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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘May the venerable one be pleased, Lord, to 138 MAHAVAGGA. VI, 36, 6. receive from me alone, and not from others, the requisites of the Order: that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.’ ‘Whosoever, Roga, with the knowledge of a disciple, and with the insight of a disciple’, has perceived the Truth, even as thou hast, they also will think, “Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order.” Therefore, Roga, they shall receive them from you, indeed, but also from others.’ 6. Now at that time a certain succession had been fixed, in which the inhabitants of Kusinara should each in succession provide food for the Samgha. And it occurred to Roga the Malla, who had not received a place in the succession, thus: ‘What if I were to inspect the Saszgha’s storehouse, and provide whatever I found wanting in the storehouse?’ And on inspecting the storehouse, he found there no potherbs, and no meal * Then Roga the Malla went up to the place where the venerable Ananda was, and when he had come there, he spake to the venerable Ananda thus: ‘It occurred to me (&c., as before, down to :) and no meal. If, Ananda, I were to provide potherbs and meal, would the Blessed One accept them at my hands ?’ 7. The venerable Ananda told this thing to the Blessed One. ' Sekhena, as opposed to asekhena. That is, with the knowledge of one who is not himself an Arahat. See our note on Mahavagga I, 7, 13. 3 See the note at the end of § 8. VI, 36, 8. ON MEDICAMENTS. 139 ‘Very good, then, Ananda. Let him provide them.’ ‘Very good,then, Roga. Provide them accordingly.’ Then Roga the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, ‘May the Blessed One accept at my hands the potherbs and the meal.’ ‘Very good, then, Roga. Present them to the Bhikkhus.’ The Bhikkhus, fearing to offend, did not accept them. ‘Accept them, O Bhikkhus, and make use of them.’ 8. Then Roga the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Roga) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Roga the Malla with religious discourse. And Roga the Malla, when he had been taught, &c., rose from his seat and departed thence. And the Blessed One, on that occasion, and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, all kinds of potherbs}, and all kinds of meal #.’ 1 Sabbafi ka /Akan (sic) ti sappi-4dthi pakkam v4 apakkam va yam kinki fakam (B.) * Pissha-khAdaniyan ti pi//amayam khadaniyam (B.) 140 MAHAVAGGA. VI, 37, 1- 387,
2VI, 37, 1- 387, 1. Now the Blessed One, when he had stayed at Kusinara as long as he thought fit, went on, on his pilgrimage to Atum4, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Atum4 a certain man, who had entered the Order in his old age, and who had previously been a barber ?. He had two sons, handsome?, skilled in discourse °, able, fully educated in all the arts which belonged to the barbers’ craft handed down to them by their teachers ¢, 2. Now this dotard® heard the news: ‘The Blessed One, they say, is coming to Atum4 with 1 This man is identified by the tradition with the Subhadda mentioned in the accounts of the Great Decease, and of the First Council. See Rh. D.’s note on Mah4-parinibbfina Sutta VI, 40. ? Buddhaghosa understands this word, which he reads differently, as meaning ‘sweet-voiced.’ Mazuk4 (sic) ti madhura-vazana. We follow the ordinary meaning of matigu. ® Here again Buddhaghosa gives a technical meaning to the word, unsupported by the derivation. He says, Pasibhaneyyaka& tisake sippe paAbh4na-sampann4. This agrees with Childers’s rendering (sub voce) of Gataka I, 60; but compare Sig4lov4da Sutta, ed. Grimblot, p. 309. * On the idiomatic phrase sakam Akariyakam, compare Mah&parinibbana Sutta III, 7, 8 (text ed. Childers, pp. 24 and following). 5 Literally, ‘this man who had gone forth (from the household state into the homeless life of the Order) in his old age.’ But it is impossible to repeat this long phrase throughout the narrative as is done in the Pali, where the meaning of the phrase is expressed by one compound. As the Pali word vuddha-pabbagito connotes contempt, and even censure (men entering the Order in their old age being often represented as incapable of appreciating even the simplest principles of the ‘doctrine and discipline’), the use of the word ‘dotard’ in our translation seems to retain the spirit of the Pali epithet, while avoiding the inconvenient length of a literal version, VI, 37) 4 ON MEDICAMENTS. 141 a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.’ Then that dotard spake thus to his sons: ‘They say the Blessed One is coming, my children, to Atum4 with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers’ lad* with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.’ 3. Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be Ied into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil, and rice, and meal.
3So the young men collected a great quantity of salt, and oil, and rice, and meal. 4. And the Blessed One in due course arrived in his journey at Atum4; and there at Atuma the Blessed One stayed at the Threshing-floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, ‘May the Blessed One accept the congey at my hands.’ Now the Tath4gatas 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 1 TAta, not tata. It will be seen that Childers is wrong in supposing that the plural form is always used when more than one person is addressed. * Khura-bhandam ; not ‘shaving materials ;’ compare hatthibhando and assa-bhando at Mahavagga I, 61, and below, § 5. 142 MAHAVAGGA. VI, 37) 5: 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 Truth, and when they intend to institute a rule of conduct to their disciples!. And the Blessed One spake thus to that dotard, ‘Whence, O Bhikkhu, is this congey ?’ . Then that dotard informed the Blessed One of the whole matter. 5. The Blessed Buddha rebuked him, saying, ‘This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Samaza, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act *. Whosoever does so, is guilty of a dukka¢a. And one, O Bhikkhus, who has formerly been a barber ‘is not to keep a barber’s boy. Whosoever does so, is guilty of a dukka/a.’ 38. Ji And when the Blessed One had ttarried at Atumé as long as he thought fit, he went on his 1 See Mahavagga I, 31, 5. ? Unlawful, because one Bhikkhu may not beg for others, and it is unlawful for those others to accept things thus procured. VI, 40, 1. ON MEDICAMENTS. 143 journey towards S4vatthi. And in due course, journeying straight on, he arrived at SAvatthi, and there, at SAvatthi, the Blessed One stayed in the Arama of Anatha-pindika. Now at that time there was in SAvatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, ‘ Has, now, the Blessed One permitted the use of fruits as solid food, or has he not ?’ They told this thing to the Blessed One. ‘I allow -you, O Bhikkhus, all solid food in the shape of fruits.’ 39.
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‘May the venerable one be pleased, Lord, to 138 MAHAVAGGA. VI, 36, 6. receive from me alone, and not from others, the requisites of the Order: that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.’ ‘Whosoever, Roga, with the knowledge of a disciple, and with the insight of a disciple’, has perceived the Truth, even as thou hast, they also will think, “Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order.” Therefore, Roga, they shall receive them from you, indeed, but also from others.’ 6. Now at that time a certain succession had been fixed, in which the inhabitants of Kusinara should each in succession provide food for the Samgha. And it occurred to Roga the Malla, who had not received a place in the succession, thus: ‘What if I were to inspect the Saszgha’s storehouse, and provide whatever I found wanting in the storehouse?’ And on inspecting the storehouse, he found there no potherbs, and no meal * Then Roga the Malla went up to the place where the venerable Ananda was, and when he had come there, he spake to the venerable Ananda thus: ‘It occurred to me (&c., as before, down to :) and no meal. If, Ananda, I were to provide potherbs and meal, would the Blessed One accept them at my hands ?’ 7. The venerable Ananda told this thing to the Blessed One. ' Sekhena, as opposed to asekhena. That is, with the knowledge of one who is not himself an Arahat. See our note on Mahavagga I, 7, 13. 3 See the note at the end of § 8. VI, 36, 8. ON MEDICAMENTS. 139 ‘Very good, then, Ananda. Let him provide them.’ ‘Very good,then, Roga. Provide them accordingly.’ Then Roga the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, ‘May the Blessed One accept at my hands the potherbs and the meal.’ ‘Very good, then, Roga. Present them to the Bhikkhus.’ The Bhikkhus, fearing to offend, did not accept them. ‘Accept them, O Bhikkhus, and make use of them.’ 8. Then Roga the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Roga) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Roga the Malla with religious discourse. And Roga the Malla, when he had been taught, &c., rose from his seat and departed thence. And the Blessed One, on that occasion, and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, all kinds of potherbs}, and all kinds of meal #.’ 1 Sabbafi ka /Akan (sic) ti sappi-4dthi pakkam v4 apakkam va yam kinki fakam (B.) * Pissha-khAdaniyan ti pi//amayam khadaniyam (B.) 140 MAHAVAGGA. VI, 37, 1- 387,
2VI, 37, 1- 387, 1. Now the Blessed One, when he had stayed at Kusinara as long as he thought fit, went on, on his pilgrimage to Atum4, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Atum4 a certain man, who had entered the Order in his old age, and who had previously been a barber ?. He had two sons, handsome?, skilled in discourse °, able, fully educated in all the arts which belonged to the barbers’ craft handed down to them by their teachers ¢, 2. Now this dotard® heard the news: ‘The Blessed One, they say, is coming to Atum4 with 1 This man is identified by the tradition with the Subhadda mentioned in the accounts of the Great Decease, and of the First Council. See Rh. D.’s note on Mah4-parinibbfina Sutta VI, 40. ? Buddhaghosa understands this word, which he reads differently, as meaning ‘sweet-voiced.’ Mazuk4 (sic) ti madhura-vazana. We follow the ordinary meaning of matigu. ® Here again Buddhaghosa gives a technical meaning to the word, unsupported by the derivation. He says, Pasibhaneyyaka& tisake sippe paAbh4na-sampann4. This agrees with Childers’s rendering (sub voce) of Gataka I, 60; but compare Sig4lov4da Sutta, ed. Grimblot, p. 309. * On the idiomatic phrase sakam Akariyakam, compare Mah&parinibbana Sutta III, 7, 8 (text ed. Childers, pp. 24 and following). 5 Literally, ‘this man who had gone forth (from the household state into the homeless life of the Order) in his old age.’ But it is impossible to repeat this long phrase throughout the narrative as is done in the Pali, where the meaning of the phrase is expressed by one compound. As the Pali word vuddha-pabbagito connotes contempt, and even censure (men entering the Order in their old age being often represented as incapable of appreciating even the simplest principles of the ‘doctrine and discipline’), the use of the word ‘dotard’ in our translation seems to retain the spirit of the Pali epithet, while avoiding the inconvenient length of a literal version, VI, 37) 4 ON MEDICAMENTS. 141 a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.’ Then that dotard spake thus to his sons: ‘They say the Blessed One is coming, my children, to Atum4 with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers’ lad* with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.’ 3. Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be Ied into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil, and rice, and meal.
3So the young men collected a great quantity of salt, and oil, and rice, and meal. 4. And the Blessed One in due course arrived in his journey at Atum4; and there at Atuma the Blessed One stayed at the Threshing-floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, ‘May the Blessed One accept the congey at my hands.’ Now the Tath4gatas 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 1 TAta, not tata. It will be seen that Childers is wrong in supposing that the plural form is always used when more than one person is addressed. * Khura-bhandam ; not ‘shaving materials ;’ compare hatthibhando and assa-bhando at Mahavagga I, 61, and below, § 5. 142 MAHAVAGGA. VI, 37) 5: 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 Truth, and when they intend to institute a rule of conduct to their disciples!. And the Blessed One spake thus to that dotard, ‘Whence, O Bhikkhu, is this congey ?’ . Then that dotard informed the Blessed One of the whole matter. 5. The Blessed Buddha rebuked him, saying, ‘This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Samaza, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act *. Whosoever does so, is guilty of a dukka¢a. And one, O Bhikkhus, who has formerly been a barber ‘is not to keep a barber’s boy. Whosoever does so, is guilty of a dukka/a.’ 38. Ji And when the Blessed One had ttarried at Atumé as long as he thought fit, he went on his 1 See Mahavagga I, 31, 5. ? Unlawful, because one Bhikkhu may not beg for others, and it is unlawful for those others to accept things thus procured. VI, 40, 1. ON MEDICAMENTS. 143 journey towards S4vatthi. And in due course, journeying straight on, he arrived at SAvatthi, and there, at SAvatthi, the Blessed One stayed in the Arama of Anatha-pindika. Now at that time there was in SAvatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, ‘ Has, now, the Blessed One permitted the use of fruits as solid food, or has he not ?’ They told this thing to the Blessed One. ‘I allow -you, O Bhikkhus, all solid food in the shape of fruits.’ 39.
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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