SBE 20: Fourth Khandhaka: Chapter 4

4 1.

1. Now at that time the Blessed Buddha was staying at Râgagaha, in the Kalandaka Nivâpa, in the Bamboo Grove.

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 2. 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

mgha hear me.

'"If it be convenient to the Samgha, let the Samgha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. '"This is the resolution (ñatti).

'"Let the venerable Samgha hear me.

'"The Samgha 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 Samgha as regulator of the lodging-places, and as apportioner of rations. The Samgha approves thereof. Therefore is it silent. Thus do I understand."'

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

1 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 2, 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 3, and by the light of the flame thereof he pointed out to them a lodging-place.

So much so 4 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.'

And to them the venerable Dabba the Mallian would speak thus: 'Where do the venerable ones desire to rest? Where shall I appoint it?'

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 Sattapanni Cave; may the

1, and this the water for washing, and this the staff 2, and this the form of (the result of) the consultation of the Samgha 3, that at such and such a time are you to enter thereon, and at such and such a time are you to depart therefrom 4.' And when the

1 had been but recently received into the Samgha, and were wanting in merit, and such among the lodging-places appertaining to the Samgha as were inferior fell to their lot, and the inferior rations 2.

Now at that time the people of Râgagaha were desirous of presenting to the Thera Bhikkhus a wishing-gift 3, to wit, ghee and oil and dainty bits 4; while to the Bhikkhus who were followers of Mettiya and Bhummagaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it 5.

1, used to give a perpetual alms to the Samgha, 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.

Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummagaka 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.

And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with

1, and serve them with scraps of food,, and with sour gruel with it!'

'Even so, Sir!' said the slave-girl, accepting the word of the householder.

7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka 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.

Then the Bhikkhus who were followers of Mettiya and Bhummagaka, 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

1,

1, and sunken faces, moody, and bewildered 2.

8. Now the Bhikkhunî Mettiyâ came up to the place where the Bhikkhus who were followers of Mettiya and Bhummagaka were: and when she had come there she said to them: 'My salutation to you, Sirs 3!'

When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka 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 Bhummagaka did not speak. And she said: 'Wherein have I offended you, Sirs? Wherefore do you not speak to me?'

'Are you then so indifferent 4, sister, when we are tormented by Dabba the Mallian?'

'But what can I do, Sirs?'

'Very well, Sirs!' said the Bhikkhunî Mettiyâ, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed].

9. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Samgha, and asked the venerable Dabba the Mallian:

'Are you conscious 1, Dabba, of having done such a thing as this Bhikkhunî says?'

'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.]

1. If you have done it, say so. If you have not done it, say you have not.'

'Since I was born, Lord, I cannot call to mind 2 that I have practised sexual intercourse even in a dream, much less when I was awake!'

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.

Then those Bhikkhus expelled the Bhikkhunî Mettiyâ. But the Bhikkhus who were followers of Mettiya and Bhummagaka 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.'

'What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality?'

'That is true, Sirs.'

Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, 'How can these Bhikkhus the followers of Mettiya and Bhummagaka harass the venerable Dabba the Mallian with a groundless charge of breach of

1.

10. 'And thus, O Bhikkhus, is it to be granted.

'Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus; and crouching down 2, let him stretch

gaka, 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 Samgha 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 (ñatti) before the Samgha. "Let the venerable Samgha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, 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 Samgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Samgha, let the Samgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those who are conscious of innocence. The Samgha 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 Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been

1."'

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 Samgha for acquittal as being conscious of innocence, the Samgha must grant it, the Samgha 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.'

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Footnotes

4:1 The whole of the following story of Dabba down to the end of section 9 (except the last sentence) recurs in the Sutta-vibhaṅga as the Introductory Story to the Eighth Samghâdisesa. The Samanta Pâsâdikâ has therefore no commentary upon it here, and the few extracts that we give from it are taken from the notes of that work on the corresponding passage in the Sutta-vibhaṅga. The stupidity of Udâyi, who once supplanted Dabba the Mallian in the performance of his duty as bhattuddesaka, forms the burthen of the Introductory Story to the Gâtaka on 'the Measure of Rice' (No. 5 in the Gâtaka book; 'Buddhist Birth Stories,' pp. 172 and following).

4:2 On this phrase compare Mahâvagga V, 1, 21, and the verses at V, 1, 27.

7:1 Ghâyino possibly used with the technical connotation of, being addicted to the practice of the Four Ghâna meditations; but compare Mahâvagga I, 1, 3, 5, 7.

7:2 See the comment as quoted by H.O.

7:3 Compare the use of tegodhâtum samâpaggitvâ at Mahâvagga I, 15, 4.

7:4 Compare api ssu at Kullavagga I, 9, 1.

8:1 That paribhoganiyam does not mean drinking-water, as Childers renders it, is clear from VIII, 1, 2, where it is implied that it is to be used for washing feet. Our translation of Mahâvagga II, 20, 5 should be corrected accordingly.

8:2 Compare below, VIII, 6, 3.

8:3 Katika-santhânam. Compare Gâtaka I, 81, and Mahâvagga VIII, 32, and Kullavagga VIII, 1, 2.

8:4 That this is the correct rendering of this otherwise doubtful 9:1 These were two of the six leaders of the notorious Khabbaggiya Bhikkhus.

9:2 Compare the 22nd Nissaggiya.

9:3 Abhisamkhârikam; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for stance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth. There are not a few instances of such wishes, and of their fulfilment, recorded in various parts of the sacred literature.

9:4 Uttaribhaṅgam. See the passages quoted in the note on Mahâvagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4.

9:5 These expressions recur at Gâtaka I, 228. The Samanta Pâsâdikâ says merely kanâgakan ti sakuntaka-bhattam. Bilaṅgadutiyan ti kañgika-dutiyam.

10:1 The Samanta Pâsâdikâ says simply kalyânam bhattam assâ ti kalyâna-bhattiko.

11:1 Kotthake, which means the battlemented gateway which formed the entrance to an important house; and in which there was a room. See Gâtaka I, 227.

12:1 Samghâti-pallatthikâya. There is a misprint in the text (°ttikâya). On this curious expression, see below, V, 28, 2.

13:1 Pattakkhandhâ, which the Samanta Pâsâdikâ explains by patitakkhandhâ. Khandhâ here seems to mean 'faculties.' Compare the use of Dhammâ in a similar connection at Mahâ-parinibbâna Sutta II, 32 = Mahâvagga V, 13, 9; and see Buddhaghosa's commentary on that passage, quoted by Rh. D. in 'Buddhist Suttas from the Pâli,' p. 36.

13:2 Appatibhânâ. Patibhânam is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that patibhânako, the man of ready wit, may be compared with upâya-kusalo, the man fertile in resource. 'Absent-minded' would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on the scene (in the next paragraph) supplied the want. Till then they hesitated, drifted.

13:3 The following narrative, down to § 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different.

13:4 Agghupekkhati. Compare Gâtaka I, 147.

14:1 Literally, 'Do you recollect?' But it is quite clear from the technical words at the close of this section that the verb sarati had already acquired the secondary meaning 'to be conscious of.' The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of 'conscience' which has played so great a part in theological and ethical speculation.

15:1 That is, 'Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.'

15:2 Here the word used is abhigânâmi.

16:1 Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the compound sati-vepulla-ppatto given by Childers, though it rests on so good an authority as that of Vigesimha Mudaliar, cannot be right. He makes it mean 'a man of great intellectual development.' But sati must here refer to the fact that Dabba has been formally called upon to remember (sarîto) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see Kullavagga I, 2, and 5 at the end; and X, 20.

16:2 Ukkutikam nisîditvâ. This verb does not mean 'to sit on the hams,' as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pitakas as a posture of humility.

18:1 This section is repeated below, chap. 14, § 27, with the necessary alterations for a general rule instead of a particular case.