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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. offence. 6. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away without having any business, &c.; he goes away having business. This Bhikkhu’s (entering upon Vassa)....(&c., as in § 4, down to) .... offence. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away having a business which can be accomplished within seven days}; he is absent above those . seven days. This Bhikkhu’s (entering upon Vassa).... (&c., as in § 4, down to)... . offence. ‘In case, O Bhikkhus, &c., he returns within those seven days. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence. 7. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and goes away seven days before the Pavaraza* having business. No matter, O Bhikkhus, whether that Bhikkhu comes back to that district or 1 See chap. 5 seq. 2 T.e. before the concluding ceremony of Vassa; see IV, 1, 13. Y2 324 MAHAVAGGA. III, 14, 8. does not come back, this Bhikkhu’s entering, &c., is valid, and as to his promise he has committed no offence. 8-10. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having gone to that district, he holds Uposatha there (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihara, &c. 11. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the later period, and when going to that district, he holds Uposatha outside, &c.?’ End of the third Khandhaka, which treats of entering upon Vassa. 1 Here follows an exact repetition of all the cases given in §§ 5-7; the only difference is, that in the former cases it was said: ‘When going to that district, he holds Uposatha outside,’ instead of which it is said now: ‘Having gone to that district, he holds Uposatha there.’ 2 The cases given in §§ 5-10 are repeated here; instead of ‘Earlier period,’ it is said here ‘ Later period;’ instead of ‘ Before the Pavadrana’ (§ 7), ‘Before the komudf satumasini’ The komudi 4atumasinf is the full moon day in the month Kattika, which is frequently called Kaumuda in the Epic literature ; the epithet AAtum4sini refers to the Vedic Katurmasya festival, which falls upon that day (Katydyana, Srautasfitra V, 6,1). For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day. IV, 1, 3. THE PAVARANA CEREMONY. 325 FOURTH KHANDHAKA. (THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA). 1,
2For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day. IV, 1, 3. THE PAVARANA CEREMONY. 325 FOURTH KHANDHAKA. (THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA). 1, 1. At that time the blessed Buddha dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought : ‘What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food ?’ 2. Then those Bhikkhus thought: ‘If we do not speak to or converse with each other, if he who comes back first from the village, from his almspilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel}, cleans the slopbasin and gets it ready, and puts there (water to) drink and food,— 3. ‘And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel’; cleans the slop-basin and 1 See the note on I, 6, 11. 326 MAHAVAGGA. IV, 1, 4. puts it away, puts the water and the food away, and sweeps the dining-room,— 4. ‘And if he who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort! without uttering a word on that account,—thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food ?.’ 5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c., as above, § 4, down to)... . without uttering a word on that account. 8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence, and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Savatthi. Wandering from place to place, they came to SAvatthi, to the Getavana, the garden of Anathapizdika, to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him. 9. Now it is the custom of the blessed Buddhas 1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena.
39. Now it is the custom of the blessed Buddhas 1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena. ? For this whole passage, compare Kullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and especially at the end of it, for which time Buddha, on this occasion, prescribes the Pavaraza ceremony. IV, 1, 1. THE PAVARANA CEREMONY. 327 to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : ‘ Do things go well with you,O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel ? and have you not suffered from want of food ?’ ‘Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.’ 10. The Tathdgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine, or when they intend to institute a rule of conduct to their disciples. 11. And the Blessed One said to those Bhikkhus : ‘In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food ?’ ‘We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other, in a certain district of the Kosala country. Now, Lord, we thought: “ What shall we do (&c., as in §1)?” Then we thought, Lord: “If we do not speak (&c., as in §§ 2-4).” Thus, Lord, we did not speak to or converse with each other (&c., down to :) without uttering a word on that account, In that 328 MAHAVAGGA. IV, 1, 12. way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.’ 12, Then the Blessed One thus addressed the Bhikkhus: ‘Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly ; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed... . have kept it like a herd of rams; indeed....have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do? 13. ‘ This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, § 3).’ And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:
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.
1. offence. 6. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away without having any business, &c.; he goes away having business. This Bhikkhu’s (entering upon Vassa)....(&c., as in § 4, down to) .... offence. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away having a business which can be accomplished within seven days}; he is absent above those . seven days. This Bhikkhu’s (entering upon Vassa).... (&c., as in § 4, down to)... . offence. ‘In case, O Bhikkhus, &c., he returns within those seven days. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence. 7. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and goes away seven days before the Pavaraza* having business. No matter, O Bhikkhus, whether that Bhikkhu comes back to that district or 1 See chap. 5 seq. 2 T.e. before the concluding ceremony of Vassa; see IV, 1, 13. Y2 324 MAHAVAGGA. III, 14, 8. does not come back, this Bhikkhu’s entering, &c., is valid, and as to his promise he has committed no offence. 8-10. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having gone to that district, he holds Uposatha there (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihara, &c. 11. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the later period, and when going to that district, he holds Uposatha outside, &c.?’ End of the third Khandhaka, which treats of entering upon Vassa. 1 Here follows an exact repetition of all the cases given in §§ 5-7; the only difference is, that in the former cases it was said: ‘When going to that district, he holds Uposatha outside,’ instead of which it is said now: ‘Having gone to that district, he holds Uposatha there.’ 2 The cases given in §§ 5-10 are repeated here; instead of ‘Earlier period,’ it is said here ‘ Later period;’ instead of ‘ Before the Pavadrana’ (§ 7), ‘Before the komudf satumasini’ The komudi 4atumasinf is the full moon day in the month Kattika, which is frequently called Kaumuda in the Epic literature ; the epithet AAtum4sini refers to the Vedic Katurmasya festival, which falls upon that day (Katydyana, Srautasfitra V, 6,1). For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day. IV, 1, 3. THE PAVARANA CEREMONY. 325 FOURTH KHANDHAKA. (THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA). 1,
2For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day. IV, 1, 3. THE PAVARANA CEREMONY. 325 FOURTH KHANDHAKA. (THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA). 1, 1. At that time the blessed Buddha dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought : ‘What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food ?’ 2. Then those Bhikkhus thought: ‘If we do not speak to or converse with each other, if he who comes back first from the village, from his almspilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel}, cleans the slopbasin and gets it ready, and puts there (water to) drink and food,— 3. ‘And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel’; cleans the slop-basin and 1 See the note on I, 6, 11. 326 MAHAVAGGA. IV, 1, 4. puts it away, puts the water and the food away, and sweeps the dining-room,— 4. ‘And if he who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort! without uttering a word on that account,—thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food ?.’ 5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c., as above, § 4, down to)... . without uttering a word on that account. 8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence, and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Savatthi. Wandering from place to place, they came to SAvatthi, to the Getavana, the garden of Anathapizdika, to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him. 9. Now it is the custom of the blessed Buddhas 1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena.
39. Now it is the custom of the blessed Buddhas 1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena. ? For this whole passage, compare Kullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and especially at the end of it, for which time Buddha, on this occasion, prescribes the Pavaraza ceremony. IV, 1, 1. THE PAVARANA CEREMONY. 327 to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : ‘ Do things go well with you,O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel ? and have you not suffered from want of food ?’ ‘Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.’ 10. The Tathdgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine, or when they intend to institute a rule of conduct to their disciples. 11. And the Blessed One said to those Bhikkhus : ‘In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food ?’ ‘We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other, in a certain district of the Kosala country. Now, Lord, we thought: “ What shall we do (&c., as in §1)?” Then we thought, Lord: “If we do not speak (&c., as in §§ 2-4).” Thus, Lord, we did not speak to or converse with each other (&c., down to :) without uttering a word on that account, In that 328 MAHAVAGGA. IV, 1, 12. way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.’ 12, Then the Blessed One thus addressed the Bhikkhus: ‘Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly ; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed... . have kept it like a herd of rams; indeed....have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do? 13. ‘ This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, § 3).’ And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:
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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