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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. VII, 13, 2. THE KATHINA CEREMONIES, 169 Ka¢hina continues to exist, and on the failing of these two conditions it is lost}. ‘And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe. ‘And which, O Bhikkhus, is the condition regarding the residence ? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe? A Bhikkhu’s robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim. 2. ‘And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost? The failing of the condition regarding the residence, and the failing of the condition regarding the robe. ‘And in which case,O Bhikkhus, does the condition regarding the residence fail ? ‘A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe 1 Literally, there are two Palibodhas of the Ka¢Aina and two Apalibodhas. On the subject discussed in this chapter—the Palibodhas—see the note on chap. 1. 7. 170 MAHAVAGGA. VII, 13, 2: fail? A Bhikkhu’s robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or ‘his expectation of getting a robe thas ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.’ End.of the seventh Khandhaka, the Kadfinakhandhaka, VIII, 1,2, THE DRESS OF THE BHIKKHUS. 171 EIGHTH KHANDHAKA. (THE DRESS OF THE BHIKKHUS.) 1, 1. At that time the blessed Buddha dwelt at RAégagaha,in the Veduvana, in the Kalandaka-nivapa. At that time Ves4li was an opulent, prosperous town, populous, crowded with people, abundant with food!; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Ar4mas),and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan AmbapAlika*, who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing.
2She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing. 2. Now a merchant from Ragagaha went to Ves4li on a certain business. That R4gagaha merchant saw what an opulent, prosperous town Vesali was, how populous, crowded with people, and abundant with food, and the seven thousand seven ’ Compare Mahé-sudassana Sutta I, 3, and Maha-parinibbana Sutta V, 42. 2 See above, VI, 30, 6; Mah&-parinibbana Sutta II, 16 seq. 172 MAHAVAGGA. VIII, 1, 3. hundred and seven storeyed buildings .... and the courtezan Ambap4li, who was beautiful.... and through whom Veséli became more and more flourishing. And the RAgagaha merchant, after having done his business in Ves4lt, returned to R4gagaha and went to the place where the Magadha king Seniya Bimbis4ra was. Having approached him, he said to the Magadha king Seniya Bimbisdra : ‘Vesalt, Your Majesty, is an opulent, prosperous town (&c., as in § 1,down to:) Through that person Vesalt becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.’ oe (The king replied), ‘Well, my good Sir, look for such a girl whom you can install as courtezan.’ 3- Now at that time there was at Ragagaha a girl SAlavatt by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Salavatt the Ragagaha merchant installed as courtezan. And before long the courtezan Sdlavatt was well versed in dancing, singing, and luteplaying, and much visited by desirous people, and she asked one hundred (kahapamas) for one night. And before long the courtezan Sdlavatt became pregnant. Now the courtezan Sdlavatit thought: ‘Men do not like a pregnant woman. If anybody should find out regarding me that “The courtezan Salavatt is pregnant,” my whole position will be lost. What if I were to have the people told that I am sick.’ And the courtezan Sdlavatt gave orders to the door-keeper (saying), ‘Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.’ The door-keeper accepted VITT, 1, 4 THE DRESS OF THE BHIKKHUS. 173 this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam.’ 4. And the courtezan SAlavatt, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan SAlavatt gave orders to her maid-servant (saying), ‘Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap. The servant accepted this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam,’ put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap. At that time a royal prince, Abhaya by name}, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’ ‘It is a boy, Your Highness ®.’ ‘Is he alive, Sirs ?’ ‘He is alive, Your Highness.’
3When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’ ‘It is a boy, Your Highness ®.’ ‘Is he alive, Sirs ?’ ‘He is alive, Your Highness.’ ‘Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.’ And those people accepted that order of the royal prince Abhaya (by saying), ‘Yes, Your Highness,’ brought that boy to the palace of the royal prince Abhaya, and gave him to the nurses (saying), ‘Nourish (this boy).’ 1 This ‘ royal prince Abhaya’ (Abhaya kum 4ra) is mentioned by the Gainas under the name of Abhayakuméfra as the son of Seniya, i.e. Bimbiséra. See Jacobi, Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187. 3 The word which we have translated ‘ Your Highness’ (deva, lit. ‘God’) is the same which is used by all persons except by Samazas in addressing a king. 174 MAHAVAGGA. VIII, 1, 5. Because (the people had said about this boy to Abhaya), ‘He is alive’ (givati), they gave him the name of Givaka; because he had been caused to be nourished by the royal prince (kumArena posApito), they gave him the name of Komarabhakfal. 5. And ere long Givaka Komérabhaésa came to the years of discretion. And Givaka Komérabhaééa went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘Who is my mother, Your Highness, and who is my father ?’ ‘I do not know your mother, my good Gtvaka, but I am your father, for 1 have had you nourished.’ Now Givaka Komférabhakfa thought: ‘In these royal families it is not easy to find one’s livelihood without knowing an art. What if I were to learn an art.’ 6. Atthat time there lived at Takkasil (Téf:Aa) a world-renowned physician. And Givaka Koméarabhaga without asking leave of the royal prince Abhaya set out for Takkasil4. Wandering from place to place he came to Takkasil4 and to the place where 1 Evidently the redactors of this passage referred the first part - of the compound Komfrabha&fa to the royal prince (kum4ra) Abhaya, and intended Kom4rabha&ka to be understood as ‘a person whose life is supported by a royal prince.’ So also the name Kumfra-Kassapa is explained in the Gataka commentary (Rh. D., ‘Buddhist Birth Stories,’ p. 204). The true meaning of the name, however, appears to have been different, for in Sanskrit kumfrabhrzty4 and kaumdrabhritya are technical terms for the part of the medical science which comprises the treatment of infants (see Wise, ‘Commentary on the Hindu System of Medicine,’ p- 3). We believe, therefore, that this surname Kom4rabhakka really means, ‘ Master of the kaum4rabhritya science.’ VIII, 1,7. THE DRESS OF THE BHIKKHUS. 175 that physician was. Having approached him he said to that physician, ‘I wish to learn your art, doctor. ‘Well, friend Givaka, learn it.’
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.
13. VII, 13, 2. THE KATHINA CEREMONIES, 169 Ka¢hina continues to exist, and on the failing of these two conditions it is lost}. ‘And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe. ‘And which, O Bhikkhus, is the condition regarding the residence ? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe? A Bhikkhu’s robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim. 2. ‘And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost? The failing of the condition regarding the residence, and the failing of the condition regarding the robe. ‘And in which case,O Bhikkhus, does the condition regarding the residence fail ? ‘A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe 1 Literally, there are two Palibodhas of the Ka¢Aina and two Apalibodhas. On the subject discussed in this chapter—the Palibodhas—see the note on chap. 1. 7. 170 MAHAVAGGA. VII, 13, 2: fail? A Bhikkhu’s robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or ‘his expectation of getting a robe thas ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.’ End.of the seventh Khandhaka, the Kadfinakhandhaka, VIII, 1,2, THE DRESS OF THE BHIKKHUS. 171 EIGHTH KHANDHAKA. (THE DRESS OF THE BHIKKHUS.) 1, 1. At that time the blessed Buddha dwelt at RAégagaha,in the Veduvana, in the Kalandaka-nivapa. At that time Ves4li was an opulent, prosperous town, populous, crowded with people, abundant with food!; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Ar4mas),and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan AmbapAlika*, who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing.
2She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing. 2. Now a merchant from Ragagaha went to Ves4li on a certain business. That R4gagaha merchant saw what an opulent, prosperous town Vesali was, how populous, crowded with people, and abundant with food, and the seven thousand seven ’ Compare Mahé-sudassana Sutta I, 3, and Maha-parinibbana Sutta V, 42. 2 See above, VI, 30, 6; Mah&-parinibbana Sutta II, 16 seq. 172 MAHAVAGGA. VIII, 1, 3. hundred and seven storeyed buildings .... and the courtezan Ambap4li, who was beautiful.... and through whom Veséli became more and more flourishing. And the RAgagaha merchant, after having done his business in Ves4lt, returned to R4gagaha and went to the place where the Magadha king Seniya Bimbis4ra was. Having approached him, he said to the Magadha king Seniya Bimbisdra : ‘Vesalt, Your Majesty, is an opulent, prosperous town (&c., as in § 1,down to:) Through that person Vesalt becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.’ oe (The king replied), ‘Well, my good Sir, look for such a girl whom you can install as courtezan.’ 3- Now at that time there was at Ragagaha a girl SAlavatt by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Salavatt the Ragagaha merchant installed as courtezan. And before long the courtezan Sdlavatt was well versed in dancing, singing, and luteplaying, and much visited by desirous people, and she asked one hundred (kahapamas) for one night. And before long the courtezan Sdlavatt became pregnant. Now the courtezan Sdlavatit thought: ‘Men do not like a pregnant woman. If anybody should find out regarding me that “The courtezan Salavatt is pregnant,” my whole position will be lost. What if I were to have the people told that I am sick.’ And the courtezan Sdlavatt gave orders to the door-keeper (saying), ‘Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.’ The door-keeper accepted VITT, 1, 4 THE DRESS OF THE BHIKKHUS. 173 this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam.’ 4. And the courtezan SAlavatt, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan SAlavatt gave orders to her maid-servant (saying), ‘Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap. The servant accepted this order of the courtezan Sdlavatt (by saying), ‘Yes, Madam,’ put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap. At that time a royal prince, Abhaya by name}, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’ ‘It is a boy, Your Highness ®.’ ‘Is he alive, Sirs ?’ ‘He is alive, Your Highness.’
3When he saw that, he asked the people: ‘ What is that, my good Sirs, around which the crows are gathering?’ ‘It is a boy, Your Highness ®.’ ‘Is he alive, Sirs ?’ ‘He is alive, Your Highness.’ ‘Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.’ And those people accepted that order of the royal prince Abhaya (by saying), ‘Yes, Your Highness,’ brought that boy to the palace of the royal prince Abhaya, and gave him to the nurses (saying), ‘Nourish (this boy).’ 1 This ‘ royal prince Abhaya’ (Abhaya kum 4ra) is mentioned by the Gainas under the name of Abhayakuméfra as the son of Seniya, i.e. Bimbiséra. See Jacobi, Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187. 3 The word which we have translated ‘ Your Highness’ (deva, lit. ‘God’) is the same which is used by all persons except by Samazas in addressing a king. 174 MAHAVAGGA. VIII, 1, 5. Because (the people had said about this boy to Abhaya), ‘He is alive’ (givati), they gave him the name of Givaka; because he had been caused to be nourished by the royal prince (kumArena posApito), they gave him the name of Komarabhakfal. 5. And ere long Givaka Komérabhaésa came to the years of discretion. And Givaka Komérabhaééa went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘Who is my mother, Your Highness, and who is my father ?’ ‘I do not know your mother, my good Gtvaka, but I am your father, for 1 have had you nourished.’ Now Givaka Komférabhakfa thought: ‘In these royal families it is not easy to find one’s livelihood without knowing an art. What if I were to learn an art.’ 6. Atthat time there lived at Takkasil (Téf:Aa) a world-renowned physician. And Givaka Koméarabhaga without asking leave of the royal prince Abhaya set out for Takkasil4. Wandering from place to place he came to Takkasil4 and to the place where 1 Evidently the redactors of this passage referred the first part - of the compound Komfrabha&fa to the royal prince (kum4ra) Abhaya, and intended Kom4rabha&ka to be understood as ‘a person whose life is supported by a royal prince.’ So also the name Kumfra-Kassapa is explained in the Gataka commentary (Rh. D., ‘Buddhist Birth Stories,’ p. 204). The true meaning of the name, however, appears to have been different, for in Sanskrit kumfrabhrzty4 and kaumdrabhritya are technical terms for the part of the medical science which comprises the treatment of infants (see Wise, ‘Commentary on the Hindu System of Medicine,’ p- 3). We believe, therefore, that this surname Kom4rabhakka really means, ‘ Master of the kaum4rabhritya science.’ VIII, 1,7. THE DRESS OF THE BHIKKHUS. 175 that physician was. Having approached him he said to that physician, ‘I wish to learn your art, doctor. ‘Well, friend Givaka, learn it.’
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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