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 4 of 14
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 :
‘A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukka¢a. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukka¢a. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted! for the purpose of straining before drinking.’
3. Now the Blessed One, journeying straight on, arrived in due course at Vesdli. And there at VesAlt the Blessed One lodged in the Mah4vana, in the Ka¢4gara Hall.
Now at that time the Bhikkhus were engaged in building *; and the strainer did not act °.
1 AdhisshAatabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time.
* Navakammam karonti. On the use of this and allied idioms, see GAtaka I, 92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunt-vibhahga, P4ragika I, 1; Indian Antiquary XI, 29; Senart’s KakAayana, p. 189.
* Na sammati, which is curious. For ‘did not suffice,’ the standing expression would be na ppahoti.
p. 1
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use of a double strainer'.’
The double strainer did not act.
‘TI allow, O Bhikkhus, the use of a filter *.’
Now at that time the Bhikkhus were troubled * by mosquitoes.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use of mosquito curtains 4,’
14.
1. Now at that time at Ves4lit a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body *
Now Gtvaka Komérabhaééa went to Vesalf on
1 Danda-parissAvanam. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa says, Danda-parisavanan ti (sic; only one s) raganakanam kh4ra-parisavanam viya Aatusu pAdesu baddha-nisenikfya sf/akam bandhitva magghe dandake udakam Asifkitabbam. Tam ubhohi ko//hdsehi pfretva parisfvati. Compare damda-satthakam and danda-kathinam, above, V, 11, 1, 3.
* Ubba/h4. See Mah4vagga III, 9, 1-4, and Gataka I, 300.
* Makasa-kuéika ti Aivara-kusika (B.). Literally, a ‘mosquito hut,’ the walls of which are to be of cloth.
* Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30.
p. 103
* Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30.
p. 103
some business or other. And on seeing the Bhikkhus very sick with superfluity of humors, he went up to where the Blessed One was; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One: ‘The Bhikkhus, Lord, are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord, for the Bhikkhus the use of the cloister! and of the bath-room *. Thus will the Bhikkhus become convalescent.’
Then the Blessed One instructed, and aroused, and incited, and gladdened Givaka Komarabhaééa with religious discourse. AndGtvaka Komarabhaffa, so instructed, and incited, and aroused, and gladdened with religious discourse, arose from his seat and saluted the Blessed One, and keeping him on his tight hand as he passed him, departed thence. And the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhusamgha, and addressed the Bhikkhus, and said, ‘I
1 Kankama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mahavagga V, 1, 14.
* Gantaghara. See our note above on Mahdvagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit. of their leaving the bath), as they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at Xullavagga X, 27, 4.
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prescribe, O Bhikkhus, the use of the cloister and of the bath-room.’
2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make it level.’
The cloister had too low a basement, and was inundated with water 4.
They told this matter to the Blessed One.
‘TI 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 facing of three kinds—brick facing, stone facing, and 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, and wooden stairs.’
As they were going up them, they fell off.
‘I allow you, O Bhikkhus, the use of a balustrade.’ ;
‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, and wooden stairs.’
As they were going up them, they fell off.
‘I allow you, O Bhikkhus, the use of a balustrade.’ ;
Now at that time the Bhikkhus, when walking up and down in the cloister, fell down.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to provide a railing? for the cloister.’
1 All the following paragraphs are the same as above, V, 11, 6, where see our notes.
* As we have pointed out above, in our note on Mahdvagga V, 1, 14, it is not probable that the Kankama at first had a roof and stairs and balustrade. ‘These were later improvements.
5 Vedik&. See Mah4-sudassana Sutta I, 60, and Rh. D.’s note there (‘ Buddhist Suttas,’ p. 262), and below, VI, 2, 2.
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Now at that time the Bhikkhus, when walking up and down 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 for the cloister)’
Straw and plaster fell (from the walls and roof) into the cloister-hall.
‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.’
3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house. }
The bath house had no door.
‘TI allow you, O Bhikkhus, the use of a door, with door-posts and lintel *, with hollows like a mortar (for the door to revolve in’), with projections to
1 Kankamana-s4lé, already referred to at Mah4vagga III, 5.
* Pistha-samgha/am. See Childers under sangh4fa, and the Samanta PAsadika on the roth Péfittiya. Kav4/a-pis/ha occurs in Mahavagga I, 25, 15, and in the Samanta Pésddik4 on Pakittiya 19 (compare upari-pi//Aiti at Kullavagga VIII, 1, 1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day. The whole of this paragraph recurs below, VI, 3, 7.
* Udukkhalikam. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, 2,1.
106 KULLAVAGGA. Vy 14, 3 revolve in those hollows}, with rings on the door for the bolt to work along in *, with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey’s head 8), with a pin‘ (to secure the bolt by), with a connecting bolt°®, with a key-hole®, with a hole for the string with which the door can be closed, and with a string for that purpose 7.’
1 Uttara-pasakam. See the last note. P4saka recurs also in the next but one. Compare aggala-pasaga in Ay4ranga Sutta II, 1, 5, 2.
® Kapi-sisakam néma dv4ra-baham vigghitva tattha pavesito aggala-pasako vuéfati (B.). The word recurs in the Mah4parinibbina Sutta V, 32, where it is said of Ananda that he kapisisakam Alambitva a//AAsi, just as in the Maha-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvdra-béham Alambitv4 a//AAsi. Buddhaghosa’s commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the ‘Buddhist Suttas.’
* SQ4ik4 ti tattha (that is, kapi-stsake) magghe Ahiddam katva pavesita (B.). Apparently a pin to pass through the monkey’s head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, 1.
® Gha/ik4 ti upari-yogité (B.). At GAtaka I, 360 (compare Kullavagga IX, 1, 2), we are told of a man who dvar4ni pidahanto sabba-dvdresu sftighafikadayo datv4 talam (sic, query tala) abhiruhitva tattha pi dva4ram pidahitva nisfdi. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Xullavagga VIII, 1, 1 an instance is given of a man undoing the bolt (gha/ikam uggh4/etv4) of an uninhabited vihara, such as is referred to in VI, 2, 1.
® Talakkhiddam. See the end‘of VI, 2,1, and Childers under the word t4é/o. Buddhaghosa says nothing. The word tala occurs in the last note.
1 Avitikhana-kkhiddam Aviikhana-raggum. These are said in VI, 2, 1 to be necessary because the door could not be put
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The lower part of the wattle and daub wall? of the bath-room decayed (through damp).
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks *).’
The bath-room had no chimney °.
‘I allow you, O Bhikkhus, the use of a chimney.’
’ Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath).
‘I allow you, O Bhikkhus, to make the fireplace at one side of a small bath-room, and in the middle of a large one *.’
The fire in the bath-room scorched their faces.
‘I allow you, O Bhikkhus, the use of clay to spread over your faces 5,’
They moistened the clay in their hands.
‘I allow you, O Bhikkhus, the use of a trough to moisten the clay in°,’
to, and doubtless have the meaning above assigned to them. Avinki (or Avifigi?) at Sutta-vibhanga, Samgh4disesa II, 4, 9, means he drew towards himself ; and Avi##anA (Aviigan4?), ibid. II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing.
1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4.
II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing.
1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4.
3 Mandalikam kAtun ti ntka-vatthukam Ainitum (B.). Xinati is the technical word for laying bricks one above another; the comment therefore means ‘to line or face the lower part with bricks.’ (Compare pokkharaniyo i//Aik4hi dinitum at Mahasudassana Sutta I, 58; Rh. D.’s ‘Buddhist Suttas,’ p. 262, ‘to face the ponds with bricks or tiles ;’ and on facing a well below, V, 16, 2.)
> Dhfima-nettan ti dhfma-nikkhamana-shiddam (B.). The word is used of a surgical instrument at Mah4vagga VI, 13, 2.
* A similar paragraph occurs below, VI, 3, 3, of Viharas.
5 Mukha-mattikam. See our note 4 on Mahdvagga I, 25, 12.
* Mattika-donikam. See the last words of V, 16, 2.
p. 3
The clay had a bad smell.
‘I allow you, O Bhikkhus, to scent it.’
The fire in the bath-room scorched their bodies.
‘I allow you, O Bhikkhus, to have water poured over you.’
They poured the water out of dishes and almsbowls.
‘I allow you, O Bhikkhus, a stand for the water, and saucers! to pour it from.’
‘A bath-room with a thatched roof did not produce perspiration.
‘I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins*), and to plaster it within and without.’
The bath-room became swampy.
‘I allow you, O Bhikkhus, to lay the floor with flooring of three kinds—brick flooring, stone flooring, and wooden flooring.’ ;
It still became swampy.
‘1 allow you, O Bhikkhus, to wash the floor.’
The water settled on the floor.
‘I allow you, O Bhikkhus, the use of a drain to carry off the water ®’
Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs 4,
1 Sardvakam. See Mahavagga VI, 12, 1, and Gtaka, vol. i, p. 8.
* Ogumphetv4. See above, V, 11, 6, and our note there.
® Udaka-niddhamanam. See Gataka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddhamana-mukhena, niddhamana-dv4rena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4.
* Gattani kanduvanti. GattAni is nominative, not accusative. Compare Mahfvagga VI, 14, 5, where kanduvati is used in the neuter sense. (‘ The sore was irritable.’)
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‘I allow you, O Bhikkhus, the use of stools for the bath-room.’
Now at that time the bath-room had no enclosure.
‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’
4. There was: no antechamber! (in which the water could be kept).
‘T allow you, O Bhikkhus, to have an antechamber.”
‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’
4. There was: no antechamber! (in which the water could be kept).
‘T allow you, O Bhikkhus, to have an antechamber.”
The basement of the antechamber was too low, and it was inundated with water [and so on, as in 11. 6, and in the last section down to the end of the description of the door, followed by the closing words of 11. 6 and of § 2 from ‘straw and plaster fell, &c.,’ down to ‘cupboards *’],
5. The cell ® became swampy.
‘T allow you, O Bhikkhus, to spread gravel over it.’
1 Kof‘hako. This word means a room without a window; and it is used either of 1. ‘a room over a gateway,’ or 2. ‘a room used as a store-room.’ (Compare Mahfvagga III, 5, 6,9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, 1,2; and Gataka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35, 4, of the ko//Aaka to a privy; and the two passages taken together show that an entrance room or passage, a porch or antechamber, is meant, in which the water was kept ready for use. For that reason this particular kind of ko//haka is elsewhere called, in both connections, udaka-ko//Aaka (Mahfvagga VI, 14, 3, of the bath-room—where see Buddhaghosa’s note quoted in our ‘ Vinaya Texts,’ vol. ii, p. 57—and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dvara-kosshako ; and it occurs again below, VIII, 8, 2, in the same sense.
* The last two items in § 2 are supplied for this case also in the next chapter but one.
* Parivera is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4.
‘ Marumba. This word occurs in a description of different kinds of earths in the Old Commentary on the roth PaAkittiya
I1o KULLAVAGGA. V, 15, te.
They did not succeed in getting any’.
‘I allow you, O Bhikkhus, to flag it with stone.’ The water settled on the floor.
‘I allow you, O Bhikkhus, to have a drain to it.’
15.
1. Now at that time the Bhikkhus, when naked 2, saluted one another, and received salutes ; did service to one another, and received services; gave to one another, and accepted ; ate, both hard food and soft ; tasted; and drank.
They told this matter to the Blessed One.
‘A man, O Bhikkhus, when naked, is not to give salutations, nor receive them ; is not to do services, nor to accept them ®; is not to give, nor to receive ; is not to eat either hard or soft; is not to taste; is not to drink. Whosoever does so, shall be guilty of a dukka/Za.’
16.
1. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty.
(Sutta-vibhanga, PAsittiya X, 2, 1); and in a similar connection at Dipavamsa XIX, 2. Also below, V, 35, 4, VI, 3, 8.
1 Na pariyApumanti. See the use of this phrase at Kullavagga V, 5, 2.
Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty.
(Sutta-vibhanga, PAsittiya X, 2, 1); and in a similar connection at Dipavamsa XIX, 2. Also below, V, 35, 4, VI, 3, 8.
1 Na pariyApumanti. See the use of this phrase at Kullavagga V, 5, 2.
* That is, while in the GantAghara, which explains the otherwise inexplicable fact of this chapter being inserted here instead of at the commencement of 16. 2.
* In Mahavagga I, 25, 13, services are to be rendered to a Bhikkhu who is in the bath. This is permitted by 16. 2 below.
V, 16,2. ON THE DAILY LIFE OF THE BHIKKHUS. IIT
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on?.’
When rain fell, it fell over the robes.
‘I allow you, O Bhikkhus, to have a hall to the bath-room,’
The basement of the bath-room hall was too low [&c., as in 11.6; 14. 2 as to basement, roof-facing, stairs, and balustrade, followed by the closing words of 11. 6 and 14. 2, down to the end].
2. Now at that time the Bhikkhus were afraid ? to do service to one another, both when in the bathroom and in the water.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, three kinds of coverings—the covering of the bath-room, the covering of the water, and the covering by clothes *.’
Now at that time there was no water in the . bath-room.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, a well.’
The facing of the well fell in‘.
‘I allow you, O Bhikkhus, to line the well with
* So also above, 11. 6 (at the end), and 14. 2 (at the end).
* On account of the rule laid down in chapter 15.
* This rule abrogates that laid down in chapter 15, so far as regards bathing and shampooing. Buddhaghosa says accordingly, Tisso pafikkhadayo ti. Ettha gantaghara-pasitkhadi ka udakapafizkhadi ka parikammam karontass’ eva va/fati, sesesu abhivadandadisu na va/fati. WVattha-pafiskhAdi sabba-kammesu va/Aati.
“ Kalam luggati. (The reading is not without doubt.) Compare Paluggati. The same expression occurs below, V, 17, 2; and luggati at Mahavagga VIII, 21, 1.
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facings of three kinds!—brick facing, stone facing, and wooden facing.’
[Then follow the paragraphs as to the high basement, the facing of the roof, the stairs, and the balustrade, as in 11.6; 14. 2; and above, § 1%]
Now at that time the Bhikkhus drew water with jungle-rope *, or with their waistbands.
‘I allow you, O Bhikkhus, the use of a string rope to draw water with.’
Their hands were hurt (by the rope).
‘I allow you, O Bhikkhus, the use of a long pole balanced as a lever‘, of a bullock machine °, or of a _ wheel and axle °.’
1 Kinitum tayo kaye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, 11, 6.
‘I allow you, O Bhikkhus, the use of a long pole balanced as a lever‘, of a bullock machine °, or of a _ wheel and axle °.’
1 Kinitum tayo kaye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, 11, 6.
All this refers doubtless to the kind of shed or portico to be erected over the well. (See below.) One would expect that the formal licence for such a mazdapa would have been inserted here in due course as above, rx. 6, for the Ka/Aina-s4la.
* This is the usual Anglo-Indian term for the creepers so commonly used for such purposes. The P4li word is vallik4, which occurs in a different sense at V, 2, 1. .
‘ Tula. This is the ordinary and simple machine, so common in all countries where irrigation is carried on, for raising water from canals or from shallow wells. ‘Buddhaghosa says here: Tulan ti pamnikanam viya udaka-abbhfhana-tula. Pannika is ‘florist’ (see G&taka I, 411, II, 180). Abbh4hana must be wrong (see Sutta Nipata III, 8, 8); possibly abbhAvahana is the correct reading.
* The name of this machine is spelt differently in the MSS. (karaka/anka the Sinhalese MS., and karakadaka the Burmese MSS.), and the reading is doubtful. Buddhaghosa says: Dakadaka/ako (sic! In the next note but two the same MS. reads kasadaka/ake) vukhati gone v4 yogetv4 hatthehi va gahetva digha-varattadihi Akaddhana-yantam. We can only say negatively that the word can have nothing to do either with karka/aka, a hook in the form of a crab’s claw; or with kara-kan/aka, finger-nail.
* Kakkavaéfakam, on which Buddhaghosa has the unintelligible note arahatta(!)-gha/i-yantam.
p. 113
A number of pots were broken.
‘I allow you, O Bhikkhus, water-vessels! of three kinds—brass pots, wooden pots, and skins *.’
Now at that time the Bhikkhus, when drawing water in the open air, suffered from heat and cold.
‘I allow you, O Bhikkhus, to build a shed over the well 8,’
Straw and plaster fell into the building over the well.
‘TI allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within and without; and I allow the use of whitewash, blacking, red-colouring, wreath work, creeper work, cupboards, bamboos to hang robes on, and strings to hang robes on.’
The well was uncovered, and it was littered over with grass, and plaster, and dirt.
‘I allow you, O Bhikkhus, a lid* to the well.’
Water-vessels were found wanting.
‘I allow you, O Bhikkhus, the use of troughs and basons.’
1 Varake. The spelling of this word in Childers’s Dictionary (varako) is a misprint. Both the passages he quotes read varako. Other water-vessels, besides these three, are allowed by the closing rule of this chapter. .
2 Kamma-khandam nama tilaya v4 ka/adakafake v4 yogetabbam kamma-bhaganam (B.). The rendering adopted by Childers from Turnour (Mahfivamsa, p. 3) is therefore incorrect.
* The following passage has already occurred above, V, 11, 6 and V, 14, 3.
‘ Apidhanam. See Mahfvagga VI, 12, 2.
.
2 Kamma-khandam nama tilaya v4 ka/adakafake v4 yogetabbam kamma-bhaganam (B.). The rendering adopted by Childers from Turnour (Mahfivamsa, p. 3) is therefore incorrect.
* The following passage has already occurred above, V, 11, 6 and V, 14, 3.
‘ Apidhanam. See Mahfvagga VI, 12, 2.
® Udaka-donim. At GAtaka I, 450, such a dozi is said to have been made out of the trunk of a tree. Compare the use of mattika-donikam at V, 14, 3.
[20] I
p. 1
17.
1. Now at that time the Bhikkhus used to bathe anywhere all over the Ardma, and the Ardma became muddy.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, a pool (at the entrance to the Ardma).’
The pool was public, and the Bhikkhus were ashamed to bathe in it.
‘I allow you, O Bhikkhus, to surround it with enclosures of three kinds—brick walls, stone walls, and wooden fences '’
The pool became muddy.
‘I allow you, O Bhikkhus, to flag it with three kinds of flooring—brick flooring, stone flooring, or wooden flooring.’
The water settled.
‘I allow you, O Bhikkhus, a drain.’
Now at that time the Bhikkhus’ limbs became cold.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make use of a towel ?, and to wipe the water off with a cloth.’
2. Now at that time a certain Updsaka was desirous of making a tank for the use of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, a tank.’
The sides of the tank fell in’
? So also the closing words of V, 14, 3.
* Udaka-pufkhani. This is also mentioned in the Old Commentary on the 86th Paéittiya. The verb recurs in the same sense below, VI, 3, 1.
* Kflam luggati. See V, 16, 2.
p. 115
‘I allow you, O Bhikkhus, to line the tank with facing of three kinds—brick facing, stone facing, and wooden facing.’
They found difficulty! in getting into it.
‘I allow you, O Bhikkhus, flights of stairs of three kinds—brick steps, stone steps, and wooden steps.’
While going up them, they fell down.
‘I allow you, O Bhikkhus, a balustrade.’
The water in the tank became stale.
‘T allow you, O Bhikkhus, the use of pipes to lay on the water ?, and to drain the water off *’
Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a nillekha‘ roof for the use of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, a bath-room with such a roof to it.’
18.
1. Now at that time the A/abbaggiya Bhikkhus -separated themselves from the mats on which they sat down for four months °,
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to separate yourselves for four months from the mats on which you sit
1 Vihanvitanti. See V, 11, 6.
* Udakayatikan ti udakassa 4gamana-mattikam (B.). Compare 4yataka at IX, 1, 3.
® See above our note on V, 14, 3.
‘You are not, O Bhikkhus, to separate yourselves for four months from the mats on which you sit
1 Vihanvitanti. See V, 11, 6.
* Udakayatikan ti udakassa 4gamana-mattikam (B.). Compare 4yataka at IX, 1, 3.
down. Whosoever does so, shall be guilty of a dukkaféa.’
Now at that time the XZabbaggiya Bhikkhus lay down to sleep on beds scattered over with flowers.
People who came on a visit to the Vihdras saw it, and murmured, &c., saying, ‘ Like those who still live in the pleasures of the world.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to sleep on beds scattered over with flowers. Whosoever does so, shall be guilty of a dukka/a,’
Now at that time people came to the Ardma, bringing perfumes and garlands. The Bhikkhus, fearing to offend, would not accept them.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to accept the perfume, and to apply it to the door for a space of five fingerbreadths!; and to accept the flowers, and put them on one side in the Vih4ra.
19.
1. Now at that time a sheath of felt? had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, a sheath.’
The Bhikkhus considered whether a sheath was a thing which each one might keep for himself, or a thing which ought to be handed over from time to time by one Bhikkhu to another.’
1 Kava/e pawkangulikam datum, on which Buddhaghosa has no note. This measure occurs in Gataka I, 166, 192; Fausbdll’s ‘Five Gatakas’ 6; and Mahavamsa, p. 193.
2 Namatakam. See V, 11, 1.
p. 117
‘A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over'.’
Now at that time the Kabbaggiya Bhikkhus used to eat lying on decorated divans.
People murmured, &c..... saying, ‘Like those still living in the pleasures of the world.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to eat lying on decorated divans *. Whosoever does so, shall be guilty of a dukkaéa.’
Now at that time a certain Bhikkhu was sick, and’ when eating he was not able to hold his bowl in his hand. .
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, the use of a stand for the bowl 3’
Now at that time the Aabbaggiya Bhikkhus used to eat out of one dish, to drink out of one vessel, and to lie on one bed, one coverlet, or one mat‘.
The people murmured, &c.....
They told this matter to the Blessed One.
'Na adhi/‘Aatabbam na vikappetabbam. That is, it is always to be kept as common property of the Samgha (Samg hika). See Mahdvagga VIII, 20, 2, where the same expressions occur.
The people murmured, &c.....
They told this matter to the Blessed One.
'Na adhi/‘Aatabbam na vikappetabbam. That is, it is always to be kept as common property of the Samgha (Samg hika). See Mahdvagga VIII, 20, 2, where the same expressions occur.
* AsittakQpadhanam nd&ma tamba-lohena va ragatena v4 kataya pe/aya (MS. belfya) etam adhivatanam. The use of an ubhato-lohitakipadhAnam is condemned, among other things of a like kind, in the Magghima Sila, § 5 (Rh. D.’s ‘ Buddhist - Suttas,’ p. 193), and above, Mahavagga V, 10, 2.
* MaJorik4 ti dandadhfrako vuéhati. Yasshi-Adharaka-pannddharaka-pakAhita-pi//hani pi etth’ eva pavis/‘hani. Adhfraka-samkhepana-gamanato hi passhiya khiddam viddham pi aviddham pi vatfati yeva (B.).
* All these words have already occurred above at Kullavagga I, 13,1. ‘Sitting on one seat’ is there added to the list.
p. 1
‘You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall be guilty of a dukkaZa,’
20.
1. Now at that time Vaddha the Lif#&havi was a friend of the Bhikkhus ‘who were followers of Mettiya and Bhummagaka'. Now Vaddha the Ligéhkavi went up to the place where those Bhik-
*khus were, and on arriving there he said to them, ‘My salutation to you, Sirs!’ When he had thus spoken, the Bhikkhus who were followers of Mettiya and Bhummagaka gave him no reply. And a second and a third time [he said the same words, and still received no reply}.
‘Wherein have I offended you, Sirs? Why do you give me no reply ?’
‘Therein, that you, friend, sit contented while we are being molested by Dabba the Mallian.’
‘But what, Sirs, can I do?’
‘If you wished it, friend, to-day even would the Blessed One expel Dabba the Mallian.
‘But what shall I do, Sirs? What is that it is in my power to do?’
‘Come then, friend Vaddka. Do you go up to the place where the Blessed One is, and when you have come there, say as follows: “This, Lord, is neither fit nor becoming that the very quarter of the heavens which ought to be safe, secure, and free from danger, following sections. Our sections 1, 2 are nearly the same as §§ 8, 9 there.
1 These are two of the Khabbaggiya Bhikkhus; and the evil deeds of the followers form the subject of Xullavagga IV, 4, 5 and
V, 20,3. ON THE DAILY LIFE OF THE BHIKKHUS. T19
that from that very quarter should arise danger, calamity, and distress—that where one ought to expect a calm, that just there one should meet a gale! Methinks the very water has taken fire! My wife has been defiled by Dabba the Mallian!”’
2. ‘Very well, Sirs!’ said Vaddha the Likshavi, accepting the word of the followers of Mettiya and Bhummagaka. And he went up to the Blessed One [and spake even as he had been directed].
Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Dabba the Mallian:
‘Are you conscious, Dabba, of having done such a thing as this Vaddha says ?’
‘As my Lord, the Blessed One, knows.’
Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Dabba the Mallian:
‘Are you conscious, Dabba, of having done such a thing as this Vaddha says ?’
‘As my Lord, the Blessed One, knows.’
[And a second, and a third time, the Blessed One asked the same question, and received the same reply.]
‘The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you have not done it, say you have not.’
‘Since I was born, Lord, I cannot call to mind that I have practised sexual intercourse, even in a dream, much less when I was awake!’
3. Then the Blessed One addressed the Bhikkhus, and said: ‘Let then the Samgha, O Bhikkhus, turn the bowl down? in respect of Vaddha the Likkhavi,
1 See the note above on IV, 4, 9.
2 Pattam nikkuggatu. This phrase is used in the ordinary signification above, V, 9, 4. It is characteristic of the mildness of early Buddhism that this should be the only penalty imposed upon a layman. Compare H. O.’s remarks in his ‘ Buddha, sein Leben, seine Lehre, seine Gemeinde,’ pp. 391-393. The house of such a layman becomes then an agoéaro, an ‘ unlawful resort.’ (Xullavagga VIII, 1, 2.)
p. 4
and make him incapable of granting an alms to the Samgha}.
‘There are eight things, O Bhikkhus, which when they characterise an Updsaka, the bowl is to be turned down in respect of him;—when he goes about to bring loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus, when he goes about to cause the Bhikkhus to want a place of residence, when he reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and Bhikkhus ;—when he speaks in dispraise of the Buddha ;—when he speaks in dispraise of the Dhamma ;—when he speaks in dispraise of the Samgha. I allow you, O Bhikkhus, to turn down the bowl in respect of an Up4saka who is characterised by these eight things *’
4. ‘And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet Bhikkhu is to lay the matter before the Samgha, saying,
1 Asambhogam samghena karotu. This phrase is used in regard to a Bhikkhu at Xullavagga I, 25, 1, as the distinctive mark of the Act of Suspension (Ukkhepaniya-kamma), and there means ‘ depriving him of his right to eat and dwell with the other Bhikkhus.’ Sambhoge an4patti at Mahavagga I, 79, 2 (at the end), means that it is not an offence for the Bhikkhus to eat and dwell together with a guilty Bhikkhu under certain conditions there specified. As an Updsaka never, under any circumstances, either eats or dwells together with the Bhikkhus (in PAfittiya 5 the reference is to simazeras), the meaning here must be to make him one who has no dealings with the Samgha, to withdraw his privilege of providing food or lodging for the Samgha. The sabhoganam kulam in the 43rd PA&gittiya has probably nothing to do with this.
The sabhoganam kulam in the 43rd PA&gittiya has probably nothing to do with this.
* When a Bhikkhu behaves towards the laity in any one of the first five of these eight ways the PasisAraniya-kamma is to be carried out against him—that is to say, he has to ask pardon of the layman against whom he has offended. See I, 20. The whole eight recur below, § 6.
V, 20,5. ON THE DAILY LIFE OF THE BHIKKHUS. I2I
‘“‘Let the venerable Samgha hear me. Vaddha the Li#ksavi has brought a groundless charge against the venerable Dabba the Mallian of a breach of morality. If the time seems meet to the Samgha, let the Samgha turn down the bowl as respects Vaddha the Li#&éhavi, and make him as one who has no dealings with the Samgha.
‘“ This is the motion (#atti).
‘“Vaddka the Likkhavi has brought a groundless charge against Dabba the Mallian of a breach of morality. The Samgha turns down the bowl as respects Vaddka the Likkhavi, and makes him as one who has no dealings with the Samgha. Whosoever of the venerable ones approves of the bowl being turned down as regards Vaddha the Litshavi, and of making him as one who has no dealings with the Samgha, let him keep silence. Whosoever approves not thereof, let him speak.
‘“Phe bow! is turned down by the Samgha as regards Vaddha the Likéhavi, he is as one who has no dealings with the Samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’
5. Then the venerable Ananda, having dressed himself early in the morning, went, duly bowled and robed, to the residence of Vaddha the Likfhavi. And when he had come there he spake to Vaddha the Liféhavi, and said: ‘ The bowl, friend Vaddha, has been turned down by the Samgha as regards you, and you are as one who has no dealings with the Samgha.’ And Vaddha the Likéfavi, on hearing that saying, immediately! fainted and fell.
* Literally, ‘on that very spot.’
p. 5
Then the friends and companions of Vaddha the Lifffavi, and his relatives of one blood with him, said to him; ‘It is enough, friend Vaddka. Weep not, neither lament. We will reconcile! the Blessed One to you, and the Order of Bhikkhus.’
And Vaddhka the Liféhavi, with his wife and his children, and with his friends and companions, and with his relatives of one blood with him, went up, with wet garments and with streaming hair, to the place where the Blessed One was; and when he had come there, he cast himself down with his head at the feet of the Blessed One, and said: ‘Sin has overcome me, Lord—even according to my weakness, according to ‘my folly, according to my unrighteousness—in that without ground I brought a charge against Dabba the Mallian of a breach of morality. In respect thereof may my Lord the Blessed One accept the confession I make of my sin in its sinfulness*, to the end that I may in future restrain myself therefrom®.’
In respect thereof may my Lord the Blessed One accept the confession I make of my sin in its sinfulness*, to the end that I may in future restrain myself therefrom®.’
‘Verily, O friend Vaddha, sin hath overcome you—even according to your weakness, and according to your folly, and according to your unrighteousness—in that you brought without ground against Dabba the Mallian a charge of breach of morality. But since you, O friend Vaddka, look upon your sin as sin, and make amends for it as is meet, we do accept at your hands your confession of it. For this, O friend Vaddha, is the advantage of
1 This is precisely the expression made use of in the converse case, when a Bhikkhu has offended against the laity. See I, 22, 3.
§ Akkayam akkayato pafiganhatu. See the parallel passages in Mahavagga IX, 1, 9; Aullavagga VII, 3, 6, &c.
* Ayatim samvardya. So also above of an offending Bhikkhu, IV, 14, 30.
V, 20,7. ON THE DAILY LIFE OF THE BHIKKHUS.
the discipline of the noble one, that he who looks upon his sin as sin, and makes amends for it as is meet, he becomes able in future to restrain himself therefrom *.’
6. Then the Blessed One addressed the Bhikkhus, and said: ‘Let then the Samgha turn up the bowl again as regards Vaddha the Likgdavi, and make him as one who has dealings with the Samgha.
‘There are eight things, O Bhikkhus, which when they characterise an Updsaka the bowl should be turned up again as regards him ;—when he goes not about to bring loss of gifts on the Bhikkhus, when he goes not about to bring harm to the Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of residence, when he reviles or slanders not the Bhikkhus, when he causes not divisions between Bhikkhus and Bhikkhus;—when he speaks not in dispraise of the Buddha ;—when he speaks not in dispraise of the Dhamma ;—when he speaks not in dispraise of the Samgha.
7. ‘And thus, O Bhikkhus, is the bowl to be turned up*. That Vaddha the Lik#shavi should go before the Samgha, with his upper robe arranged over one shoulder *, and squatting down, and raising
1Samvaram Apaggati. Compare the use of vikappam apaggeyya in the 8th Nissaggiya.
* The following paragraphs are precisely the same as those in which the revocation of the Tagganiya-kamma is described in the reverse case of a Bhikkhu, above, I, 8.
’ Ekamsam uttardsangam karitva. Unless these words have been introduced by mistake from the corresponding passage in I, 8 (which is not probable), they show that the uttardsanga (on which see the note on Mah4vagga VIII, 13, 4) was also worn by laymen. But this is the only passage known top. 7 his hands with the palms joined together, should speak as follows:
But this is the only passage known top. 7 his hands with the palms joined together, should speak as follows:
‘“ The bowl has been turned down against me, Sirs, by the Samgha, and I am become as one having no dealings with the Samgha. I am conducting myself, Sirs, aright in accordance thereto, and am broken in spirit}, and I seek for release; and I request the Samgha for a turning up again of the bowl.”
‘And a second time he is to prefer the same request, and a third time he is to prefer the same request in the same words.
‘Then some discreet and able Bhikkhu should lay the matter before the Samgha, saying,
‘“ Let the venerable Samgha hear me. The bowl has been turned down by the Samgha against Vaddha the Likéfavi, and he is conducting himself aright in accordance thereto, and is broken in spirit, and seeks for release, and requests the Samgha for a turning up again of the bowl. If the time seems meet to the Samgha, let the Samgha turn up the bowl again as regards Vaddka the Likffavi, and make him as one who has dealings with the Samgha.
‘“ This is the motion (#atti).
‘“ Let the venerable Samgha hear me. The bowl has been turned down (&c., as before), and he is conducting himself (&c., as before), and he requests the Samgha (&c., as before). The Samgha turns up again the bowl as regards Vaddha the Likkhavi, and makes him as one who has dealings with the us in the earlier literature in which such a use of it is mentioned or implied. Compare Rh. D.’s note on the ‘Book of the Great Decease,’ VI, 26.
1 Lomam patemi. See the note on Xullavagga I, 6, 1.
p. 125
Samgha. Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak.
‘“ The bowl is turned up again by the Samgha as regards Vaddha the Liééhavi, and he is as one who has dealings with the Samgha. The Samgha approves thereof. Therefore {s it silent. Thus do I understand.”’
21,
1. Now the Blessed One, when he had stayed at Vesali as long as he thought fit, set out on his journey toward Bhagg4?. And journeying straight on he arrived in due course at Bhaggd. And there at Bhagga the Blessed One resided on the Dragon's Hill, in the hermitage in the Bhesaka/4 Wood ?.
Now at that time Bodhi the king’s son’s mansion, which was called Kokanada, had just been finished, and had not as yet been used* by Samama, or by Brahman, or by any human being. And Bodhi the king’s son gave command to the young Brahman, the son of the Sa#gika woman‘, saying, ‘Come
. 3 Bhaggesu. Compare Buddhaghosa's note on a similar plural at Mah4-parinibb4na Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 24.
* This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas.
3 Bhaggesu. Compare Buddhaghosa's note on a similar plural at Mah4-parinibb4na Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 24.
* This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas.
> AnagghAvuttho, literally, no doubt, ‘dwelt in.’ But it is clear that the meal afterwards taken in it by the Buddha was supposed to be the dedication, so to say, or the house-warming, after which it was aggAAvuttho.
* On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.’s note in his ‘ Buddhist Suttas,’ p. 1.
p. 2
now, my friend Sa#gik4-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, “Bodhi the king’s son, Lord, bows’ down in salutation at thy feet, and enquires [as I have said]!, and asks: ‘May my Lord the Blessed One consent to take his to-morrow’s meal with Bodhi the king’s son, together with the Samgha of Bhikkhus.’”’
‘Even so, Sir!’ said the young Brahman Safgikaputta, in assent to Bodhi the king’s son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and so seated he [delivered to him the message even as the king’s son had commanded]. And the Blessed One gave, by silence, his consent.
2. And when the young Brahman Sazgik4-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king’s son was. And when he had come there, he said to him: ‘We have spoken, Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have received the consent of the Samaza Gotama.’
Then Bodhi the king’s son made ready at the end
1 So far this conversation is the stock phrase for a message from a royal personage to the Buddha. See ‘ Book of the Great Decease,’ I, 2 (Rh. D.’s ‘ Buddhist Suttas,’ p. 2).
p. 127
of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance)'; and gave command to the young Brahman Sazgik4-putta, saying, ‘Come now, my friend Sa#gika-putta, go thou up to the place where the Blessed One is; and when you have come there, announce the time, saying, “‘ The meal, Lord, is ready, and the time has come.”’
‘Even so, Lord,’ said Saa@gik4-putta in assent {and went to the Blessed One and announced accordingly}.
Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king’s son’s mansion. And Bodhi the king’s son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada.
Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king’s son said to the Blessed One, ‘May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.’
And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same
1 Sop4na-ka/ingara&. Compare the Sanskrit Kadankara (also written kadangara). The correct reading is doubtless /, not 1.
p. 3
result] And a third time he [preferred the same request}, Then the Blessed One looked round at the venerable Ananda.
And the venerable Ananda said to Bodhi the king’s son, ‘Let them gather up, O prince, these cloths. The Blessed One will not walk on a strip of cloth (laid down for ceremonial purposes)'. The Tathagata has mercy even on the meanest thing.’
3. Then Bodhi the king’s son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the king’s son satisfied the Bhikkhu-samgha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own hand*, And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdenedp. 129 with religious discourse, Bodhi the king’s son rose from his seat and departed thence.
1 Kela-pattika ti Aela-santharam, says Buddhaghosa. See pa/tika in Childers, and compare pawka-patthikam at V, 11, 6. Xela is not merely ordinary cloth ; it is cloth regarded as a means of giving a decorative or festive appearance to a house by spreading canopies, &c. See Gataka I, 178, and Mahé-parinibbéna Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa erected in special honour of the guest) is covered with lengths of clean cotton cloth—the same as are otherwise used for ordinary apparel—white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris . caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122.
* See the note above on Mah4vagga I, 8, 4.
caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122.
* See the note above on Mah4vagga I, 8, 4.
p. 129
with religious discourse, Bodhi the king’s son rose from his seat and departed thence.
Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-samgha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said :
‘You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukkaf#a’
4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them, ‘Step, Sirs, over the cloth.’
The Bhikkhus, fearing to offend, would not do so.
‘Step, Sirs, over the cloth, for good luck’s sake.’
The Bhikkhus, fearing to offend, would not do so.
Then that woman murmured, was annoyed, and was indignant, saying, ‘ How can their .reverences refuse to step over the cloth when they are asked to do so for good luck’s sake ?’
The Bhikkhus heard of that woman’s murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One.
‘I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.’
Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet}. "They told this matter to the Blessed One.
1 Dhota-padaka. [20] K
p. 1
‘I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.’
Here ends the second Portion! for Recitation.
22.
1. Now when the Blessed One had remained at Bhagga as long as he thought fit, he set out on his journey towards Savatthi. And journeying straight on he arrived in due course at SAvatthi, and there, at SAvatthi, he stayed in the Getavana, in the ArAma of Anatha-pizdika.
Now Visékha the mother of Migd4ra, bringing small jars?, and earthenware foot-scrubbers®, and brooms, went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visakha the mother of Migara said to the Blessed One, ‘ May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.’ And the Blessed One accepted the small jars and the brooms ; but the Blessed One did not accept the earthenware foot-scrubbers,
' There is no mention in the text of where the first such Portion (Bhazavéra) ends. There is also no division into Bhanavaras in the previous books of the Kullavagga.
* Gha/akam. At GAtaka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of gha/a, especially as Buddhaghosa says nothing; but this is doubtful.
There is also no division into Bhanavaras in the previous books of the Kullavagga.
* Gha/akam. At GAtaka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of gha/a, especially as Buddhaghosa says nothing; but this is doubtful.
* Katakam. To the note quoted at p. 318 of the text, which shows that this is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden bahulikanuyogatt4 This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware. .
p. 131
Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said:
‘T allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to make use of earthenware foot-scrubbers. Whosoever does so, shall be guilty of a dukkaZ¢a, I allow you, O Bhikkhus, three kinds of things to rub the feet with—to wit, sandstone !, gravel!, and sea-foam *%,’
2. [A similar paragraph ending]
‘I allow you, O Bhikkhus, the use of fans and flower-stands 3,’
23.
1. Now at that time a mosquito-fan had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of mosquitofans.’ -
A chdmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by
1 Sakkhar4 and ka/fala, the exact distinction between which two terms is not stated.
* Samudda-phezaka. By this name are designated the bones of the cuttle-fish which, when cast up by the waves on the seashore, are not unlike petrified foam, and have actually been introduced from the East into use in Europe as a kind of rough natural soap; and are now sold for that purpose in most chemists’ shops in England (compare Meerschaum). The same word is found in later Sanskrit works. ,
® Talavan‘am. See Gataka I, 26, 5 (at the end); and compare talavan/akam below, V, 29, 4.
K 2
p. 2
an attendant to whisk off flies) had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to make use of a chdmara. Whosoever does so, shall be guilty of a dukka¢a'. I allow, O Bhikkhus, three kinds of fly-whisks—those ‘made of bark, those made of Ustra-grass, and those made of peacocks’ tails 2’
2. [Similar paragraph ending]
‘I allow you, O Bhikkhus, the use of sun-shades®,’
Now at that time the A/abbaggiyas went about with sun-shades up. And at that time a certain ‘Updsaka went to a garden with a number of men who were followers of the Agtvakas (naked ascetics). And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka:
And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka:
‘Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them ?’
‘No, Sirs. These are not Bhikkhus; they are Paribbagakas (wandering mendicants).’
So they made a bet whether they were Bhikkhus or not. And when that Updsaka recognised them, when -they came up, he murmured, was annoyed, and was indignant, saying, ‘How can their reverences go about with sun-shades held over them ?’
The Bhikkhus heard of that Up4saka’s thus mur-
1’ Probably because this, like a white umbrella, was considered an appanage of royalty.
* Mora-pifikha. This word is spelt: piviga by Childers, and by Fausbill, Gataka I, 38, 207.
* See the note at the end of the chapter.
p. 133
muring, &c. And those Bhikkhus told the matter to the Blessed One.
‘Is it true, O Bhikkhus, as they say?’
‘It is true, Lord.’
The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said:
‘You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukkaéa.’
3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, a sun-shade for the sick.’
Now at that time the Bhikkhus, thinking, ‘It is for the sick only that sun-shades have been allowed by the Blessed One, and not for those who are not sick, were afraid to use sun-shades in the Arama, or in the precincts of the Arama.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Arama, or in the precincts of the Arama!
1 There is an ambiguity, either in the use of the word éAatta, or in the use of the verb dh4reti, or both, running through this chapter. As a matter of fact, the Bhikkhus now use sun-shades (usually those made of paper in China) of the same shape as the umbrellas now used in England; and they make no distinction as to the place in which they use them. But there is another shape for shades, to be carried by a dependant walking behind the person to be shaded, in which the handle is fastened to the rim at the side of, and not in the middle underneath that part of it which
134 KULLAVAGGA. Vi, 24, 3
24,
1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff}, went after noon out of a certain village gate. The people calling out, ‘There goes a thief; his sword is glistening, fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ardma, told this matter to the Bhikkhus. -