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Mahākaccānassa pañcavaraparidassanā: Mahā Kaccāna’s Five-fold Request 'line by line'

Mahākaccānassa pañcavaraparidassanā

Summary:

Mv V 12 PTS: Mv V 13.3 | CS: vin.mv.05.12

Mahākaccānassa pañcavaraparidassanā

'Line by Line'

Mahā Kaccāna’s Five-fold Request

by

Ven. Khematto Bhikkhu

2017-2018

Alternate translations/layout: Ven. Thanissaro | 'read-friendly' layout

- Namo tassa bhagavato arahato sammā-sambuddhassa -

===== 158. mahākaccānassa pañcavaraparidassanā (Mv.V.13.3) Mahā Kaccāna’s Five-fold Request

athakho āyasmato soṇassa vassaṁ vutthassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi	Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness:
sutoyeva kho me so bhagavā ediso ca ediso cāti na ca mayā sammukhā diṭṭho gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujāneyyāti.	“I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.”
athakho āyasmā soṇo sāyaṇhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca	As he was sitting there, he said to Ven. Mahā Kaccāna,
(Mv.V.13.4) idha mayhaṁ bhante rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi	“Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness:
sutoyeva kho me so bhagavā ediso ca ediso cāti na ca mayā sammukhā diṭṭho gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujāneyyāti gaccheyyāhaṁ bhante taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujānātīti.	“‘I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’ Venerable sir, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’”
sādhu sādhu soṇa gaccha tvaṁ soṇa taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ dakkhissasi	“Good, Soṇa. Very good. Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened.
(Mv.V.13.5) tvaṁ soṇa taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ	“You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One.
tenahi tvaṁ soṇa mama vacanena bhagavato pāde sirasā vanda upajjhāyo me bhante āyasmā mahākaccāno bhagavato pāde sirasā vandatīti	“On seeing him, show reverence with your head to his feet in my name, (saying,) ‘Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.’
evañca vadehi avantidakkhiṇāpatho bhante appabhikkhuko tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ	“Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years — having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks — did I obtain the Acceptance.
appevanāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya	“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
(Mv.V.13.6) avantidakkhiṇāpathe bhante kaṇhuttarā bhūmi kharā gokaṇṭakahatā appevanāma bhagavā avantidakkhiṇāpathe gaṇaṅgaṇupāhanaṁ anujāneyya	“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante nahānagarukā manussā udakasuddhikā appevanāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya	“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhante majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhante avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
appevanāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.
(Mv.V.13.7) etarahi bhante manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti te āgantvā ārocenti itthannāmehi te āvuso manussehi cīvaraṁ dinnanti te kukkuccāyantā na sādiyanti mā no nissaggiyaṁ ahosīti appevanāma bhagavā cīvare pariyāyaṁ ācikkheyyāti.	“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this robe-cloth to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’
evaṁ bhanteti kho āyasmā soṇo āyasamto mahākaccānassa paṭissuṇitvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthī tena pakkāmi	Responding, “As you say, venerable sir,” to Ven. Mahā Kaccāna, he got up from his seat, bowed down to him, and circumambulated him, keeping him to his right. Then he put his lodgings in order and, taking his robes and bowl, set out on a wandering tour toward Sāvatthī.
(Mv.V.13.8) anupubbena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, he bowed to the Blessed One and sat to one side.
athakho bhagavā āyasmantaṁ ānandaṁ āmantesi imassa ānanda āgantukassa bhikkhuno senāsanaṁ paññāpehīti.	Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.”
athakho āyasmā ānando yassa kho maṁ bhagavā āṇāpeti imassa ānanda āgantukassa bhikkhuno senāsanaṁ paññāpehīti icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthunti yasmiṁ vihāre bhagavā viharati tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.	Then Ven. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming monk,’ the Blessed One wants to stay in the same lodging with that monk. The Blessed One wants to stay in the same lodging with Ven. Soṇa,” prepared lodgings for Ven. Soṇa in the dwelling that the Blessed One was staying in.
(Mv.V.13.9) [21] athakho bhagavā bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi.	Then the Blessed One, having spent most of the night out in the open, entered the dwelling.
āyasmāpi kho soṇo bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi.	Ven. Soṇa also having spent most of the night out in the open, entered the dwelling.
athakho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi paṭibhātu taṁ bhikkhu dhammo bhāsitunti.	Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.”
evaṁ bhanteti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi.	Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga.
athakho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi sādhu sādhu bhikkhu suggahitāni kho te bhikkhu aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā kativassosi tvaṁ bhikkhūti.	The Blessed One, at the conclusion of Ven. Soṇa’s chanting, expressed high approval: “Good, monk. Very good. You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind. You have a fine delivery, clear & faultless, that makes the meaning intelligible. How many Rains do you have, monk?”
ekavasso ahaṁ bhagavāti.	“I have one Rains, Blessed One.”
kissa pana tvaṁ bhikkhu evaṁciraṁ akāsīti.	“But why did you take so long (to ordain)?”
(Mv.V.13.10) ciraṁ diṭṭho me bhante kāmesu ādīnavo apica sambādhā gharāvāsā bahukiccā bahukaraṇīyāti.	“For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.”
athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
disvā ādīnavaṁ loke ñatvā dhammaṁ nirūpadhiṁ ariyo na ramatī pāpe pāpe na ramatī sucīti.	“Seeing the drawbacks of the world, knowing the state without acquisitions, a noble one doesn’t find joy in evil, in evil a clean one doesn’t find joy.”
(Mv.V.13.11) [22] athakho āyasmā soṇo paṭisammodati kho maṁ bhagavā ayaṁ khvassa kālo yaṁ me upajjhāyo paridassīti uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca	Then Ven. Soṇa, (thinking,) “The Blessed One approves of me. This is the time for my preceptor’s message,” got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said to him,
upajjhāyo me bhante āyasmā mahākaccāno bhagavato pādesu sirasā vandati	“Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.
evañca vadeti avantidakkhiṇāpatho bhante appabhikkhuko tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ	“He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years — having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks — did (Ven. Soṇa) obtain the Acceptance.
appevanāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya	“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante kaṇhuttarā bhūmi kharā gokaṇṭakahatā appevanāma bhagavā avantidakkhiṇāpathe gaṇaṅgaṇupāhanaṁ anujāneyya	“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante nahānagarukā manussā udakasuddhikā appevanāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya	“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhante majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhante avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
appevanāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.
etarahi bhante manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti te āgantvā ārocenti itthannāmehi te āvuso manussehi cīvaraṁ dinnanti te kukkuccāyantā na sādiyanti mā no nissaggiyaṁ ahosīti appevanāma bhagavā cīvare pariyāyaṁ ācikkheyyāti.	“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’
[23] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
avantidakkhiṇāpatho bhikkhave appabhikkhuko anujānāmi bhikkhave sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.	“Avantī and the Southern Route have few monks. Monks, I allow, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. Mv.IX.4.1 ]
(Mv.V.13.12) tatrīme paccantimā janapadā puratthimāya disāya kajaṅgalaṁ nāma nigamo tassa parena mahāsālā tato parā paccantimā janapadā orato majjhe.	“In this case, these are outlying districts: In the east, there is a town called Kajaṅgala. Beyond that is Mahāsāla. Beyond that are outlying districts. Inside that is in the Middle.
puratthimadakkhiṇāya disāya sallavatī nāma nadī tato parā paccantimā janapadā orato majjhe.	“In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle.
dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo tato parā paccantimā janapadā orato majjhe.	“In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle.
pacchimāya disāya thūnaṁ nāma brāhmaṇagāmo tato parā paccantimā janapadā orato majjhe.	“In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle.
uttarāya disāya usīraddhajo nāma pabbato tato parā paccantimā janapadā orato majjhe.	“In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle.
anujānāmi bhikkhave evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.	“Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth.
(Mv.V.13.13) avantidakkhiṇāpathe bhikkhave kaṇhuttarā bhūmi kharā gokaṇṭakahatā	“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle.
anujānāmi bhikkhave sabbapaccantimesu janapadesu gaṇaṅgaṇupāhanaṁ.	“Monks, I allow, in all outlying districts, multi-soled leather footwear. BMC ]
avantidakkhiṇāpathe bhikkhave nahānagarukā manussā udakasuddhikā	“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers.
anujānāmi bhikkhave sabbapaccantimesu janapadesu dhuvanahānaṁ.	“Monks, I allow, in all outlying districts, regular bathing. Pc 57 BMC ]
avantidakkhiṇāpathe bhikkhave cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhikkhave majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhikkhave avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Monks, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
anujānāmi bhikkhave sabbapaccantimesu janapadesu cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ.	“Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. BMC ]
idha pana bhikkhave manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti anujānāmi bhikkhave sādituṁ na tāva taṁ gaṇanupagaṁ yāva na hatthaṁ gacchatīti.	“And there is the case where people give robe-cloth for monks who have gone outside the territory, (saying,), ‘I give this robe-cloth for so-and-so.’ I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 1 2 3 4 5 ]
cammakkhandhakaṁ pañcamaṁ.	The Leather Khandhaka, the fifth, (is finished).
imamhi khandhake vatthū tesaṭṭhī.	In this khandhaka there are sixty-three cases.

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Provenance:

2017 Ven. Khematto Bhikkhu

Edition: 2017-09-29.

Transcribed from a file generously provided by the translator via dhammatalks.org and edited to ZzE-style by sj.

This Zugang zur Einsicht edition is 2017

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How to cite this document (one suggested style): 'Mv V.12: Mahākaccānassa pañcavaraparidassanā: Mahā Kaccāna’s Five-fold Request - line by line', by Ven. Khematto Bhikkhu. Zugang zur Einsicht, 4. November 2017, http://www.zugangzureinsicht.org/html/tipitaka/vin/mv/mv05/mv.05.12.khem_enpi.html retreived on:“date”

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Mahākaccānassa pañcavaraparidassanā: Mahā Kaccāna’s Five-fold Request 'line by line'

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