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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 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.’ 2. Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw flesh, and drank the blood. Thereby his sickness abated. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.’ ) Khakanan ti gomayam (B.). * Ragana-pakkan (sic) ti raganakasafam. P&kafika-Aunnam pi kofetva udakena temetv4 nh4yitum va/sati, etam pi ragana-nipakkasamkhepam (sic, read samkham) eva gafshati (B.). Savam in this passage must be equal to sritam. On samkham compare below, Mah4vagga VI, 16, 1. * Compare above, VI, 3, 2. * Kaleti has often a more definite meaning than ‘shake.’ Compare Gtaka I, 71. {t7] E 50 MAHAVAGGA. VI, 11, 1. 11. 1. Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus’ sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus : ‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’ 2. ‘This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself.’ Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘TI allow, O Bhikkhus, the use of eye ointments’; to wit, black collyrium?, rasa ointment’, sota ointment 4, geruka >, and kapalla &’ They had need of perfumes to grind up into ointments. 1 Afigana, which is here a generic term, inclusive of all the following ; sabba-samg4hika-vakanam, says Buddhaghosa. ® Kalafiganan ti ek4 afigana-gati (B.). * Rasafiganan ti nana-sambhérehi katam (B.). Bohtlingk-Roth say it is made with vitriol. * Sotafiganan ti nadisotédisu uppagganakam afiganam (B.). It is called in Sanskrit srotofigana, and was made with antimony. 5 Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre. Geruko nama suvanna-geruko, says Buddhaghosa. Compare the Sanskrit Kasidana-gairika and svarnagairika. * Kapallan ti dipa-sikh4to gahita-masi, ‘soot taken from the flame of a lamp’ (B.). VI, 12, 1. ON MEDICAMENTS, 51 ‘I allow, O Bhikkhus, the use of sandal wood, tagara!, black anuséri*, kaltya*, and bhaddamuttaka ‘.’ 12. 1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a box for ointment.’
21. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a box for ointment.’ Now at that time the A/abbaggiya Bhikkhus used to carry about various kinds of boxes for ointments —gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of boxes for ointments, gold ones, and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the naéa reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chankshell 5,’ 1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada quoted in Milinda Paviha, p. 333. * A kind of dark fragrant sandal wood. * Read so in the text as corrected on p. 381. It is a kind of sandal wood. * A perfume made from the grass of the same name (mentioned above, VI, 3). 5 Sankha-n4bhi, the meaning of the latter part of which compound is not quite clear. E 2 52 MAHAVAGGA, VI, 12, 2. 2. Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust. ; They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a lid.’ The lids used to fall off. ‘I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.’ The boxes used to fall. ‘I allow you, O Bhikkhus, to sew the boxes on with thread?,’ 3. Now at that time the Bhikkhus used to rub the ointment on with their fingers: and the eyes were hurt. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.’ Now at that time the Azabbaggiya Bhikkhus used to keep various kinds of ointment-sticks—gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the na/a reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chankshell.’ * Buddhaghosa has no comment on this. It may mean that the ointment boxes might be sewn either on to some place in the Vihara, or on to some part of the Bhikkhu’s dress. The latter is more in accordance with § 4 below. VI, 13,1. ON MEDICAMENTS. 53 4. Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’
3The latter is more in accordance with § 4 below. VI, 13,1. ON MEDICAMENTS. 53 4. Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’ Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a bag to put the ointment-box in.’ They had no shoulder strap. ‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).’ 13, 1. Now at that time the venerable Pilindavaééha had head-ache?. ‘I allow, O Bhikkhus, the use of a little oil on the head.’ (The disease) became no better *. ‘I allow, O Bhikkhus, the practice of taking up (medicine) through the nose 4.’ 1 Salakodh4niyan ti yattha saldkam odahanti susiradantakam v4 thalikam va anugan4mf ’ti attho (B.). * Sis4bhitapo, literally ‘heat in the head.’ * Compare Mah4-parinibbana Sutta II, 31, and below, 13. 2; 14. 3. * Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foll., there is an example of the way in which a physician administers medicinal oil in this manner to a sick Bhikkhu. 54 MAHAVAGGA. VI, 13, 2. The nose ran. ‘TI allow, O Bhikkhus, the use of a nose-spoon*.’ Now at that time the Ahabbaggiya Bhikkhus had various kinds of nose-spoons—made of gold, and of silver. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaéa offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&c., as in chap. 12. I, down to:) or of the chank-shell.’ 2. The nose took up the medicament in unequal proportions. ‘I allow, O Bhikkhus, the use of a double nosespoon *,’ (The disease) became no better. ‘I allow you, O Bhikkhus, to sniff up the aroma.’ They used to spread the drugs on a wick before they sniffed up the aroma®: and their throats got burnt. ‘1 allow, O Bhikkhus, the use of a pipe to conduct the aroma.’ Now at that time the A/abbaggiya Bhikkhus had various kinds of pipes (&c., as in the last clauses of § 1, down to the end). 1 Natthu-karazt, that is, an instrument to hold up the nose, so that the medicinal oil does not run out. 2 Yamaka-natthu-karaat, that is, one that would go up both nostrils. The last sentence of § 1 would come in better after this clause. ® They used to burn the drugs by smearing them on wicks, and then inhale the smoke through their nostrils. VI, 14, 1 ON MEDICAMENTS. 55 Now at that time the aroma-pipes came open: and worms got in. ‘TI allow, O Bhikkhus, the use of a lid to the pipes.’ Now at that time the Bhikkhus carried the pipes about in their hands. ‘I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’
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 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.’ 2. Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw flesh, and drank the blood. Thereby his sickness abated. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.’ ) Khakanan ti gomayam (B.). * Ragana-pakkan (sic) ti raganakasafam. P&kafika-Aunnam pi kofetva udakena temetv4 nh4yitum va/sati, etam pi ragana-nipakkasamkhepam (sic, read samkham) eva gafshati (B.). Savam in this passage must be equal to sritam. On samkham compare below, Mah4vagga VI, 16, 1. * Compare above, VI, 3, 2. * Kaleti has often a more definite meaning than ‘shake.’ Compare Gtaka I, 71. {t7] E 50 MAHAVAGGA. VI, 11, 1. 11. 1. Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus’ sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus : ‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’ 2. ‘This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself.’ Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘TI allow, O Bhikkhus, the use of eye ointments’; to wit, black collyrium?, rasa ointment’, sota ointment 4, geruka >, and kapalla &’ They had need of perfumes to grind up into ointments. 1 Afigana, which is here a generic term, inclusive of all the following ; sabba-samg4hika-vakanam, says Buddhaghosa. ® Kalafiganan ti ek4 afigana-gati (B.). * Rasafiganan ti nana-sambhérehi katam (B.). Bohtlingk-Roth say it is made with vitriol. * Sotafiganan ti nadisotédisu uppagganakam afiganam (B.). It is called in Sanskrit srotofigana, and was made with antimony. 5 Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre. Geruko nama suvanna-geruko, says Buddhaghosa. Compare the Sanskrit Kasidana-gairika and svarnagairika. * Kapallan ti dipa-sikh4to gahita-masi, ‘soot taken from the flame of a lamp’ (B.). VI, 12, 1. ON MEDICAMENTS, 51 ‘I allow, O Bhikkhus, the use of sandal wood, tagara!, black anuséri*, kaltya*, and bhaddamuttaka ‘.’ 12. 1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a box for ointment.’
21. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a box for ointment.’ Now at that time the A/abbaggiya Bhikkhus used to carry about various kinds of boxes for ointments —gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of boxes for ointments, gold ones, and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the naéa reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chankshell 5,’ 1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada quoted in Milinda Paviha, p. 333. * A kind of dark fragrant sandal wood. * Read so in the text as corrected on p. 381. It is a kind of sandal wood. * A perfume made from the grass of the same name (mentioned above, VI, 3). 5 Sankha-n4bhi, the meaning of the latter part of which compound is not quite clear. E 2 52 MAHAVAGGA, VI, 12, 2. 2. Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust. ; They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a lid.’ The lids used to fall off. ‘I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.’ The boxes used to fall. ‘I allow you, O Bhikkhus, to sew the boxes on with thread?,’ 3. Now at that time the Bhikkhus used to rub the ointment on with their fingers: and the eyes were hurt. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.’ Now at that time the Azabbaggiya Bhikkhus used to keep various kinds of ointment-sticks—gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaZa offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the na/a reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chankshell.’ * Buddhaghosa has no comment on this. It may mean that the ointment boxes might be sewn either on to some place in the Vihara, or on to some part of the Bhikkhu’s dress. The latter is more in accordance with § 4 below. VI, 13,1. ON MEDICAMENTS. 53 4. Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’
3The latter is more in accordance with § 4 below. VI, 13,1. ON MEDICAMENTS. 53 4. Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.’ Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of a bag to put the ointment-box in.’ They had no shoulder strap. ‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).’ 13, 1. Now at that time the venerable Pilindavaééha had head-ache?. ‘I allow, O Bhikkhus, the use of a little oil on the head.’ (The disease) became no better *. ‘I allow, O Bhikkhus, the practice of taking up (medicine) through the nose 4.’ 1 Salakodh4niyan ti yattha saldkam odahanti susiradantakam v4 thalikam va anugan4mf ’ti attho (B.). * Sis4bhitapo, literally ‘heat in the head.’ * Compare Mah4-parinibbana Sutta II, 31, and below, 13. 2; 14. 3. * Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foll., there is an example of the way in which a physician administers medicinal oil in this manner to a sick Bhikkhu. 54 MAHAVAGGA. VI, 13, 2. The nose ran. ‘TI allow, O Bhikkhus, the use of a nose-spoon*.’ Now at that time the Ahabbaggiya Bhikkhus had various kinds of nose-spoons—made of gold, and of silver. People were annoyed, murmured, and became angry, saying, ‘Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaéa offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&c., as in chap. 12. I, down to:) or of the chank-shell.’ 2. The nose took up the medicament in unequal proportions. ‘I allow, O Bhikkhus, the use of a double nosespoon *,’ (The disease) became no better. ‘I allow you, O Bhikkhus, to sniff up the aroma.’ They used to spread the drugs on a wick before they sniffed up the aroma®: and their throats got burnt. ‘1 allow, O Bhikkhus, the use of a pipe to conduct the aroma.’ Now at that time the A/abbaggiya Bhikkhus had various kinds of pipes (&c., as in the last clauses of § 1, down to the end). 1 Natthu-karazt, that is, an instrument to hold up the nose, so that the medicinal oil does not run out. 2 Yamaka-natthu-karaat, that is, one that would go up both nostrils. The last sentence of § 1 would come in better after this clause. ® They used to burn the drugs by smearing them on wicks, and then inhale the smoke through their nostrils. VI, 14, 1 ON MEDICAMENTS. 55 Now at that time the aroma-pipes came open: and worms got in. ‘TI allow, O Bhikkhus, the use of a lid to the pipes.’ Now at that time the Bhikkhus carried the pipes about in their hands. ‘I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’
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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