Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·270 passages
The text · part 3 of 14
‘T allow you, O Bhikkhus, the ordinary mode of shampooing with the hand‘*.’
2. 1. Now at that time the Aabbaggiya Bhikkhus
bodies up against each other’(!), vigay ha has here probably nothing to do with gah, but is simply vigrzhya.
' A kind of back-scratcher, made according to Buddhaghosa, loc. cit., by placing together, by the roots, hooks made of the teeth of crocodiles (makara-dantaka; see V, 11, 6; VI, 3, 2), which had previously been split. Such hooks of split crocodiles’ teeth are mentioned in the text itself below, V, 9, 2; and pins or hooks made of nfga’s teeth at V, 9, 5, and VI, 3, 5 (naga-dantaka), and V, 11, 7 (naga-danta).
* Buddhaghosa, loc. cit., makes this phrase mean only ‘made of teeth that had not been previously split.’
* Buddhaghosa, loc. cit., explains this word by vattavaé/i; which is to us equally unintelligible.
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.
The people murmured, &c. . . . . The Bhikkhus heard, &c..... They told the Blessed One (&c., as in V, 1, 1, down to) he addressed the Bhikkhus, and said:
‘You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukka/éa.’
2. [A similar paragraph concluding]
‘You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty of a dukka@a. I allow you, O Bhikkhus, hair that is two months old, or two inches long.’
3. [Similar paragraph concluding]
‘You are not, O Bhikkhus, to smooth® the hair
1 Vallika ti kazato nikkhanta-mutt-olambak4dinam etam adhivakanam. Na kevalaw fa vallika eva, yam kinki kanna-pilandhanam antamaso tala-pannam pi na va/fati (B.). Compare satavallikam at V, 29, 4.
2? Pamanga. The meaning of which is not clear from Buddhaghosa’s note loc. cit. It occurs also at Dipavamsa XII, 1, and below in Buddhaghosa’s note on maddavina at V, 29, 2 (twice).
* Kafi-suttakam. This is not mentioned in the similar paragraph at V, 29, 2, where all special kinds of girdles are enumerated. It is forbidden below to the Bhikkhunis at X, 16.
‘ Ova/stika. This word is explained by Buddhaghosa as the same as valayam. Ova/fiya occurs, apparently in a different sense, at Mah4vagga VII, 1, 5, and the present word in Buddhaghosa on sata-vallikam at V, 29, 4.
5 K4yura, on which Buddhaghosa, loc. cit., merely says that the meaning of this, and of the following words, is evident. But the Gataka commentary (Fausbdll III, 437, 14) says kadyfran ti givaya pilandhana-pasddhanam. -
® Osanheti. Compare the Sanskrit slakshwayati. The art of hair-dressing had, at the time when the Aullavagga was com-
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But the Gataka commentary (Fausbdll III, 437, 14) says kadyfran ti givaya pilandhana-pasddhanam. -
® Osanheti. Compare the Sanskrit slakshwayati. The art of hair-dressing had, at the time when the Aullavagga was comp. 4with 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/a,’
4. [Similar paragraph concluding]
‘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 dukkaéa.’
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.
‘1 allow you, O Bhikkhus, on account of a disease, to look at your faces in a looking-glass, or in a bowl of water.’
5. Now at that time the A/abbaggiya Bhikkhus (&c., down to)
posed, been already carried to a high state of efficiency in the valley of the Ganges, as may reasonably be concluded from the numerous kinds of head-dresses figured in bas-relief on some of the oldest Buddhist sculptures.
' Phanakené ti dantamayddisu yena kenaéi (B.).
2? Hattha-phanakena ti hatthen’ eva phanaka-kikéam karonti, angulthi osazhenti (B.). It is clear from this last explanation that ’ the phanaka was a kind of very primitive brush, but without bristles. In passing the fingers through the hair the fingers are . naturally held separate, slightly forward, and stiff—precisely as one would hold them if one wished to imitate the hood of a cobra. To make a real brush with bristles was evidently beyond the mechanical appliances of those times, or such an article would certainly have been mentioned in this connection.
5 On the use of Telaka, compare Mahfvagga VI, 13, 1, and Sittha-telaka at Xullavagga IV, 3, 1.
“ Compare Kullavagga X, 10, 4.
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‘You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &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}.
Now at that time a certain Bhikkhu had disease in his eyes. They told the matter to the Blessed One.
‘I allow you, O Bhikkhus, on account of disease, to anoint your faces.’
6%, Now at that time there was a festival on the mountain-top* at Ragagaha; and the KAabbaggiya Bhikkhus went to see it.
The people murmured, were annoyed, and became indignant, saying, ‘How can the Sakyaputtiya Samazas 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.
‘You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukkaéa.’
‘You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukkaéa.’
1 All these practices are seriatim forbidden to the Bhikkhunfs also in Xullavagga X, 10, 3.
2 The following section recurs, almost word for word, of the Bhikkhunis, in the Bhikkhunf-vibhanga, PAittiya X (Sutta-vibhanga, vol. ii, p. 267).
* Giragga-samagga. Compare Dipavamsa XXI, 32, and Mahavamsa, p. 214, line 2. It occurs also in the Introductory Story in the Sutta-vibhanga on the 37th P4éittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti girimhi agga-samaggo girissa va agga-dese samaggo. He is evidently in doubt about the word, which is probably connected with ancient local worship or custom, a worship in high-places, as little allied to Vedic Brahmanism as it was to Buddhism.
72 KULLAVAGGA. Vs 3, 2+
3.
1. Now at that time the Kzabbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing.
The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sakyaputtiya Samazas [do so]?’ The Bhikkhus heard (&c., as usual, down to) he addressed the Bhikkhus, and said:
‘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 dukkafZa.’
2. Now at that time the Bhikkhus were afraid to make use of intoning*. They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to intone.’
1 Ayatakena gita-ssarena. Compare 4yataken’ eva pap&to at Xullavagga IX, 1, 3.
* Probably this is supposed to result because dhamma being sung and not said is not intelligible to them—a complaint often made against the singing of prayers among Protestant Christians. On pakkhima ganata, compare the closing words of V, 21, 2; and on the rest of the phrase, Puggala III, 10,14. The translation of sarakuttim is also very doubtful.
* Sara-bhafifiam. So in the Mah&vagga we hear that Sona
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4,
1. Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’.
The people murmured ... (&c., down to) They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’
Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’.
The people murmured ... (&c., down to) They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’
1. Now at that time the mangoes were ripe in the park of Seniya Bimbiséra, the king of Magadha. And Seniya Bimbisara, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like. Then the XZabbaggiya Bhikkhus plucked even the young fruits and ate them.
Now Seniya Bimbisdra, the king of Magadha, wanted a mango; and he gave orders, saying, ‘Go, intoned before the Buddha a chapter from the Sutta Nipata. The expression there used is sarena abhAsi, of which our word is used as the verbal noun, the roots bham and bh4s being not only synonymous but interchangeable. (See, for instance, Vin. Pit. vol. iv, p. 353-) Perhaps ‘recitative’ would be a good rendering. I have several times heard the Dhamma thus recited by living Buddhists in accordance with the traditional interpretation of this passage, and their Sara-bhaffiam was precisely like the intoning of prose passages as practised in our cathedral churches (Rh. D.).
} Bahira-lomim-unnim. Literally, ‘ with the fleece outside.’ Compare Mahivagga V, 10, 4, and the Magg4ima Sila, § 5 (p. 193 of Rh. D.’s ‘ Buddhist Suttas ’).
p. 2
my good men, to the park, and bring me hither a mango.’
‘Even so, Lord,’ said the men in assent to Seniya Bimbisdra, 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!’
‘There are no mangoes, Sirs) The Bhikkhus have plucked even the young ones, and eaten them.’
Then those men told the matter to Seniya Bimbiséra, 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.’
The people murmured, were shocked, and were indignant, &c., saying, ‘How can the Sakyaputtiya Samazas, 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.
‘You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukka/¢a.’
2. Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it.
‘Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.’
Now at that time it was the turn of a certain multitude to provide the Samgha 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.
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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.
p. 75
‘Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samamas in any one of these five ways—when it has been injured by fire'—or by sword 2—or by nails—when it has not yet had any seed in it—and fifthly, when it has no more seed in it’. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samazas in any one of these five ways.’
1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One.
' Buddhaghosa gives in the Samanta Pas4dika on the 11th Pasittiya the following explanations of these terms. Aggi-parigitan ti aggina parigitam abhibhitam daddham phu/fAan ti attho. The reading parigitam is correct and should be inserted in the text for parifitam.
? Sattha-parigitan ti satthena parigitam abhibhfitam shinnam viddham va ti attho. Esa nayo nakha-parigite (B., loc. cit.).
* These last two clauses have already occurred at Mahdvagga VI, 21. The principle of the injunction throughout its five divisions is one and the same—the seed, or the capacity of fructification, must either have never existed, or have passed away, or have been destroyed.
‘ This ancient legend has been expanded into a Gataka story, under the title of Khandha-vatta GAtaka, No. 203 in Professor Fausbdll’s edition (vol. ii, pp. 144-148), in which recur all the verses here given as a snake-charm. The names of the serpents are derived from the ancient mythology, and are not to be supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead.
p. 1
‘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 Virfipakkhas are a royal breed. The Erdpathas are a royal breed. The KhabyAputtas are a royal breed. The Kazhagotamakas 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.
‘“T love Viripakkhas, the Erapathas I love.
‘“T love Ahabydputtas, the Kazh4gotamakas | love.
‘“T love live things that have no feet, the bipeds too I love.
‘“T love four-footed creatures, and things with many feet.
‘“Let no footless thing do hurt to me, nor thing that has two feet.
‘Let no four-footed creature hurt, nor thing with many feet.
‘“T love live things that have no feet, the bipeds too I love.
‘“T love four-footed creatures, and things with many feet.
‘“Let no footless thing do hurt to me, nor thing that has two feet.
‘Let no four-footed creature hurt, nor thing with many feet.
‘“ Let all creatures, all things that live, all beings of whatever kind,
‘“Let all behold good fortune', and let none fall into sin.
? This phrase occurs in the passage at Mahé-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed.
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‘“Tnfinite is the Buddha, infinite the Truth, infnite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice.
‘“ Made is my safeguard, made my defence. Let living things retreat,
‘“ Whilst I revere the Blessed One, the Buddhasp. 1 seven supreme}. ‘T allow you, O Bhikkhus, to let blood *.’
1. Nowat that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself. They told this matter to the Blessed One.
‘When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are
1 This is only one of the many passages from which it is evident that in the oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive, were known by name to the members of the Buddhist community. Compare Rh. D.’s ‘ Hibbert Lectures, 1881,’ p. 142. It is nevertheless probable that, with their ideas as to the infinite number of worlds which had succeeded one another in the past, they considered that the number of previous Buddhas had also been infinite.
* This last injunction, which comes in here so tamely, is omitted in the GAtaka story, and is merely a hook on which to hang an excuse for introducing this ancient and evidently favourite prescription into the Vinaya. That it is quite out of place is sufficiently evident from the fact that it has already been laid down in identical terms in the MahAvagga VI, 14, 4, where it is found in its natural connection.
* Anabhiratiy4 pi/ito attano angagatam hindi. This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire.
p. 1
not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thullazéaya.’
8'
1. Now at that time the Se¢¢hi of Ragagaha had acquired a block? of sandal-wood of the most precious sandal-wood flavour. And the Seéthi of Ragagaha 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 Seéthi of Ragagaha 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 Samaza or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him!’
It is a gift to him!’
Then Pfraza Kassapa went to the Seéthi of Ragagaha, and said to him, ‘I, O householder, am
1 A Burmese version of the following legend is translated by Bishop Bigandet in his ‘ Legend of the Burmese Buddha,’ vol. ii, pp. 212-216 (Third Edition).
* Kandana-gan/hi uppanna hott ti 4andana-ghasAké uppanna hoti (B.). Compare gan/hika at Gataka I, 150=gandika at ibid. II, 124, and our note below on that word at V, 29, 3.
5 Lekham. It is clear from V, 9, 2, below, and Buddhaghosa’s note there, that likhitum is used in the sense of ‘to plane’ or ‘to adze’ wood or metal; and the Sinhalese MSS. read here likham instead of lekham. It cannot be ‘to turn,’ as the turning lathe is quite a modern invention.
* A similar proceeding is related of a Bhikkhu at 24, 1.
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an Arahat and possessed of Iddhi. Give me the bowl.’ :
‘If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl!’
Then Makkhali Gos4la, and Agita Kesa-kambalf, and Pakudha Kaééayana, and Sazgaya Belaéthiputta, and Nigaz/ha NAata-putta went severally to the Setthi of R4gagaha, [and preferred the same request, and received the same reply.]
Nowat that time the venerable Mah4 Moggallana and the venerable Pizdola Bharadvaga, having dressed themselves early in the morning, went into Ragagaha, duly bowled and robed, for alms. And the venerable Pizdola Bharadvaga said to the venerable Maha Moggallana: ‘The venerable Maha Moggallana is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.’
‘The venerable Pizdola Bharadvaga also is both an Arahat and possessed of Iddhi. Go, friend Bharadvaga, and fetch down the bowl, for this bowl belongs to thee.’
Then the venerable Pizdola Bh4radvaga, rising up in the air, took the bowl, and went thrice round Ragagaha (in the air). And at that time the Sed¢hi of Ragagaha stood. in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘May the venerable Bharadvaga be pleased to descend upon our dwelling-place.’ And the venerable Bharadvaga descended into his dwelling-place. Then the Seé¢hi of Ragagaha took the bowl from the hands of the venerable Bhdradvaga, and filled it with costly food, and presented it to the venerable Bharadvaga. Andp. 2 the venerable Bhdradvaga took the bowl, and departed to his Arama.
' 2, Now the people heard, ‘ The venerable Pizdola Bharadvaga, they say, has got down the Ragagaha Seéthi’s bowl.’ And those people, with shouts loud and long, followed in the steps of Pizdola Bharadvaga. And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’
And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’
‘The venerable Pizdola Bharadvaga, Lord, has got down the Ragagaha Seéthi’s bowl; and the people thereof are following in his steps with shouts loud and long.’
Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu- Samgha, and asked Pindola Bharadvaga, ‘Is it true, as they say, that you, Bhéradvaga, have got down the Ragagaha Seéthi’s bowl ?’
‘It is true, Lord.’
The Blessed Buddha rebuked him, saying, ‘ This is improper, Bharadvaga, not according to rule, unsuitable, unworthy of a Samava, unbecoming, and ought not to be done. How can you, Bhéradvaga, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi? Just, Bharadvaga, like a woman who displays herself for the sake of a miserable piece of money’, have you, for the sake of a miserable
1 Mésaka-rfipassa. On the ma&saka, see Rh. D.’s ‘ Ancient Coins and Measures, &c.,’ p. 13. It is evident from the use of the word rfipa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the Xulla-
V,9,1. ON THE DAILY LIFE OF THE BHIKKHUS. 8r wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhdradvaga, 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.’ 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¢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¢a‘*.’
9.
1. Now at that time the Aabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver.
The people murmured (&c., as usual, down to) They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use bowls made vagga was composed. The word occurs also below at Xullavagga XII, 1, 1.
1 See Kullavagga I, 1, 2.
* Compare the 4th Paragika.
* The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, 11.
* This injunction is repeated below in the summary at V, 37.
{20] G
p. 2
The word occurs also below at Xullavagga XII, 1, 1.
1 See Kullavagga I, 1, 2.
* Compare the 4th Paragika.
* The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, 11.
* This injunction is repeated below in the summary at V, 37.
{20] Gp. 2 of gold, or made of silver, or set with jewels, or made of beryl (ve/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¢a. I allow you, O Bhikkhus, bowls of two kinds,—those made of iron, and those made of clay.’
2. Now at that time the support at the bottom of the bowls wore out 8,
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’
Now at that time the Azdabbaggiya Bhikkhus used to have various kinds of circular supports to their bowls,—silver ones, and gold ones.
The people murmured (&c., down to) They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does
1 It is clear from verses 192-196 of the 13th chapter of the R4ga-nighanfu, written by Narahari of Kashmir in the thirteenth century A. D., that at that time VaidQrya meant ‘cat’s-eye.’ But it is uncertain whether that was the only meaning of the word ve/uriya at the time when this passage was composed. (See especially V. 124, p. 25, of Dr. Richard Garbe’s edition in his work, ‘ Die Indischen Mineralien,’ Leipzig, 1882.) See also Professor Max Miller's interesting note at p. 266 of his ‘What can India teach us?’
2 Kaékamayo. There was probably no glass in our modern sense of the word when the Kullavagga was written. But kada is a silicious earth, and some sort of glass-like earthenware may very well have been in use. The phrase has already occurred, together with all the others in this passage, at Mahavagga V, 8, 3, of foot-coverings, but is omitted in the list at Khudda Sikkh4 V. ro.
5’ Ghamsfyati. Literally, ‘were rubbed.’ See below, § 3, and our note below on V, 9, 2, 4.
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so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, two kinds of circular supports to your bowls,—tin ones, and lead ones.’
The thick circular supports could not be inserted!.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to shape them ? (until they get to be the right size to fit in) *’
They would not stay in (?) ¢.
‘I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with)’
Now at that time the Azabbaggiya 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.
People murmured (&c., down to) Fhey told this matter to the Blessed One.
People murmured (&c., down to) Fhey told this matter to the Blessed One.
‘You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered
1 Akkhfpiyanti. On the use of this word, compare Mahavagga VIII, 14, 1, where it is used of inserting a slip of cloth in a torn garment.
* See our note above on V, 8, 1. Buddhaghosa says here likhitun ti tanu-karav-atth4y’ etam vuttam. The ‘shaping’ may be by carving, adzing, or planing.
® Compare above, V, 8, 1, and see Buddhaghosa’s note at p- 316 of the edition of the text.
‘ The reading is corrupt; and therefore this rendering is merely conjectural. See H.0.’s note at p. 316 of his edition of the text.
5 On these split crocodiles’ teeth, see our note above on V, 1, 4.
* Rapakokianani bhati-kamma-kat4ni. Buddhaghosa has nothing on these words. On the second, see below, VI, 2, 7, and H. O.’s note on that passage at p. 321 of the edition of the text. It is most probable that the reading in both passages should be bhatti-kamma, ‘patchwork,’ as further explained in our note below on VI, 2, 7; and we have translated accordingly.
G2
84 KULLAVAGGA. Vy 9, 3
with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, only ordinary linings.’
3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukka¢a. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine! before putting them away.’
Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling.
They told this matter to the Blessed One.
‘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¢Za. I allow you, O Bhikkhus, to empty out the water ?, and then warm the bowls, before you put them away.’
Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’
1 OtApetva. The word has already occurred in Mahavagga I, 25, 16. Compare Khudda Sikkha V. 6.
* Vodakam katv4. Vodakam bears, of course, the same relation to sa-udakam, used just before, as vagga does to samagga. ‘The expression has occurred already at Mah4vagga I, 25, 13.
p. 85
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.
They told this matter to the Blessed One.
‘The expression has occurred already at Mah4vagga I, 25, 13.
p. 85
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.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).’
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.
They told this matter to the Blessed One.
‘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/a.’
Now at that time the Bhikkhus put their bowls away on the edge of the Paribhazda‘’, and the bowls fell down and were broken.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhazda. Whosoever does so, shall be guilty of a dukkaéa.’
Now at that time the Bhikkhus. turned their bowls upside down‘ on the ground, and the lips wore out.
* Vata-mandalikaya. So also in the next section and in the Bhikkhuni-vibhanhga, P4fittiya 96. The reading at Gataka I, 72 is vata-mandalam.
2 Midhkante. This word recurs below in VI, 2, 3, where see our note. Buddhaghosa’s note is given at p. 317 of the edition of the text. See also Khudda Sikkhé V. 7.
* Used of a house, this probably means a plastered flooring of scented earth or dried cowdung. See Xullavagga VI, 17, 1, and Buddhaghosa’s note there. On the use of the word in tailoring, see Mah4vagga VII, 1, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribhanda-kat4ya-bhamiyaé.
‘ Nikkugganti. See the use of this word at V, 20, 3.
p. 4
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a mat made of grass?.’
The grass-mat was eaten by white ants.
They told this matter to the Blessed One.
‘IT allow you, O Bhikkhus, the use of a small cloth *,’
The small cloth was eaten by the white ants.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls) ®,’
The bowls fell down from the parapet and were broken.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a wickerwork stand ‘4,’
On the wicker-work stand the bowls wore out.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of bags to carry your bowls in.’
1 Tina-santhadrakam. That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, II, 3.
* Kolaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is kola. See also below, VI, 3, 1, VI, 19, VI, 20, 2.
That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, II, 3.
* Kolaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is kola. See also below, VI, 3, 1, VI, 19, VI, 20, 2.
* Patta-ma/akam. Buddhaghosa says merely, ‘It should be made either of bricks or of wood.’ He confirms the reading of the text (with / as against Childers’s reading mAlako).
* Patta-kamdolik4 ti mahd-mukha-kunda-san/hana bhandakukkha/ika vudéati (B.). Kandola is a wicker-work basket; see Bohtlingk-Roth, sub voce.
® See H. O.’s note on the reading here; and compare the table of contents to this chapter (at p. 143), where the reading amsabaddham confirms the suggested alteration. If there were any
p. 87
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a shoulderstrap (by which to carry the bag), or of a piece of string (by which to tie it on).’
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.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkaéa.’
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.
They told this matter to the Blessed One.
‘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/a.,’
Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken.
further doubt it would be removed on comparing the closing words of Mah4vagga VI, 12, 4, which are identical with the present passage and contain the correct reading. The same remarks apply to other passages, where the same words occur below, V, 11, 5, V, 12, VI, 12, 3.
1 The use of these appliances is formally allowed at VI, 3, 5.
% Mana. Compare Rh. D.’s note at p. 277 of the ‘ Buddhist Birth Stories,’ and Khuddha Sikkha V. 7.
* Sati-sammos4. The word occurs at Milinda-pasha (ed. Trenckner), p. 260. It must be connected with muésha-sati, of which the Buddhist Sanskrit equivalent is mushita-smrétis (see Katha Sarit Sagara 56, 289). It is evident that Childers’s original explanation of mu/fha-sati from m(/fa was wrong, and that both words must be referred to the root mush, as he points out at p. 618 of his Dictionary.
p. 1
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkaéa.
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.
They told this matter to the Blessed One.
Whosoever does so, shall be guilty of a dukkaéa.
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.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkaZa.’
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.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukka/Za.’
10.
1. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds °, or water-pots *.
1 Kava/am panfmetva. The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That pan4meti is to open, and not to shut, is clear from VIII, 1, 1, just as pattam pan&meti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkha V. 8.
* Tumba-ka/&han ti lapu-kaftham vuééati (B.). Tumba is gourd, according to Béhtlingk-Roth. See Khuddha Sikkhé V. rr.
* Ghasi-kafahan ti ghafi-kapélam (B.). The whole section is repeated in the text of each kind of vessel.
p. 89
People murmured, were shocked, and indignant, saying, ‘As the Titthiyas do.’
They told this matter to the Blessed One.
‘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 dukkaéa.’
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, ‘Ohorror! This is surely a devil !’
People murmured, were shocked, and indignant, saying, ‘How can the Sakyaputtiya Samazas carry about bowls made out of skulls, as the devil-worshippers ? do ?’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukka¢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 Za.’
3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water ® in their bowls.
People murmured, were shocked, and were indignant, saying, ‘The very vessel out of which
1 Vissaram akAsi, on the use of which idiom see the passages quoted below, Kullavagga VIII, 1, 1.
* Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3.
* This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam.
* Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3.
* This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam.
p. 1
these Sakyaputtiya Samazas eat, that they use as a waste-tub !’
They told this matter to the Blessed One.
‘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 dukkaZa. I allow you, O Bhikkhus, the use of a waste-tub 2,’
11,
1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands?; and the robes became jagged.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt 4.
Now at that time a blade with a haft to it‘ had come into the possession of the Samgha.
They told this matter to the Blessed One.
’ Patiggaho. Slop-basin, waste-tub, ‘receptacle’ for odd bits. It is so tsed below at VIII, 4, 4.
2 Vipad/etva. The three MSS. read vippadetv4, the same corrected to vipphadetva, and vipphametva. M for L isa common mistake in Sinhalese MSS., and the correct reading may possibly be vipph4letv4, if it is not vipphafetv4, as suggested in H. O.’s note, vol. v, p. 259.
* Namatakan ti satthaka-vefhanakam pilotika-khandam (B.). The word occurs again below at V, 19, 1, V, 27, 1, and X, 10, 4 (where the nuns are forbidden to use it) Namata is felt; and namatika-anga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutangas. (Burnouf, Introduction, &c., p. 306.)
4 Danda-satthakan ti vippalikam va afifiam pi va yam kitkr dandam yogetva kata-satthakam (B.). Compare danda-ka/hinam at V, 11, 3, and danda-pariss4vanam at V, 13, 3. —
V, 11,2. ON THE DAILY LIFE OF THE BHIKKHUS. gr
‘I allow you, O Bhikkhus, the use of a blade with a haft to it.’
Now at that time the Adabbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold.
People murmured (&c., as usual, down to) They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the na/a 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 ?.’
2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and the robes were badly sewn.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of needles.’
The needles got blunted *.
‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’
Even in the needle-cases the needles became blunt.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of needles.’
The needles got blunted *.
‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’
Even in the needle-cases the needles became blunt.
1 This list is given in the MahAvagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles.
* Kannakita hontf ti malagga-kitad (B.). Mala may probably here mean ‘rust,’ if the needles were made of iron. Kannakit4, ‘spoiled,’ is used of plastered walls and the floors of a Vihara at Mahdvagga I, 25, 15=Xullavagga VIII, 1, 3; and pamsu-kit4 occurs just below in our present passage. Compare also the note on vikannam in the following section.
* Sfii#i-na/ikam. On these needle-cases compare the Introductory Story to the 20th Gataka. It is P&éittiya to have them ~ made of ivory, horn, or bone. (8oth Padittiya, but they are there called SQ4i-gharam.)
p. 3
‘I allow you, O Bhikkhus, to fill the cases with chunam '.
Even in the chunam the needles became blunt.
‘I allow you, O Bhikkhus, to fill the cases with barley-meal *.’
Even in the barley-meal the needles became blunt.
‘I allow you, O Bhikkhus, the use of powdered stone 3.’
Even in the powdered stone the needles became blunt.
‘I allow you, O Bhikkhus, to mix (the powder) with beeswax *,’
The powder still did not cohere.
‘I allow you, O Bhikkhus, to mix sipa¢ika gum & with the powder °’
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’.’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a Ka¢dina’,
1 Kinnena kunnena (B.).
? Satthuyé ti halidda-missakena pi/éha-kunnena (B.).
* Saritakan ti pasdna-kuznam vukfati (B.).
* Madhu-sitthakena saretun ti madhu-sitthakena makkhetum (B.).
® The use of this gum for medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, 1.
* Sarita-sibb&/ikan ti madhu-sitthaka-pilotikam (B.).
7 Vikannam hoti. See the note on this expression at Mah4vagga VI, 21,1. The ‘robes’ were lengths of cloth, and ‘ out of shape’ (vikanmam) must mean either that one side was larger ’ than the other, so that each corner (kano) was not a right angle, or perhaps that each edge (kano) was not straight.
* What Ka/hina may mean in this connection is not exactlyp. 93 and that you are to sew the robes together after tying down Ka/&ina-strings here and there.’
They spread out the Ka¢dina on uneven (ground), and the Ka/¢fina fell to pieces’.
‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’
They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty.
‘I allow you, O Bhikkhus, the use of a grass-mat.’
‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’
They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty.
‘I allow you, O Bhikkhus, the use of a grass-mat.’
The edge of the Ka¢hina decayed through age.
‘I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge *.
The Ka¢Aina was not large enough °.
‘I allow you, O Bhikkhus, the use of a dandaclear to us, but it is evidently a sort of framework, or bench, for the tailors to lay out their work upon. Our notes above on the 1st Nissaggiya and on Mah4vagga VII, 1, 3, refer to a different and secondary use of the word in the Kaésina ceremonies— so-called doubtless because the Ka/hina-dussa (the supply of cloth to be dyed, sewn, and made up into robes, and distributed, on one and the same day) was to be so sewn with the aid of the Ka/fina here referred to. Buddhaghosa says here, Ka/Ainan ti nisseni pi tattha attharita-kafasdraka-kilafiéanam afinataram pi ka/hinam vukkati yaya dupaéfa-Aivaram sibbenti kashine Atvaram pi bandhanti. On Dupa//a, see Mahfvagga VIII, 14, 1.
The use of obandhitvé4 (in reference to the Ka/Aina), in opposition to sambandhitva (in reference to the mere stakes), is worthy of notice.
1 Paribhiggati. Perhaps we should translate, ‘did not hold together.’ See the last section.
* Kathinam na ppahott ti dighassa bhikkhuno pamamena katam kafshinam tattha rassassa bhikkhuno Aivaram patthariyam4nam na ppahoti anto yeva hoti (B.).
p. 4
ka¢hina!, of a pidalaka’, of a ticket, of binding strings, and of binding threads *; and that you sew your robes together after binding them therewith.’
The interstices between the threads became irregular in length*.
‘I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things)*.’
The threads became crooked.
‘IT allow you, O Bhikkhus, the use of false threads (laid along the cloth to show where it is to be cut or sewn) 5.’
4. Now at that time the Bhikkhus got on to the Ka¢fina with unwashen feet, or wet feet, or with their shoes on §, and the Ka¢ina was soiled.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to get on to the Kad¢hina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukka¢a.’
5. Now at that time the Bhikkhus, when sewing
1 On these terms, which we do not attempt to translate, see Buddhaghosa’s notes as quoted by H. O. at p. 317 of the edition of the text. The first seems to be a Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle.
* Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11.
O. at p. 317 of the edition of the text. The first seems to be a Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle.
* Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11.
* Visam4 honti ti k&#i khuddaka honti k44i mahanté (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Ka/hina.
‘ Kalimbhakam: so explained by Buddhaghosa, loc. cit.
® Mogha-suttakam. Buddhaghosa says, ‘the making of a mark with a green thread, as carpenters do on wood with a black thread.’ Compare also our notes 2 and 3 on Mahavagga VII, I, 5.
* The whole section is repeated in the text at length for each of these three cases.
V, 11, g. ON THE DAILY LIFE OF THE BHIKKHUS. 95 their robes, held the stuff with their fingers, and their fingers were hurt.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a thimble ?.’
Now at that time the Azdabbaggiya Bhikkhus used various kinds of thimbles,—gold ones, and silver ones.
People murmured, &c. The Bhikkhus heard, &c. They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so, shall be guilty of a dukkaéa. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the naZa 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 2.’
Now at that time the needles, and scissors, and thimbles got lost.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a box or drawer ® in the workshop.’
They got crowded together in the workshop box.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about in).’
They had no shoulder-strap.
1 Pasiggaho, ‘receptacle’ for the finger. See our note above on V, 10, 3, where the same word means a waste-tub. For other secondary uses of the word, see GAtaka I, 146, II, 9, 26. Buddhaghosa says here, pa/iggahan ti anguli-kosakam.
* So of ointment-boxes, Mah4vagga VII, 12, 1; and of scissors, above, V, 11, ¥.
s Asevana-(sic)vitthakam nama yam kinhi pAti-kango/akAdi
(B.).
p. 6
They told this matter to the Blessed One.
‘IT allow you, O Bhikkhus, the use of a shoulderstrap, or of a piece of string, to tie the bags on with?’
62, Now at that time the Bhikkhus, when sewing their robes in the open air, were distressed by heat and by cold.
They told this matter to, the Blessed One.
‘I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka¢4Zina.
The Kaé¢&ina hall had too low a basement, and it was inundated with water.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make it with a high basement *.’
The facing (of the basement) fell in.
‘I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka¢4Zina.
The Kaé¢&ina hall had too low a basement, and it was inundated with water.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make it with a high basement *.’
The facing (of the basement) fell in.
‘I allow you, O Bhikkhus, to line the basement with facing of three kinds‘—brick facing, stone facing, or wooden facing.’
They found difficulty in getting up into it.
‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, or wooden stairs.’
As they were going up them they fell off.
‘TI allow you, O Bhikkhus, the use of a balustrade®.’
1 See our note above on V, 9, 4.
* The whole of this paragraph is repeated below, though not in the same order, of the Xankama or cloister, and of the Gantéghara, or bath-house. (See V, 14, 2, 3.)
5 That is, to build it on a raised platform, the technical term for which is kaya.
* See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Viharas themselves at VI, 3, 3-
5’ Alambana-baham. At Maha-sudassana Sutta I, 59, there is
p. 97
Straw and plaster fell (from the walls and roof) into the Ka¢Aina-hall.
‘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.’
7. Now at that time the Bhikkhus, when they had sewn the robes together, left the Ka¢dina as it was, and went away; and the robes were eaten by rats and white ants.
They told this matter to the Blessed One.
‘1 allow you, O Bhikkhus, to fold up the Ka¢fina.’
The Ka/¢Zina came to pieces.
a description of flights of stairs (sop4n4), each of which had thambh4, evidently posts or banisters; sfiAiyo, apparently crossbars let in to these banisters; and umhfsam, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-line. (See Rh. D.’s ‘Buddhist Suttas,’ p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the Kankama.
1 See Mahavagga V, 11, where the same technical term (ogumpheti) is used. Buddhaghosa’s note is given at p. 317 of
“the text. See also V, 14, 3, below.
* Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20.
Buddhaghosa’s note is given at p. 317 of
“the text. See also V, 14, 3, below.
* Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20.
* Pafika-pasikam or -paé‘hikam, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the roth P&éittiya. Compare pafkaprastha in B.R. The word is perhaps however connected with Sanskrit paf/ika, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at VI, 3, 1.
[20] H
p. 7
‘I allow you, O Bhikkhus, to fold up the Ka¢dina in a cow-hide (?)!,’
The Ka¢ina got uncovered.
‘I allow you, O Bhikkhus, the use of strings to tie it up with’.
Now at that time the Bhikkhus went away, putting the Ka¢Hina up against the wall or a pillar; and the Ka¢fina, falling over, was broken.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook ®’
12.
1. Now the Blessed One, when he had stayed at R4gagaha as long as he thought fit, set out on his journey toward Vesilt *.
Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a bag to carry the drugs in *.’
’ Go-ghamsikaya. Compare pada-ghamsani at 22.1; and on the use of samharati in a similar connection, see VI, 2, 7.
* Naga-dante. See the note on Mallaka at Xullavagga V, I, 4.
5 This is merely introduced to show that the following rules or privileges in this and the next chapter (§§ 1, 2) were to be in force when the Bhikkhus were on a journey.
“ Neither here nor in V, 11, 5 are we to understand that the needles and scissors are to be carried in bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs.
p. 99
They had no shoulder-strap.
‘I allow you, O Bhikkhus, the use of a shoulderstrap |, or of a string to tie the bags on with.’
Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms?._ A certain Up4saka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Ardma, he told this matter to the Bhikkhus. They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a bag to carry your sandals in.’
They had no shoulder-strap.
‘I allow you, O Bhikkhus, the use of a shoulderstrap, or of a string to tie the bags on with.’
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.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a strainer.’
Now at that time the water as they went along could not be drunk without breaking the rules ', as they had no strainers.
They told this matter to the Blessed One.
‘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).
1 See the note on V, 9, 4. * He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, village paths.
* The rule, that is, against destroying the life of living things, H 2
p. 2
‘I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle?.’
Still the little cloth was not sufficient for the purpose.
‘TI allow you, O Bhikkhus, the use of a regulation water-pot *.’
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 ArAma, told this matter to the Bhikkhus.
1 Kafakkhu-parissivanam nama tfsu dazdakesu vinandhitva katam (B.).
* Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahavamsa, p. 90, and below, VI, 21, 3.
* So tasmim upanandhi. The Introductory Story in the Sutta-vibhanga on the 36th P&sittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ganita-upan&ho. See vol. iv, p. 359, of H. O.’s edition of the Vinaya Pifaka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivadam akamsu. (Fausbdll’s GAtaka, vol. i, p- 198.)
‘ In the Gataka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.’s ‘ Buddhist Birth Stories,’ vol. i, p. 278.)
V, 13,3- ON THE DAILY LIFE OF THE BHIKKHUS. IOI
‘What then, Sir? when asked for your strainer, would you not lend it ?’
‘It is even so, Sirs.’
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.
Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said :