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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI, 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 aroma-pipes rubbed against one another. ‘I allow, O Bhikkhus, the use of a double bag.’ They had no shoulder strap. ‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).’ 14. 1. Now at that time the venerable Pilindavakéha was troubled with wind in the stomach'. The physicians said he must drink oil. ‘I allow you, O Bhikkhus, a decoction of oil.’ It was necessary to put strong drink into the decoction. ‘1 allow you, O Bhikkhus, to put strong drink in decoctions of oil.’ Now at that time the AKabbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils: and they got drunk. ‘Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law *.’ ‘Tallow you, O Bhikkhus, to drink such decoctions ? Compare chapter 17. 2 See the 5rst PAsittiya. 56 MAHAVAGGA. VI, 14, 2. of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.’ 2. Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought: ‘What shall we do with this oil, which has too much strong drink in it?’ ‘I allow, O Bhikkhus, to use it as an ointment.’ Now at that time the venerable Pilindavasééha had a quantity of oil-decoction ; but he had no vessel for it. ‘I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits? 3. Now at that time the venerable Pilindavaééha had rheumatism. ‘I allow you, O Bhikkhus, to bring on sweating ®.’ (The disease) became no better. ‘I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect 3.’ (The disease) became no better. ‘I allow you, O Bhikkhus, the use of a great steam bath‘.’ (The disease) became no better. 1 Compare VI, 12, 1. * Perhaps fumigations. * Sambh4ra-sedan ti n&ndvidha-pazna-bhanga-sedam (B.). Apparently a poultice or fomentation in which various kinds of leaves or twigs are used. * Mah4sedan ti mahantam sedam: porisa-ppamazam 4va/am angaranam pfiretv4, pamsu-valikadihi pidahitva, tattha nAnavidhani vAta-harana-pazmani santharitva tela-makkhitena gattena tattha nipaggitva samparivattantena sariram sedetum anugAnamiti attho (B.). A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread VI, 14, 4 ON MEDICAMENTS. 57 ‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’ (The disease) became no better.
2A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread VI, 14, 4 ON MEDICAMENTS. 57 ‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’ (The disease) became no better. ‘I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped,’ . 4. Now at that time the venerable Pilindavakéha had intermittent ague. ‘T allow, O Bhikkhus, the letting of blood’ (The disease) became no better. ‘I allow you, O Bhikkhus, to make use of a horn to let blood *.’ Now at that time the feet of the venerable Pilindavakkha were blistered. ‘I allow, O Bhikkhus, the use of ointment for the feet.’ (The disease) became no better. over the sand. The patient reposes on the leaves on the affected limb, which has been rubbed over with oil; and turns over and over until his whole body has been well steamed. * Bhangodakan ti nan4-pasma-bhanga-kudhita-udakam. Tehi pannehi 4a udakena fa siftkitva sedetabbo (B.). Bhanga may here mean ‘broken bits,’ namely, of the leaves, just as sakha-bhanga at Gataka I, 158 means ‘twig.’ Compare uttari-bhanga, Gataka I, 197, 349; Dhammapada 171; Xullavagga VIII, 4, 4; sarfrabhanga, Mah4-parinibbana Sutta VI, 59; and bhanga alone at Gataka I, 392; Mahavagga I, 25, 10; Rh. D., ‘ Buddhist Suttas from the Pali,’ p. 241. For kudhita we should read kuthita. * Dakakoéf/hakan ti udaka-kos#ham kifim va donim vA unhodakassa pfiretva tattha tattha pavisitva seda-kamma-karanzam anuganamiti attho (B.). Compare Dhammapada, p. 103. * Wise, p. 176, says, ‘The local accumulation of bad blood may be removed by means of cupping, which is performed by a horn, cut smooth and even at the large extremity, and with a small opening at the narrow end.’ Compare Susruta, Sfitrasthana, chap. 27, and Sarfrasthana, chap. 8 (at the end). 58 MAHAVAGGA. VI, 14, 5. ‘I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers)’.’ Now at that time a certain Bhikkhu had boils. ‘I allow, O Bhikkhus, the use of the lancet.’ Decoctions of astringent herbs were required. ‘I allow,O Bhikkhus, decoctionsofastringentherbs’.’ Sesamum salve was required. ‘TI allow, O Bhikkhus, the use of sesamum salve °.’ 5. Compresses were required. ‘I allow, O Bhikkhus, the use of compresses ‘.’ It was necessary to tie up the sore with cloth. ‘I allow, O Bhikkhus, the use of bandages for tieing up wounds.’ The sore itched. ‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’ The sore became moist *. ‘IT allow you, O Bhikkhus, to fumigate (the sore).’ Proud flesh formed on the wound’. ‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’
3‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’ The sore became moist *. ‘IT allow you, O Bhikkhus, to fumigate (the sore).’ Proud flesh formed on the wound’. ‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’ 1 This would seem to be a preventive remedy. Water may be kept ready, so that the incoming Bhikkhus may use it, and their feet therefore may not become blistered. But perhaps pagga here means some curative application of water to the feet, such as cold water bandages, for example. Compresses (?poultices) are mentioned below (§ 5) for boils. * Compare chapter 4. 5 Buddhaghosa explains tila-kakka as ground sesamum seeds (pisthehi tilehi attho); but kalka is paste or salve. See Wise, p.129. ‘ Kaba/ikan ti (MS. pakalikan) vaza-mukhe sattu-pindam pakkhipitum (B.). Compare Béhtlingk-Roth, sub voce kavalik4. ’ 5 Sasapa-pi/fhena, says Buddhaghosa. * Compare the quotations from Susruta in Béhtlingk-Roth under klidyati. 7 Vana- (MS. viddham) mamsan ti adhika-mamsam: Ani viya ufhahati (B.). VI, 14, 6. ON MEDICAMENTS. 59 The wound would not close up. ‘I allow, O Bhikkhus, the use of oil for wounds.’ The oil ran over. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of fine rags, and of all kinds of ways of treating wounds.’ 6. Now at that time a certain Bhikkhu was bitten by a snake. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the four kinds of filth to be given—dung, urine, ashes, and clay.’ Now the Bhikkhus thought: ‘Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. ‘I allow these things, O Bhikkhus, to be accepted if any one be there to offer them’, and if not, then that you may take them yourselves and use them.’ Now at that time a certain Bhikkhu had drunk poison. ‘I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.’ Then the Bhikkhus thought : ‘Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. ‘I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and * VikAsikan ti tela-ruddhana-pilotikam (B.). See VIII, 2. * A kappiya-karaka is one who by offering a thing to a Bhikkhu, makes that thing kappiya, allowable, to the Bhikkhu. 60 MAHAVAGGA. VI, 14, 7. that such a thing need not be received again from others.’ 7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka? disease. ‘I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough *.’ Now at that time a certain Bhikkhu had constipation °. ‘I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice *.’ Now at that time a certain Bhikkhu had the jaundice.
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.
1VI, 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 aroma-pipes rubbed against one another. ‘I allow, O Bhikkhus, the use of a double bag.’ They had no shoulder strap. ‘I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).’ 14. 1. Now at that time the venerable Pilindavakéha was troubled with wind in the stomach'. The physicians said he must drink oil. ‘I allow you, O Bhikkhus, a decoction of oil.’ It was necessary to put strong drink into the decoction. ‘1 allow you, O Bhikkhus, to put strong drink in decoctions of oil.’ Now at that time the AKabbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils: and they got drunk. ‘Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law *.’ ‘Tallow you, O Bhikkhus, to drink such decoctions ? Compare chapter 17. 2 See the 5rst PAsittiya. 56 MAHAVAGGA. VI, 14, 2. of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.’ 2. Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought: ‘What shall we do with this oil, which has too much strong drink in it?’ ‘I allow, O Bhikkhus, to use it as an ointment.’ Now at that time the venerable Pilindavasééha had a quantity of oil-decoction ; but he had no vessel for it. ‘I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits? 3. Now at that time the venerable Pilindavaééha had rheumatism. ‘I allow you, O Bhikkhus, to bring on sweating ®.’ (The disease) became no better. ‘I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect 3.’ (The disease) became no better. ‘I allow you, O Bhikkhus, the use of a great steam bath‘.’ (The disease) became no better. 1 Compare VI, 12, 1. * Perhaps fumigations. * Sambh4ra-sedan ti n&ndvidha-pazna-bhanga-sedam (B.). Apparently a poultice or fomentation in which various kinds of leaves or twigs are used. * Mah4sedan ti mahantam sedam: porisa-ppamazam 4va/am angaranam pfiretv4, pamsu-valikadihi pidahitva, tattha nAnavidhani vAta-harana-pazmani santharitva tela-makkhitena gattena tattha nipaggitva samparivattantena sariram sedetum anugAnamiti attho (B.). A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread VI, 14, 4 ON MEDICAMENTS. 57 ‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’ (The disease) became no better.
2A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread VI, 14, 4 ON MEDICAMENTS. 57 ‘I allow you, O Bhikkhus, the use of hemp-water (bang) *’ (The disease) became no better. ‘I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped,’ . 4. Now at that time the venerable Pilindavakéha had intermittent ague. ‘T allow, O Bhikkhus, the letting of blood’ (The disease) became no better. ‘I allow you, O Bhikkhus, to make use of a horn to let blood *.’ Now at that time the feet of the venerable Pilindavakkha were blistered. ‘I allow, O Bhikkhus, the use of ointment for the feet.’ (The disease) became no better. over the sand. The patient reposes on the leaves on the affected limb, which has been rubbed over with oil; and turns over and over until his whole body has been well steamed. * Bhangodakan ti nan4-pasma-bhanga-kudhita-udakam. Tehi pannehi 4a udakena fa siftkitva sedetabbo (B.). Bhanga may here mean ‘broken bits,’ namely, of the leaves, just as sakha-bhanga at Gataka I, 158 means ‘twig.’ Compare uttari-bhanga, Gataka I, 197, 349; Dhammapada 171; Xullavagga VIII, 4, 4; sarfrabhanga, Mah4-parinibbana Sutta VI, 59; and bhanga alone at Gataka I, 392; Mahavagga I, 25, 10; Rh. D., ‘ Buddhist Suttas from the Pali,’ p. 241. For kudhita we should read kuthita. * Dakakoéf/hakan ti udaka-kos#ham kifim va donim vA unhodakassa pfiretva tattha tattha pavisitva seda-kamma-karanzam anuganamiti attho (B.). Compare Dhammapada, p. 103. * Wise, p. 176, says, ‘The local accumulation of bad blood may be removed by means of cupping, which is performed by a horn, cut smooth and even at the large extremity, and with a small opening at the narrow end.’ Compare Susruta, Sfitrasthana, chap. 27, and Sarfrasthana, chap. 8 (at the end). 58 MAHAVAGGA. VI, 14, 5. ‘I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers)’.’ Now at that time a certain Bhikkhu had boils. ‘I allow, O Bhikkhus, the use of the lancet.’ Decoctions of astringent herbs were required. ‘I allow,O Bhikkhus, decoctionsofastringentherbs’.’ Sesamum salve was required. ‘TI allow, O Bhikkhus, the use of sesamum salve °.’ 5. Compresses were required. ‘I allow, O Bhikkhus, the use of compresses ‘.’ It was necessary to tie up the sore with cloth. ‘I allow, O Bhikkhus, the use of bandages for tieing up wounds.’ The sore itched. ‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’ The sore became moist *. ‘IT allow you, O Bhikkhus, to fumigate (the sore).’ Proud flesh formed on the wound’. ‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’
3‘I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6,’ The sore became moist *. ‘IT allow you, O Bhikkhus, to fumigate (the sore).’ Proud flesh formed on the wound’. ‘I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’ 1 This would seem to be a preventive remedy. Water may be kept ready, so that the incoming Bhikkhus may use it, and their feet therefore may not become blistered. But perhaps pagga here means some curative application of water to the feet, such as cold water bandages, for example. Compresses (?poultices) are mentioned below (§ 5) for boils. * Compare chapter 4. 5 Buddhaghosa explains tila-kakka as ground sesamum seeds (pisthehi tilehi attho); but kalka is paste or salve. See Wise, p.129. ‘ Kaba/ikan ti (MS. pakalikan) vaza-mukhe sattu-pindam pakkhipitum (B.). Compare Béhtlingk-Roth, sub voce kavalik4. ’ 5 Sasapa-pi/fhena, says Buddhaghosa. * Compare the quotations from Susruta in Béhtlingk-Roth under klidyati. 7 Vana- (MS. viddham) mamsan ti adhika-mamsam: Ani viya ufhahati (B.). VI, 14, 6. ON MEDICAMENTS. 59 The wound would not close up. ‘I allow, O Bhikkhus, the use of oil for wounds.’ The oil ran over. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the use of fine rags, and of all kinds of ways of treating wounds.’ 6. Now at that time a certain Bhikkhu was bitten by a snake. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, the four kinds of filth to be given—dung, urine, ashes, and clay.’ Now the Bhikkhus thought: ‘Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. ‘I allow these things, O Bhikkhus, to be accepted if any one be there to offer them’, and if not, then that you may take them yourselves and use them.’ Now at that time a certain Bhikkhu had drunk poison. ‘I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.’ Then the Bhikkhus thought : ‘Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. ‘I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and * VikAsikan ti tela-ruddhana-pilotikam (B.). See VIII, 2. * A kappiya-karaka is one who by offering a thing to a Bhikkhu, makes that thing kappiya, allowable, to the Bhikkhu. 60 MAHAVAGGA. VI, 14, 7. that such a thing need not be received again from others.’ 7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka? disease. ‘I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough *.’ Now at that time a certain Bhikkhu had constipation °. ‘I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice *.’ Now at that time a certain Bhikkhu had the jaundice.
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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