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 5 of 14
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. -
‘What then, Sir, did you carry a staff with a string to it?’
‘It is even so, Sirs.’
Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3).... told the Blessed One. ... he addressed the Bhikkhus, and said:
‘You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukkafa’
2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff.
They told this matter to the Blessed One.
actually keeps off the sun. Both kinds are figured on the most ancient Buddhist sculptures. The Old Commentary on the corresponding rule for the nuns (Bhikkhunf-vibhanga, P&fittiya LXXXIV, 2, 1) says that sun-shades are either white, or made of matting, or made of leaves (doubtless of the talipot palm) ; and it adds that they are either mandala-baddham or salakabaddham, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette which show that it was a sign of courtesy or of respect to put down a sun-shade.
* See the similar phraseology at V, 8,1. On u//itva4, compare oddeti.
p. 135
‘I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Samgha [here follow the words of a Kammavaéa, precisely as in V, 20, 7}.
3. (Similar paragraphs ending with Kammav4sas for license to lift the bowl with a string, and with both a staff and a string. ]
25.
1. Now at that time a certain Bhikkhu was a ruminator!, and he, continually ruminating, used to chew the cud.
The Bhikkhus murmured, were annoyed, and were indignant, saying, ‘This Bhikkhu eats food out of hours*.” And they told this matter to the Blessed One.
‘This Bhikkhu, O Bhikkhus, has but lately fallen . from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed’, Whosoever does so, shall be dealt with according to the law 4.’
26, 1. Now at that time a certain multitude had
1 Romanthaka.
2 Which is against the rule laid down in the 27th PAdittiya. 8 That would be a breach of the 3oth Pasittiya.
* That is, according to the 27th, 28th, or 30th Padittiya.
136 KULLAVAGGA.. Vy 29, 1 arranged for the privilege of supplying food to the Samgha, and in the dining-hall many fragments. of rice were allowed to fall.
8 That would be a breach of the 3oth Pasittiya.
* That is, according to the 27th, 28th, or 30th Padittiya.
136 KULLAVAGGA.. Vy 29, 1 arranged for the privilege of supplying food to the Samgha, and in the dining-hall many fragments. of rice were allowed to fall.
The people murmured, were annoyed, and were indignant, saying, ‘How. can the Sakya-puttiya. Samazas, when food is being given to them, take it so carelessly. Each single ball of rice is the result of hundredfold labour!’
The Bhikkhus heard of the people thus murmuring, &c., and they told the matter to the Blessed One.
‘I allow you, O Bhikkhus, whatever thing falls when it is being given to you, yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the givers.’
27.
1. Now at that time a certain Bhikkhu went on his round for alms with long finger-nails. A certain woman, seeing him, said to that Bhikkhu: ‘Come along, Sir, and have connection with me.’
‘Nay, Sister, that is not becoming.’
‘If you do not, Sir, I will at once scratch! my limbs with my own nails, and will make as if I were angry, saying, “This Bhikkhu has ill-treated me.”’
‘Settle that with yourself, Sister.’
That woman did as she had said, and people running up seized that Bhikkhu. Then they saw skin and blood on the woman’s nails; and on seeing that, they let the Bhikkhu go, saying, ‘This is the
? On vilikhati, compare VI, 20.
p. 137
work of the woman herself. The Bhikkhu has not done it.’
Then that Bhikkhu, returning to the ArAma, told the matter to the Bhikkhus.
‘What then, Sir, do you wear long nails ?’
‘It is even so, Sirs.’
The Bhikkhus who were moderate murmured (&ce..... ) told the matter to the Blessed One.
‘You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty of a dukkaéa.’
2. Now at that time the Bhikkhus tore off their nails with the nails, bit them off with their teeth, or rubbed them down against the wall; and their fingers were hurt.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, nail-cutters.’
They. cut their nails down to the blood, and their fingers were hurt,
‘I allow you, O Bhikkhus, to cut your nails according to the length of the flesh.’
Now at that time the Khabbaggiya Bhikkhus had all the twenty nails (on their hands and feet) polished,
People 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 have the twenty nails polished. I allow you, O Bhikkhus, to remove the dirt only.’
3- Nowat that time the Bhikkhus’ hair grew long.
They told this matter to the Blessed One.
‘Are the Bhikkhus able, O Bhikkhus, to remove one another's hair ?’
‘They are, Lord.’
p. 4
Then the Blessed One, on that occasion and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said:
‘Are the Bhikkhus able, O Bhikkhus, to remove one another's hair ?’
‘They are, Lord.’
p. 4
Then the Blessed One, on that occasion and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said:
‘T allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on, of powder prepared with Sip4¢ika-gum to prevent them rusting}, of a sheath to hold them in?, and of all the apparatus of a barber ®,’
4. Now at that time the AZ/abbaggiya Bhikkhus wore (&c., as usual, down to)
‘You are not, O Bhikkhus, to have your beards cut (by barbers)‘, nor to let them grow long, nor to wear them long on the chin like a goat’s beard‘, nor so cut that they have four corners °, nor to cut off the hair growing on your breast’, nor to cut the hair on your bellies into figures *, nor to wear whiskers °, nor to remove the hair from your private parts!°, Whosoever does so, shall be guilty of a dukka Za.’
’ Khura-sipa/ikam. See the notes on V, 11, 2, and Buddhaghosa’s note at p. 319 of the text.
3 Namatakam. See above, V, 11, 1, and V, 19,1
® Khura-bhanzdam. Compare Mahdvagga VI, 37.
*‘ Massum kapp4penttf ti kattariyA massum AhedApenti (B.). On Kattari (a knife), see Gataka I, 223. It is clear from the first words of the next section that Buddhaghosa’s explanation here is not quite accurate.
® Go-lomikan ti hanukamhi digham katv4 shapitam e/akamassum vukkati (B.).
* Katurassan ti fatu-konam (B.).
7 Parimukhan ti ure loma-samharanam (B.).
® Addharikam. See the various readings and Buddhaghosa’s note at p. 319 of the text.
* Dashikam. It is the Sanskrit dadsik4 or damsh/rik&; and occurs at Gataka I, 305.
10 On the corresponding rule in the Bhikkhunf-vibhanga, the and PAkittiya, the Old Commentary has sambadho nama ubho upakakkhaka mutta-karanam.
p. 139
Now at that time a certain Bhikkhu had a fistula?, and the ointment would not stick to it.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, on account of disease, to remove the hair from the private parts.’
5. Now at that time the X/abbaggiya Bhikkhus (&c., as before, down to)
‘You are not, O Bhikkhus, to have your hair cut off with a knife 2. Whosoever does so, shall be guilty of a dukka/#a.’
Now at that time a certain Bhikkhu had a sore. on his head, and the hair could not be removed with a razor.
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, on account of disease, to have your hair cut off with a knife.’
Now at that time the Bhikkhus wore the hair in their nostrils long.
People murmured, &c., saying, ‘Like the devilworshippers 3,’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does so, shall be guilty of a dukka#a.’
Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd‘, or with beeswax; and their nostrils were hurt.
‘You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does so, shall be guilty of a dukka#a.’
Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd‘, or with beeswax; and their nostrils were hurt.
1 Compare Mahfvagga VI, 22, 2.
’ Kattarikay4 ti ganda-rudhi-(sic MS.)-stsa-rog’-4badha-pasayA vaffati, which is simply a repetition of the next paragraph, is all that Buddhaghosa here says. See note above on § 4.
3 PisAkillik& So also V, 10, 2, of carrying a skull about; and Mahavagga III, 12, 3, of living in the hollow of a tree.
* Sakkharik4, said at Mahavagga VI, 14, 5 to be used as a lancet.
p. 6
They told this matter to the Blessed One.
‘IT allow you, O: Bhikkhus, the use: of: pincers,’
Now at that time the Af/abbaggiya Bhikkhus (&c., as. before, ending with)
‘You are not, O- Bhikkhus, to have the white hairs pulled out (off your heads). Whosoever does so, shall be guilty of a dukka/Za,’
6. Now at that time a certain Bhikkhu’s ears were stopped with the wax.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, the use of an instrument to remove the wax from the ear *.’
[Then a paragraph as to the substances of which it may be made, word for word, as in Mahavagga VI, 6, 21; 12, 3; Aullavagga V, 5, 2; 29, 2, &c.]
28,
1. Now at that time the A/abbaggiya Bhikkhus laid up much store of brass ware and copper ware.
People who came on a visit to the Viharas, seeing it, murmured, &c., saying, ‘ Like. those who spread out copper (for sale)3,’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to lay up much store of brass ware and copper ware. Whosoever does so, shall be guilty of a dukka/a ‘+’
1 Sandasa. So at Gataka I, 138, 4, a barber pulls out a white hair from the king’s head, suvanna-sandasena.,
* This license is repeated in the next chapter.
5 Kamsa-pattharika tt kamsa-bhanda-vaniga (B.).
“ They might have all kinds of brass ware, except certain articles, according to chapter 37 below.
V, 28,2. ON THE DAILY LIFE OF THE BHIKKHUS. I4I
2. Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in’, and little flat sticks to lay it on with*, and instruments for removing wax from the ear®, and handles (for razors, staves, &c.)*.
They told this matter to the Blessed One.
‘Tallow you, O Bhikkhus, the use of these things.’
Now at that time the A/abbaggiya Bhikkhus sat down lolling up against their waist-cloths (arranged as a cushion)’, and the edges of the waist-cloths wore out®, -
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to loll in this way. Whosoever does so, shall be guilty of a dukka/Za.’
Now at that time a certain Bhikkhu was sick, and without some handicraft’ he was ill at ease.
1 Afiganim. The use of these has been already allowed at Mahfvagga VI, 12, 1, 2, 4.
* In the text read afigana-sal4kam, on which see Mahfvagga VI, 12, 3, 4.
1 Afiganim. The use of these has been already allowed at Mahfvagga VI, 12, 1, 2, 4.
* In the text read afigana-sal4kam, on which see Mahfvagga VI, 12, 3, 4.
* Already allowed in the last chapter.
‘ Bandhana-mattan ti vasi-kattara-yasthi-Adinam va bandhanamattam (B.). It is clear from this note, and the repetition of the pi in the text, that we have to do here with a special object, and not a mere qualification of the other three.
5.Samgh4/i-pallatthikaya nisftditva. See IV, 4, 7 at the end, and the Old Commentary on the 26th Sekhiya. Childers translates it as if it were the same as ukku/ikam nisfditva ; but it must be different from it as that was allowed and constantly practised. .
® Pa/4 lugganti. So‘read (not patt4 as in the text) in accordance with our note 3 on Mahfvagga VIII, 21, 1. The second word occurs also above, V, 16, 2; 17, 2. From this passage here it is probable that a//ha-p&daka at MahAvagga VIII, 21, Means a stool.
‘I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets, and all the apparatus belonging to a loom.’
29.
1. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway? his waist-cloth fell down*% The people made an outcry, and that Bhikkhu was abashed.
On his return to the Arama, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One.
‘You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a dukkaZa. I allow, O Bhikkhus, a girdle *’
2. Now at that time the X/abbaggiya Bhikkhus wore (&c., as usual, ending with)
‘You are not, O Bhikkhus, to wear special girdles‘—those made of many strings plaited top. 143gether!, those made like the head of a watersnake, girdles with tambourines on them 4, girdles with beads on (or with ornaments hanging from them)‘. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those... .°’
* Rathiyaya. The Old Commentary on the Bhikkhunfvibhanga, P&tittiya XIV, says, Rathiy4 ti rakksa. The word recurs, ibid., Pasittiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rathik4, see Kullavagga X, 12.
*Pabhassittha. Compare Sutta-vibhanga, P4fittiya LXXXIII, 1,2. It is from the root bhrams, not bh4s.
* The use of this has already been enjoined at Mah4vagga I, 25, 9, 10. It was to be tied on round the waist, over the waist-cloth, to keep it in its place.
* It is curious that ka/i-suttakam, a kind of girdle which would seem properly to belong here, has been included in a former list of forbidden articles at V, 2, 1. ,
The borders of the girdles decayed through age.
Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those... .°’
The borders of the girdles decayed through age.
‘I allow, O Bhikkhus, an edging of brighter material * and strengthening at the ends’.
The end of the girdle where the knot was tied decayed through age *.
‘T allow, O Bhikkhus, a buckle *.’
[A paragraph on the substances of which it may be made, as usual, see Mah4vagga VI, 12, 3; Aulla-
1 Kalabukam. See Buddhaghosa’s note at p. 319 of the text, and compare Bohtlingk-Roth under kal&pa, kalapaka.
* Deddubhakam néma udaka-sappi-sisa-sadisam (B.). Deddubha corresponds to the later Sanskrit duszdubha, an older form of which is dundubha.
® Muraga, literally, ‘tambourines;’ but see Buddhaghosa’s note, loc. cit.
“ Maddavinam n&ma p&manga-santhanam (B.). On p4manga, see our note at Xullavagga V, 2, 1.
* Sfikarantakam. See Buddhaghosa’s note at p. 319 of the text. We do not venture to translate the term.
* Sobhanam n4ma ve/fhetvi mukha-vaéA-sibhanam (B.). In the Magghima Sfla, § 3, sobhamakam or sobhana-karanam (so Rh. D.’s MS.) is a kind of game or show.
7 Gunakam nama mudika(? muddhika)-san/hanena sibbanam (B.). Clough, under guava, gives inter alia, 1. fastening; 2. a plant of the fibres of which bow-strings are made; 3. bow-string.
* Pavananto ti pasanto (B.).
* Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing, The word occurs also, and apparently in the same sense, in the Old Commentary on the 86th P4kittiya.
p. 144
vagga V, 5, 2, &c., adding at the end ‘and made of string.’]
3. Now at the time the venerable Ananda went into the village for alms with light garments on!; and his garments were blown up by a whirlwind.
The venerable Ananda, on returning ‘to the Arama, told this matter to the Bhikkhus; and the Bhikkhus told this matter to the Blessed One.
‘I allow, O Bhikkhus, a block? (to be used as a weight) or a chain 8.’
{Similar paragraph to that just above as to the substances of which the block ‘may be made.]
Now at that time the Bhikkhus fastened the block or the chain immediately -on to their robes ; and the robes gave way.
They told this matter to the Blessed One.
‘IT allow, O Bhikkhus, a piece of phalaka cloth ‘ to attach the block or the chain to.’
They fastened the phalaka cloth for the block or the chain on to the edge of the robe; and the corner came open*.
1 Samghisiyo in the plural must mean garments and not waistcloths only. See the parallel passage in the Bhikkhuni-vibhanga, P&kittiya XCVI.
2 Ganthikam. The use of this article is referred to in VIII, 4, 3, and at Dhammapada, p. 372. That gamthi means a block, usually of wood, is clear from the use of dhamma-gan/hikam at GAtaka I, 1g0 (spelt gandika however at II, 124), compared with ganthi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th P&kittiya.
372. That gamthi means a block, usually of wood, is clear from the use of dhamma-gan/hikam at GAtaka I, 1g0 (spelt gandika however at II, 124), compared with ganthi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th P&kittiya.
8 PAsakam, which does not correspond to Sanskrit prasaka here, but to p&saka=p4sa (Bodhtlingk-Roth give inter alia, ‘Sahl oder Leiste am Anfange eines Gewebes’). Compare .p4santa in Buddhaghosa on makkhava/akam in the next section. °
* See our note on this word at MahAvagga VIII, 28, 2.
5 That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening. ,
p. 145
They told this matter to the Blessed One.
‘T allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.’
4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)
‘You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks !, nor arranged like fishing-nets *, nor arranged with four corners showing *, nor arranged like flower-stands ‘4, nor arranged like rows of jewelry®. Whosoever does so, shall be guilty of a dukkaéa.’
5 Katu-kannakam upari dve hef/hato dve evam hattéro kanne dassetv4 nivattham (B.).
‘ Tala-van/akam n&ma tAlavan/’-4karena si/akam olambitva nivasanam (B.). See our note on talavan/a above, V, 22, 2, and on 4ma/aka-vazsika-pt/ham below, VI, 2, 4.
5 Sata-vallikam nama digha-sitakam aneka-kkhattum obhafigitva ova/fikam karontena nivattham v4, padakkhi#a-passesu va nirantaram valiyo dassetva nivattham. Sake pana gAnuto pa/fhaya eko va dve v4 valiyo pafifidyanti, vaéfati (B.). Compare vallik4 and ova/fikam at V, 2,1. Buddhaghosa’s second explanation would be possible if the reading were sata-valikam, and is probably only a pis aller, due to the difficulty of the first, which we have adopted doubtfully.
* Parupati as opposed to nivaseti above. Compare Dhammapada, pp. 114, 376; GAtaka, vol. i, p. 57, line 16.
{20} Lp. 5 garments as the laymen do. Whosoever does so, shall be guilty of a dukka/@a.’
5. [Similar paragraph, ending]
‘You are not, O Bhikkhus, to wear your under garments! as the king’s porters do’. Whosoever does so, shall be guilty of a dukka/Za,’
30.
1. Now at that time the KZabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides).
People murmured, &c., saying, ‘Like the king’s porters *.’
They told this matter to the Blessed One.
1. Now at that time the KZabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides).
People murmured, &c., saying, ‘Like the king’s porters *.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers *, and to carry weights on your head, or your shoulders, or against your hips ¢, and suspended over your backs.’
31. 1. Now at that time the Bhikkhus did not use tooth-sticks 5, and their mouths got a bad odour.
1 Samvelliyam nivasetabbam See Buddhaghosa’s note at Pp. 319 of the text,
* Munda-va/ti or -vetshi. See the note from the Samanta Pasadika at p. 319 of the text.
* Antard-kaégam nama magghe laggetva dvihi vahitabbam bharam (B.).
‘ That is held round by the arm, and resting against the side of the hips. Women in India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind.
®° Danta-ka#¢/ham, not ‘ tooth-brushes,’ as Childers translates.
p. 147
They told this matter to the Blessed One.
‘There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes — the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure— bile and phlegm get into* the food—and the food does not taste well* to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.’
‘There are five advantages, O Bhikkhus, (&c., the converse of the last).’
‘I allow you, O Bhikkhus, tooth-sticks.’
2. Now at that time the K/abbaggiya Bhikkhus used long tooth-sticks ; and even struck the SAmameras with them.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use long tooth-
Mechanical skill had not advanced so far in those days; and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The ‘tooth-sticks’ were bits of sweet-smelling wood or root, or creeper (see GAtaka I, 80; Mah4vamsa, p. 23), the ends of which were to be masticated as a dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out with water; and so in all other passages in the Khandhakas where they are mentioned (always in reference to the duty of providing them), it is in connection with the bringing of water for that purpose.
? This has of course nothing to do with keeping the teeth white and beautiful; that was not the purpose which the tooth-sticks were designed to effect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense.
So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense.
5 Na &khadeti. This is a different word from £44deti, ‘to cover.’ It is Ahad No. 2 in Bohtlingk-Roth,
L2
p. 1
sticks, Whosoever does so, shall be guilty of a dukka¢a, 1 allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length, And S4ma*#eras are not to be struck with them. Whosoever does so, shall be guilty of a dukkaéa,’
Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat.
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.’
32,
1. Now at that time the KAabbaggiya Bhikkhus set the woods on fire.
People murmured, &c., saying, ‘ Like the charcoal burners.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukka/@a.’
Now at that time the Vih4ras were hidden under masses of grass!, and when the woods were set on fire the Viharas were burnt. The Bhikkhus, fearing to offend, would not make a counterfire for their own protection.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, when the woods are
1 Tina-gahana. Not covered with thatch, the word for which is tina-kkhadan&. See V, 11,6; V, 14, 3, &.
p. 149
on fire to make a counter-fire!, and thus afford yourselves protection.’
2. Now at that time the K/abbaggiya Bhikkhus climbed up trees, and jumped from tree to tree.
People murmured, &c., saying, ‘ Like monkeys.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukka/a.’
Now at that time, when a certain Bhikkhu in the Kosala country was going to Savatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way.
That Bhikkhu, on arriving at SAvatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One *).
‘I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man; and in cases of misfortune as high as you like.’
33,
1. Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh-
1 Pasaggim datum. See the story at Gataka I, 212, and foll.
3 Omitted in the text.
Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh-
1 Pasaggim datum. See the story at Gataka I, 212, and foll.
3 Omitted in the text.
* Yame/utekul4. It is possible that this compound should be dissolved into Yame/a and Utekula. Compare the word Yame/e at verse 35 of the Udd&na (which stands where a nominative should stand, judging by the form of the other words in the Uddana). A comma has there been omitted by misprint after Yamele,
150 KULLAVAGGA. V, 33) Ie mans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus:
‘At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse 1.’
‘How can you, O foolish ones, speak thus, saying, “ Let us, Lord, put the word of the Buddhas into verse?” This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’
And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse’, he addressed the Bhikkhus, and said:
* We think that in these words (kkandaso 4ropema) there does lie a reference to the earlier Sanskrit. And this especially ’ for four reasons : firstly, this is required by the antithesis to ‘ their own dialect ;” secondly, the use of the word £Aandasi in P&sini, where it always means precisely ‘in the Veda-dialect,’ requires it ; thirdly, it is difficult to understand otherwise the mention of ‘Brahmans by birth;’ and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, AAandaso fropem4 ti Vedam viya sakka/a-bhas4ya vakana-maggam fropema. Sakka/a is of course Samskrita.
* See the substance intended at Kullavagga I, 1, 3.
V, 33, 22 ON THE DAILY LIFE OF THE BHIKKHUS. I5!I
‘You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect },’
2. Now at that time the Kabbaggiya Bhikkhus learnt the Lokayata system 2.
People murmured, &c., saying, ‘ Like those who still enjoy the pleasures of the world !’
The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the matter to the Blessed One.
‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’
‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’
‘This cannot be, Lord.’
‘Or can a man who holds this doctrine and discipline to be valuable learn the Lok4yata system ?’
1 On the historical conclusions which may be drawn from this tradition, see H. O.’s introduction to the text of the Mah4vagga, pp. xlix and following.
* This is mentioned also in the Assalayana Sutta (at the beginning), and in the same terms in the Milinda Pamha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other ‘ low arts’ in the very ancient Maha Sila, § 5. (See Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 199, and his note on the age of this work, ibid. p. 188.) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xiii, Burnouf’s version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddhaghosa has a note on the passage in the Mah4 Sila (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry.
* So also in the Xetokhila Sutta 2 (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 223).
p. 3
‘This cannot be, Lord.’
‘You are not, O Bhikkhus, to learn the LokAyata system. Whosoever does so, shall be guilty of a dukka Za.’
Now at that time the Adabbaggiya Bhikkhus taught the Lokayata system.
People murmured, &c., saying, ‘ Like those still enjoying the pleasures of the world!’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to teach the LokAyata system. Whosoever does so, shall be guilty of a dukka/Za.’
[Similar paragraphs to the last, ending]
‘You are not, O Bhikkhus, to learn—to teach— the low arts? (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).’
3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, ‘ Long life to our Lord the Blessed One! Long life to the Happy One!’ and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus :
‘Now if when a man has sneezed, O Bhikkhus, some one says, “ Long life to you,” can he live or die on that account ?’
‘Not so, Lord.
1 Tirakkhfna-vigg4. Literally, ‘ brutish, or beastly, wisdom.’ These are set out in full in the seven sections of the Maha Sila (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ pp. 196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L.
V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153
196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L.
V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153
‘You are not, O Bhikkhus, when one has sneezed, to call out, “ Long life to you.” Whosoever does so, shall be guilty of a dukka/Za?.’
Now at that time people said to the Bhikkhus when they sneezed, ‘ Long life to your reverence!’ and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, ‘How can the Sakya-puttiya Samazas omit to reply when people say, “ Long life to your reverence?”
They told this matter to the Blessed One.
‘ Laymen, O Bhikkhus, are given to lucky phrases? I allow you, O Bhikkhus, to reply, “ May you live long!” to laymen who say to you, “Long life to your reverence !”’
34.
1. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. Anda certain Bhikkhu, who had eaten onions, sat down apart, thinking, ‘Let not the Bhikkhus be annoyed?!’
The Blessed One saw that Bhikkhu sitting apart ; and on seeing him, he said to the Bhikkhus, ‘Why now, O Bhikkhus, is that Bhikkhu seated apart ?’
‘This Bhikkhu, Lord, has eaten onions, and has
? This story forms the Introductory Story also to the Gagga Gataka (No. 155 in Fausbdll’s edition). On the superstition here condemned, see Dr. Morris’s remarks in the ‘Contemporary Review’ for May, 1881.
® Gihi bhikkhave mangalik§4.
5 Vyabahimsu is for vyabadhimsu. See p. 320 of the edition of the text. .
p. 154
seated himself apart in order not to annoy the Bhikkhus.’
‘But ought, O Bhikkhus, anything to be eaten, that will ‘cause the eater to keep away from such a preaching of the Dhamma as this ?’
‘No, indeed, Lord.’
‘You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukkaZa?.’
2. Now at that time the venerable Sdriputta had wind in his stomach. And the venerable Maha Moggallana went up to the place where the venerable SA4riputta was, and when he had come there, he said to the venerable Sériputta :
‘How did you formerly, friend Sdriputta, get relief, when you had wind in the stomach ?’
‘ By eating onions, my friend *’
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to eat onions on account of disease.’
35.
1. Now at that time the Bhikkhus made water here and there in the Ardma, and the Ardma was defiled.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to make water at one side (of the Ar4ma).’
* There is a similar rule for the Bhikkhunis in the Bhikkhunivibhanga, Pafittiya I. So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13).
* It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2.
So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13).
* It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2.
p. 155
The Arama became offensive. ....
[The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a way out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &c., already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim !.]
36.
Now at that time the Adabbaggiya Bhikkhus followed evil practices such as these—they used to plant [&c., word for word as in the long list at I, 13, I, 2, down to the end].
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.’
37.
1. Now at the time when the venerable Kassapa of Uruve/a went forth (from the world), much property in brass and wood and earthenware came into the possession of the Samgha*. And the
* For some of the details, compare Mahdvagga V, 8, 3, and Mahfavagga I, 25, 19=Xullavagga VIII, 1, 5, and Kullavagga VIII, 9 and 10.
* See Mah4vagga I, 20, rg-21.
p. 1
Bhikkhus thought, ‘What kinds of brass ware—of wooden things—of earthenware '—has the Blessed One allowed, and what kinds has he not allowed ?’
They told this matter to the Blessed One.
Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said :
‘TI allow you, O Bhikkhus, all kinds of brass ware, except weapons ?—all kinds of wooden things, except divans *, and long-armed chairs?, and bowls‘, and shoes °,—and all kinds of earthenware, except katakas*, and large earthen vessels to be used as huts to live in’.’
Here ends the Fifth Khandhaka, on minor details.
1 See Xullavagga VIII, 3, 1.
* Paharamattham katam paharanf ti vudsati. Yassa kassa Ai 4vudha-samghatass’ etam adhivakanam (B.).
* See Mahdvagga V, 10, 4, 5.
‘ See Kullavagga V, 8, 2.
5 See Mahavagga V, 6, 4.
* On this word see our note above at V, 22, 1.
* This is the only one of the things here mentioned not referred to in previous rules. Buddhaghosa says, Kumbha-k4rik& ti Dhaniyass’ eva sabba-mattikamaya-kufi vuséati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following.
p. 157
SIXTH KHANDHAKA.
On DweELLincs AND FurRNITURE.
1.
Buddhaghosa says, Kumbha-k4rik& ti Dhaniyass’ eva sabba-mattikamaya-kufi vuséati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following.
p. 157
SIXTH KHANDHAKA.
On DweELLincs AND FurRNITURE.
1.
1. Now at that time the Blessed Buddha! was Staying at Ragagaha in the Ve/uvana, in the Kalandaka Nivapa*. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there—in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that place— from the woods (&c., as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportment °.
2. Now at that time the Se#¢Ai of Ragagaha went at early morn to his garden. And the Sed¢hi of
1 Our readers will have noticed that the phrase at the beginning of each Khandhaka is ‘the Blessed Buddha,’ and not merely ‘ the Blessed One.’ It recurs besides only in the constantly-repeated paragraph ‘The Blessed Buddha rebuked them, saying, &c.’ (see, for instance, Kullavagga I, 1, 2, where the connection is given in full).
* Compare the note on Mah4vagga III, 1, 1.
® So also Mahavagga I, 23, 2, and frequently in the Suttas.
p. 3
Ragagaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in § 1, down to the end), and on seeing them he took pleasure therein’. And the Sethi of Ragagaha went up to those Bhikkhus, and said to them:
‘If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings ?’
‘Not so, O householder. Dwellings have not been allowed by the Blessed One.’ .
‘Then, Sirs, ask the Blessed One about it, and let me know.’
‘Very well, O householder,’ said they, in assent to the Se¢‘hi of Ragagaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One :
_ ‘The Sethi of Ragagaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done ?’
Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said:
‘I allow you, O Bhikkhus, abodes of five kinds— Viharas, Addhayogas, storied dwellings, attics, caves ®,’
3. Then those Bhikkhus went up to the Se¢¢hi of R4gagaha, and said to him: ‘The Blessed One, Sir, has allowed us dwellings; do, therefore, what seemeth to thee good.’ And the Sed¢hi of Ragagaha had sixty dwelling-places put up in one day.
1 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4.
1 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4.
p. 159
4. And when the Seéthi of Ragagaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Samgha for the morrow’s meal; and so on, as usual!, down to the time when, after the meal, the Sez¢Ai] said to the Blessed One:
‘I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them ?’
‘Then, O householder, dedicate? these sixty dwelling-places to the Samgha of the four directions, whether now present, or hereafter to arrive.’
‘Even so, Lord!’ said the Se¢¢hi of Ragagaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Samgha of the four directions whether present or to come ®.’
5. Then the Blessed One gave thanks to the Setthi of Ragagaha in these verses *:
“1. Cold he wards off and heat, so also beasts of prey,
And creeping things and gnats, and rains in the wet season.
And when the dreaded heated winds arise, they are kept off.
1 See, for instance, Mah4vagga VI, 30, or Kullavagga V, 27.
® Literally, ‘establish’ (pa/is‘Aapehi).
5 This formula of dedication has been constantly found in rockinscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh. D. in the ‘Indian Antiquary’ for May, 1872.
‘ The following verses recur below at VI, 9, 2; and also in. that connection in the Gataka Commentary, I, 93.
p. 2
2. To give Viharas to the Samgha, wherein in safety and in peace To meditate and think at ease, the Buddha calls the best of gifts. .
3. Let then the able man, regarding his own weal, Have pleasant monasteries built, and lodge there learned men’.
4. Let him with cheerful mind give food to them, and drink, Raiment, and dwelling-places, to the upright in heart.
5. Then shall they preach to him the Truth— The Truth dispelling every grief— Which Truth when here that man perceives He sins no more, and dies away ®!’ And when the Blessed One had given thanks to the Se¢thi of R&gagaha in these verses, he rose from his seat, and departed thence.
2.
1. And the people heard, saying, ‘Viharas have been allowed by the Blessed One.’ And _ they built Vih4ras zealously. Those Vihdras had no doors §, and snakes, scorpions, and centipedes got in.
1 This verse forms the subject of one of the ‘Questions of Milinda’ (ed. Trenckner, p. 211).
* The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause.
Trenckner, p. 211).
* The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause.
® Kavafa. This is the special word for door. Dv4ra often roughly translated door, is not really ‘door,’ but ‘ door-’ or ‘ gateway, with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also
p. 161
They told this matter to the Blessed One.
‘TI allow, O Bhikkhus, a door '.’
They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants ; and when the things by which the doors had been tied on had been eaten away, the doors fell.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.’
The doors would not come to.
‘I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.’
The doors could not be made fast?.
‘I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.’
Now at that time the Bhikkhus were not able to open the door.
‘They told this matter to the Blessed One.
different from ‘door,’ in that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the back) of a house, or one of the principal entrances to a walled town or village. See, for instance, Paéittiya XIX; Kullavagga VIII, 5, 1, VIII, 8,1; Gataka I, 63, 114, 346, 361, IJ, 63, 140.
' On this and the following details, compare V, 14, 3, and the notes there.
* Thakiyanti: literally, ‘covered, or stopped, up.’ The same word is used at Kullavagga VIII, 1, 5, of closing up the lattices mentioned in the next section (VI, 2, 2).
({20] M
p. 2
‘T allow, O Bhikkhus, key-holes, and keys of three kinds—bronze keys, and keys of hard wood, and keys of horn.’
When anybody unlocked them’, and entered, the Vih4ras became unprotected.
They told this matter to the Blessed One.
‘Tallow, O Bhikkhus, a yantaka, and a pin to it®.’
2. Now at that time the Vih4ras were thatched; and in the cold season they were cold, and in the hot season hot.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to cover them (with skins)*, and to plaster them within and without.’
Now at that time the Vih4ras had no windows, and they were bad for the eyes, and had a disagreeable odour.
They told this matter to the Blessed One.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to cover them (with skins)*, and to plaster them within and without.’
Now at that time the Vih4ras had no windows, and they were bad for the eyes, and had a disagreeable odour.
They told this matter to the Blessed One.
‘TI allow, O Bhikkhus, windows of three kinds— windows made with railings‘, windows made with network °, and windows made with slips of wood &.’
1 Uggha/etva, an expression used in VIII, 1, x of undoing the bolt (gha/ik4) just referred to.
3 Yantakam sfikikam, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-sffikan ti ettha yam yam g4n4ti tam tam yantakam. Tassa vivara-sitikam kufikikam kAtum va/fati.
5 See the note at V, 14, 3. .
* Vedik4-vatapanam n4ma ketiye vedikA-sadisam (B.). See our note on vedika above, V, 14, 2. These windows or lattices are mentioned in Xullavagga VIII, 1, 5; Mahavagga I, 25, 18.
5’ Gala-vatapanam nama gflaka-baddham (B.). G4élam, literally ‘net,’ is given as a word for ‘window’ at Abhidhanappadipika, verse 216. The expression probably corresponds to our ‘lattice,’ and does not mean that an actual net was used. Compare the Anglo-Indian ‘jalousie.’
* Saléka-vatap4nam nama thambhaka-vatapanam (B.). Pos-
p. 163
Squirrels and bats! entered through the opening for the window.
‘Tallow, O Bhikkhus, window-blinds (or curtains)2’
The squirrels and bats still got in through the interstices between the blind (and the wall).
‘I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) *.
3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty.
They told this matter to the Blessed One.
‘I allow, O Bhikkhus, mats made of grass.’
The mats were eaten by mice and white ants.
‘I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) ‘.
sibly this means with slips of wood arranged horizontally as in our venetian blinds. 1 Vagguliyo. This habit of the bat and its harmlessness are referred to in Milinda Pasha, p. 404. Compare the Sanskrit valguli.
* Kakkalikan ti. Ettha solaka-pAda-pugiéfanam bandhitum anuganamt ti attho (B.). The word sakkali occurs below, VI, 19, probably in the sense here meant.
® Vatap4na-bhisf ti vatapana-pam4zena bhisim katv4 bandhitum anug4nanf ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86.
Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86.
4 Midhkim. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah: and they are commonly used as sleeping-places for the unmarried males
M 2
p. 3
On the solid bench their limbs ached.
‘I allow, O Bhikkhus, bedsteads made of laths of split bamboo?’
Now at that time a bier-like masdraka®? bedstead—a masdraka chair—a bier-like bundikabaddha’ bedstead—a bundikAabaddha chair—a bier-like kultra-padaka‘ bedstead—a kultra-p4- daka chair—a bier-like dhakéa-pAddaka® bedstead —an 4haska-padaka chair—had come into the possession of the Samgha.
in the house. Waskaduwa Subhfiti has this in his mind in the explanation he gives in English of vedik& (Abhidhdna-ppadipiké, verse 222), though he applies it to the wrong word.
+ Bidala-magkakam nama _ vetta-maikam, velu-vilivahi va vitam (B.). The word occurs in the Gataka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala.
? Mas4rako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th P4&sittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Masfrako ti mafifa-pade viggAitva tattha a/aniyo pavesetva kato—just the opposite therefore of 4haksapaidako below. On afani, compare our note to the 87th Pasittiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th Pasittiyas.
5 Buddhaghosa, loc. cit., says, Bundikfbaddho ti asanthi mafka-pide damsipetva pallanka-samkhepena kato. The first word, bundika, may mean a small bolt.
* Kulira-padako ti assa-mendadinam p&da-sadisehi pfdakehi kato: yo va pana kofi vanka-padako ayam kulira-padako (B. loc. cit.), A bedstead or chair with curved or carved legs, especially when carved to represent animals’ feet. Kulira is a crab.
5 Ahakka-padako ti. Ayam pana dhakka-padako néma mafiko ange vigghitv4 kato hotiti evam parato paliyam yeva vutto. Tasm4 afaniyo vigghitva tattha pdda-sikham pavesetva upari Azim -datva kata-mafiko A&hakka-padako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the 18th P&éittiya in which this word already occurs. Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6,
p. 165
They told this matter (in each case) to the Blessed One.
‘I allow you, O Bhikkhus, (each of these things).’
Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6,
p. 165
They told this matter (in each case) to the Blessed One.
‘I allow you, O Bhikkhus, (each of these things).’
4. Now at that time a rectangular chair 1—an arm-chair *—a sofa *—a sofa with arms to it‘—a state chair '—a cushioned chair *—a chair raised on a pedestal "—a chair with many legs *—a board (to recline on)*—a cane-bottomed chair !’—a_strawbottomed chair—had come into the possession of the Samgha.
They told this matter (in each case) to the Blessed One.
‘T allow you, O Bhikkhus, (each of these things).’
1 Asandiko. Buddhaghosa says, Asandako (sic) ti £aturassapitham vukkati. An A4sandi (cushioned chair) is forbidden at Mahavagga V, 10, 4.
* Ukkakam pi Afsandikan ti vakanato ekato-bhigena dfghapi/ham eva hi a//hangula-padakam va/fati (B.).
* Ama/aka-van/ika-pi/ham nama 4ma/akakarena yogitam bahu-p4da-pi/Aam (B.). Compare talavanz/a at V, 22, 2, and tala-van/aka at V, 29, 4. :
®* Phalakam. Compare apassena-phalakam at Mahivagga I, 25, 12, and below, Xullavagga VI, 20, 2.
1 Kokkham nama vikamayam v4 usiramayam va mujigamayam vi babbagamayam v4 anto samvethetva baddham hoti, says the Old Commentary on the r4th Pakittiya. Buddhaghosa gives here the same explanation, omitting vaka.
p. 5
5. Now at that time the A/abbaggiya Bhikkhus slept on lofty beds.
People coming on a visit to the Vih4ra, when they saw them, murmured, &c., saying, ‘ Like those who still live in the pleasure of the world.’
They told this matter to the Blessed One.
‘You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukka/a!’
Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake ?,
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, supports to your bedsteads *’
Now at that time the AZabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4, .
‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. ‘Whosoever does so, shall be guilty of a dukka/¢a. I allow you such supports up to eight inches in length.’
6. Now at that time a quantity of string had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’
I allow you such supports up to eight inches in length.’
6. Now at that time a quantity of string had come into the possession of the Samgha.
They told this matter to the Blessed One.
‘I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’
Much string was taken up by (passing it round) the sides of the bedstead.
' Compare the 8th Xfla Sila (Rh. D.’s ‘Buddhist Suttas,’ p- 191).
2 Compare Kullavagga V, 6.
5 Mazka-pasipadakam mentioned in Mahavagga I, 25, 16.
“ Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn.
p. 167
‘I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across 1.’
A cloth had come into their possession.
‘I allow you, O Bhikkhus, to use it as a carpet 2.’
A mattress stuffed with cotton? had come into their possession.
‘TI allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows‘ if it be of any of these three kinds—cotton produced on trees, cotton produced on creepers, cotton produced from Pofaki-grass.’
Now at that time the Adabbaggiya Bhikkhus made use of pillows half the size of a man’s body.
People who came on a visit to the Vih4ras murmured, &c., on seeing this, saying, ‘ Like those who still enjoy the pleasures of the world.’
1 A/fhapadakam vetum. Buddhaghosa says nothing, either here or at Mahfvagga VIII, 21, where the word also occurs, Asthapada-/thapana at GAtaka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard.
2 Or ‘rug’ Xilimika ti n&fma parikammakatdya bhimiya khavi-samrakkhanatthaya attharanam vukkati (B.). It is probably the same word as, or connected with, Aimilik4, used by Buddhaghosa in note 5 on Mahavagga VII, 1, 5, and explained by him (in Minayeff, p. 87, line 5) as tala-pamm#4dfhi kata. Both words are possibly diminutives of 4ola, and it is not improbable that the reading should be 4ilimika in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7.
* Talika. This is undoubtedly what is meant to be forbidden in § 5 of the Magghima Sila, although Grimblot, ‘Sept Suttas Palis,’ p. 9, reads kulikam. See Mahdvagga V, 10, 4.
* Compare IV, 4, 4, VIII, 1, 3, where such pillows are mentioned among the ordinary belongings of a Vihdra. The present rule is repeated below in VI, 14.
p. 7
They told this matter to the Blessed One.
‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’