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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with-oil.’ 2. ‘If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukkaZa offences.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrong 44 MAHAVAGGA. VI, 3,1. time, and then taken, the Bhikkhu is guilty of two dukka‘#a offences.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukkaéa offence.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.’ 3. 1. Now at that time the Bhikkhus who were sick had need of roots for medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of roots as medicine—turmeric, ginger, orris root, white orris root, ativisa, black hellebore, ustra root, bhaddamuttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat'. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukka/a offence.’ 2. Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots. They told this thing to the Blessed One. } Literally, ‘which impart the quality of eatableness to not eatable food, either hard or soft.’ VI, 5,1. ON MEDICAMENTS. 45 ‘I allow you, O Bhikkhus, the use of a grindstone, and of another stone to grind upon?.’ 4, 1. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of astringent decoctions as medicine—the nimba?, the kuéaga', the pakkava ‘, the nattam4la 5, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’ 5. 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of leaves as
2If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’ 5. 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of leaves as * Compare the Sanskrit root puth. Buddhaghosa says: Pisanasila 4a pisana-poto 4a. Pestle and mortar is in Pali udukkhalam musalav 4a: see below, VI, 9, 2. * Azadirachta Indica. Compare Mahdvagga III, r2, 5. * Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as Echites anti-dysenterica, and says it is an emetic. * A kind of creeper, says Buddhaghosa. 5 Pongania Glabra (the same as Karaviga, says Buddhaghosa). 46 MAHAVAGGA. VI, 6, 1. medicine—the leaves of the nimba’, of the kuéaga’, of the pafola?, of the tulasi®, of the kappasika *, and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as in last chapter, down to:) guilty of a dukkadZa offence.’ 6. 1. Now at that time the Bhikkhus who were sick had need of fruits as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of fruits as medicine—the vi/anga®, the pippala*, and mariza peppers; the harttaka’, and vibhitaka®, and 4malaka® myrobalans ; the go¢#a fruit 1°; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the 1 See the last chapter for these plants. 2 A species of cucumber, Trichosanthes Dioeca. * That is, basil; but the reading is conjectural only. The text has sulasi. 4 This is ordinary cotton. 5 Erycibe Paniculata. ® This is not the Ficus Religiosa, but simply pepper. Childers, following Subhfti’s edition of the Abhidhanappadipik4, spells both this word and the allied form Pippalf with pph instead of pp. So also Fausbéll at Gtaka, vol. i, p. 29, verse 218. We prefer the spelling with pp in accordance with the Sanskrit. 7 Yellow myrobalan. * Beleric myrobalan. ® Emblic myrobalan, 19 We cannot suggest any explanation of this word. Buddhaghosa has no comment on any of these medicinal fruits or seeds. VI, 8,1 ON MEDICAMENTS. 47 sick Bhikkhus could not otherwise eat. They may be received and stored up (&c., as in chap. 4, down to:) guilty of a dukkaZa offence.’ 7. 1. Now at that time the Bhikkhus who were sick had need of various kinds of gum as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of gums as medicine—hingu ', hingu lac, sipaiké *, taka’, takapatti, taka-pazwi*, saggulasa‘*, and whatsoever other gums are used for medicine, and impart (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’ 8. 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of salts as
34, down to:) is guilty of a dukka/Za offence.’ 8. 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of salts as ' Ferula assa foetida. Bdhtlingk-Roth (sub voce) say it comes from Persia. It is much used in Hindu medicine. See Wise, ‘ Hindu System of Medicine,’ pp. 152-154. * The correct spelling is probably sivasik&. Béhtlingk-Roth under Sivaska and Hingu-sivasika say it is the same as Vamsapattri. * Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152, laksh4 is used as errhine. * Resin. 5 On these salts compare Abhidh4nappadipika, verse 461; Susruta, vol. i, pp. 226, 227, of the edition by Madhusfidana Gupta ; Wise, ‘Hindu Medicine,’ p. 117. 48 MAHAVAGGA, VI, 9,1. medicine—sea-salt !, black salt 2, rock salt *, kitchen salt ¢, red salt 5, and whatsoever other salts are used in medicine (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’ 9°, 1. Now at that time the venerable Belaé¢fastsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so], and going up to the place where they were, he asked them: ‘What is the matter, O Bhikkhus, with this Bhikkhu ?’ ‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).’ 1 SAmuddika ’ti samudda-tfre valuka viya tishati (B.). * K4/a-lozan ti pakati-lozam (B.). * Sindhavan ti seta-vaznam: pabbate ushahati (B.). It was probably called Sindh salt because it was found there, though, like Sindhava horses, it is always supposed to be white. * Ubbhida ’ti bhummito ankuyam (sic) u/thahati (B.). 5 Bilan ti dabba-sambharehi saddhim pakitam: tam ratta-vannam (B.). It is Sanskrit vida, Hindustani bi/ laban, and the same as bilala in the Abhidhanappadfpik4. * This introductory story recurs as the introduction to the rule laid down in VIII, 17. VI, 10, 2. ON MEDICAMENTS. 49 2. Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung?, and of clay, and of colouring matter* I allow the use, O Bhikkhus, of a pestle and mortar *’ 10. 1. Now at that time the Bhikkhus who were sick had need of sifted * chunam as medicine. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a chunam sieve.’ They had need of the chunam very fine. ‘I allow, O Bhikkhus, the use of a cloth sieve.’
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.
11. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with-oil.’ 2. ‘If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukkaZa offences.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrong 44 MAHAVAGGA. VI, 3,1. time, and then taken, the Bhikkhu is guilty of two dukka‘#a offences.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukkaéa offence.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.’ 3. 1. Now at that time the Bhikkhus who were sick had need of roots for medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of roots as medicine—turmeric, ginger, orris root, white orris root, ativisa, black hellebore, ustra root, bhaddamuttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat'. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukka/a offence.’ 2. Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots. They told this thing to the Blessed One. } Literally, ‘which impart the quality of eatableness to not eatable food, either hard or soft.’ VI, 5,1. ON MEDICAMENTS. 45 ‘I allow you, O Bhikkhus, the use of a grindstone, and of another stone to grind upon?.’ 4, 1. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of astringent decoctions as medicine—the nimba?, the kuéaga', the pakkava ‘, the nattam4la 5, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’ 5. 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of leaves as
2If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaZa offence.’ 5. 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of leaves as * Compare the Sanskrit root puth. Buddhaghosa says: Pisanasila 4a pisana-poto 4a. Pestle and mortar is in Pali udukkhalam musalav 4a: see below, VI, 9, 2. * Azadirachta Indica. Compare Mahdvagga III, r2, 5. * Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as Echites anti-dysenterica, and says it is an emetic. * A kind of creeper, says Buddhaghosa. 5 Pongania Glabra (the same as Karaviga, says Buddhaghosa). 46 MAHAVAGGA. VI, 6, 1. medicine—the leaves of the nimba’, of the kuéaga’, of the pafola?, of the tulasi®, of the kappasika *, and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as in last chapter, down to:) guilty of a dukkadZa offence.’ 6. 1. Now at that time the Bhikkhus who were sick had need of fruits as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of fruits as medicine—the vi/anga®, the pippala*, and mariza peppers; the harttaka’, and vibhitaka®, and 4malaka® myrobalans ; the go¢#a fruit 1°; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the 1 See the last chapter for these plants. 2 A species of cucumber, Trichosanthes Dioeca. * That is, basil; but the reading is conjectural only. The text has sulasi. 4 This is ordinary cotton. 5 Erycibe Paniculata. ® This is not the Ficus Religiosa, but simply pepper. Childers, following Subhfti’s edition of the Abhidhanappadipik4, spells both this word and the allied form Pippalf with pph instead of pp. So also Fausbéll at Gtaka, vol. i, p. 29, verse 218. We prefer the spelling with pp in accordance with the Sanskrit. 7 Yellow myrobalan. * Beleric myrobalan. ® Emblic myrobalan, 19 We cannot suggest any explanation of this word. Buddhaghosa has no comment on any of these medicinal fruits or seeds. VI, 8,1 ON MEDICAMENTS. 47 sick Bhikkhus could not otherwise eat. They may be received and stored up (&c., as in chap. 4, down to:) guilty of a dukkaZa offence.’ 7. 1. Now at that time the Bhikkhus who were sick had need of various kinds of gum as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of gums as medicine—hingu ', hingu lac, sipaiké *, taka’, takapatti, taka-pazwi*, saggulasa‘*, and whatsoever other gums are used for medicine, and impart (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’ 8. 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of salts as
34, down to:) is guilty of a dukka/Za offence.’ 8. 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt * as medicine. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, the use of salts as ' Ferula assa foetida. Bdhtlingk-Roth (sub voce) say it comes from Persia. It is much used in Hindu medicine. See Wise, ‘ Hindu System of Medicine,’ pp. 152-154. * The correct spelling is probably sivasik&. Béhtlingk-Roth under Sivaska and Hingu-sivasika say it is the same as Vamsapattri. * Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152, laksh4 is used as errhine. * Resin. 5 On these salts compare Abhidh4nappadipika, verse 461; Susruta, vol. i, pp. 226, 227, of the edition by Madhusfidana Gupta ; Wise, ‘Hindu Medicine,’ p. 117. 48 MAHAVAGGA, VI, 9,1. medicine—sea-salt !, black salt 2, rock salt *, kitchen salt ¢, red salt 5, and whatsoever other salts are used in medicine (&c., as in chap. 4, down to:) is guilty of a dukka/Za offence.’ 9°, 1. Now at that time the venerable Belaé¢fastsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so], and going up to the place where they were, he asked them: ‘What is the matter, O Bhikkhus, with this Bhikkhu ?’ ‘The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).’ 1 SAmuddika ’ti samudda-tfre valuka viya tishati (B.). * K4/a-lozan ti pakati-lozam (B.). * Sindhavan ti seta-vaznam: pabbate ushahati (B.). It was probably called Sindh salt because it was found there, though, like Sindhava horses, it is always supposed to be white. * Ubbhida ’ti bhummito ankuyam (sic) u/thahati (B.). 5 Bilan ti dabba-sambharehi saddhim pakitam: tam ratta-vannam (B.). It is Sanskrit vida, Hindustani bi/ laban, and the same as bilala in the Abhidhanappadfpik4. * This introductory story recurs as the introduction to the rule laid down in VIII, 17. VI, 10, 2. ON MEDICAMENTS. 49 2. Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung?, and of clay, and of colouring matter* I allow the use, O Bhikkhus, of a pestle and mortar *’ 10. 1. Now at that time the Bhikkhus who were sick had need of sifted * chunam as medicine. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a chunam sieve.’ They had need of the chunam very fine. ‘I allow, O Bhikkhus, the use of a cloth sieve.’
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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