Vinaya Pitaka (3): Khandhaka

by I. B. Horner | 2014 | 386,194 words | ISBN-13: 9781921842160

The English translation of the Khandhaka: the second book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a collection of various narratives. The English translation of the Vinaya-pitaka (third part, khandhaka) contains many Pali original words, but transliterated using a system similar to the I...

Kd.1.11.1 Then the Lord addressed the monks, saying[1]: “I, monks, am freed from all snares, both those of devas[2] and those of men. And you, Vin.1.21 monks, are freed from all snares, both those of devas and those of men. Walk, monks, on tour for the blessing of the manyfolk, for the happiness of the manyfolk out of compassion for the world, for the welfare, the blessing, the happiness of devas and men. Let not two (of you) go by one (way.)[3] Monks, teach dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending.[4] Explain with the spirit and the letter the Brahma-faring completely fulfilled, wholly pure. There are beings with little dust in their eyes, who, not hearing dhamma, are decaying, (but) if they are learners of dhamma, they will grow. And I, monks, will go along to Uruvelā, to the Camp township,[5] in order to teach dhamma.”

Kd.1.11.2 Then Māra, the Evil One, approached the Lord; having approached, he addressed the Lord with verses:

“Bound art thou by all the snares,
Both those of devas and of men,
In great bondage art thou bound,
Recluse, thou’lt not be freed from me.”[6]

BD.4.29 “Freed am I from all the snares,
Both those of devas and of men,
From great bondage am I freed,
Humbled art thou, O End-maker.”[7]

“The tale of mind-impressions is a snare
That weaves its tallies to and fro in air.
With these will I have wherewith to fetter thee,
Recluse, thou wilt not be freed from me.”[8]

“Sights, sounds, scents, tastes,[9] and things to touch,
Bringing delights to mind of man-for such
All wish, all will, for me is past and gone,
Humbled art thou, O End-maker.”

Then Māra, the Evil One, thinking, “The Lord knows me, the well-farer knows me,” pained, afflicted, vanished then and there.

Kd.1.11.3 Told is the Talk on Māra.

Footnotes and references:




dibba; neither “divine” (Vinaya Texts i.112) nor “celestial” (KS.i.131) is exactly right for this difficult adjective which means deva-ish, pertaining to devas.


ekena can also mean together, but above is interpretation given at Vin-a.966, and cf. SN-a.i.172.


SN-a.i.172 gives differing but related arrangements of subjects included under “beginning, middle and end”.


Senānigama here and at MN.i.166; for the variant spelling used at e.g. SN.i.106, Ja.i.68, see Vinaya Texts i.113, n.1, KS.i.132, n.5; Dictionary of Pali Proper Names; E.J. Thomas, Life of Buddha, p.230. There was a tradition that in old times it had been an army’s camping place, MN-a.ii.173, SN-a.i.172, the town where Senāni, Sujāta’s father lived.


These four lines with the next four also at SN.i.106.


Antaka, explained at Vin-a.966 as an inferior, low being; a name of Māra. Cf. Thig.59, Thig.62, Thig.195; also Dhp.48, where not used in this way.


These four lines and the next four occur also at SN.i.111.


The Vinaya version puts scents before tastes in the usual way. SN.i.111 reverses the order; see KS.i.140, n.3. Cf. Kd.5.1.27; Snp.387, Snp.759, Thag.455. Thag.895. AN.iii.69.

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