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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise. 2. The people were annoyed, murmured, and became angry (saying), ‘How can the Sakyaputtiya Samazas go on their rounds for alms wearing improper under and upper garments, .... (&c., as in §.1, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like Brahmamzas at the dinners given to them.’ 3. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, con- (upagghaya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upagghayas, and to explain the mutual duties incumbent on upagghayas and pupils (saddhivih4rikas). 1 Buddhaghosa has the following note on utti//hapatta: ‘utti/#hapattan ti pizd4ya karanakapattam, tasmim hi manussa ufhis/fhasaitgino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pas4dik4 ; the usual spelling is u#his¢ha), tasma utti/hapattan ti vuttam. athava u/hahitva pattam upandmentiti evam ettha attho da/‘habbo.’ We take the word, as the former of Buddhaghosa’s two explanations implies, for a composition of ukkhistha. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrige zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner’s Milinda Paftho, Pp. 213, 214. I, 28, 6. ADMISSION TO THE ORDER OF BHIKKHUS. 153 scientious, anxious for training, were annoyed, murmured, and became angry: ‘ How can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c.? How can they make so great and loud a noise in the dining halls ?’ 4. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Is it true, O Bhikkhus, that some Bhikkhus go on their rounds, ... . (&c., down to), that they make a great and loud noise in the dining halls ?’ ‘It is true, Lord.’ 5. Then the Blessed Buddha rebuked those Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samamzas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &c.? Howcan they make so great and loud a noise in the dining halls? This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.’
2This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.’ 6. And the Blessed One rebuked those Bhikkhus in many ways, spoke against unfrugality, ill-nature, immoderation, insatiableness, delighting in society, and indolence; spoke in many ways in praise of frugality, good-nature, of the moderate, contented, who have eradicated (sin), who have shaken off (sin), of the gracious, of the reverent, and of the energetic. And having delivered before the Bhikkhus a religious 154 MAHAVAGGA. I, 25, 7. discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upaggaya (or preceptor). ‘The upaggaya, O Bhikkhus, ought to consider the saddhivihdrika (i.e. pupil) as a son; the saddhiviharika ought to consider the upagghaya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline. 7. ‘And let them choose, O Bhikkhus, an upagghaya in this way: Let him (who is going to choose an upaggaya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upagghaya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my upagg4ya; venerable Sir, be my upagghdya; venerable Sir, be my upagghaya.” (Ifthe other answer) : “ Well,” or, “Certainly,” or, “ Good,” or, “ All right,” or, “Carry on (your work) with friendliness (towards me),” or should he express this by gesture (lit. by his body), or by word, or by gesture and word, then the upagghaya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upagg/Aya has not been chosen. 8. ‘The saddhivihdrika, O Bhikkhus, ought to observe a strict conduct towards his upagghaya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes! and adjusted his upper robe so as to cover one shoulder, 1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa). I, 25, 16. ADMISSION TO THE ORDER OF BHIKKHUS. I55 let him give (to the upagg#dya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upagg/Aya). If there is ricemilk, let him rinse the jug and offer the rice-milk (to the upagg#aya). When he has drunk it, let him give water (to the upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya has risen, let him take away the seat. If the place is dirty, let him sweep the place.
3When he has drunk it, let him give water (to the upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya has risen, let him take away the seat. If the place is dirty, let him sweep the place. 9. ‘If the upagghaya wishes to go into the village, let (the saddhivihdrika) give (to the upagghaya) his under garment, take (from him) his second under garment (i.e. his house-dress ?), give him his girdle, lay the two upper garments upon each other! and give them (to the upagg/4ya), rinse the alms-bowl, and give it him with some water in it. If the upagghaya wishes (to go with) an attendant Bhikkhu, let him put on his under garment so as to conceal the three circles (viz. the navel and the two knees) and as to cover the body all around ; then let him put on his girdle, lay the two upper garments upon each other and put them on, tie the knots, take his alms-bowl, after having it rinsed, and follow the upagg/4ya as his attendant. Let him not go too far (from the upaggh4ya) nor too near. Let him take (from the upagg4ya) what has been put into his alms-bowl 2. 10. ‘When the upagghaya speaks, let (the sad- 1 Buddhaghosa explains saguzam katva by ekato katva. 2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upagg/4ya has become too heavy or hot by the food put into it, the saddhiviharika ought to take it and give his own bowl to the upagg/aya. 156 MAHAVAGGA. I, 25, 11. dhiviharika) not interrupt him. If the upagghaya is in danger of committing an offence by the words he says, let (the saddhivih4rika) keep him back. When (the upaggdya) turns back (from his alms-pilgrimage), let the saddhivihdrika go back (to the Vihara) before (the upagg/Aya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel!; then let him go to meet the upagghaya, take his bowl and his robe, give him his second under garment (his house-dress ?), and take his under garment. If the robe (of the upagg/aya) is wet with perspiration, let him dry it a while in a hot place, but let him not leave the robe in a hot place. Let him fold up the robe. When folding up the robe, let him fold it up so as to leave (every day) four inches (more than the day before) hanging over at the corners, in order that no fold may arise in the middle of it» Let him....the girdle®. If there is any food received in the alms-bowl, and the upaggaya desires to eat it, let him give water (to the upagg aya) and then offer him the food. 11. ‘Let him offer to the upaggAya (water) to drink. When the upagghaya has finished his meal, let (the saddhivih4rika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let 1 See Chap. 6. 11, with the note.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise. 2. The people were annoyed, murmured, and became angry (saying), ‘How can the Sakyaputtiya Samazas go on their rounds for alms wearing improper under and upper garments, .... (&c., as in §.1, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like Brahmamzas at the dinners given to them.’ 3. Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, con- (upagghaya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upagghayas, and to explain the mutual duties incumbent on upagghayas and pupils (saddhivih4rikas). 1 Buddhaghosa has the following note on utti//hapatta: ‘utti/#hapattan ti pizd4ya karanakapattam, tasmim hi manussa ufhis/fhasaitgino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pas4dik4 ; the usual spelling is u#his¢ha), tasma utti/hapattan ti vuttam. athava u/hahitva pattam upandmentiti evam ettha attho da/‘habbo.’ We take the word, as the former of Buddhaghosa’s two explanations implies, for a composition of ukkhistha. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrige zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner’s Milinda Paftho, Pp. 213, 214. I, 28, 6. ADMISSION TO THE ORDER OF BHIKKHUS. 153 scientious, anxious for training, were annoyed, murmured, and became angry: ‘ How can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c.? How can they make so great and loud a noise in the dining halls ?’ 4. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Is it true, O Bhikkhus, that some Bhikkhus go on their rounds, ... . (&c., down to), that they make a great and loud noise in the dining halls ?’ ‘It is true, Lord.’ 5. Then the Blessed Buddha rebuked those Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samamzas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, &c.? Howcan they make so great and loud a noise in the dining halls? This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.’
2This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.’ 6. And the Blessed One rebuked those Bhikkhus in many ways, spoke against unfrugality, ill-nature, immoderation, insatiableness, delighting in society, and indolence; spoke in many ways in praise of frugality, good-nature, of the moderate, contented, who have eradicated (sin), who have shaken off (sin), of the gracious, of the reverent, and of the energetic. And having delivered before the Bhikkhus a religious 154 MAHAVAGGA. I, 25, 7. discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, (that young Bhikkhus choose) an upaggaya (or preceptor). ‘The upaggaya, O Bhikkhus, ought to consider the saddhivihdrika (i.e. pupil) as a son; the saddhiviharika ought to consider the upagghaya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline. 7. ‘And let them choose, O Bhikkhus, an upagghaya in this way: Let him (who is going to choose an upaggaya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upagghaya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my upagg4ya; venerable Sir, be my upagghdya; venerable Sir, be my upagghaya.” (Ifthe other answer) : “ Well,” or, “Certainly,” or, “ Good,” or, “ All right,” or, “Carry on (your work) with friendliness (towards me),” or should he express this by gesture (lit. by his body), or by word, or by gesture and word, then the upagghaya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upagg/Aya has not been chosen. 8. ‘The saddhivihdrika, O Bhikkhus, ought to observe a strict conduct towards his upagghaya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes! and adjusted his upper robe so as to cover one shoulder, 1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa). I, 25, 16. ADMISSION TO THE ORDER OF BHIKKHUS. I55 let him give (to the upagg#dya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upagg/Aya). If there is ricemilk, let him rinse the jug and offer the rice-milk (to the upagg#aya). When he has drunk it, let him give water (to the upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya has risen, let him take away the seat. If the place is dirty, let him sweep the place.
3When he has drunk it, let him give water (to the upagg#4ya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the upagghaya has risen, let him take away the seat. If the place is dirty, let him sweep the place. 9. ‘If the upagghaya wishes to go into the village, let (the saddhivihdrika) give (to the upagghaya) his under garment, take (from him) his second under garment (i.e. his house-dress ?), give him his girdle, lay the two upper garments upon each other! and give them (to the upagg/4ya), rinse the alms-bowl, and give it him with some water in it. If the upagghaya wishes (to go with) an attendant Bhikkhu, let him put on his under garment so as to conceal the three circles (viz. the navel and the two knees) and as to cover the body all around ; then let him put on his girdle, lay the two upper garments upon each other and put them on, tie the knots, take his alms-bowl, after having it rinsed, and follow the upagg/4ya as his attendant. Let him not go too far (from the upaggh4ya) nor too near. Let him take (from the upagg4ya) what has been put into his alms-bowl 2. 10. ‘When the upagghaya speaks, let (the sad- 1 Buddhaghosa explains saguzam katva by ekato katva. 2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upagg/4ya has become too heavy or hot by the food put into it, the saddhiviharika ought to take it and give his own bowl to the upagg/aya. 156 MAHAVAGGA. I, 25, 11. dhiviharika) not interrupt him. If the upagghaya is in danger of committing an offence by the words he says, let (the saddhivih4rika) keep him back. When (the upaggdya) turns back (from his alms-pilgrimage), let the saddhivihdrika go back (to the Vihara) before (the upagg/Aya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel!; then let him go to meet the upagghaya, take his bowl and his robe, give him his second under garment (his house-dress ?), and take his under garment. If the robe (of the upagg/aya) is wet with perspiration, let him dry it a while in a hot place, but let him not leave the robe in a hot place. Let him fold up the robe. When folding up the robe, let him fold it up so as to leave (every day) four inches (more than the day before) hanging over at the corners, in order that no fold may arise in the middle of it» Let him....the girdle®. If there is any food received in the alms-bowl, and the upaggaya desires to eat it, let him give water (to the upagg aya) and then offer him the food. 11. ‘Let him offer to the upaggAya (water) to drink. When the upagghaya has finished his meal, let (the saddhivih4rika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let 1 See Chap. 6. 11, with the note.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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