaddaṃ mahāsaddaṃ karontā antaraghare gacchanti…pe…."},{"ref":"2.4272","t":"‘‘Appasaddo antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4273","t":"Appasaddena antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca uccāsaddaṃ mahāsaddaṃ karonto antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4274","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4275","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4276","t":"589. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū uccāsaddaṃ mahāsaddaṃ karontā antaraghare nisīdanti…pe…."},{"ref":"2.4277","t":"‘‘Appasaddo antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4278","t":"Appasaddena antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca uccāsaddaṃ mahāsaddaṃ karonto antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4279","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4280","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4281","t":"590. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kāyappacālakaṃ antaraghare gacchanti kāyaṃ olambentā…pe…."},{"ref":"2.4282","t":"‘‘Na kāyappacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4283","t":"Na kāyappacālakaṃ antaraghare gantabbaṃ. Kāyaṃ paggahetvā gantabbaṃ. Yo anādariyaṃ paṭicca kāyappacālakaṃ antaraghare gacchati kāyaṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4284","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4285","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4286","t":"591. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kāyappacālakaṃ antaraghare nisīdanti, kāyaṃ olambentā…pe…."},{"ref":"2.4287","t":"‘‘Na kāyappacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4288","t":"Na kāyappacālakaṃ antaraghare nisīditabbaṃ. Kāyaṃ paggahetvā nisīditabbaṃ. Yo anādariyaṃ paṭicca kāyappacālakaṃ antaraghare nisīdati kāyaṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4289","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4290","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4291","t":"592. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bāhuppacālakaṃ antaraghare gacchanti bāhuṃ olambentā…pe…."},{"ref":"2.4292","t":"‘‘Na bāhuppacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4293","t":"Na bāhuppacālakaṃ antaraghare gantabbaṃ. Bāhuṃ paggahetvā gantabbaṃ. Yo anādariyaṃ paṭicca bāhuppacālakaṃ antaraghare gacchati bāhuṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4294","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4295","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4296","t":"593. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bāhuppacālakaṃ antaraghare nisīdanti bāhuṃ olambentā…pe…."},{"ref":"2.4297","t":"‘‘Na bāhuppacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4298","t":"Na bāhuppacālakaṃ antaraghare nisīditabbaṃ. Bāhuṃ paggahetvā nisīditabbaṃ. Yo anādariyaṃ paṭicca bāhuppacālakaṃ antaraghare nisīdati bāhuṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4299","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4300","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4301","t":"594. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍakassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sīsappacālakaṃ antaraghare gacchanti sīsaṃ olambentā…pe…."},{"ref":"2.4302","t":"‘‘Na sīsappacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4303","t":"Na sīsappacālakaṃ antaraghare gantabbaṃ. Sīsaṃ paggahetvā gantabbaṃ. Yo anādariyaṃ paṭicca sīsappacālakaṃ antaraghare gacchati sīsaṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4304","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4305","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4306","t":"595. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sīsappacālakaṃ antaraghare nisīdanti sīsaṃ olambentā…pe…."},{"ref":"2.4307","t":"‘‘Na sīsappacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4308","t":"Na sīsappacālakaṃ antaraghare nisīditabbaṃ. Sīsaṃ paggahetvā nisīditabbaṃ. Yo anādariyaṃ paṭicca sīsappacālakaṃ antaraghare nisīdati sīsaṃ olambento, āpatti dukkaṭassa."},{"ref":"2.4309","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4310","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4311","t":"Ujjagghikavaggo dutiyo."},{"ref":"2.4312","t":"3. Khambhakatavaggo"},{"ref":"2.4313","t":"596. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū khambhakatā antaraghare gacchanti…pe…."},{"ref":"2.4314","t":"‘‘Na khambhakato antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4315","t":"Na khambhakatena antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca ekato vā ubhato vā khambhaṃ katvā antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4316","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4317","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4318","t":"597. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū khambhakatā antaraghare nisīdanti…pe…."},{"ref":"2.4319","t":"‘‘Na khambhakato antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4320","t":"Na khambhakatena antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca ekato vā ubhato vā khambhaṃ katvā antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4321","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4322","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4323","t":"598. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sasīsaṃ pārupitvā antaraghare gacchanti…pe…."},{"ref":"2.4324","t":"‘‘Na oguṇṭhito antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4325","t":"Na oguṇṭhitena antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca sasīsaṃ pārupitvā antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4326","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4327","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4328","t":"599. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sasīsaṃ pārupitvā antaraghare nisīdanti…pe…."},{"ref":"2.4329","t":"‘‘Na oguṇṭhito antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4330","t":"Na oguṇṭhitena antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca sasīsaṃ pārupitvā antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4331","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4332","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4333","t":"600. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ukkuṭikāya antaraghare gacchanti…pe…."},{"ref":"2.4334","t":"‘‘Naukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4335","t":"Na ukkuṭikāya antaraghare gantabbaṃ. Yo anādariyaṃ paṭicca ukkuṭikāya antaraghare gacchati, āpatti dukkaṭassa."},{"ref":"2.4336","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4337","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4338","t":"601. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pallatthikāya [pallattikāya (ka.)] antaraghare nisīdanti…pe…."},{"ref":"2.4339","t":"‘‘Na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4340","t":"Na pallatthikāya antaraghare nisīditabbaṃ. Yo anādariyaṃ paṭicca hatthapallatthikāya vā dussapallatthikāya vā antaraghare nisīdati, āpatti dukkaṭassa."},{"ref":"2.4341","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, vāsūpagatassa, āpadāsu,"},{"ref":"2.4342","t":"Ummattakassa, ādikammikassāti."},{"ref":"2.4343","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4344","t":"602. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū asakkaccaṃ piṇḍapātaṃ paṭiggaṇhanti chaḍḍetukāmā viya…pe…."},{"ref":"2.4345","t":"‘‘Sakkaccaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4346","t":"Sakkaccaṃ piṇḍapāto paṭiggahetabbo. Yo anādariyaṃ paṭicca asakkaccaṃ piṇḍapātaṃ paṭiggaṇhāti chaḍḍetukāmo viya, āpatti dukkaṭassa."},{"ref":"2.4347","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4348","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4349","t":"603. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū tahaṃ tahaṃ olokentā piṇḍapātaṃ paṭiggaṇhanti, ākirantepi atikkantepi [atikkamantepi (sī.)] na jānanti…pe…."},{"ref":"2.4350","t":"‘‘Pattasaññī piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4351","t":"Pattasaññinā piṇḍapāto paṭiggahetabbo. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokento piṇḍapātaṃ paṭiggaṇhāti, āpatti dukkaṭassa."},{"ref":"2.4352","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4353","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4354","t":"604. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍapātaṃ paṭiggaṇhantā sūpaññeva bahuṃ paṭiggaṇhanti…pe…."},{"ref":"2.4355","t":"‘‘Samasūpakaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4356","t":"Sūpo nāma dve sūpā – muggasūpo, māsasūpo. Hatthahāriyo samasūpako piṇḍapāto paṭiggahetabbo. Yo anādariyaṃ paṭicca sūpaññeva bahuṃ paṭiggaṇhāti, āpatti dukkaṭassa."},{"ref":"2.4357","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, rasarase, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4358","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4359","t":"605. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū thūpīkataṃ piṇḍapātaṃ paṭiggaṇhanti…pe…."},{"ref":"2.4360","t":"‘‘Samatittikaṃ[samatitthikaṃ (ka.)]piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4361","t":"Samatittiko [samatitthikaṃ (ka.)] piṇḍapāto paṭiggahetabbo. Yo anādariyaṃ paṭicca thūpīkataṃ piṇḍapātaṃ paṭiggaṇhāti, āpatti dukkaṭassa."},{"ref":"2.4362","t":"Anāpatti asañcicca, assatiyā, ajānantassa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4363","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4364","t":"Khambhakatavaggo tatiyo."},{"ref":"2.4365","t":"4. Sakkaccavaggo"},{"ref":"2.4366","t":"606. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū asakkaccaṃ piṇḍapātaṃ bhuñjanti abhuñjitukāmā viya…pe…."},{"ref":"2.4367","t":"‘‘Sakkaccaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4368","t":"Sakkaccaṃ piṇḍapāto bhuñjitabbo. Yo anādariyaṃ paṭicca asakkaccaṃ piṇḍapātaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4369","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakassa,"},{"ref":"2.4370","t":"Ādikammikassāti."},{"ref":"2.4371","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4372","t":"607. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū tahaṃ tahaṃ olokentā piṇḍapātaṃ bhuñjanti, ākirantepi atikkantepi na jānanti…pe…."},{"ref":"2.4373","t":"‘‘Pattasaññīpiṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4374","t":"Pattasaññinā piṇḍapāto bhuñjitabbo. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokento piṇḍapātaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4375","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4376","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4377","t":"608. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū tahaṃ tahaṃ omasitvā [omadditvā (ka.)] piṇḍapātaṃ bhuñjanti…pe…."},{"ref":"2.4378","t":"‘‘Sapadānaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4379","t":"Sapadānaṃ piṇḍapāto bhuñjitabbo. Yo anādariyaṃ paṭicca tahaṃ tahaṃ omasitvā [omadditvā (ka.)] piṇḍapātaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4380","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, aññesaṃ dento omasati, aññassa bhājane ākiranto omasati, uttaribhaṅge, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4381","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4382","t":"609. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍapātaṃ bhuñjantā sūpaññeva bahuṃ bhuñjanti…pe…."},{"ref":"2.4383","t":"‘‘Samasūpakaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4384","t":"Sūpo nāma dve sūpā – muggasūpo, māsasūpo hatthahāriyo. Samasūpako piṇḍapāto bhuñjitabbo. Yo anādariyaṃ paṭicca sūpaññeva bahuṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4385","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, rasarase, ñātakānaṃ pavāritānaṃ, attano dhanena, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4386","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4387","t":"610. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū thūpakato omadditvā piṇḍapātaṃ bhuñjanti…pe…."},{"ref":"2.4388","t":"‘‘Na thūpakato omadditvā piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4389","t":"Na thūpakato omadditvā piṇḍapāto bhuñjitabbo. Yo anādariyaṃ paṭicca thūpakato omadditvā piṇḍapātaṃ bhuñjati āpatti dukkaṭassa."},{"ref":"2.4390","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, parittake sese ekato saṃkaḍḍhitvā omadditvā bhuñjati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4391","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4392","t":"611. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sūpampi byañjanampi odanena paṭicchādenti bhiyyokamyataṃ upādāya…pe…."},{"ref":"2.4393","t":"‘‘Nasūpaṃ vā byañjanaṃ vā odanena paṭicchādessāmi bhiyyokamyataṃ upādāyāti sikkhā karaṇīyā’’ti."},{"ref":"2.4394","t":"Na sūpaṃ vā byañjanaṃ vā odanena paṭicchādetabbaṃ bhiyyokamyataṃ upādāya. Yo anādariyaṃ paṭicca sūpaṃ vā byañjanaṃ vā odanena paṭicchādeti bhiyyokamyataṃ upādāya, āpatti dukkaṭassa."},{"ref":"2.4395","t":"Anāpatti asañcicca, assatiyā, ajānantassa, sāmikā paṭicchādetvā denti, na bhiyyokamyataṃ upādāya, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4396","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4397","t":"612. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sūpampi odanampi attano atthāya viññāpetvā bhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā sūpampi odanampi attano atthāya viññāpetvā bhuñjissanti! Kassa sampannaṃ na manāpaṃ! Kassa sāduṃ na ruccatī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū sūpampi odanampi attano atthāya viññāpetvā bhuñjissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, sūpampi odanampi attano atthāya viññāpetvā bhuñjathāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, sūpampi odanampi attano atthāya viññāpetvā bhuñjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4398","t":"‘‘Na sūpaṃ vā odanaṃ vā attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4399","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4400","t":"613. Tena kho pana samayena bhikkhū gilānā honti. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṃ – ‘‘kaccāvuso, khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Pubbe mayaṃ, āvuso, sūpampi odanampi attano atthāya viññāpetvā bhuñjāma, tena no phāsu hoti. Idāni pana – ‘‘bhagavatā paṭikkhitta’’nti kukkuccāyantā na viññāpema, tena no na phāsu hotī’’ti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, gilānena bhikkhunā sūpampi odanampi attano atthāya viññāpetvā bhuñjituṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4401","t":"‘‘Na sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4402","t":"Na sūpaṃ vā odanaṃ vā agilānena attano atthāya viññāpetvā bhuñjitabbaṃ. Yo anādariyaṃ paṭicca sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4403","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4404","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4405","t":"614. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ujjhānasaññī paresaṃ pattaṃ olokenti…pe…."},{"ref":"2.4406","t":"‘‘Na ujjhānasaññī paresaṃ pattaṃ olokessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4407","t":"Na ujjhānasaññinā paresaṃ patto oloketabbo. Yo anādariyaṃ paṭicca ujjhānasaññī paresaṃ pattaṃ oloketi, āpatti dukkaṭassa."},{"ref":"2.4408","t":"Anāpatti asañcicca, assatiyā, ajānantassa, ‘‘dassāmī’’ti vā ‘‘dāpessāmī’’ti vā oloketi, na ujjhānasaññissa, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4409","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4410","t":"615. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū mahantaṃ kabaḷaṃ karonti…pe…."},{"ref":"2.4411","t":"‘‘Nātimahantaṃ kabaḷaṃ karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4412","t":"Nātimahanto kabaḷo kātabbo. Yo anādariyaṃ paṭicca mahantaṃ kabaḷaṃ karoti, āpatti dukkaṭassa."},{"ref":"2.4413","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, khajjake, phalāphale, uttaribhaṅge, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4414","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4415","t":"616. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū dīghaṃ ālopaṃ karonti…pe…."},{"ref":"2.4416","t":"‘‘Parimaṇḍalaṃ ālopaṃ karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4417","t":"Parimaṇḍalo ālopo kātabbo. Yo anādariyaṃ paṭicca dīghaṃ ālopaṃ karoti, āpatti dukkaṭassa."},{"ref":"2.4418","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, khajjake, phalāphale, uttaribhaṅge, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4419","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4420","t":"Sakkaccavaggo catuttho."},{"ref":"2.4421","t":"5. Kabaḷavaggo"},{"ref":"2.4422","t":"617. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū anāhaṭe kabaḷe mukhadvāraṃ vivaranti…pe…."},{"ref":"2.4423","t":"‘‘Naanāhaṭe kabaḷe mukhadvāraṃ vivarissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4424","t":"Na anāhaṭe kabaḷe mukhadvāraṃ vivaritabbaṃ. Yo anādariyaṃ paṭicca anāhaṭe kabaḷe mukhadvāraṃ vivarati, āpatti dukkaṭassa."},{"ref":"2.4425","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4426","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4427","t":"618. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhuñjamānā sabbaṃ hatthaṃ mukhe pakkhipanti…pe…."},{"ref":"2.4428","t":"‘‘Na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmīti sikkhākaraṇīyā’’ti."},{"ref":"2.4429","t":"Na bhuñjamānena sabbo hattho mukhe pakkhipitabbo. Yo anādariyaṃ paṭicca bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipati, āpatti dukkaṭassa."},{"ref":"2.4430","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4431","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4432","t":"619. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sakabaḷena mukhena byāharanti…pe…."},{"ref":"2.4433","t":"‘‘Nasakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4434","t":"Na sakabaḷena mukhena byāharitabbaṃ. Yo anādariyaṃ paṭicca sakabaḷena mukhena byāharati, āpatti dukkaṭassa."},{"ref":"2.4435","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4436","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4437","t":"620. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍukkhepakaṃ bhuñjanti…pe…."},{"ref":"2.4438","t":"‘‘Na piṇḍukkhepakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4439","t":"Na piṇḍukkhepakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca piṇḍukkhepakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4440","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, khajjake, phalāphale, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4441","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4442","t":"621. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū kabaḷāvacchedakaṃ bhuñjanti…pe…."},{"ref":"2.4443","t":"‘‘Nakabaḷāvacchedakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4444","t":"Na kabaḷāvacchedakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca kabaḷāvacchedakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4445","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, khajjake phalāphale, uttaribhaṅge, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4446","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4447","t":"622. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū avagaṇḍakārakaṃ bhuñjanti…pe…."},{"ref":"2.4448","t":"‘‘Naavagaṇḍakārakaṃ bhuñjissāmīti sikkhākaraṇīyā’’ti."},{"ref":"2.4449","t":"Na avagaṇḍakārakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca ekato vā ubhato vā gaṇḍaṃ katvā bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4450","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, phalāphale, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4451","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4452","t":"623. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū hatthaniddhunakaṃ bhuñjanti…pe…."},{"ref":"2.4453","t":"‘‘Na hatthaniddhunakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4454","t":"Na hatthaniddhunakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca hatthaniddhunakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4455","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, kacavaraṃ chaḍḍento hatthaṃ niddhunāti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4456","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4457","t":"624. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sitthāvakārakaṃ bhuñjanti…pe…."},{"ref":"2.4458","t":"‘‘Na sitthāvakārakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4459","t":"Na sitthāvakārakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca sitthāvakārakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4460","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, kacavaraṃ chaḍḍento sitthaṃ chaḍḍayati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4461","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4462","t":"625. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū jivhānicchārakaṃ bhuñjanti…pe…."},{"ref":"2.4463","t":"‘‘Najivhānicchārakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4464","t":"Na jivhānicchārakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca jivhānicchārakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4465","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4466","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4467","t":"626. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū capucapukārakaṃ bhuñjanti…pe…."},{"ref":"2.4468","t":"‘‘Na capucapukārakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4469","t":"Na capucapukārakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca capucapukārakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4470","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4471","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4472","t":"Kabaḷavaggo pañcamo."},{"ref":"2.4473","t":"6. Surusuruvaggo"},{"ref":"2.4474","t":"627. Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena aññatarena brāhmaṇena saṅghassa payopānaṃ paṭiyattaṃ hoti. Bhikkhū surusurukārakaṃ khīraṃ pivanti. Aññataro naṭapubbako bhikkhu evamāha – ‘‘sabboyaṃ maññe saṅgho sītīkato’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu saṅghaṃ ārabbha davaṃ karissatī’’ti…pe… saccaṃ kira tvaṃ, bhikkhu, saṅghaṃ ārabbha davaṃ akāsīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, saṅghaṃ ārabbha davaṃ karissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, buddhaṃ vā dhammaṃ vā saṅghaṃ vā ārabbha davo kātabbo. Yo kareyya, āpatti dukkaṭassā’’ti. Atha kho bhagavā taṃ bhikkhuṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4475","t":"‘‘Nasurusurukārakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4476","t":"Na surusurukārakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca surusurukārakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4477","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4478","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4479","t":"628. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū hatthanillehakaṃ bhuñjanti…pe…."},{"ref":"2.4480","t":"‘‘Na hatthanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4481","t":"Na hatthanillehakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca hatthanillehakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4482","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4483","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4484","t":"629. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pattanillehakaṃ bhuñjanti…pe…."},{"ref":"2.4485","t":"‘‘Na pattanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4486","t":"Na pattanillehakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca pattanillehakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4487","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, parittake sese ekato saṅkaḍḍhitvā nillehitvā bhuñjati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4488","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4489","t":"630. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū oṭṭhanillehakaṃ bhuñjanti…pe…."},{"ref":"2.4490","t":"‘‘Na oṭṭhanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4491","t":"Na oṭṭhanillehakaṃ bhuñjitabbaṃ. Yo anādariyaṃ paṭicca oṭṭhanillehakaṃ bhuñjati, āpatti dukkaṭassa."},{"ref":"2.4492","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4493","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4494","t":"631. Tena samayena buddho bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. syā.), saṃsumāragire (ka.)] bhesakaḷāvane migadāye. Tena kho pana samayena bhikkhū kokanade [kokanude (ka.)] pāsāde sāmisena hatthena pānīyathālakaṃ paṭiggaṇhanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā sāmisena hatthena pānīyathālakaṃ paṭiggahessanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū sāmisena hatthena pānīyathālakaṃ paṭiggahessantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū sāmisena hatthena pānīyathālakaṃ paṭiggaṇhantīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā sāmisena hatthena pānīyathālakaṃ paṭiggahessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4495","t":"‘‘Na sāmisena hatthena pānīyathālakaṃ paṭiggahessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4496","t":"Na sāmisena hatthena pānīyathālako paṭiggahetabbo. Yo anādariyaṃ paṭicca sāmisena hatthena pānīyathālakaṃ paṭiggaṇhāti, āpatti dukkaṭassa."},{"ref":"2.4497","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, ‘‘dhovissāmī’’ti vā ‘‘dhovāpessāmī’’ti vā paṭiggaṇhāti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4498","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4499","t":"632. Tena samayena buddho bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bhikkhū kokanade pāsāde sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍenti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍessanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍessantī’’ti…pe… saccaṃ kira, bhikkhave, bhikkhū sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍentīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4500","t":"‘‘Na sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4501","t":"Na sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍetabbaṃ. Yo anādariyaṃ paṭicca sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍeti, āpatti dukkaṭassa."},{"ref":"2.4502","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, uddharitvā vā bhinditvā vā paṭiggahe vā nīharitvā vā chaḍḍeti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4503","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4504","t":"633. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū chattapāṇissa dhammaṃ desenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū chattapāṇissa dhammaṃ desessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, chattapāṇissa dhammaṃ desethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, chattapāṇissa dhammaṃ desessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4505","t":"‘‘Na chattapāṇissa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4506","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4507","t":"634. Tena kho pana samayena bhikkhū chattapāṇissa gilānassa dhammaṃ desetuṃ kukkuccāyanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā chattapāṇissa gilānassa dhammaṃ na desessantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, chattapāṇissa gilānassa dhammaṃ desetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4508","t":"‘‘Na chattapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4509","t":"Chattaṃ nāma tīṇi chattāni – setacchattaṃ, kilañjacchattaṃ, paṇṇacchattaṃ maṇḍalabaddhaṃ salākabaddhaṃ."},{"ref":"2.4510","t":"Dhammo nāma buddhabhāsito sāvakabhāsito isibhāsito devatābhāsito atthūpasañhito dhammūpasañhito."},{"ref":"2.4511","t":"Deseyyāti padena deseti, pade pade āpatti dukkaṭassa. Akkharāya deseti, akkharakkharāya āpatti dukkaṭassa. Na chattapāṇissa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca chattapāṇissa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4512","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4513","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4514","t":"635. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū daṇḍapāṇissa dhammaṃ desenti…pe…."},{"ref":"2.4515","t":"‘‘Na daṇḍapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4516","t":"Daṇḍo nāma majjhimassa purisassa catuhattho daṇḍo. Tato ukkaṭṭho adaṇḍo, omako adaṇḍo."},{"ref":"2.4517","t":"Na daṇḍapāṇissa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca daṇḍapāṇissa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4518","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4519","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4520","t":"636. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū satthapāṇissa dhammaṃ desenti…pe…."},{"ref":"2.4521","t":"‘‘Na satthapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4522","t":"Satthaṃ nāma ekatodhāraṃ ubhatodhāraṃ paharaṇaṃ."},{"ref":"2.4523","t":"Na satthapāṇissa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca satthapāṇissa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4524","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4525","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4526","t":"637. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū āvudhapāṇissa dhammaṃ desenti…pe…."},{"ref":"2.4527","t":"‘‘Na āvudhapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4528","t":"Āvudhaṃ nāma cāpo kodaṇḍo."},{"ref":"2.4529","t":"Na āvudhapāṇissa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca āvudhapāṇissa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4530","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4531","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4532","t":"Surusuruvaggo chaṭṭho."},{"ref":"2.4533","t":"7. Pādukavaggo"},{"ref":"2.4534","t":"638. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pādukāruḷhassa dhammaṃ desenti…pe…."},{"ref":"2.4535","t":"‘‘Napādukāruḷhassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4536","t":"Na pādukāruḷhassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca akkantassa vā paṭimukkassa vā omukkassa vā agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4537","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4538","t":"Paṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4539","t":"639. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū upāhanāruḷhassa dhammaṃ desenti…pe…."},{"ref":"2.4540","t":"‘‘Na upāhanāruḷhassa agilānassa dhammaṃ desessāmīti sikkhākaraṇīyā’’ti."},{"ref":"2.4541","t":"Na upāhanāruḷhassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca akkantassa vā paṭimukkassa vā omukkassa vā agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4542","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4543","t":"Dutiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4544","t":"640. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū yānagatassa dhammaṃ desenti…pe…."},{"ref":"2.4545","t":"‘‘Na yānagatassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4546","t":"Yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā sivikā pāṭaṅkī."},{"ref":"2.4547","t":"Na yānagatassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca yānagatassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4548","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4549","t":"Tatiyasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4550","t":"641. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū sayanagatassa dhammaṃ desenti…pe…."},{"ref":"2.4551","t":"‘‘Na sayanagatassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4552","t":"Na sayanagatassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca antamaso chamāyampi nipannassa sayanagatassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4553","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4554","t":"Catutthasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4555","t":"642. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pallatthikāya nisinnassa dhammaṃ desenti…pe…."},{"ref":"2.4556","t":"‘‘Na pallatthikāya nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4557","t":"Na pallatthikāya nisinnassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca hatthapallatthikāya vā dussapallatthikāya vā nisinnassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4558","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4559","t":"Pañcamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4560","t":"643. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū veṭhitasīsassa dhammaṃ desenti…pe…."},{"ref":"2.4561","t":"‘‘Na veṭhitasīsassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4562","t":"Veṭhitasīso nāma kesantaṃ na dassāpetvā veṭhito hoti."},{"ref":"2.4563","t":"Na veṭhitasīsassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca veṭhitasīsassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4564","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, kesantaṃ vivarāpetvā deseti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4565","t":"Chaṭṭhasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4566","t":"644. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū oguṇṭhitasīsassa dhammaṃ desenti…pe…."},{"ref":"2.4567","t":"‘‘Na oguṇṭhitasīsassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4568","t":"Oguṇṭhitasīso nāma sasīsaṃ pāruto vuccati."},{"ref":"2.4569","t":"Na oguṇṭhitasīsassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca oguṇṭhitasīsassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4570","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, sīsaṃ vivarāpetvā deseti, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4571","t":"Sattamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4572","t":"645. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū chamāya nisīditvā āsane nisinnassa dhammaṃ desenti…pe…."},{"ref":"2.4573","t":"‘‘Na chamāyaṃ nisīditvā āsane nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4574","t":"Na chamāyaṃ nisīditvā [nisinnena (aṭṭhakathā)] āsane nisinnassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca chamāyaṃ nisīditvā āsane nisinnassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4575","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4576","t":"Aṭṭhamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4577","t":"646. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṃ desenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṃ desessantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṃ desethāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṃ desessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –"},{"ref":"2.4578","t":"647. ‘‘Bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ aññatarassa chapakassa [chavakassa (syā.)] pajāpati gabbhinī ahosi. Atha kho, bhikkhave, sā chapakī taṃ chapakaṃ etadavoca – ‘gabbhinīmhi, ayyaputta! Icchāmi ambaṃ khāditu’nti. ‘Natthi ambaṃ [ambo (syā.)], akālo ambassā’ti. ‘Sace na labhissāmi marissāmī’ti. Tena kho pana samayena, rañño ambo dhuvaphalo hoti. Atha kho, bhikkhave, so chapako yena so ambo tenupasaṅkami; upasaṅkamitvā taṃ ambaṃ abhiruhitvā nilīno acchi. Atha kho, bhikkhave, rājā purohitena brāhmaṇena saddhiṃ yena so ambo tenupasaṅkami; upasaṅkamitvā ucce āsane nisīditvā mantaṃ pariyāpuṇāti. Atha kho, bhikkhave, tassa chapakassa etadahosi – ‘yāva adhammiko ayaṃ rājā, yatra hi nāma ucce āsane nisīditvā mantaṃ pariyāpuṇissati. Ayañca brāhmaṇo adhammiko, yatra hi nāma nīce āsane nisīditvā ucce āsane nisinnassa mantaṃ vācessati. Ahañcamhi adhammiko, yohaṃ itthiyā kāraṇā rañño ambaṃ avaharāmi. Sabbamidaṃ carimaṃ kata’nti tattheva paripati."},{"ref":"2.4579","t":"[imā gāthāyo jā. 1.4.33-35 jātake aññathā dissanti] ‘‘Ubho atthaṃ na jānanti, ubho dhammaṃ na passare;"},{"ref":"2.4580","t":"Yo cāyaṃ mantaṃ vāceti, yo cādhammenadhīyati."},{"ref":"2.4581","t":"‘‘Sālīnaṃ odano bhutto, sucimaṃsūpasecano;"},{"ref":"2.4582","t":"Tasmā dhamme na vattāmi, dhammo ariyebhi vaṇṇito."},{"ref":"2.4583","t":"‘‘Dhiratthu taṃ dhanalābhaṃ, yasalābhañca brāhmaṇa;"},{"ref":"2.4584","t":"Yā vutti vinipātena, adhammacaraṇena vā."},{"ref":"2.4585","t":"‘‘Paribbaja mahābrahme, pacantaññepi pāṇino;"},{"ref":"2.4586","t":"Mā tvaṃ adhammo ācarito, asmā kumbhamivābhidā’’ti."},{"ref":"2.4587","t":"‘‘Tadāpi me, bhikkhave, amanāpā nīce āsane nisīditvā ucce āsane nisinnassa mantaṃ vācetuṃ, kimaṅga pana etarahi na amanāpā bhavissati nīce āsane nisīditvā ucce āsane nisinnassa dhammaṃ desetuṃ. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4588","t":"‘‘Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4589","t":"Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4590","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4591","t":"Navamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4592","t":"648. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ṭhitā nisinnassa dhammaṃ desenti…pe…."},{"ref":"2.4593","t":"‘‘Naṭhito nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4594","t":"Na ṭhitena nisinnassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca ṭhito nisinnassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4595","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4596","t":"Dasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4597","t":"649. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū pacchato gacchantā purato gacchantassa dhammaṃ desenti…pe…."},{"ref":"2.4598","t":"‘‘Na pacchato gacchanto purato gacchantassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4599","t":"Na pacchato gacchantena purato gacchantassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca pacchato gacchanto purato gacchantassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4600","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4601","t":"Ekādasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4602","t":"650. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū uppathena gacchantā pathena gacchantassa dhammaṃ desenti…pe…."},{"ref":"2.4603","t":"‘‘Na uppathena gacchanto pathena gacchantassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4604","t":"Na uppathena gacchantena pathena gacchantassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca uppathena gacchanto pathena gacchantassa agilānassa dhammaṃ deseti, āpatti dukkaṭassa."},{"ref":"2.4605","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4606","t":"Dvādasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4607","t":"651. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū ṭhitā uccārampi passāvampi karonti…pe…."},{"ref":"2.4608","t":"‘‘Na ṭhito agilāno uccāraṃ vā passāvaṃ vā karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4609","t":"Na ṭhitena agilānena uccāro vā passāvo vā kātabbo. Yo anādariyaṃ paṭicca ṭhito agilāno uccāraṃ vā passāvaṃ vā karoti, āpatti dukkaṭassa."},{"ref":"2.4610","t":"Anāpatti asañcicca…pe… ādikammikassāti."},{"ref":"2.4611","t":"Terasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4612","t":"652. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū harite uccārampi passāvampi kheḷampi karonti…pe…."},{"ref":"2.4613","t":"‘‘Na harite agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4614","t":"Na harite agilānena uccāro vā passāvo vā kheḷo vā kātabbo. Yo anādariyaṃ paṭicca harite agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karoti, āpatti dukkaṭassa."},{"ref":"2.4615","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, appaharite kato haritaṃ ottharati, āpadāsu, ummattakassa, ādikammikassāti."},{"ref":"2.4616","t":"Cuddasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4617","t":"653. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū udake uccārampi passāvampi kheḷampi karonti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā udake uccārampi passāvampi kheḷampi karissanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū udake uccārampi passāvampi kheḷampi karissantī’’ti…pe… saccaṃ kira tumhe, bhikkhave, udake uccārampi passāvampi kheḷampi karothāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, udake uccārampi passāvampi kheḷampi karissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4618","t":"‘‘Na udake uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4619","t":"Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti."},{"ref":"2.4620","t":"654. Tena kho pana samayena gilānā bhikkhū udake uccārampi passāvampi kheḷampi kātuṃ kukkuccāyanti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā udake uccārampi passāvampi kheḷampi kātuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –"},{"ref":"2.4621","t":"‘‘Na udake agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmīti sikkhā karaṇīyā’’ti."},{"ref":"2.4622","t":"Na udake agilānena uccāro vā passāvo vā kheḷo vā kātabbo. Yo anādariyaṃ paṭicca udake agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karoti, āpatti dukkaṭassa."},{"ref":"2.4623","t":"Anāpatti asañcicca, assatiyā, ajānantassa, gilānassa, thale kato udakaṃ ottharati, āpadāsu, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti."},{"ref":"2.4624","t":"Pannarasamasikkhāpadaṃ niṭṭhitaṃ."},{"ref":"2.4625","t":"Pādukavaggo sattamo."},{"ref":"2.4626","t":"Uddiṭṭhā kho, āyasmanto, sekhiyā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.4627","t":"Sekhiyā niṭṭhitā."},{"ref":"2.4628","t":"Sekhiyakaṇḍaṃ niṭṭhitaṃ."},{"ref":"2.4629","t":"8. Adhikaraṇasamathā"},{"ref":"2.4630","t":"Ime kho panāyasmanto satta adhikaraṇasamathā"},{"ref":"2.4631","t":"Dhammā uddesaṃ āgacchanti."},{"ref":"2.4632","t":"655. Uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārakoti."},{"ref":"2.4633","t":"Uddiṭṭhā kho, āyasmanto, satta adhikaraṇasamathā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti."},{"ref":"2.4634","t":"Adhikaraṇasamathā niṭṭhitā."},{"ref":"2.4635","t":"Uddiṭṭhaṃ kho, āyasmanto, nidānaṃ; uddiṭṭhā cattāro pārājikā dhammā; uddiṭṭhā terasa saṅghādisesā dhammā; uddiṭṭhā dve aniyatā dhammā; uddiṭṭhā tiṃsa nissaggiyā pācittiyā dhammā; uddiṭṭhā dvenavuti pācittiyā dhammā; uddiṭṭhā cattāro pāṭidesanīyā dhammā; uddiṭṭhā sekhiyā dhammā; uddiṭṭhā satta adhikaraṇasamathā dhammā. Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ anvaddhamāsaṃ uddesaṃ āgacchati. Tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbanti."},{"ref":"2.4636","t":"Mahāvibhaṅgo niṭṭhito."},{"ref":"2.4637","t":"Namo tassa bhagavato arahato sammāsambuddhassa"},{"ref":"2.4638","t":"Bhikkhunīvibhaṅgo"},{"sp":"HDR","t":"Satipatthana Sutta"},{"ref":"3.1","t":"<em>The foundational discourse on the “Four Foundations of Mindfulness,” crucial for meditation practice.</em>"},{"ref":"3.10","t":"Mahāsatipaṭṭhānasuttaṃ"},{"ref":"3.105","t":"Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –"},{"ref":"3.105a","t":"Uddeso"},{"ref":"3.106","t":"‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ (sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā."},{"ref":"3.106a","t":"‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ."},{"ref":"3.106b","t":"Uddeso niṭṭhito."},{"ref":"3.106c","t":"Kāyānupassanā ānāpānapabbaṃ"},{"ref":"3.107","t":"‘‘Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (sī. syā.)] passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati."},{"ref":"3.107a","t":"‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.107b","t":"Ānāpānapabbaṃ niṭṭhitaṃ."},{"ref":"3.107c","t":"Kāyānupassanā iriyāpathapabbaṃ"},{"ref":"3.108","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.108a","t":"Iriyāpathapabbaṃ niṭṭhitaṃ."},{"ref":"3.108b","t":"Kāyānupassanā sampajānapabbaṃ"},{"ref":"3.109","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.109a","t":"Sampajānapabbaṃ niṭṭhitaṃ."},{"ref":"3.109b","t":"Kāyānupassanā paṭikūlamanasikārapabbaṃ"},{"ref":"3.110","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti [muttaṃ matthaluṅganti (ka.)]."},{"ref":"3.110a","t":"‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti."},{"ref":"3.110b","t":"‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.110c","t":"Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ."},{"ref":"3.110d","t":"Kāyānupassanā dhātumanasikārapabbaṃ"},{"ref":"3.111","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti."},{"ref":"3.111a","t":"‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. pī.)] bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.111b","t":"Dhātumanasikārapabbaṃ niṭṭhitaṃ."},{"ref":"3.111c","t":"Kāyānupassanā navasivathikapabbaṃ"},{"ref":"3.112","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti [etaṃ anatītoti (sī. pī.)]. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.112a","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.112b","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.112c","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"3.112d","t":"Navasivathikapabbaṃ niṭṭhitaṃ."},{"ref":"3.112e","t":"Cuddasakāyānupassanā niṭṭhitā."},{"ref":"3.112f","t":"Vedanānupassanā"},{"ref":"3.113","t":"‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā [sukhaṃ, dukkhaṃ, adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā [sukhaṃ, dukkhaṃ adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati."},{"ref":"3.113a","t":"Vedanānupassanā niṭṭhitā."},{"ref":"3.113b","t":"Cittānupassanā"},{"ref":"3.114","t":"‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi citta’nti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati."},{"ref":"3.114a","t":"Cittānupassanā niṭṭhitā."},{"ref":"3.114b","t":"Dhammānupassanā nīvaraṇapabbaṃ"},{"ref":"3.115","t":"‘‘Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?"},{"ref":"3.115a","t":"‘‘Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.115b","t":"‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.115c","t":"‘‘Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddha’nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.115d","t":"‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.115e","t":"‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.115f","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu."},{"ref":"3.115g","t":"Nīvaraṇapabbaṃ niṭṭhitaṃ."},{"ref":"3.115h","t":"Dhammānupassanā khandhapabbaṃ"},{"ref":"3.116","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu."},{"ref":"3.116a","t":"Khandhapabbaṃ niṭṭhitaṃ."},{"ref":"3.116b","t":"Dhammānupassanā āyatanapabbaṃ"},{"ref":"3.117","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?"},{"ref":"3.117a","t":"‘‘Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117b","t":"‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117c","t":"‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117d","t":"‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117e","t":"‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117f","t":"‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"3.117g","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu."},{"ref":"3.117h","t":"Āyatanapabbaṃ niṭṭhitaṃ."},{"ref":"3.117i","t":"Dhammānupassanā bojjhaṅgapabbaṃ"},{"ref":"3.118","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118a","t":"‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118b","t":"‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118c","t":"‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118d","t":"‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118e","t":"‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118f","t":"‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"3.118g","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu."},{"ref":"3.118h","t":"Bojjhaṅgapabbaṃ niṭṭhitaṃ [bojjhaṅgapabbaṃ niṭṭhitaṃ. paṭhamabhāṇavāraṃ (syā.)]."},{"ref":"3.118i","t":"Dhammānupassanā saccapabbaṃ"},{"ref":"3.119","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti."},{"ref":"3.119a","t":"Paṭhamabhāṇavāro niṭṭhito."},{"ref":"3.119b","t":"Dukkhasaccaniddeso"},{"ref":"3.120","t":"‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [‘‘appiyehi…pe… vippayogopi dukkho’’ti pāṭho ceva taṃniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā."},{"ref":"3.121","t":"‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti."},{"ref":"3.122","t":"‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā."},{"ref":"3.123","t":"‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ [sumaṅgalavilāsinī oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ."},{"ref":"3.124","t":"‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko."},{"ref":"3.125","t":"‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo."},{"ref":"3.126","t":"‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ."},{"ref":"3.127","t":"‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ."},{"ref":"3.128","t":"‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso."},{"ref":"3.129","t":"‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho."},{"ref":"3.130","t":"‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho."},{"ref":"3.131","t":"‘‘Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ."},{"ref":"3.132","t":"‘‘Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ."},{"ref":"3.132a","t":"Samudayasaccaniddeso"},{"ref":"3.133","t":"‘‘Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā."},{"ref":"3.133a","t":"‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133b","t":"‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133c","t":"‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133d","t":"‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133e","t":"‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133f","t":"‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133g","t":"‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133h","t":"‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133i","t":"‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133j","t":"‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"3.133k","t":"‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ."},{"ref":"3.133l","t":"Nirodhasaccaniddeso"},{"ref":"3.134","t":"‘‘Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo."},{"ref":"3.134a","t":"‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134b","t":"‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134c","t":"‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134d","t":"‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134e","t":"‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134f","t":"‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134g","t":"‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134h","t":"‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134i","t":"‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134j","t":"‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"3.134k","t":"‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ."},{"ref":"3.134l","t":"Maggasaccaniddeso"},{"ref":"3.135","t":"‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi."},{"ref":"3.135a","t":"‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi."},{"ref":"3.135b","t":"‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo."},{"ref":"3.135c","t":"‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā."},{"ref":"3.135d","t":"‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto."},{"ref":"3.135e","t":"‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo."},{"ref":"3.135f","t":"‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo."},{"ref":"3.135g","t":"‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati."},{"ref":"3.135h","t":"‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ."},{"ref":"3.136","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu."},{"ref":"3.136a","t":"Saccapabbaṃ niṭṭhitaṃ."},{"ref":"3.136b","t":"Dhammānupassanā niṭṭhitā."},{"ref":"3.137","t":"‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā."},{"ref":"3.137a","t":"‘‘Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā’’ti."},{"ref":"3.138","t":"‘‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti."},{"ref":"3.138a","t":"Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti."},{"ref":"3.138b","t":"Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ."},{"ref":"3.138c","t":"Mūlapariyāyavaggo niṭṭhito paṭhamo."},{"sp":"HDR","t":"Mahāsatipaṭṭhāna Sutta"},{"ref":"4.1","t":"<em>One of the most celebrated and widely studied discourses, acting as the foundation for contemporary vipassana meditation practice.</em>"},{"ref":"4.2","t":"<em>Mahāsatipaṭṭhānasuttaṃ</em>"},{"ref":"4.372","t":"Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhaddante’’ti [bhadanteti (sī. syā. pī.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –"},{"ref":"4.372a","t":"Uddeso"},{"ref":"4.373","t":"‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā."},{"ref":"4.373a","t":"‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ."},{"ref":"4.373b","t":"Uddeso niṭṭhito."},{"ref":"4.373c","t":"Kāyānupassanā ānāpānapabbaṃ"},{"ref":"4.374","t":"‘‘Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati."},{"ref":"4.374a","t":"‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.374b","t":"Ānāpānapabbaṃ niṭṭhitaṃ."},{"ref":"4.374c","t":"Kāyānupassanā iriyāpathapabbaṃ"},{"ref":"4.375","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.375a","t":"Iriyāpathapabbaṃ niṭṭhitaṃ."},{"ref":"4.375b","t":"Kāyānupassanā sampajānapabbaṃ"},{"ref":"4.376","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.376a","t":"Sampajānapabbaṃ niṭṭhitaṃ."},{"ref":"4.376b","t":"Kāyānupassanā paṭikūlamanasikārapabbaṃ"},{"ref":"4.377","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ [karīsaṃ matthaluṅgaṃ (ka.)], pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā mutta’nti."},{"ref":"4.377a","t":"‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (syā.), mutoli (pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti."},{"ref":"4.377b","t":"Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.377c","t":"Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ."},{"ref":"4.377d","t":"Kāyānupassanā dhātumanasikārapabbaṃ"},{"ref":"4.378","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti."},{"ref":"4.378a","t":"‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti."},{"ref":"4.378b","t":"‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.378c","t":"Dhātumanasikārapabbaṃ niṭṭhitaṃ."},{"ref":"4.378d","t":"Kāyānupassanā navasivathikapabbaṃ"},{"ref":"4.379","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti."},{"ref":"4.379a","t":"‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.379b","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ, (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti."},{"ref":"4.379c","t":"‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.379d","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti."},{"ref":"4.379e","t":"‘‘Iti ajjhattaṃ vā …pe… viharati."},{"ref":"4.379f","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati."},{"ref":"4.379g","t":"Navasivathikapabbaṃ niṭṭhitaṃ."},{"ref":"4.379h","t":"Cuddasa kāyānupassanā niṭṭhitā."},{"ref":"4.379i","t":"Vedanānupassanā"},{"ref":"4.380","t":"‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati."},{"ref":"4.380a","t":"Vedanānupassanā niṭṭhitā."},{"ref":"4.380b","t":"Cittānupassanā"},{"ref":"4.381","t":"‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti. Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti. Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti. Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti. Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti. Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti. Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti. Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti. Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati."},{"ref":"4.381a","t":"Cittānupassanā niṭṭhitā."},{"ref":"4.381b","t":"Dhammānupassanā nīvaraṇapabbaṃ"},{"ref":"4.382","t":"‘‘Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?"},{"ref":"4.382a","t":"‘‘Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.382b","t":"‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.382c","t":"‘‘Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.382d","t":"‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.382e","t":"‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.382f","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu."},{"ref":"4.382g","t":"Nīvaraṇapabbaṃ niṭṭhitaṃ."},{"ref":"4.382h","t":"Dhammānupassanā khandhapabbaṃ"},{"ref":"4.383","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu."},{"ref":"4.383a","t":"Khandhapabbaṃ niṭṭhitaṃ."},{"ref":"4.383b","t":"Dhammānupassanā āyatanapabbaṃ"},{"ref":"4.384","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?"},{"ref":"4.384a","t":"‘‘Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384b","t":"‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384c","t":"‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384d","t":"‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384e","t":"‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384f","t":"‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti."},{"ref":"4.384g","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu."},{"ref":"4.384h","t":"Āyatanapabbaṃ niṭṭhitaṃ."},{"ref":"4.384i","t":"Dhammānupassanā bojjhaṅgapabbaṃ"},{"ref":"4.385","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385a","t":"‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385b","t":"‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385c","t":"‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385d","t":"‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385e","t":"‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385f","t":"‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti."},{"ref":"4.385g","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu."},{"ref":"4.385h","t":"Bojjhaṅgapabbaṃ niṭṭhitaṃ. [bojjhaṅgapabbaṃ niṭṭhitaṃ, paṭhamabhāṇavāraṃ (syā.)]"},{"ref":"4.385i","t":"Dhammānupassanā saccapabbaṃ"},{"ref":"4.386","t":"‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti."},{"ref":"4.386a","t":"Paṭhamabhāṇavāro niṭṭhito."},{"ref":"4.386b","t":"Dukkhasaccaniddeso"},{"ref":"4.387","t":"‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [appiyehi…pe… vippayogo dukkhotipāṭho ceva taṃniddeso ca katthaci na dissati, aṭṭhakathāyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṅkhittena pañcupādānakkhandhā[pañcupādānakkhandhāpi (ka.)]dukkhā."},{"ref":"4.388","t":"‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti."},{"ref":"4.389","t":"‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā."},{"ref":"4.390","t":"‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ [aṭṭhakathā oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ."},{"ref":"4.391","t":"‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko."},{"ref":"4.392","t":"‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave paridevo."},{"ref":"4.393","t":"‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ."},{"ref":"4.394","t":"‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ."},{"ref":"4.395","t":"‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso."},{"ref":"4.396","t":"‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho."},{"ref":"4.397","t":"‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho."},{"ref":"4.398","t":"‘‘Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ."},{"ref":"4.399","t":"‘‘Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ."},{"ref":"4.399a","t":"Samudayasaccaniddeso"},{"ref":"4.400","t":"‘‘Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā."},{"ref":"4.400a","t":"‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400b","t":"‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400c","t":"‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400d","t":"‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400e","t":"‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400f","t":"‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400g","t":"‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400h","t":"‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400i","t":"‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400j","t":"‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati."},{"ref":"4.400k","t":"‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ."},{"ref":"4.400l","t":"Nirodhasaccaniddeso"},{"ref":"4.401","t":"‘‘Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo."},{"ref":"4.401a","t":"‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401b","t":"‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401c","t":"‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401d","t":"‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401e","t":"‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401f","t":"‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401g","t":"‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401h","t":"‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401i","t":"‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401j","t":"‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati."},{"ref":"4.401k","t":"‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ."},{"ref":"4.401l","t":"Maggasaccaniddeso"},{"ref":"4.402","t":"‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi."},{"ref":"4.402a","t":"‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati, bhikkhave, sammādiṭṭhi."},{"ref":"4.402b","t":"‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo, ayaṃ vuccati bhikkhave, sammāsaṅkappo."},{"ref":"4.402c","t":"‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)] pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī, ayaṃ vuccati, bhikkhave, sammāvācā."},{"ref":"4.402d","t":"‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī, ayaṃ vuccati, bhikkhave, sammākammanto."},{"ref":"4.402e","t":"‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti, ayaṃ vuccati, bhikkhave, sammāājīvo."},{"ref":"4.402f","t":"‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo."},{"ref":"4.402g","t":"‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati."},{"ref":"4.402h","t":"‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ."},{"ref":"4.403","t":"‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu."},{"ref":"4.403a","t":"Saccapabbaṃ niṭṭhitaṃ."},{"ref":"4.403b","t":"Dhammānupassanā niṭṭhitā."},{"ref":"4.404","t":"‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā."},{"ref":"4.404a","t":"‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā."},{"ref":"4.404b","t":"‘‘Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti."},{"ref":"4.405","t":"‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti."},{"ref":"4.405a","t":"Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ."},{"sp":"HDR","t":"The Dhammapada"},{"ref":"5.1","t":"<em>A widely read collection of 423 verses summarising the essential ethical and philosophical teachings of the Buddha.</em>"},{"sp":"HDR","t":"1. Yamakavaggo"},{"ref":"6.1","t":"MANOPUBBAṄGAMĀ DHAMMĀ, MANOSEṬṬHĀ manomayā;"},{"ref":"6.1a","t":"Manasā ce paduṭṭhena, bhāsati vā karoti vā;"},{"ref":"6.1b","t":"Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ."},{"ref":"6.2","t":"Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;"},{"ref":"6.2a","t":"Manasā ce pasannena, bhāsati vā karoti vā;"},{"ref":"6.2b","t":"Tato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)]."},{"ref":"6.3","t":"Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;"},{"ref":"6.3a","t":"Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati."},{"ref":"6.4","t":"Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;"},{"ref":"6.4a","t":"Ye ca taṃ nupanayhanti, veraṃ tesūpasammati."},{"ref":"6.5","t":"Na hi verena verāni, sammantīdha kudācanaṃ;"},{"ref":"6.5a","t":"Averena ca sammanti, esa dhammo sanantano."},{"ref":"6.6","t":"Pare ca na vijānanti, mayamettha yamāmase;"},{"ref":"6.6a","t":"Ye ca tattha vijānanti, tato sammanti medhagā."},{"ref":"6.7","t":"Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;"},{"ref":"6.7a","t":"Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;"},{"ref":"6.7b","t":"Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ."},{"ref":"6.8","t":"Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;"},{"ref":"6.8a","t":"Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;"},{"ref":"6.8b","t":"Taṃ ve nappasahati māro, vāto selaṃva pabbataṃ."},{"ref":"6.9","t":"Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;"},{"ref":"6.9a","t":"Apeto damasaccena, na so kāsāvamarahati."},{"ref":"6.10","t":"Yo ca vantakasāvassa, sīlesu susamāhito;"},{"ref":"6.10a","t":"Upeto damasaccena, sa ve kāsāvamarahati."},{"ref":"6.11","t":"Asāre sāramatino, sāre cāsāradassino;"},{"ref":"6.11a","t":"Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā."},{"ref":"6.12","t":"Sārañca sārato ñatvā, asārañca asārato;"},{"ref":"6.12a","t":"Te sāraṃ adhigacchanti, sammāsaṅkappagocarā."},{"ref":"6.13","t":"Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;"},{"ref":"6.13a","t":"Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati."},{"ref":"6.14","t":"Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;"},{"ref":"6.14a","t":"Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati."},{"ref":"6.15","t":"Idha socati pecca socati, pāpakārī ubhayattha socati;"},{"ref":"6.15a","t":"So socati so vihaññati, disvā kammakiliṭṭhamattano."},{"ref":"6.16","t":"Idha modati pecca modati, katapuñño ubhayattha modati;"},{"ref":"6.16a","t":"So modati so pamodati, disvā kammavisuddhimattano."},{"ref":"6.17","t":"Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;"},{"ref":"6.17a","t":"‘‘Pāpaṃ me kata’’nti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato."},{"ref":"6.18","t":"Idha nandati pecca nandati, katapuñño ubhayattha nandati;"},{"ref":"6.18a","t":"‘‘Puññaṃ me kata’’nti nandati, bhiyyo nandati suggatiṃ gato."},{"ref":"6.19","t":"Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;"},{"ref":"6.19a","t":"Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti."},{"ref":"6.20","t":"Appampi ce saṃhita bhāsamāno, dhammassa hoti [hotī (sī. pī.)] anudhammacārī;"},{"ref":"6.20a","t":"Rāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;"},{"ref":"6.20b","t":"Anupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti."},{"ref":"6.20c","t":"Yamakavaggo paṭhamo niṭṭhito."},{"sp":"HDR","t":"2. Appamādavaggo"},{"ref":"7.21","t":"APPAMĀDO AMATAPADAṂ [AMATAṂ padaṃ (ka.)], pamādo maccuno padaṃ;"},{"ref":"7.21a","t":"Appamattā na mīyanti, ye pamattā yathā matā."},{"ref":"7.22","t":"Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;"},{"ref":"7.22a","t":"Appamāde pamodanti, ariyānaṃ gocare ratā."},{"ref":"7.23","t":"Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;"},{"ref":"7.23a","t":"Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ."},{"ref":"7.24","t":"Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;"},{"ref":"7.24a","t":"Saññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati."},{"ref":"7.25","t":"Uṭṭhānenappamādena, saṃyamena damena ca;"},{"ref":"7.25a","t":"Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati."},{"ref":"7.26","t":"Pamādamanuyuñjanti, bālā dummedhino janā;"},{"ref":"7.26a","t":"Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati."},{"ref":"7.27","t":"Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];"},{"ref":"7.27a","t":"Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ."},{"ref":"7.28","t":"Pamādaṃ appamādena, yadā nudati paṇḍito;"},{"ref":"7.28a","t":"Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;"},{"ref":"7.28b","t":"Pabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati."},{"ref":"7.29","t":"Appamatto pamattesu, suttesu bahujāgaro;"},{"ref":"7.29a","t":"Abalassaṃva sīghasso, hitvā yāti sumedhaso."},{"ref":"7.30","t":"Appamādena maghavā, devānaṃ seṭṭhataṃ gato;"},{"ref":"7.30a","t":"Appamādaṃ pasaṃsanti, pamādo garahito sadā."},{"ref":"7.31","t":"Appamādarato bhikkhu, pamāde bhayadassi vā;"},{"ref":"7.31a","t":"Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati."},{"ref":"7.32","t":"Appamādarato bhikkhu, pamāde bhayadassi vā;"},{"ref":"7.32a","t":"Abhabbo parihānāya, nibbānasseva santike."},{"ref":"7.32b","t":"Appamādavaggo dutiyo niṭṭhito."},{"sp":"HDR","t":"3. Cittavaggo"},{"ref":"8.33","t":"PHANDANAṂ CAPALAṂ CITTAṂ, dūrakkhaṃ [durakkhaṃ (sabbattha)] dunnivārayaṃ;"},{"ref":"8.33a","t":"Ujuṃ karoti medhāvī, usukārova tejanaṃ."},{"ref":"8.34","t":"Vārijova thale khitto, okamokataubbhato;"},{"ref":"8.34a","t":"Pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave."},{"ref":"8.35","t":"Dunniggahassa lahuno, yatthakāmanipātino;"},{"ref":"8.35a","t":"Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ."},{"ref":"8.36","t":"Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;"},{"ref":"8.36a","t":"Cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ."},{"ref":"8.37","t":"Dūraṅgamaṃ ekacaraṃ [ekacāraṃ (ka.)], asarīraṃ guhāsayaṃ;"},{"ref":"8.37a","t":"Ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā."},{"ref":"8.38","t":"Anavaṭṭhitacittassa, saddhammaṃ avijānato;"},{"ref":"8.38a","t":"Pariplavapasādassa, paññā na paripūrati."},{"ref":"8.39","t":"Anavassutacittassa, ananvāhatacetaso;"},{"ref":"8.39a","t":"Puññapāpapahīnassa, natthi jāgarato bhayaṃ."},{"ref":"8.40","t":"Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;"},{"ref":"8.40a","t":"Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā."},{"ref":"8.41","t":"Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;"},{"ref":"8.41a","t":"Chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ."},{"ref":"8.42","t":"Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;"},{"ref":"8.42a","t":"Micchāpaṇihitaṃ cittaṃ, pāpiyo [pāpiyaṃ (?)] naṃ tato kare."},{"ref":"8.43","t":"Na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā;"},{"ref":"8.43a","t":"Sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare."},{"ref":"8.43b","t":"Cittavaggo tatiyo niṭṭhito."},{"sp":"HDR","t":"4. Pupphavaggo"},{"ref":"9.44","t":"KO IMAṂ [KOMAṂ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)], yamalokañca imaṃ sadevakaṃ;"},{"ref":"9.44a","t":"Ko dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati [pupphamivappacessati (ka.)]."},{"ref":"9.45","t":"Sekho pathaviṃ vicessati, yamalokañca imaṃ sadevakaṃ;"},{"ref":"9.45a","t":"Sekho dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati."},{"ref":"9.46","t":"Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno;"},{"ref":"9.46a","t":"Chetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)], adassanaṃ maccurājassa gacche."},{"ref":"9.47","t":"Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;"},{"ref":"9.47a","t":"Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati."},{"ref":"9.48","t":"Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;"},{"ref":"9.48a","t":"Atittaññeva kāmesu, antako kurute vasaṃ."},{"ref":"9.49","t":"Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];"},{"ref":"9.49a","t":"Paleti rasamādāya, evaṃ gāme munī care."},{"ref":"9.50","t":"Na paresaṃ vilomāni, na paresaṃ katākataṃ;"},{"ref":"9.50a","t":"Attanova avekkheyya, katāni akatāni ca."},{"ref":"9.51","t":"Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;"},{"ref":"9.51a","t":"Evaṃ subhāsitā vācā, aphalā hoti akubbato."},{"ref":"9.52","t":"Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];"},{"ref":"9.52a","t":"Evaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)]."},{"ref":"9.53","t":"Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;"},{"ref":"9.53a","t":"Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ."},{"ref":"9.54","t":"Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];"},{"ref":"9.54a","t":"Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati."},{"ref":"9.55","t":"Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;"},{"ref":"9.55a","t":"Etesaṃ gandhajātānaṃ, sīlagandho anuttaro."},{"ref":"9.56","t":"Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];"},{"ref":"9.56a","t":"Yo ca sīlavataṃ gandho, vāti devesu uttamo."},{"ref":"9.57","t":"Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;"},{"ref":"9.57a","t":"Sammadaññā vimuttānaṃ, māro maggaṃ na vindati."},{"ref":"9.58","t":"Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;"},{"ref":"9.58a","t":"Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ."},{"ref":"9.59","t":"Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;"},{"ref":"9.59a","t":"Atirocati paññāya, sammāsambuddhasāvako."},{"ref":"9.59b","t":"Pupphavaggo catuttho niṭṭhito."},{"sp":"HDR","t":"5. Bālavaggo"},{"ref":"10.60","t":"DĪGHĀ JĀGARATO RATTI, dīghaṃ santassa yojanaṃ;"},{"ref":"10.60a","t":"Dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ."},{"ref":"10.61","t":"Carañce nādhigaccheyya, seyyaṃ sadisamattano;"},{"ref":"10.61a","t":"Ekacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā."},{"ref":"10.62","t":"Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;"},{"ref":"10.62a","t":"Attā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ."},{"ref":"10.63","t":"Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;"},{"ref":"10.63a","t":"Bālo ca paṇḍitamānī, sa ve ‘‘bālo’’ti vuccati."},{"ref":"10.64","t":"Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;"},{"ref":"10.64a","t":"Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā."},{"ref":"10.65","t":"Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;"},{"ref":"10.65a","t":"Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā."},{"ref":"10.66","t":"Caranti bālā dummedhā, amitteneva attanā;"},{"ref":"10.66a","t":"Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ."},{"ref":"10.67","t":"Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;"},{"ref":"10.67a","t":"Yassa assumukho rodaṃ, vipākaṃ paṭisevati."},{"ref":"10.68","t":"Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;"},{"ref":"10.68a","t":"Yassa patīto sumano, vipākaṃ paṭisevati."},{"ref":"10.69","t":"Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;"},{"ref":"10.69a","t":"Yadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati."},{"ref":"10.70","t":"Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;"},{"ref":"10.70a","t":"Na so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ."},{"ref":"10.71","t":"Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;"},{"ref":"10.71a","t":"Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako."},{"ref":"10.72","t":"Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;"},{"ref":"10.72a","t":"Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ."},{"ref":"10.73","t":"Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;"},{"ref":"10.73a","t":"Āvāsesu ca issariyaṃ, pūjā parakulesu ca."},{"ref":"10.74","t":"Mameva kata maññantu, gihīpabbajitā ubho;"},{"ref":"10.74a","t":"Mamevātivasā assu, kiccākiccesu kismici;"},{"ref":"10.74b","t":"Iti bālassa saṅkappo, icchā māno ca vaḍḍhati."},{"ref":"10.75","t":"Aññā hi lābhūpanisā, aññā nibbānagāminī;"},{"ref":"10.75a","t":"Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;"},{"ref":"10.75b","t":"Sakkāraṃ nābhinandeyya, vivekamanubrūhaye."},{"ref":"10.75c","t":"Bālavaggo pañcamo niṭṭhito."},{"sp":"HDR","t":"6. Paṇḍitavaggo"},{"ref":"11.76","t":"NIDHĪNAṂVA PAVATTĀRAṂ, YAṂ passe vajjadassinaṃ;"},{"ref":"11.76a","t":"Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;"},{"ref":"11.76b","t":"Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo."},{"ref":"11.77","t":"Ovadeyyānusāseyya, asabbhā ca nivāraye;"},{"ref":"11.77a","t":"Satañhi so piyo hoti, asataṃ hoti appiyo."},{"ref":"11.78","t":"Na bhaje pāpake mitte, na bhaje purisādhame;"},{"ref":"11.78a","t":"Bhajetha mitte kalyāṇe, bhajetha purisuttame."},{"ref":"11.79","t":"Dhammapīti sukhaṃ seti, vippasannena cetasā;"},{"ref":"11.79a","t":"Ariyappavedite dhamme, sadā ramati paṇḍito."},{"ref":"11.80","t":"Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;"},{"ref":"11.80a","t":"Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā."},{"ref":"11.81","t":"Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;"},{"ref":"11.81a","t":"Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā."},{"ref":"11.82","t":"Yathāpi rahado gambhīro, vippasanno anāvilo;"},{"ref":"11.82a","t":"Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā."},{"ref":"11.83","t":"Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;"},{"ref":"11.83a","t":"Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti."},{"ref":"11.84","t":"Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;"},{"ref":"11.84a","t":"Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā."},{"ref":"11.85","t":"Appakā te manussesu, ye janā pāragāmino;"},{"ref":"11.85a","t":"Athāyaṃ itarā pajā, tīramevānudhāvati."},{"ref":"11.86","t":"Ye ca kho sammadakkhāte, dhamme dhammānuvattino;"},{"ref":"11.86a","t":"Te janā pāramessanti, maccudheyyaṃ suduttaraṃ."},{"ref":"11.87","t":"Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;"},{"ref":"11.87a","t":"Okā anokamāgamma, viveke yattha dūramaṃ."},{"ref":"11.88","t":"Tatrābhiratimiccheyya, hitvā kāme akiñcano;"},{"ref":"11.88a","t":"Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito."},{"ref":"11.89","t":"Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;"},{"ref":"11.89a","t":"Ādānapaṭinissagge, anupādāya ye ratā;"},{"ref":"11.89b","t":"Khīṇāsavā jutimanto, te loke parinibbutā."},{"ref":"11.89c","t":"Paṇḍitavaggo chaṭṭho niṭṭhito."},{"sp":"HDR","t":"7. Arahantavaggo"},{"ref":"12.90","t":"GATADDHINO VISOKASSA, VIPPAMUTTASSA sabbadhi;"},{"ref":"12.90a","t":"Sabbaganthappahīnassa, pariḷāho na vijjati."},{"ref":"12.91","t":"Uyyuñjanti satīmanto, na nikete ramanti te;"},{"ref":"12.91a","t":"Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te."},{"ref":"12.92","t":"Yesaṃ sannicayo natthi, ye pariññātabhojanā;"},{"ref":"12.92a","t":"Suññato animitto ca, vimokkho yesaṃ gocaro;"},{"ref":"12.92b","t":"Ākāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā."},{"ref":"12.93","t":"Yassāsavā parikkhīṇā, āhāre ca anissito;"},{"ref":"12.93a","t":"Suññato animitto ca, vimokkho yassa gocaro;"},{"ref":"12.93b","t":"Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ."},{"ref":"12.94","t":"Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;"},{"ref":"12.94a","t":"Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino."},{"ref":"12.95","t":"Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;"},{"ref":"12.95a","t":"Rahadova apetakaddamo, saṃsārā na bhavanti tādino."},{"ref":"12.96","t":"Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;"},{"ref":"12.96a","t":"Sammadaññā vimuttassa, upasantassa tādino."},{"ref":"12.97","t":"Assaddho akataññū ca, sandhicchedo ca yo naro;"},{"ref":"12.97a","t":"Hatāvakāso vantāso, sa ve uttamaporiso."},{"ref":"12.98","t":"Gāme vā yadi vāraññe, ninne vā yadi vā thale;"},{"ref":"12.98a","t":"Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ."},{"ref":"12.99","t":"Ramaṇīyāni araññāni, yattha na ramatī jano;"},{"ref":"12.99a","t":"Vītarāgā ramissanti, na te kāmagavesino."},{"ref":"12.99b","t":"Arahantavaggo sattamo niṭṭhito."},{"sp":"HDR","t":"8. Sahassavaggo"},{"ref":"13.100","t":"SAHASSAMAPI CE VĀCĀ, anatthapadasaṃhitā;"},{"ref":"13.100a","t":"Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"13.101","t":"Sahassamapi ce gāthā, anatthapadasaṃhitā;"},{"ref":"13.101a","t":"Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"13.102","t":"Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];"},{"ref":"13.102a","t":"Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati."},{"ref":"13.103","t":"Yo sahassaṃ sahassena, saṅgāme mānuse jine;"},{"ref":"13.103a","t":"Ekañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo."},{"ref":"13.104","t":"Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;"},{"ref":"13.104a","t":"Attadantassa posassa, niccaṃ saññatacārino."},{"ref":"13.105","t":"Neva devo na gandhabbo, na māro saha brahmunā;"},{"ref":"13.105a","t":"Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno."},{"ref":"13.106","t":"Māse māse sahassena, yo yajetha sataṃ samaṃ;"},{"ref":"13.106a","t":"Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;"},{"ref":"13.106b","t":"Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ."},{"ref":"13.107","t":"Yo ca vassasataṃ jantu, aggiṃ paricare vane;"},{"ref":"13.107a","t":"Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;"},{"ref":"13.107b","t":"Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ."},{"ref":"13.108","t":"Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;"},{"ref":"13.108a","t":"Sabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo."},{"ref":"13.109","t":"Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];"},{"ref":"13.109a","t":"Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ."},{"ref":"13.110","t":"Yo ca vassasataṃ jīve, dussīlo asamāhito;"},{"ref":"13.110a","t":"Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino."},{"ref":"13.111","t":"Yo ca vassasataṃ jīve, duppañño asamāhito;"},{"ref":"13.111a","t":"Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino."},{"ref":"13.112","t":"Yo ca vassasataṃ jīve, kusīto hīnavīriyo;"},{"ref":"13.112a","t":"Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ."},{"ref":"13.113","t":"Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;"},{"ref":"13.113a","t":"Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ."},{"ref":"13.114","t":"Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;"},{"ref":"13.114a","t":"Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ."},{"ref":"13.115","t":"Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;"},{"ref":"13.115a","t":"Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ."},{"ref":"13.115b","t":"Sahassavaggo aṭṭhamo niṭṭhito."},{"sp":"HDR","t":"9. Pāpavaggo"},{"ref":"14.116","t":"ABHITTHARETHA KALYĀṆE, PĀPĀ cittaṃ nivāraye;"},{"ref":"14.116a","t":"Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano."},{"ref":"14.117","t":"Pāpañce puriso kayirā, na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;"},{"ref":"14.117a","t":"Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo."},{"ref":"14.118","t":"Puññañce puriso kayirā, kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;"},{"ref":"14.118a","t":"Tamhi chandaṃ kayirātha, sukho puññassa uccayo."},{"ref":"14.119","t":"Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;"},{"ref":"14.119a","t":"Yadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati."},{"ref":"14.120","t":"Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;"},{"ref":"14.120a","t":"Yadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati."},{"ref":"14.121","t":"Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa, na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;"},{"ref":"14.121a","t":"Udabindunipātena, udakumbhopi pūrati;"},{"ref":"14.121b","t":"Bālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa, thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ."},{"ref":"14.122","t":"Māvamaññetha puññassa, na mantaṃ āgamissati;"},{"ref":"14.122a","t":"Udabindunipātena, udakumbhopi pūrati;"},{"ref":"14.122b","t":"Dhīro pūrati puññassa, thokaṃ thokampi ācinaṃ."},{"ref":"14.123","t":"Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;"},{"ref":"14.123a","t":"Visaṃ jīvitukāmova, pāpāni parivajjaye."},{"ref":"14.124","t":"Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;"},{"ref":"14.124a","t":"Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato."},{"ref":"14.125","t":"Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;"},{"ref":"14.125a","t":"Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto."},{"ref":"14.126","t":"Gabbhameke uppajjanti, nirayaṃ pāpakammino;"},{"ref":"14.126a","t":"Saggaṃ sugatino yanti, parinibbanti anāsavā."},{"ref":"14.127","t":"Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];"},{"ref":"14.127a","t":"Na vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso, yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā."},{"ref":"14.128","t":"Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;"},{"ref":"14.128a","t":"Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu."},{"ref":"14.128b","t":"Pāpavaggo navamo niṭṭhito."},{"sp":"HDR","t":"10. Daṇḍavaggo"},{"ref":"15.129","t":"SABBE TASANTI DAṆḌASSA, sabbe bhāyanti maccuno;"},{"ref":"15.129a","t":"Attānaṃ upamaṃ katvā, na haneyya na ghātaye."},{"ref":"15.130","t":"Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;"},{"ref":"15.130a","t":"Attānaṃ upamaṃ katvā, na haneyya na ghātaye."},{"ref":"15.131","t":"Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;"},{"ref":"15.131a","t":"Attano sukhamesāno, pecca so na labhate sukhaṃ."},{"ref":"15.132","t":"Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;"},{"ref":"15.132a","t":"Attano sukhamesāno, pecca so labhate sukhaṃ."},{"ref":"15.133","t":"Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];"},{"ref":"15.133a","t":"Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)]."},{"ref":"15.134","t":"Sace neresi attānaṃ, kaṃso upahato yathā;"},{"ref":"15.134a","t":"Esa pattosi nibbānaṃ, sārambho te na vijjati."},{"ref":"15.135","t":"Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;"},{"ref":"15.135a","t":"Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ."},{"ref":"15.136","t":"Atha pāpāni kammāni, karaṃ bālo na bujjhati;"},{"ref":"15.136a","t":"Sehi kammehi dummedho, aggidaḍḍhova tappati."},{"ref":"15.137","t":"Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;"},{"ref":"15.137a","t":"Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati."},{"ref":"15.138","t":"Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];"},{"ref":"15.138a","t":"Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe."},{"ref":"15.139","t":"Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;"},{"ref":"15.139a","t":"Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)]."},{"ref":"15.140","t":"Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;"},{"ref":"15.140a","t":"Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)]."},{"ref":"15.141","t":"Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;"},{"ref":"15.141a","t":"Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ."},{"ref":"15.142","t":"Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;"},{"ref":"15.142a","t":"Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu."},{"ref":"15.143","t":"Hirīnisedho puriso, koci lokasmi vijjati;"},{"ref":"15.143a","t":"Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva."},{"ref":"15.144","t":"Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;"},{"ref":"15.144a","t":"Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;"},{"ref":"15.144b","t":"Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ."},{"ref":"15.145","t":"Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;"},{"ref":"15.145a","t":"Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā."},{"ref":"15.145b","t":"Daṇḍavaggo dasamo niṭṭhito."},{"sp":"HDR","t":"11. Jarāvaggo"},{"ref":"16.146","t":"KO NU HĀSO [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;"},{"ref":"16.146a","t":"Andhakārena onaddhā, padīpaṃ na gavesatha."},{"ref":"16.147","t":"Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;"},{"ref":"16.147a","t":"Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti."},{"ref":"16.148","t":"Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;"},{"ref":"16.148a","t":"Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ."},{"ref":"16.149","t":"Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)], alābūneva [alāpūneva (sī. syā. pī.)] sārade;"},{"ref":"16.149a","t":"Kāpotakāni aṭṭhīni, tāni disvāna kā rati."},{"ref":"16.150","t":"Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;"},{"ref":"16.150a","t":"Yattha jarā ca maccu ca, māno makkho ca ohito."},{"ref":"16.151","t":"Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;"},{"ref":"16.151a","t":"Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti."},{"ref":"16.152","t":"Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;"},{"ref":"16.152a","t":"Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati."},{"ref":"16.153","t":"Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;"},{"ref":"16.153a","t":"Gahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto, dukkhā jāti punappunaṃ."},{"ref":"16.154","t":"Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;"},{"ref":"16.154a","t":"Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;"},{"ref":"16.154b","t":"Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā."},{"ref":"16.155","t":"Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;"},{"ref":"16.155a","t":"Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale."},{"ref":"16.156","t":"Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;"},{"ref":"16.156a","t":"Senti cāpātikhīṇāva, purāṇāni anutthunaṃ."},{"ref":"16.156b","t":"Jarāvaggo ekādasamo niṭṭhito."},{"sp":"HDR","t":"12. Attavaggo"},{"ref":"17.157","t":"ATTĀNAÑCE PIYAṂ JAÑÑĀ, rakkheyya naṃ surakkhitaṃ;"},{"ref":"17.157a","t":"Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito."},{"ref":"17.158","t":"Attānameva paṭhamaṃ, patirūpe nivesaye;"},{"ref":"17.158a","t":"Athaññamanusāseyya, na kilisseyya paṇḍito."},{"ref":"17.159","t":"Attānaṃ ce tathā kayirā, yathāññamanusāsati;"},{"ref":"17.159a","t":"Sudanto vata dametha, attā hi kira duddamo."},{"ref":"17.160","t":"Attā hi attano nātho, ko hi nātho paro siyā;"},{"ref":"17.160a","t":"Attanā hi sudantena, nāthaṃ labhati dullabhaṃ."},{"ref":"17.161","t":"Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;"},{"ref":"17.161a","t":"Abhimatthati [abhimantati (sī. pī.)] dummedhaṃ, vajiraṃ vasmamayaṃ [vajiraṃva’mhamayaṃ (syā. ka.)] maṇiṃ."},{"ref":"17.162","t":"Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;"},{"ref":"17.162a","t":"Karoti so tathattānaṃ, yathā naṃ icchatī diso."},{"ref":"17.163","t":"Sukarāni asādhūni, attano ahitāni ca;"},{"ref":"17.163a","t":"Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ."},{"ref":"17.164","t":"Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;"},{"ref":"17.164a","t":"Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;"},{"ref":"17.164b","t":"Phalāni kaṭṭhakasseva, attaghātāya [attaghaññāya (sī. syā. pī.)] phallati."},{"ref":"17.165","t":"Attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati;"},{"ref":"17.165a","t":"Attanā akataṃ pāpaṃ, attanāva visujjhati;"},{"ref":"17.165b","t":"Suddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye."},{"ref":"17.166","t":"Attadatthaṃ paratthena, bahunāpi na hāpaye;"},{"ref":"17.166a","t":"Attadatthamabhiññāya, sadatthapasuto siyā."},{"ref":"17.166b","t":"Attavaggo dvādasamo niṭṭhito."},{"sp":"HDR","t":"13. Lokavaggo"},{"ref":"18.167","t":"HĪNAṂ DHAMMAṂ NA seveyya, pamādena na saṃvase;"},{"ref":"18.167a","t":"Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano."},{"ref":"18.168","t":"Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;"},{"ref":"18.168a","t":"Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca."},{"ref":"18.169","t":"Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;"},{"ref":"18.169a","t":"Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca."},{"ref":"18.170","t":"Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;"},{"ref":"18.170a","t":"Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati."},{"ref":"18.171","t":"Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;"},{"ref":"18.171a","t":"Yattha bālā visīdanti, natthi saṅgo vijānataṃ."},{"ref":"18.172","t":"Yo ca pubbe pamajjitvā, pacchā so nappamajjati;"},{"ref":"18.172a","t":"Somaṃ lokaṃ pabhāseti, abbhā muttova candimā."},{"ref":"18.173","t":"Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];"},{"ref":"18.173a","t":"Somaṃ lokaṃ pabhāseti, abbhā muttova candimā."},{"ref":"18.174","t":"Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;"},{"ref":"18.174a","t":"Sakuṇo jālamuttova, appo saggāya gacchati."},{"ref":"18.175","t":"Haṃsādiccapathe yanti, ākāse yanti iddhiyā;"},{"ref":"18.175a","t":"Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)]."},{"ref":"18.176","t":"Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;"},{"ref":"18.176a","t":"Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ."},{"ref":"18.177","t":"Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;"},{"ref":"18.177a","t":"Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha."},{"ref":"18.178","t":"Pathabyā ekarajjena, saggassa gamanena vā;"},{"ref":"18.178a","t":"Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ."},{"ref":"18.178b","t":"Lokavaggo terasamo niṭṭhito."},{"sp":"HDR","t":"14. Buddhavaggo"},{"ref":"19.179","t":"YASSA JITAṂ NĀVAJĪYATI, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;"},{"ref":"19.179a","t":"Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha."},{"ref":"19.180","t":"Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;"},{"ref":"19.180a","t":"Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha."},{"ref":"19.181","t":"Ye jhānapasutā dhīrā, nekkhammūpasame ratā;"},{"ref":"19.181a","t":"Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ."},{"ref":"19.182","t":"Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;"},{"ref":"19.182a","t":"Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo."},{"ref":"19.183","t":"Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];"},{"ref":"19.183a","t":"Sacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ."},{"ref":"19.184","t":"Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;"},{"ref":"19.184a","t":"Na hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto."},{"ref":"19.185","t":"Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;"},{"ref":"19.185a","t":"Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;"},{"ref":"19.185b","t":"Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ."},{"ref":"19.186","t":"Na kahāpaṇavassena, titti kāmesu vijjati;"},{"ref":"19.186a","t":"Appassādā dukhā kāmā, iti viññāya paṇḍito."},{"ref":"19.187","t":"Api dibbesu kāmesu, ratiṃ so nādhigacchati;"},{"ref":"19.187a","t":"Taṇhakkhayarato hoti, sammāsambuddhasāvako."},{"ref":"19.188","t":"Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;"},{"ref":"19.188a","t":"Ārāmarukkhacetyāni, manussā bhayatajjitā."},{"ref":"19.189","t":"Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;"},{"ref":"19.189a","t":"Netaṃ saraṇamāgamma, sabbadukkhā pamuccati."},{"ref":"19.190","t":"Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;"},{"ref":"19.190a","t":"Cattāri ariyasaccāni, sammappaññāya passati."},{"ref":"19.191","t":"Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;"},{"ref":"19.191a","t":"Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ."},{"ref":"19.192","t":"Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;"},{"ref":"19.192a","t":"Etaṃ saraṇamāgamma, sabbadukkhā pamuccati."},{"ref":"19.193","t":"Dullabho purisājañño, na so sabbattha jāyati;"},{"ref":"19.193a","t":"Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati."},{"ref":"19.194","t":"Sukho buddhānamuppādo, sukhā saddhammadesanā;"},{"ref":"19.194a","t":"Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho."},{"ref":"19.195","t":"Pūjārahe pūjayato, buddhe yadi va sāvake;"},{"ref":"19.195a","t":"Papañcasamatikkante, tiṇṇasokapariddave."},{"ref":"19.196","t":"Te tādise pūjayato, nibbute akutobhaye;"},{"ref":"19.196a","t":"Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenaci."},{"ref":"19.196b","t":"Buddhavaggo cuddasamo niṭṭhito."},{"sp":"HDR","t":"15. Sukhavaggo"},{"ref":"20.197","t":"SUSUKHAṂ VATA JĪVĀMA, verinesu averino;"},{"ref":"20.197a","t":"Verinesu manussesu, viharāma averino."},{"ref":"20.198","t":"Susukhaṃ vata jīvāma, āturesu anāturā;"},{"ref":"20.198a","t":"Āturesu manussesu, viharāma anāturā."},{"ref":"20.199","t":"Susukhaṃ vata jīvāma, ussukesu anussukā;"},{"ref":"20.199a","t":"Ussukesu manassesu, viharāma anussukā."},{"ref":"20.200","t":"Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;"},{"ref":"20.200a","t":"Pītibhakkhā bhavissāma, devā ābhassarā yathā."},{"ref":"20.201","t":"Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;"},{"ref":"20.201a","t":"Upasanto sukhaṃ seti, hitvā jayaparājayaṃ."},{"ref":"20.202","t":"Natthi rāgasamo aggi, natthi dosasamo kali;"},{"ref":"20.202a","t":"Natthi khandhasamā [khandhādisā (sī. syā. pī. rūpasiddhiyā sameti)] dukkhā, natthi santiparaṃ sukhaṃ."},{"ref":"20.203","t":"Jighacchāparamā rogā, saṅkhāraparamā [saṅkārā paramā (bahūsu)] dukhā;"},{"ref":"20.203a","t":"Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ."},{"ref":"20.204","t":"Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;"},{"ref":"20.204a","t":"Vissāsaparamā ñāti [vissāsaparamo ñāti (ka. sī.), vissāsaparamā ñātī (sī. aṭṭha.), vissāsā paramā ñāti (ka.)], nibbānaṃ paramaṃ [nibbāṇaparamaṃ (ka. sī.)] sukhaṃ."},{"ref":"20.205","t":"Pavivekarasaṃ pitvā [pītvā (sī. syā. kaṃ. pī.)], rasaṃ upasamassa ca;"},{"ref":"20.205a","t":"Niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ."},{"ref":"20.206","t":"Sāhu dassanamariyānaṃ, sannivāso sadā sukho;"},{"ref":"20.206a","t":"Adassanena bālānaṃ, niccameva sukhī siyā."},{"ref":"20.207","t":"Bālasaṅgatacārī [bālasaṅgaticārī (ka.)] hi, dīghamaddhāna socati;"},{"ref":"20.207a","t":"Dukkho bālehi saṃvāso, amitteneva sabbadā;"},{"ref":"20.207b","t":"Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo."},{"ref":"20.208","t":"Tasmā hi –"},{"ref":"20.208a","t":"Dhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantamariyaṃ;"},{"ref":"20.208b","t":"Taṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃva candimā [tasmā hi dhīraṃ paññañca, bahussutañca dhorayhaṃ; sīlaṃ dhutavatamariyaṃ, taṃ tādisaṃ sappurisaṃ; sumedhaṃ bhajetha nakkhattapathaṃva candimā; (ka.)]."},{"ref":"20.208c","t":"Sukhavaggo pannarasamo niṭṭhito."},{"sp":"HDR","t":"16. Piyavaggo"},{"ref":"21.209","t":"AYOGE YUÑJAMATTĀNAṂ, YOGASMIÑCA ayojayaṃ;"},{"ref":"21.209a","t":"Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ."},{"ref":"21.210","t":"Mā piyehi samāgañchi, appiyehi kudācanaṃ;"},{"ref":"21.210a","t":"Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ."},{"ref":"21.211","t":"Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;"},{"ref":"21.211a","t":"Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ."},{"ref":"21.212","t":"Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;"},{"ref":"21.212a","t":"Piyato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"21.213","t":"Pemato jāyatī soko, pemato jāyatī bhayaṃ;"},{"ref":"21.213a","t":"Pemato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"21.214","t":"Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;"},{"ref":"21.214a","t":"Ratiyā vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"21.215","t":"Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;"},{"ref":"21.215a","t":"Kāmato vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"21.216","t":"Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;"},{"ref":"21.216a","t":"Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ."},{"ref":"21.217","t":"Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;"},{"ref":"21.217a","t":"Attano kamma kubbānaṃ, taṃ jano kurute piyaṃ."},{"ref":"21.218","t":"Chandajāto anakkhāte, manasā ca phuṭo siyā;"},{"ref":"21.218a","t":"Kāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati."},{"ref":"21.219","t":"Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;"},{"ref":"21.219a","t":"Ñātimittā suhajjā ca, abhinandanti āgataṃ."},{"ref":"21.220","t":"Tatheva katapuññampi, asmā lokā paraṃ gataṃ;"},{"ref":"21.220a","t":"Puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ."},{"ref":"21.220b","t":"Piyavaggo soḷasamo niṭṭhito."},{"sp":"HDR","t":"17. Kodhavaggo"},{"ref":"22.221","t":"KODHAṂ JAHE VIPPAJAHEYYA mānaṃ, saṃyojanaṃ sabbamatikkameyya;"},{"ref":"22.221a","t":"Taṃ nāmarūpasmimasajjamānaṃ, akiñcanaṃ nānupatanti dukkhā."},{"ref":"22.222","t":"Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];"},{"ref":"22.222a","t":"Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano."},{"ref":"22.223","t":"Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;"},{"ref":"22.223a","t":"Jine kadariyaṃ dānena, saccenālikavādinaṃ."},{"ref":"22.224","t":"Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;"},{"ref":"22.224a","t":"Etehi tīhi ṭhānehi, gacche devāna santike."},{"ref":"22.225","t":"Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;"},{"ref":"22.225a","t":"Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare."},{"ref":"22.226","t":"Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;"},{"ref":"22.226a","t":"Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā."},{"ref":"22.227","t":"Porāṇametaṃ atula, netaṃ ajjatanāmiva;"},{"ref":"22.227a","t":"Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;"},{"ref":"22.227b","t":"Mitabhāṇimpi nindanti, natthi loke anindito."},{"ref":"22.228","t":"Na cāhu na ca bhavissati, na cetarahi vijjati;"},{"ref":"22.228a","t":"Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito."},{"ref":"22.229","t":"Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;"},{"ref":"22.229a","t":"Acchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ."},{"ref":"22.230","t":"Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;"},{"ref":"22.230a","t":"Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito."},{"ref":"22.231","t":"Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;"},{"ref":"22.231a","t":"Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care."},{"ref":"22.232","t":"Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;"},{"ref":"22.232a","t":"Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care."},{"ref":"22.233","t":"Manopakopaṃ rakkheyya, manasā saṃvuto siyā;"},{"ref":"22.233a","t":"Manoduccaritaṃ hitvā, manasā sucaritaṃ care."},{"ref":"22.234","t":"Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;"},{"ref":"22.234a","t":"Manasā saṃvutā dhīrā, te ve suparisaṃvutā."},{"ref":"22.234b","t":"Kodhavaggo sattarasamo niṭṭhito."},{"sp":"HDR","t":"18. Malavaggo"},{"ref":"23.235","t":"PAṆḌUPALĀSOVA DĀNISI, YAMAPURISĀPI ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;"},{"ref":"23.235a","t":"Uyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati."},{"ref":"23.236","t":"So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;"},{"ref":"23.236a","t":"Niddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)]."},{"ref":"23.237","t":"Upanītavayo ca dānisi, sampayātosi yamassa santike;"},{"ref":"23.237a","t":"Vāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati."},{"ref":"23.238","t":"So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;"},{"ref":"23.238a","t":"Niddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi."},{"ref":"23.239","t":"Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;"},{"ref":"23.239a","t":"Kammāro rajatasseva, niddhame malamattano."},{"ref":"23.240","t":"Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)], tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;"},{"ref":"23.240a","t":"Evaṃ atidhonacārinaṃ, sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ."},{"ref":"23.241","t":"Asajjhāyamalā mantā, anuṭṭhānamalā gharā;"},{"ref":"23.241a","t":"Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ."},{"ref":"23.242","t":"Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;"},{"ref":"23.242a","t":"Malā ve pāpakā dhammā, asmiṃ loke paramhi ca."},{"ref":"23.243","t":"Tato malā malataraṃ, avijjā paramaṃ malaṃ;"},{"ref":"23.243a","t":"Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo."},{"ref":"23.244","t":"Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;"},{"ref":"23.244a","t":"Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ."},{"ref":"23.245","t":"Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;"},{"ref":"23.245a","t":"Alīnenāppagabbhena, suddhājīvena passatā."},{"ref":"23.246","t":"Yo pāṇamatipāteti, musāvādañca bhāsati;"},{"ref":"23.246a","t":"Loke adinnamādiyati, paradārañca gacchati."},{"ref":"23.247","t":"Surāmerayapānañca, yo naro anuyuñjati;"},{"ref":"23.247a","t":"Idhevameso lokasmiṃ, mūlaṃ khaṇati attano."},{"ref":"23.248","t":"Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;"},{"ref":"23.248a","t":"Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ."},{"ref":"23.249","t":"Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;"},{"ref":"23.249a","t":"Tattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;"},{"ref":"23.249b","t":"Na so divā vā rattiṃ vā, samādhimadhigacchati."},{"ref":"23.250","t":"Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;"},{"ref":"23.250a","t":"Sa ve divā vā rattiṃ vā, samādhimadhigacchati."},{"ref":"23.251","t":"Natthi rāgasamo aggi, natthi dosasamo gaho;"},{"ref":"23.251a","t":"Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī."},{"ref":"23.252","t":"Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;"},{"ref":"23.252a","t":"Paresaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;"},{"ref":"23.252b","t":"Attano pana chādeti, kaliṃva kitavā saṭho."},{"ref":"23.253","t":"Paravajjānupassissa, niccaṃ ujjhānasaññino;"},{"ref":"23.253a","t":"Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā."},{"ref":"23.254","t":"Ākāseva padaṃ natthi, samaṇo natthi bāhire;"},{"ref":"23.254a","t":"Papañcābhiratā pajā, nippapañcā tathāgatā."},{"ref":"23.255","t":"Ākāseva padaṃ natthi, samaṇo natthi bāhire;"},{"ref":"23.255a","t":"Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ."},{"ref":"23.255b","t":"Malavaggo aṭṭhārasamo niṭṭhito."},{"sp":"HDR","t":"19. Dhammaṭṭhavaggo"},{"ref":"24.256","t":"NA TENA HOTI dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye;"},{"ref":"24.256a","t":"Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito."},{"ref":"24.257","t":"Asāhasena dhammena, samena nayatī pare;"},{"ref":"24.257a","t":"Dhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati."},{"ref":"24.258","t":"Na tena paṇḍito hoti, yāvatā bahu bhāsati;"},{"ref":"24.258a","t":"Khemī averī abhayo, ‘‘paṇḍito’’ti pavuccati."},{"ref":"24.259","t":"Na tāvatā dhammadharo, yāvatā bahu bhāsati;"},{"ref":"24.259a","t":"Yo ca appampi sutvāna, dhammaṃ kāyena passati;"},{"ref":"24.259b","t":"Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati."},{"ref":"24.260","t":"Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro;"},{"ref":"24.260a","t":"Paripakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati."},{"ref":"24.261","t":"Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;"},{"ref":"24.261a","t":"Sa ve vantamalo dhīro, ‘‘thero’’ iti [so theroti (syā. ka.)] pavuccati."},{"ref":"24.262","t":"Na vākkaraṇamattena, vaṇṇapokkharatāya vā;"},{"ref":"24.262a","t":"Sādhurūpo naro hoti, issukī maccharī saṭho."},{"ref":"24.263","t":"Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;"},{"ref":"24.263a","t":"Sa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati."},{"ref":"24.264","t":"Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;"},{"ref":"24.264a","t":"Icchālobhasamāpanno, samaṇo kiṃ bhavissati."},{"ref":"24.265","t":"Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;"},{"ref":"24.265a","t":"Samitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati."},{"ref":"24.266","t":"Na tena bhikkhu so hoti, yāvatā bhikkhate pare;"},{"ref":"24.266a","t":"Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā."},{"ref":"24.267","t":"Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)];"},{"ref":"24.267a","t":"Saṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati."},{"ref":"24.268","t":"Na monena munī hoti, mūḷharūpo aviddasu;"},{"ref":"24.268a","t":"Yo ca tulaṃva paggayha, varamādāya paṇḍito."},{"ref":"24.269","t":"Pāpāni parivajjeti, sa munī tena so muni;"},{"ref":"24.269a","t":"Yo munāti ubho loke, ‘‘muni’’ tena pavuccati."},{"ref":"24.270","t":"Na tena ariyo hoti, yena pāṇāni hiṃsati;"},{"ref":"24.270a","t":"Ahiṃsā sabbapāṇānaṃ, ‘‘ariyo’’ti pavuccati."},{"ref":"24.271","t":"Na sīlabbatamattena, bāhusaccena vā pana;"},{"ref":"24.271a","t":"Atha vā samādhilābhena, vivittasayanena vā."},{"ref":"24.272","t":"Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;"},{"ref":"24.272a","t":"Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ."},{"ref":"24.272b","t":"Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito."},{"sp":"HDR","t":"20. Maggavaggo"},{"ref":"25.273","t":"MAGGĀNAṬṬHAṄGIKO SEṬṬHO, SACCĀNAṂ caturo padā;"},{"ref":"25.273a","t":"Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā."},{"ref":"25.274","t":"Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;"},{"ref":"25.274a","t":"Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ."},{"ref":"25.275","t":"Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;"},{"ref":"25.275a","t":"Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)]."},{"ref":"25.276","t":"Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;"},{"ref":"25.276a","t":"Paṭipannā pamokkhanti, jhāyino mārabandhanā."},{"ref":"25.277","t":"‘‘Sabbe saṅkhārā aniccā’’ti, yadā paññāya passati;"},{"ref":"25.277a","t":"Atha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"25.278","t":"‘‘Sabbe saṅkhārā dukkhā’’ti, yadā paññāya passati;"},{"ref":"25.278a","t":"Atha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"25.279","t":"‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;"},{"ref":"25.279a","t":"Atha nibbindati dukkhe, esa maggo visuddhiyā."},{"ref":"25.280","t":"Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;"},{"ref":"25.280a","t":"Saṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati."},{"ref":"25.281","t":"Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā [akusalaṃ na kayirā (sī. syā. kaṃ. pī.)];"},{"ref":"25.281a","t":"Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ."},{"ref":"25.282","t":"Yogā ve jāyatī [jāyate (katthaci)] bhūri, ayogā bhūrisaṅkhayo;"},{"ref":"25.282a","t":"Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;"},{"ref":"25.282b","t":"Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhati."},{"ref":"25.283","t":"Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;"},{"ref":"25.283a","t":"Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo."},{"ref":"25.284","t":"Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;"},{"ref":"25.284a","t":"Paṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari."},{"ref":"25.285","t":"Ucchinda sinehamattano kumudaṃ sāradikaṃva [pāṇinā];"},{"ref":"25.285a","t":"Santimaggameva brūhaya, nibbānaṃ sugatena desitaṃ."},{"ref":"25.286","t":"Idha vassaṃ vasissāmi, idha hemantagimhisu;"},{"ref":"25.286a","t":"Iti bālo vicinteti, antarāyaṃ na bujjhati."},{"ref":"25.287","t":"Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;"},{"ref":"25.287a","t":"Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati."},{"ref":"25.288","t":"Na santi puttā tāṇāya, na pitā nāpi bandhavā;"},{"ref":"25.288a","t":"Antakenādhipannassa, natthi ñātīsu tāṇatā."},{"ref":"25.289","t":"Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;"},{"ref":"25.289a","t":"Nibbānagamanaṃ maggaṃ, khippameva visodhaye."},{"ref":"25.289b","t":"Maggavaggo vīsatimo niṭṭhito."},{"sp":"HDR","t":"21. Pakiṇṇakavaggo"},{"ref":"26.290","t":"MATTĀSUKHAPARICCĀGĀ, PASSE CE vipulaṃ sukhaṃ;"},{"ref":"26.290a","t":"Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ."},{"ref":"26.291","t":"Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati;"},{"ref":"26.291a","t":"Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati."},{"ref":"26.292","t":"Yañhi kiccaṃ apaviddhaṃ [tadapaviddhaṃ (sī. syā.)], akiccaṃ pana kayirati;"},{"ref":"26.292a","t":"Unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā."},{"ref":"26.293","t":"Yesañca susamāraddhā, niccaṃ kāyagatā sati;"},{"ref":"26.293a","t":"Akiccaṃ te na sevanti, kicce sātaccakārino;"},{"ref":"26.293b","t":"Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā."},{"ref":"26.294","t":"Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;"},{"ref":"26.294a","t":"Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo."},{"ref":"26.295","t":"Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;"},{"ref":"26.295a","t":"Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo."},{"ref":"26.296","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.296a","t":"Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati."},{"ref":"26.297","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.297a","t":"Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati."},{"ref":"26.298","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.298a","t":"Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati."},{"ref":"26.299","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.299a","t":"Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati."},{"ref":"26.300","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.300a","t":"Yesaṃ divā ca ratto ca, ahiṃsāya rato mano."},{"ref":"26.301","t":"Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;"},{"ref":"26.301a","t":"Yesaṃ divā ca ratto ca, bhāvanāya rato mano."},{"ref":"26.302","t":"Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;"},{"ref":"26.302a","t":"Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;"},{"ref":"26.302b","t":"Tasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)]."},{"ref":"26.303","t":"Saddho sīlena sampanno, yasobhogasamappito;"},{"ref":"26.303a","t":"Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito."},{"ref":"26.304","t":"Dūre santo pakāsenti, himavantova pabbato;"},{"ref":"26.304a","t":"Asantettha na dissanti, rattiṃ khittā yathā sarā."},{"ref":"26.305","t":"Ekāsanaṃ ekaseyyaṃ, eko caramatandito;"},{"ref":"26.305a","t":"Eko damayamattānaṃ, vanante ramito siyā."},{"ref":"26.305b","t":"Pakiṇṇakavaggo ekavīsatimo niṭṭhito."},{"sp":"HDR","t":"22. Nirayavaggo"},{"ref":"27.306","t":"ABHŪTAVĀDĪ NIRAYAṂ UPETI, yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha [na karomīti cāha (syā.)];"},{"ref":"27.306a","t":"Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha."},{"ref":"27.307","t":"Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;"},{"ref":"27.307a","t":"Pāpā pāpehi kammehi, nirayaṃ te upapajjare."},{"ref":"27.308","t":"Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;"},{"ref":"27.308a","t":"Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato."},{"ref":"27.309","t":"Cattāri ṭhānāni naro pamatto, āpajjati paradārūpasevī;"},{"ref":"27.309a","t":"Apuññalābhaṃ na nikāmaseyyaṃ, nindaṃ tatīyaṃ nirayaṃ catutthaṃ."},{"ref":"27.310","t":"Apuññalābho ca gatī ca pāpikā, bhītassa bhītāya ratī ca thokikā;"},{"ref":"27.310a","t":"Rājā ca daṇḍaṃ garukaṃ paṇeti, tasmā naro paradāraṃ na seve."},{"ref":"27.311","t":"Kuso yathā duggahito, hatthamevānukantati;"},{"ref":"27.311a","t":"Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati."},{"ref":"27.312","t":"Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;"},{"ref":"27.312a","t":"Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ."},{"ref":"27.313","t":"Kayirā ce kayirāthenaṃ [kayirā naṃ (ka.)], daḷhamenaṃ parakkame;"},{"ref":"27.313a","t":"Sithilo hi paribbājo, bhiyyo ākirate rajaṃ."},{"ref":"27.314","t":"Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;"},{"ref":"27.314a","t":"Katañca sukataṃ seyyo, yaṃ katvā nānutappati."},{"ref":"27.315","t":"Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;"},{"ref":"27.315a","t":"Evaṃ gopetha attānaṃ, khaṇo vo [khaṇo ve (sī. pī. ka.)] mā upaccagā;"},{"ref":"27.315b","t":"Khaṇātītā hi socanti, nirayamhi samappitā."},{"ref":"27.316","t":"Alajjitāye lajjanti, lajjitāye na lajjare;"},{"ref":"27.316a","t":"Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"27.317","t":"Abhaye bhayadassino, bhaye cābhayadassino;"},{"ref":"27.317a","t":"Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"27.318","t":"Avajje vajjamatino, vajje cāvajjadassino;"},{"ref":"27.318a","t":"Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ."},{"ref":"27.319","t":"Vajjañca vajjato ñatvā, avajjañca avajjato;"},{"ref":"27.319a","t":"Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ."},{"ref":"27.319b","t":"Nirayavaggo dvāvīsatimo niṭṭhito."},{"sp":"HDR","t":"23. Nāgavaggo"},{"ref":"28.320","t":"AHAṂ NĀGOVA SAṄGĀME, cāpato patitaṃ saraṃ;"},{"ref":"28.320a","t":"Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano."},{"ref":"28.321","t":"Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;"},{"ref":"28.321a","t":"Danto seṭṭho manussesu, yotivākyaṃ titikkhati."},{"ref":"28.322","t":"Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;"},{"ref":"28.322a","t":"Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ."},{"ref":"28.323","t":"Na hi etehi yānehi, gaccheyya agataṃ disaṃ;"},{"ref":"28.323a","t":"Yathāttanā sudantena, danto dantena gacchati."},{"ref":"28.324","t":"Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;"},{"ref":"28.324a","t":"Baddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro."},{"ref":"28.325","t":"Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;"},{"ref":"28.325a","t":"Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando."},{"ref":"28.326","t":"Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;"},{"ref":"28.326a","t":"Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho."},{"ref":"28.327","t":"Appamādaratā hotha, sacittamanurakkhatha;"},{"ref":"28.327a","t":"Duggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro."},{"ref":"28.328","t":"Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;"},{"ref":"28.328a","t":"Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā."},{"ref":"28.329","t":"No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;"},{"ref":"28.329a","t":"Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo."},{"ref":"28.330","t":"Ekassa caritaṃ seyyo, natthi bāle sahāyatā;"},{"ref":"28.330a","t":"Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo."},{"ref":"28.331","t":"Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;"},{"ref":"28.331a","t":"Puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ."},{"ref":"28.332","t":"Sukhā matteyyatā loke, atho petteyyatā sukhā;"},{"ref":"28.332a","t":"Sukhā sāmaññatā loke, atho brahmaññatā sukhā."},{"ref":"28.333","t":"Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;"},{"ref":"28.333a","t":"Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ."},{"ref":"28.333b","t":"Nāgavaggo tevīsatimo niṭṭhito."},{"sp":"HDR","t":"24. Taṇhāvaggo"},{"ref":"29.334","t":"MANUJASSA PAMATTACĀRINO, TAṆHĀ vaḍḍhati māluvā viya;"},{"ref":"29.334a","t":"So plavatī [plavati (sī. pī.), palavetī (ka.), uplavati (?)] hurā huraṃ, phalamicchaṃva vanasmi vānaro."},{"ref":"29.335","t":"Yaṃ esā sahate jammī, taṇhā loke visattikā;"},{"ref":"29.335a","t":"Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ."},{"ref":"29.336","t":"Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;"},{"ref":"29.336a","t":"Sokā tamhā papatanti, udabinduva pokkharā."},{"ref":"29.337","t":"Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;"},{"ref":"29.337a","t":"Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;"},{"ref":"29.337b","t":"Mā vo naḷaṃva sotova, māro bhañji punappunaṃ."},{"ref":"29.338","t":"Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;"},{"ref":"29.338a","t":"Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ."},{"ref":"29.339","t":"Yassa chattiṃsati sotā, manāpasavanā bhusā;"},{"ref":"29.339a","t":"Māhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā."},{"ref":"29.340","t":"Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;"},{"ref":"29.340a","t":"Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha."},{"ref":"29.341","t":"Saritāni sinehitāni ca, somanassāni bhavanti jantuno;"},{"ref":"29.341a","t":"Te sātasitā sukhesino, te ve jātijarūpagā narā."},{"ref":"29.342","t":"Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];"},{"ref":"29.342a","t":"Saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya."},{"ref":"29.343","t":"Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;"},{"ref":"29.343a","t":"Tasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano."},{"ref":"29.344","t":"Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;"},{"ref":"29.344a","t":"Taṃ puggalametha passatha, mutto bandhanameva dhāvati."},{"ref":"29.345","t":"Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];"},{"ref":"29.345a","t":"Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā."},{"ref":"29.346","t":"Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;"},{"ref":"29.346a","t":"Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya."},{"ref":"29.347","t":"Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;"},{"ref":"29.347a","t":"Etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya."},{"ref":"29.348","t":"Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;"},{"ref":"29.348a","t":"Sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi."},{"ref":"29.349","t":"Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;"},{"ref":"29.349a","t":"Bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ."},{"ref":"29.350","t":"Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;"},{"ref":"29.350a","t":"Esa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ."},{"ref":"29.351","t":"Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;"},{"ref":"29.351a","t":"Acchindi bhavasallāni, antimoyaṃ samussayo."},{"ref":"29.352","t":"Vītataṇho anādāno, niruttipadakovido;"},{"ref":"29.352a","t":"Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;"},{"ref":"29.352b","t":"Sa ve ‘‘antimasārīro, mahāpañño mahāpuriso’’ti vuccati."},{"ref":"29.353","t":"Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;"},{"ref":"29.353a","t":"Sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ."},{"ref":"29.354","t":"Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;"},{"ref":"29.354a","t":"Sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti."},{"ref":"29.355","t":"Hananti bhogā dummedhaṃ, no ca pāragavesino;"},{"ref":"29.355a","t":"Bhogataṇhāya dummedho, hanti aññeva attanaṃ."},{"ref":"29.356","t":"Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;"},{"ref":"29.356a","t":"Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"29.357","t":"Tiṇadosāni khettāni, dosadosā ayaṃ pajā;"},{"ref":"29.357a","t":"Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"29.358","t":"Tiṇadosāni khettāni, mohadosā ayaṃ pajā;"},{"ref":"29.358a","t":"Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"29.359","t":"(Tiṇadosāni khettāni, icchādosā ayaṃ pajā;"},{"ref":"29.359a","t":"Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.) [( ) videsapotthakesu natthi, aṭṭhakathāyampi na dissati]"},{"ref":"29.359b","t":"Tiṇadosāni khettāni, taṇhādosā ayaṃ pajā;"},{"ref":"29.359c","t":"Tasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ."},{"ref":"29.359d","t":"Taṇhāvaggo catuvīsatimo niṭṭhito."},{"sp":"HDR","t":"25. Bhikkhuvaggo"},{"ref":"30.360","t":"CAKKHUNĀ SAṂVARO SĀDHU, sādhu sotena saṃvaro;"},{"ref":"30.360a","t":"Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro."},{"ref":"30.361","t":"Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;"},{"ref":"30.361a","t":"Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;"},{"ref":"30.361b","t":"Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati."},{"ref":"30.362","t":"Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;"},{"ref":"30.362a","t":"Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ."},{"ref":"30.363","t":"Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;"},{"ref":"30.363a","t":"Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ."},{"ref":"30.364","t":"Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;"},{"ref":"30.364a","t":"Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati."},{"ref":"30.365","t":"Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;"},{"ref":"30.365a","t":"Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati."},{"ref":"30.366","t":"Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;"},{"ref":"30.366a","t":"Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ."},{"ref":"30.367","t":"Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;"},{"ref":"30.367a","t":"Asatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati."},{"ref":"30.368","t":"Mettāvihārī yo bhikkhu, pasanno buddhasāsane;"},{"ref":"30.368a","t":"Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ."},{"ref":"30.369","t":"Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;"},{"ref":"30.369a","t":"Chetvā rāgañca dosañca, tato nibbānamehisi."},{"ref":"30.370","t":"Pañca chinde pañca jahe, pañca cuttari bhāvaye;"},{"ref":"30.370a","t":"Pañca saṅgātigo bhikkhu, ‘‘oghatiṇṇo’’ti vuccati."},{"ref":"30.371","t":"Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;"},{"ref":"30.371a","t":"Mā lohaguḷaṃ gilī pamatto, mā kandi ‘‘dukkhamida’’nti ḍayhamāno."},{"ref":"30.372","t":"Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];"},{"ref":"30.372a","t":"Yamhi jhānañca paññā ca, sa ve nibbānasantike."},{"ref":"30.373","t":"Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;"},{"ref":"30.373a","t":"Amānusī rati hoti, sammā dhammaṃ vipassato."},{"ref":"30.374","t":"Yato yato sammasati, khandhānaṃ udayabbayaṃ;"},{"ref":"30.374a","t":"Labhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ."},{"ref":"30.375","t":"Tatrāyamādi bhavati, idha paññassa bhikkhuno;"},{"ref":"30.375a","t":"Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro."},{"ref":"30.376","t":"Mitte bhajassu kalyāṇe, suddhājīve atandite;"},{"ref":"30.376a","t":"Paṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;"},{"ref":"30.376b","t":"Tato pāmojjabahulo, dukkhassantaṃ karissati."},{"ref":"30.377","t":"Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;"},{"ref":"30.377a","t":"Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo."},{"ref":"30.378","t":"Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];"},{"ref":"30.378a","t":"Vantalokāmiso bhikkhu, ‘‘upasanto’’ti vuccati."},{"ref":"30.379","t":"Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];"},{"ref":"30.379a","t":"So attagutto satimā, sukhaṃ bhikkhu vihāhisi."},{"ref":"30.380","t":"Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]"},{"ref":"30.380a","t":"Attā hi attano gati;"},{"ref":"30.380b","t":"Tasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo."},{"ref":"30.381","t":"Pāmojjabahulo bhikkhu, pasanno buddhasāsane;"},{"ref":"30.381a","t":"Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ."},{"ref":"30.382","t":"Yo have daharo bhikkhu, yuñjati buddhasāsane;"},{"ref":"30.382a","t":"Somaṃ [so imaṃ (sī. syā. kaṃ. pī.)] lokaṃ pabhāseti, abbhā muttova candimā."},{"ref":"30.382b","t":"Bhikkhuvaggo pañcavīsatimo niṭṭhito."},{"sp":"HDR","t":"26. Brāhmaṇavaggo"},{"ref":"31.383","t":"CHINDA SOTAṂ PARAKKAMMA, kāme panuda brāhmaṇa;"},{"ref":"31.383a","t":"Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa."},{"ref":"31.384","t":"Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;"},{"ref":"31.384a","t":"Athassa sabbe saṃyogā, atthaṃ gacchanti jānato."},{"ref":"31.385","t":"Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;"},{"ref":"31.385a","t":"Vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.386","t":"Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;"},{"ref":"31.386a","t":"Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.387","t":"Divā tapati ādicco, rattimābhāti candimā;"},{"ref":"31.387a","t":"Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;"},{"ref":"31.387b","t":"Atha sabbamahorattiṃ [sabbamahorattaṃ (?)], buddho tapati tejasā."},{"ref":"31.388","t":"Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;"},{"ref":"31.388a","t":"Pabbājayamattano malaṃ, tasmā ‘‘pabbajito’’ti vuccati."},{"ref":"31.389","t":"Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;"},{"ref":"31.389a","t":"Dhī [dhi (syā. byākaraṇesu)] brāhmaṇassa hantāraṃ, tato dhī yassa [yo + assa = yassa] muñcati."},{"ref":"31.390","t":"Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;"},{"ref":"31.390a","t":"Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ."},{"ref":"31.391","t":"Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;"},{"ref":"31.391a","t":"Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.392","t":"Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;"},{"ref":"31.392a","t":"Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo."},{"ref":"31.393","t":"Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;"},{"ref":"31.393a","t":"Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo."},{"ref":"31.394","t":"Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;"},{"ref":"31.394a","t":"Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi."},{"ref":"31.395","t":"Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;"},{"ref":"31.395a","t":"Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.396","t":"Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;"},{"ref":"31.396a","t":"Bhovādi nāma so hoti, sace hoti sakiñcano;"},{"ref":"31.396b","t":"Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.397","t":"Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;"},{"ref":"31.397a","t":"Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.398","t":"Chetvā naddhiṃ [nandhiṃ (ka. sī.), nandiṃ (pī.)] varattañca, sandānaṃ [sandāmaṃ (sī.)] sahanukkamaṃ;"},{"ref":"31.398a","t":"Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.399","t":"Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;"},{"ref":"31.399a","t":"Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.400","t":"Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;"},{"ref":"31.400a","t":"Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.401","t":"Vāri pokkharapatteva, āraggeriva sāsapo;"},{"ref":"31.401a","t":"Yo na limpati [lippati (sī. pī.)] kāmesu, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.402","t":"Yo dukkhassa pajānāti, idheva khayamattano;"},{"ref":"31.402a","t":"Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.403","t":"Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;"},{"ref":"31.403a","t":"Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.404","t":"Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;"},{"ref":"31.404a","t":"Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.405","t":"Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;"},{"ref":"31.405a","t":"Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.406","t":"Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;"},{"ref":"31.406a","t":"Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.407","t":"Yassa rāgo ca doso ca, māno makkho ca pātito;"},{"ref":"31.407a","t":"Sāsaporiva āraggā [āragge (ka.)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.408","t":"Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;"},{"ref":"31.408a","t":"Yāya nābhisaje kañci [kiñci (ka.)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.409","t":"Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;"},{"ref":"31.409a","t":"Loke adinnaṃ nādiyati [nādeti (ma. ni. 2.459)], tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.410","t":"Āsā yassa na vijjanti, asmiṃ loke paramhi ca;"},{"ref":"31.410a","t":"Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.411","t":"Yassālayā na vijjanti, aññāya akathaṃkathī;"},{"ref":"31.411a","t":"Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.412","t":"Yodha puññañca pāpañca, ubho saṅgamupaccagā;"},{"ref":"31.412a","t":"Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.413","t":"Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;"},{"ref":"31.413a","t":"Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.414","t":"Yomaṃ [yo imaṃ (sī. syā. kaṃ. pī.)] palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;"},{"ref":"31.414a","t":"Tiṇṇo pāragato [pāragato (sī. syā. kaṃ. pī.)] jhāyī, anejo akathaṃkathī;"},{"ref":"31.414b","t":"Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.415","t":"Yodha kāme pahantvāna [pahatvāna (sī. pī.)], anāgāro paribbaje;"},{"ref":"31.415a","t":"Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ [idaṃ gāthādvayaṃ videsapotthakesu sakideva dassitaṃ]."},{"ref":"31.416","t":"Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;"},{"ref":"31.416a","t":"Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.417","t":"Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;"},{"ref":"31.417a","t":"Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.418","t":"Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;"},{"ref":"31.418a","t":"Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.419","t":"Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;"},{"ref":"31.419a","t":"Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.420","t":"Yassa gatiṃ na jānanti, devā gandhabbamānusā;"},{"ref":"31.420a","t":"Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.421","t":"Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;"},{"ref":"31.421a","t":"Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.422","t":"Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;"},{"ref":"31.422a","t":"Anejaṃ nhātakaṃ [nahātakaṃ (sī. syā. kaṃ pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.423","t":"Pubbenivāsaṃ yo vedi, saggāpāyañca passati,"},{"ref":"31.423a","t":"Atho jātikkhayaṃ patto, abhiññāvosito muni;"},{"ref":"31.423b","t":"Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇaṃ."},{"ref":"31.423c","t":"Brāhmaṇavaggo chabbīsatimo niṭṭhito."},{"ref":"31.423d","t":"(Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava [aṭṭha (ka.)], sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni."},{"ref":"31.423e","t":"Satevīsacatussatā, catusaccavibhāvinā;"},{"ref":"31.423f","t":"Satattayañca vatthūnaṃ, pañcādhikaṃ samuṭṭhitāti) [( ) etthantare pāṭho videsapotthakesu natthi, aṭṭhakathāsuyeva dissati]."},{"ref":"31.423g","t":"[dhammapadassa vaggassuddānaṃ§yamakaṃ pamādaṃ cittaṃ, pupphaṃ bālañca paṇḍitaṃ.§rahantaṃ sahassaṃ pāpaṃ, daṇḍaṃ jarā attalokaṃ.§buddhaṃ sukhaṃ piyaṃ kodhaṃ, malaṃ dhammaṭṭhamaggañca.§pakiṇṇakaṃ nirayaṃ nāgaṃ, taṇhā bhikkhū ca brāhmaṇo.§gāthāyuddānaṃ§yamake vīsagāthāyo, appamādalokamhi ca.§piye dvādasagāthāyo, citte jarattekādasa.§pupphabālasahassamhi, buddha magga pakiṇṇake.§soḷasa paṇḍite kodhe, niraye nāge catuddasa.§arahante dasaggāthā, pāpasukhamhi terasa.§sattarasa daṇḍadhammaṭṭhe, malamhi ekavīsati.§taṇhāvagge sattabbīsa, tevīsa bhikkhuvaggamhi.§brāhmaṇe ekatālīsa, catussatā satevīsa. (ka.)]"},{"ref":"31.423h","t":"Dhammapade vaggānamuddānaṃ –"},{"ref":"31.423i","t":"Yamakappamādo cittaṃ, pupphaṃ bālena paṇḍito;"},{"ref":"31.423j","t":"Arahanto sahassañca, pāpaṃ daṇḍena te dasa."},{"ref":"31.423k","t":"Jarā attā ca loko ca, buddho sukhaṃ piyena ca;"},{"ref":"31.423l","t":"Kodho malañca dhammaṭṭho, maggavaggena vīsati."},{"ref":"31.423m","t":"Pakiṇṇaṃ nirayo nāgo, taṇhā bhikkhu ca brāhmaṇo;"},{"ref":"31.423n","t":"Ete chabbīsati vaggā, desitādiccabandhunā."},{"ref":"31.423o","t":"Gāthānamuddānaṃ –"},{"ref":"31.423p","t":"Yamake vīsati gāthā, appamādamhi dvādasa;"},{"ref":"31.423q","t":"Ekādasa cittavagge, pupphavaggamhi soḷasa."},{"ref":"31.423r","t":"Bāle ca soḷasa gāthā, paṇḍitamhi catuddasa;"},{"ref":"31.423s","t":"Arahante dasa gāthā, sahasse honti soḷasa."},{"ref":"31.423t","t":"Terasa pāpavaggamhi, daṇḍamhi dasa satta ca;"},{"ref":"31.423u","t":"Ekādasa jarā vagge, attavaggamhi tā dasa."},{"ref":"31.423v","t":"Dvādasa lokavaggamhi, buddhavaggamhi ṭhārasa [soḷasa (sabbattha)];"},{"ref":"31.423w","t":"Sukhe ca piyavagge ca, gāthāyo honti dvādasa."},{"ref":"31.423x","t":"Cuddasa kodhavaggamhi, malavaggekavīsati;"},{"ref":"31.423y","t":"Sattarasa ca dhammaṭṭhe, maggavagge sattarasa."},{"ref":"31.423z","t":"Pakiṇṇe soḷasa gāthā, niraye nāge ca cuddasa;"},{"ref":"31.423aa","t":"Chabbīsa taṇhāvaggamhi, tevīsa bhikkhuvaggikā."},{"ref":"31.423ba","t":"Ekatālīsagāthāyo, brāhmaṇe vaggamuttame;"},{"ref":"31.423ca","t":"Gāthāsatāni cattāri, tevīsa ca punāpare;"},{"ref":"31.423da","t":"Dhammapade nipātamhi, desitādiccabandhunāti."},{"ref":"31.423ea","t":"Dhammapadapāḷi niṭṭhitā."}],"footnotes":[]}],"id":"pali-canon","description":"The Pali Canon in the Sacred Books of the East translations — Dhammapada, Sutta-Nipâta, Vinaya, Dîgha Nikâya, the Questions of King Milinda, and more."}