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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And when he was so seated the venerable Pilindavakkha said to the Magadha king Seniya Bimbisdra : 8. ‘Why, O King, has the park-keeper’s family been thrown into bonds?’ ‘That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king’s seraglio like it. Whence should he, poor as he is, have got (such a thing)? Fora certainty he has procured it by theft.’ Then the venerable Pilindavaééha determined that the palace of the Magadha king Seniya Bimbisdra should be gold. And it became all of gold. ‘Now, your Majesty, whence have you this so great quantity of gold ?’ ‘I understand, Lord. This is your miraculous power’ (said the king. And so saying) he set that park-keeper’s family free. 9. When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable Pilindavakksa to the king and his royal retinue, they brought to the venerable Pilindavaééha the five kinds of medicine,—that is to (t7] F 66 MAHAVAGGA. VI, 15, 10+ say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindava#éha was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Vihdras became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Vihdras, were annoyed, murmured, and became indignant (saying), ‘These Sakyaputtiya Samazas are becoming storers up of goods like the Magadha king Seniya Bimbiséra.’ 10. The Bhikkhus heard the people thus murmuring, &c. And those Bhikkhus who were moderate were indignant, &c., saying, ‘How can Bhikkhus think (of possessing) such abundance ?’ And those Bhikkhus told the matter to the Blessed One. ‘Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such abundance ?’ ‘It is true, Lord.’ The Blessed One rebuked them, and after delivering a religious discourse, he addressed the Bhikkhus: ‘Whatsoever kinds of medicine are meet for the use of sick Bhikkhus,—that is to say, ghee, butter, oil, honey, and molasses,—when such are received they must be used within a period of seven days during which they may be stored up. Whosoever VI, 16, 2. ON MEDICAMENTS. 67 goes beyond that limit shall be dealt with according to law!’ End of the first Bhaxavadra on the law of medicines. UNTS BP RSTEY 16. Caos tA
2Whosoever VI, 16, 2. ON MEDICAMENTS. 67 goes beyond that limit shall be dealt with according to law!’ End of the first Bhaxavadra on the law of medicines. UNTS BP RSTEY 16. Caos tA 1. Now after the Blessed One had remained at. S4vatthi as long as he thought fit, he went forth on his journey towards Ragagaha. And on the way the venerable Kankh4-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought: ‘Molasses mixed with food is not permitted: it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).’ And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not. They told this thing to the Blessed One. ‘Why, O Bhikkhus, do they put flour and canedust into molasses ?’ ‘In order, Lord, to make it firm.’ ‘If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like.’ 2. Now the venerable Kankh4-revata saw on the way a kidney bean growing out ofa dung heap. And when he had seen it, he thought: ‘Beans are not permitted (to us, for) beans grow ready ripe®.’ And * Compare the 23rd Nissaggiya. ? Pakk4 pi mugg4 gayanti, the meaning of which is not quite clear. Buddhaghosa says, yathasukham paribhufigitabba, pakkatté F 2 68 MAHAVAGGA. VI, 16, 3. he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans. They told this thing to the Blessed One. ‘Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like.’ 3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water’ as a beverage.’ 17. 1. Now the Blessed One journeying on in due course came to Ragagaha. And there at Ragagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivapa. Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ananda thinking, ‘Now formerly the Blessed One when suffering from wind in the stomach had ease from Teka¢ula? gruel,’ made ready of his own accord tila seeds, and rice, and beans; and kept hi te kappiya. Perhaps the doubt was supposed to have arisen because the beans required no cooking, but grew, ready to eat, of themselves. * Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32. * That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper. VI, 17, 4 ON MEDICAMENTS. 69
3* Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32. * That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper. VI, 17, 4 ON MEDICAMENTS. 69 them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, ‘Let the Blessed One drink this Tekaéula gruel.’ 2. Now the Tathagatas sometimes ask about what they know (&c., as usual, as, for instance, in I, 31, 5, down to the end). And the Blessed One said to the venerable Ananda, ‘ Whence, Ananda, is this gruel ?’ Then the venerable Ananda told this thing to the Blessed One. 3. The Blessed Buddha rebuked him, saying, ‘This is improper, Ananda, unbecoming, unsuitable, unworthy of Samazas, not allowable, and ought to be avoided. How can you, Ananda, think (of permitting yourself) such abundance? Whatever, Ananda, is kept indoors, is not allowed; whatever is cooked indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ananda, to the conversion of the unconverted,’ And when he had rebuked him, and delivered a religious discourse, he said to the Bhikkhus: ‘Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukkaéa offence. _ 4. ‘And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukkaZa offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukkaéa offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and 70 MAHAVAGGA. VI, 17.5. so cooked of your own accord, and one eat thereof, he is guilty of two dukka#a offences. 5. ‘If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof, he is guilty of two dukka/¢a offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukkaZa offence, If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukkaZa offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukka¢a offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.’ 6. Now at that time, the Bhikkhus, thinking, ‘Food cooked of one’s own accord has been disallowed by the Blessed One,’ feared to offend by cooking a second time food (already cooked once). They told this thing to the Blessed One. ‘T allow you, O Bhikkhus, to cook food a second time.’
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.
1And when he was so seated the venerable Pilindavakkha said to the Magadha king Seniya Bimbisdra : 8. ‘Why, O King, has the park-keeper’s family been thrown into bonds?’ ‘That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king’s seraglio like it. Whence should he, poor as he is, have got (such a thing)? Fora certainty he has procured it by theft.’ Then the venerable Pilindavaééha determined that the palace of the Magadha king Seniya Bimbisdra should be gold. And it became all of gold. ‘Now, your Majesty, whence have you this so great quantity of gold ?’ ‘I understand, Lord. This is your miraculous power’ (said the king. And so saying) he set that park-keeper’s family free. 9. When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable Pilindavakksa to the king and his royal retinue, they brought to the venerable Pilindavaééha the five kinds of medicine,—that is to (t7] F 66 MAHAVAGGA. VI, 15, 10+ say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindava#éha was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Vihdras became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Vihdras, were annoyed, murmured, and became indignant (saying), ‘These Sakyaputtiya Samazas are becoming storers up of goods like the Magadha king Seniya Bimbiséra.’ 10. The Bhikkhus heard the people thus murmuring, &c. And those Bhikkhus who were moderate were indignant, &c., saying, ‘How can Bhikkhus think (of possessing) such abundance ?’ And those Bhikkhus told the matter to the Blessed One. ‘Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such abundance ?’ ‘It is true, Lord.’ The Blessed One rebuked them, and after delivering a religious discourse, he addressed the Bhikkhus: ‘Whatsoever kinds of medicine are meet for the use of sick Bhikkhus,—that is to say, ghee, butter, oil, honey, and molasses,—when such are received they must be used within a period of seven days during which they may be stored up. Whosoever VI, 16, 2. ON MEDICAMENTS. 67 goes beyond that limit shall be dealt with according to law!’ End of the first Bhaxavadra on the law of medicines. UNTS BP RSTEY 16. Caos tA
2Whosoever VI, 16, 2. ON MEDICAMENTS. 67 goes beyond that limit shall be dealt with according to law!’ End of the first Bhaxavadra on the law of medicines. UNTS BP RSTEY 16. Caos tA 1. Now after the Blessed One had remained at. S4vatthi as long as he thought fit, he went forth on his journey towards Ragagaha. And on the way the venerable Kankh4-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought: ‘Molasses mixed with food is not permitted: it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).’ And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not. They told this thing to the Blessed One. ‘Why, O Bhikkhus, do they put flour and canedust into molasses ?’ ‘In order, Lord, to make it firm.’ ‘If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like.’ 2. Now the venerable Kankh4-revata saw on the way a kidney bean growing out ofa dung heap. And when he had seen it, he thought: ‘Beans are not permitted (to us, for) beans grow ready ripe®.’ And * Compare the 23rd Nissaggiya. ? Pakk4 pi mugg4 gayanti, the meaning of which is not quite clear. Buddhaghosa says, yathasukham paribhufigitabba, pakkatté F 2 68 MAHAVAGGA. VI, 16, 3. he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans. They told this thing to the Blessed One. ‘Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like.’ 3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated. They told this thing to the Blessed One. ‘I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water’ as a beverage.’ 17. 1. Now the Blessed One journeying on in due course came to Ragagaha. And there at Ragagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivapa. Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ananda thinking, ‘Now formerly the Blessed One when suffering from wind in the stomach had ease from Teka¢ula? gruel,’ made ready of his own accord tila seeds, and rice, and beans; and kept hi te kappiya. Perhaps the doubt was supposed to have arisen because the beans required no cooking, but grew, ready to eat, of themselves. * Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32. * That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper. VI, 17, 4 ON MEDICAMENTS. 69
3* Compare asambhinna-p4y4sa at Gataka, vol.i, p. 55, 1. 32. * That is, gruel containing the three pungent (ka/u) substances, which are explained to be ginger and two kinds of pepper. VI, 17, 4 ON MEDICAMENTS. 69 them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, ‘Let the Blessed One drink this Tekaéula gruel.’ 2. Now the Tathagatas sometimes ask about what they know (&c., as usual, as, for instance, in I, 31, 5, down to the end). And the Blessed One said to the venerable Ananda, ‘ Whence, Ananda, is this gruel ?’ Then the venerable Ananda told this thing to the Blessed One. 3. The Blessed Buddha rebuked him, saying, ‘This is improper, Ananda, unbecoming, unsuitable, unworthy of Samazas, not allowable, and ought to be avoided. How can you, Ananda, think (of permitting yourself) such abundance? Whatever, Ananda, is kept indoors, is not allowed; whatever is cooked indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ananda, to the conversion of the unconverted,’ And when he had rebuked him, and delivered a religious discourse, he said to the Bhikkhus: ‘Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukkaéa offence. _ 4. ‘And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukkaZa offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukkaéa offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and 70 MAHAVAGGA. VI, 17.5. so cooked of your own accord, and one eat thereof, he is guilty of two dukka#a offences. 5. ‘If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof, he is guilty of two dukka/¢a offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukkaZa offence, If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukkaZa offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukka¢a offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.’ 6. Now at that time, the Bhikkhus, thinking, ‘Food cooked of one’s own accord has been disallowed by the Blessed One,’ feared to offend by cooking a second time food (already cooked once). They told this thing to the Blessed One. ‘T allow you, O Bhikkhus, to cook food a second time.’
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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