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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. 1. Now at that time, seedlings belonging to the Samgha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Samgha. They told this thing to the Blessed One. ‘Of seedlings belonging to the Samgha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Samgha, you may have the use, when you have given a part to the private owner!’ 40. 1. Now at that time there used to arise among the Bhikkhus a fear lest they should offend in 1 Buddhaghosa explains the ‘ part’ (bh&gam) as the twelfth part, which, he says, is in accordance with the ancient custom of India. Used absolutely, as in this passage, bh4ga usually means ‘half.’ 144 MAHAVAGGA, VI, 40, 2: some particular or other, they thinking, ‘Has this been permitted by the Blessed One, or has it not ?’ They told this thing to the Blessed One. ‘Whatsoever, O Bhikkhus, has not been disallowed by me in the words, “ This beseems you not,” then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, “This beseems you not,” then, if that thing is in aceord with what is lawful, and is contrary to what is unlawful, that is lawful. . ‘And whatsoever, O Bhikkhus, has not been allowed by me with the words, “ This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, “This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful 1’ 2. Then the Bhikkhus thought: ‘Is food that may be eaten till the first watch of the night* lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days ® lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time during life* lawful, or not, when mixed with food that ought to be eaten 1 The formal expressions referred to in these two paragraphs are precisely the expressions to which, in the Book of the Great Decease VI, 40, and in the Xullavagga XI, 1, 1, Subhadda is stated to have taken such serious objection. ® This refers to certain medicines; see Mahfvagga VI, 1, 5. * This also refers to certain medicines; see the 23rd Nissaggiya. * What this refers to is unknown to us. VI, 40, 3. ON MEDICAMENTS. 145
2® This refers to certain medicines; see Mahfvagga VI, 1, 5. * This also refers to certain medicines; see the 23rd Nissaggiya. * What this refers to is unknown to us. VI, 40, 3. ON MEDICAMENTS. 145 before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days ?’ They told this thing to the Blessed One. 3. ‘ Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten up to the first watch of the night,—up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten at any time within seven days,—at any time within seven days, and is not lawful beyond seven days?.’ Here ends the sixth Khandhaka on Medicaments. 1 Buddhaghosa says that this holds good if the two are so mixed that the taste (rasu) has become one (sambhinna). If the two are not so mixed, then they may be divided, and the part allowable during the longer period may be enjoyed up to the end of that period. See I, 20,9; V, 2,1; VI,16, 3; VIII, 1, 24, and the notes there. [17] L 146 MAHAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. (THE KATHINA CEREMONIES.) 1. 1. Nowat that time the Blessed One was staying at Savatthi, in the Getavana, Andthapizdika’s.Grove. And at that time about thirty Pa¢Zeyyaka Bhikkhus}, 1 Buddhaghosa says, ‘ Pa¢heyya (the Berlin MS. reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’
3reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’ But with which of the many kingdoms ‘to the west of the Kosala country’ are we to identify PasAeyya? The word does not occur in the stock list, found in different parts of the P4li Pisakas, of the sixteen Maha-ganapadé ; that is to say, Anga, Magadha, KAsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pavi#dla, Makkha, Sfrasena, Assaka, Avanti, Gandhéra, Kamboga. The account of the Council at Ves4li gives us a hint as to the right answer to the above question ; for the Thera Sambhiita, who took part in that Council, is called a Pasheyyaka in Kullavagga XII, 2, 7, and is also said at ullavagga XII, 1, 8 to have lived Ahogange Pabbate. The position of this hill is further described in the Mahdavamsa as being on the upper Ganges—uddhagangfya.... Ahogangamhi pabbate (p. 39, ed. Turnour). Then again in Xullavagga XII,1,7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in PasAeyya and in other places, goes to Kosambi as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Pasheyya would seem to-show that Pasheyya, with Pafina, Avanti, and Dakkhiz4patha, is one of the principal divisions into which India, as then known, was divided; and that it includes most, if not all, of the great westerly kingdoms of VII, 1, 2. THE KATHINA CEREMONIES. 147 who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to SAvatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach SAvatthi in time to spend the Vassa there, and stayed at Saketa on. the way for the Vassa. And they spent the period of Vassa in discomfort, thinking, ‘Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.’ And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pavd4raz4, they went on to the place where the Blessed One was, at SAvatthi, in the Getavana, Anathapizdika’s Grove, while the rain was falling, and the waters were gathering!, and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side. 2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?: ‘Do things go well with you, O Bhikkhus? Do
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 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. 1. Now at that time, seedlings belonging to the Samgha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Samgha. They told this thing to the Blessed One. ‘Of seedlings belonging to the Samgha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Samgha, you may have the use, when you have given a part to the private owner!’ 40. 1. Now at that time there used to arise among the Bhikkhus a fear lest they should offend in 1 Buddhaghosa explains the ‘ part’ (bh&gam) as the twelfth part, which, he says, is in accordance with the ancient custom of India. Used absolutely, as in this passage, bh4ga usually means ‘half.’ 144 MAHAVAGGA, VI, 40, 2: some particular or other, they thinking, ‘Has this been permitted by the Blessed One, or has it not ?’ They told this thing to the Blessed One. ‘Whatsoever, O Bhikkhus, has not been disallowed by me in the words, “ This beseems you not,” then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, “This beseems you not,” then, if that thing is in aceord with what is lawful, and is contrary to what is unlawful, that is lawful. . ‘And whatsoever, O Bhikkhus, has not been allowed by me with the words, “ This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, “This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful 1’ 2. Then the Bhikkhus thought: ‘Is food that may be eaten till the first watch of the night* lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days ® lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time during life* lawful, or not, when mixed with food that ought to be eaten 1 The formal expressions referred to in these two paragraphs are precisely the expressions to which, in the Book of the Great Decease VI, 40, and in the Xullavagga XI, 1, 1, Subhadda is stated to have taken such serious objection. ® This refers to certain medicines; see Mahfvagga VI, 1, 5. * This also refers to certain medicines; see the 23rd Nissaggiya. * What this refers to is unknown to us. VI, 40, 3. ON MEDICAMENTS. 145
2® This refers to certain medicines; see Mahfvagga VI, 1, 5. * This also refers to certain medicines; see the 23rd Nissaggiya. * What this refers to is unknown to us. VI, 40, 3. ON MEDICAMENTS. 145 before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days ?’ They told this thing to the Blessed One. 3. ‘ Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten up to the first watch of the night,—up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten at any time within seven days,—at any time within seven days, and is not lawful beyond seven days?.’ Here ends the sixth Khandhaka on Medicaments. 1 Buddhaghosa says that this holds good if the two are so mixed that the taste (rasu) has become one (sambhinna). If the two are not so mixed, then they may be divided, and the part allowable during the longer period may be enjoyed up to the end of that period. See I, 20,9; V, 2,1; VI,16, 3; VIII, 1, 24, and the notes there. [17] L 146 MAHAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. (THE KATHINA CEREMONIES.) 1. 1. Nowat that time the Blessed One was staying at Savatthi, in the Getavana, Andthapizdika’s.Grove. And at that time about thirty Pa¢Zeyyaka Bhikkhus}, 1 Buddhaghosa says, ‘ Pa¢heyya (the Berlin MS. reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’
3reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’ But with which of the many kingdoms ‘to the west of the Kosala country’ are we to identify PasAeyya? The word does not occur in the stock list, found in different parts of the P4li Pisakas, of the sixteen Maha-ganapadé ; that is to say, Anga, Magadha, KAsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pavi#dla, Makkha, Sfrasena, Assaka, Avanti, Gandhéra, Kamboga. The account of the Council at Ves4li gives us a hint as to the right answer to the above question ; for the Thera Sambhiita, who took part in that Council, is called a Pasheyyaka in Kullavagga XII, 2, 7, and is also said at ullavagga XII, 1, 8 to have lived Ahogange Pabbate. The position of this hill is further described in the Mahdavamsa as being on the upper Ganges—uddhagangfya.... Ahogangamhi pabbate (p. 39, ed. Turnour). Then again in Xullavagga XII,1,7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in PasAeyya and in other places, goes to Kosambi as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Pasheyya would seem to-show that Pasheyya, with Pafina, Avanti, and Dakkhiz4patha, is one of the principal divisions into which India, as then known, was divided; and that it includes most, if not all, of the great westerly kingdoms of VII, 1, 2. THE KATHINA CEREMONIES. 147 who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to SAvatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach SAvatthi in time to spend the Vassa there, and stayed at Saketa on. the way for the Vassa. And they spent the period of Vassa in discomfort, thinking, ‘Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.’ And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pavd4raz4, they went on to the place where the Blessed One was, at SAvatthi, in the Getavana, Anathapizdika’s Grove, while the rain was falling, and the waters were gathering!, and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side. 2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?: ‘Do things go well with you, O Bhikkhus? Do
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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