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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, that you tie it fast at the corner,’ The corner wore out. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, the use of a clothesline.’ The dye dropped down on one side. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.’ 2. At that time the cloth had become stiff. They told this thing to the Blessed One. 1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.) atiragitatta thaddham, i. e. ‘Patthinam means that it had become stiff from too much dye. Thina or thinna is Sanskrit styana. VIII, 12,1. TITE DRESS OF THE BHIKKHUS. 207 ‘I prescribe, O Bhikkhus, that you dip (the cloth) into water (in order to remove the excessive dye),’ At that time the cloth became rough. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.’ At that time the Bhikkhus possessed af#éhinnaka! robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry : ‘(The Bhikkhus dress) like those who still live in the pleasures of the world.’ They told this thing to the Blessed One. ‘You ought not, O Bhikkhus, to possess a#&/innaka robes. He who does, commits a dukkaéa offence.’ 12, 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set forth on his journey towards Dakkhimé-giri (the Southern Hills?), And the Blessed One beheld how the Magadha rice fields were divided into short pieces 3, ! That is, made of untorn cloth. See VIII, 21, 2. * These are always mentioned in connection with RAgagaha (Mahavagga I, 53; KXullavagga XI, 1-10), and are probably the name of the mountainous district immediately south of Ragagaha. ® Akkibaddhan (sic) ti 4aturassakedfrakabaddham (B.). I have never seen a field divided ‘ray-fashion,’ which would apparently be the literal translation of the term, and it is difficult to see how the necessary water could be conducted from strip to strip of a field so divided. Buddhaghosa also, though his explanation is insufficient, evidently does not take af#Ai in the ordinary sense (Rh. D.). 208 MAHAVAGGA. VIII, 12, 2. and in rows’, and by outside boundaries? (or ridges), and by cross boundaries 3. On seeing this the Blessed One spake thus to the venerable Ananda. ‘Dost thou perceive, Ananda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries ?’ ‘Even so, Lord.’ ‘Could you, Ananda, provide‘ robes of a like kind for the Bhikkhus ?’ ‘TI could, Lord.’ Now when the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Ragagaha.
2Then Ananda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One: ‘May the Blessed One be pleased to look at the robes which I have provided.’ 2. Then the Blessed One on that occasion addressed the Bhikkhus and said: ‘An able man, O Bhikkhus, is Ananda; of great understanding, O Bhikkhus, is Ananda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams, and the 1 Pa/ibaddhan (sic) ti 4yamato 4a vittharato 4a dighamariyadabaddham (B.). 3 Mariyadabaddhan (sic) ti antarantaraya mariydda4ya mariyadabaddham (B.). ® Singh@sakabaddhan (sic) ti mariyad4y4 (sic) mariyadam vinivigghitva gata//hane singh@/akabaddham. Katukkasan/hanan ti attho (B.). ‘ Samvidahitun ti katum (B.). 5 Kusim pf’ti 4y4mato 4a vitthdrato 4a anuvatadinam dighapasfanam etam adhivakanam (B.). VII, 12, 2. THE DRESS OF THE BHIKKHUS. 209 intermediate cross seams', and the greater circles?, and the lesser circles *, and the turning in‘, and the lining of the turning in’, and the collar piece®, and the knee piece’, and the elbow piece*. And it shall be of torn pieces®, roughly sewn together", suitable for a Samaaa, a thing which his enemies cannot covet". I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe .of torn pieces, and of a waist cloth of torn pieces 1°,’ 1 Addhakusf ti antarantarf rassa-pa/fanam namam (B.). 3 Mazdalan ti pafka-khandika-Aivarassa ekekasmim khande mah4-mandalam (B.). * Addhamandalan ti khuddaka-mandalam (B.). * Vivasfan ti mandalafi ka addha-mandalafi ka ekato katva sibbitam magghima-khandam (B.). 5 Anuviva//an ti tassa ubhosu passesu dve khamdani. Athava vivasfassa ekekapassato dvinnam pi fatunnam pi khandinam etam namam (B.). * Giveyyakan ti giva-sshane da/hi-karan-attham afifiam suttam sibbitam 4gantuka-pa/fam (B.). 7 Gangheyyakan ti gangha-pfpuna-//hane tatth’ eva samsibbita-pasfam. Giva-/hane ka gangha-hane ka pasfanam ev’ etam n4man ti pi vadanti (B.). * Bahantan ti anuvivasfinam bahi ekekakhandam. Athava suppamfzam kivaram parupentena samharita bahdya upari shapité ubho anto-bahi-mukhé ti/Aanti. Tesam etam nimam, Ayam eva hi nayo Mahé-atthakath4yam vutto ti (B.). This latter explanation from baha seems evidently more correct than the other one from bahi; and we accordingly follow it. * See the end of the last chapter. 0 Satta-likha; in which compound the signification of satta is by no means clear. Buddhaghosa has no note uponit. Now it is curious that in chapter 21, below, it is laid down that the robe is to be sutta-lfikha, the meaning of which would fit this passage excellently. We have accordingly adopted that reading here. 11 Compare the similar expressions at Gataka I, 8 and 9. 13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was (17] P 210 MAHAVAGGA. VII, 13, 1. 13,
3We have accordingly adopted that reading here. 11 Compare the similar expressions at Gataka I, 8 and 9. 13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was (17] P 210 MAHAVAGGA. VII, 13, 1. 13, 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he went forth on his journey towards Vesali. And the Blessed One, when on the high road between Ragagaha and Ves4li, saw a number of Bhikkhus smothered up in robes!, they went along with robes made up into a roll? on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought: ‘ With too great celerity have these foolish persons given themselves up to superfluity® in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.’ 2. And the Blessed One, proceeding in due course on his journey toward Ves4li, arrived at that place. And there, at Ves4li, the Blessed One stayed at the Gotamaka shrine*. And at that time in the cold divided, for the purposes of cultivation, across and across, so must also the Bhikkhu’s robe be divided. That some, both of the agricultural and of the tailoring terms, should now be unintelligible to us is not surprising. Buddhaghosa himself, as the extracts from his commentary show, was not certain of the meaning of them all. 1 Ubbhazdite Aivarehi. The former word is of course applied to the Bhikkhus. Compare Childers, under Bhazdik4, and Gataka I, 504 (last line but one). 3 Bhist = Sanskrit Brést. Compare the 14th P4éittiya, where we ought to have rendered the word ‘bolster.’ Childers is incorrect in translating it by ‘mat.’ . 8 Mentioned also, as being near to Vesili, in the ‘Book of the Great Decease,’ III, 2. ‘ Bahullaya dvatta. This phrase occurs in Mahivagga I, 31, 5. VOY, 13, 3. ‘THE DRESS OF THE BHIKKHUS. 211 winter nights, in the period between the Ashéak4 festivals when the snow falls!, the Blessed One Sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent?, the Blessed One felt cold; and he put on a fourth robe, and felt not cold. 3. Then this thought sprang up in the Blessed One’s mind: ‘Those men of good birth® in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes‘. It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had
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.
1They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, that you tie it fast at the corner,’ The corner wore out. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, the use of a clothesline.’ The dye dropped down on one side. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.’ 2. At that time the cloth had become stiff. They told this thing to the Blessed One. 1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.) atiragitatta thaddham, i. e. ‘Patthinam means that it had become stiff from too much dye. Thina or thinna is Sanskrit styana. VIII, 12,1. TITE DRESS OF THE BHIKKHUS. 207 ‘I prescribe, O Bhikkhus, that you dip (the cloth) into water (in order to remove the excessive dye),’ At that time the cloth became rough. They told this thing to the Blessed One. ‘I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.’ At that time the Bhikkhus possessed af#éhinnaka! robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry : ‘(The Bhikkhus dress) like those who still live in the pleasures of the world.’ They told this thing to the Blessed One. ‘You ought not, O Bhikkhus, to possess a#&/innaka robes. He who does, commits a dukkaéa offence.’ 12, 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set forth on his journey towards Dakkhimé-giri (the Southern Hills?), And the Blessed One beheld how the Magadha rice fields were divided into short pieces 3, ! That is, made of untorn cloth. See VIII, 21, 2. * These are always mentioned in connection with RAgagaha (Mahavagga I, 53; KXullavagga XI, 1-10), and are probably the name of the mountainous district immediately south of Ragagaha. ® Akkibaddhan (sic) ti 4aturassakedfrakabaddham (B.). I have never seen a field divided ‘ray-fashion,’ which would apparently be the literal translation of the term, and it is difficult to see how the necessary water could be conducted from strip to strip of a field so divided. Buddhaghosa also, though his explanation is insufficient, evidently does not take af#Ai in the ordinary sense (Rh. D.). 208 MAHAVAGGA. VIII, 12, 2. and in rows’, and by outside boundaries? (or ridges), and by cross boundaries 3. On seeing this the Blessed One spake thus to the venerable Ananda. ‘Dost thou perceive, Ananda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries ?’ ‘Even so, Lord.’ ‘Could you, Ananda, provide‘ robes of a like kind for the Bhikkhus ?’ ‘TI could, Lord.’ Now when the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Ragagaha.
2Then Ananda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One: ‘May the Blessed One be pleased to look at the robes which I have provided.’ 2. Then the Blessed One on that occasion addressed the Bhikkhus and said: ‘An able man, O Bhikkhus, is Ananda; of great understanding, O Bhikkhus, is Ananda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams, and the 1 Pa/ibaddhan (sic) ti 4yamato 4a vittharato 4a dighamariyadabaddham (B.). 3 Mariyadabaddhan (sic) ti antarantaraya mariydda4ya mariyadabaddham (B.). ® Singh@sakabaddhan (sic) ti mariyad4y4 (sic) mariyadam vinivigghitva gata//hane singh@/akabaddham. Katukkasan/hanan ti attho (B.). ‘ Samvidahitun ti katum (B.). 5 Kusim pf’ti 4y4mato 4a vitthdrato 4a anuvatadinam dighapasfanam etam adhivakanam (B.). VII, 12, 2. THE DRESS OF THE BHIKKHUS. 209 intermediate cross seams', and the greater circles?, and the lesser circles *, and the turning in‘, and the lining of the turning in’, and the collar piece®, and the knee piece’, and the elbow piece*. And it shall be of torn pieces®, roughly sewn together", suitable for a Samaaa, a thing which his enemies cannot covet". I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe .of torn pieces, and of a waist cloth of torn pieces 1°,’ 1 Addhakusf ti antarantarf rassa-pa/fanam namam (B.). 3 Mazdalan ti pafka-khandika-Aivarassa ekekasmim khande mah4-mandalam (B.). * Addhamandalan ti khuddaka-mandalam (B.). * Vivasfan ti mandalafi ka addha-mandalafi ka ekato katva sibbitam magghima-khandam (B.). 5 Anuviva//an ti tassa ubhosu passesu dve khamdani. Athava vivasfassa ekekapassato dvinnam pi fatunnam pi khandinam etam namam (B.). * Giveyyakan ti giva-sshane da/hi-karan-attham afifiam suttam sibbitam 4gantuka-pa/fam (B.). 7 Gangheyyakan ti gangha-pfpuna-//hane tatth’ eva samsibbita-pasfam. Giva-/hane ka gangha-hane ka pasfanam ev’ etam n4man ti pi vadanti (B.). * Bahantan ti anuvivasfinam bahi ekekakhandam. Athava suppamfzam kivaram parupentena samharita bahdya upari shapité ubho anto-bahi-mukhé ti/Aanti. Tesam etam nimam, Ayam eva hi nayo Mahé-atthakath4yam vutto ti (B.). This latter explanation from baha seems evidently more correct than the other one from bahi; and we accordingly follow it. * See the end of the last chapter. 0 Satta-likha; in which compound the signification of satta is by no means clear. Buddhaghosa has no note uponit. Now it is curious that in chapter 21, below, it is laid down that the robe is to be sutta-lfikha, the meaning of which would fit this passage excellently. We have accordingly adopted that reading here. 11 Compare the similar expressions at Gataka I, 8 and 9. 13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was (17] P 210 MAHAVAGGA. VII, 13, 1. 13,
3We have accordingly adopted that reading here. 11 Compare the similar expressions at Gataka I, 8 and 9. 13 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was (17] P 210 MAHAVAGGA. VII, 13, 1. 13, 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he went forth on his journey towards Vesali. And the Blessed One, when on the high road between Ragagaha and Ves4li, saw a number of Bhikkhus smothered up in robes!, they went along with robes made up into a roll? on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought: ‘ With too great celerity have these foolish persons given themselves up to superfluity® in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.’ 2. And the Blessed One, proceeding in due course on his journey toward Ves4li, arrived at that place. And there, at Ves4li, the Blessed One stayed at the Gotamaka shrine*. And at that time in the cold divided, for the purposes of cultivation, across and across, so must also the Bhikkhu’s robe be divided. That some, both of the agricultural and of the tailoring terms, should now be unintelligible to us is not surprising. Buddhaghosa himself, as the extracts from his commentary show, was not certain of the meaning of them all. 1 Ubbhazdite Aivarehi. The former word is of course applied to the Bhikkhus. Compare Childers, under Bhazdik4, and Gataka I, 504 (last line but one). 3 Bhist = Sanskrit Brést. Compare the 14th P4éittiya, where we ought to have rendered the word ‘bolster.’ Childers is incorrect in translating it by ‘mat.’ . 8 Mentioned also, as being near to Vesili, in the ‘Book of the Great Decease,’ III, 2. ‘ Bahullaya dvatta. This phrase occurs in Mahivagga I, 31, 5. VOY, 13, 3. ‘THE DRESS OF THE BHIKKHUS. 211 winter nights, in the period between the Ashéak4 festivals when the snow falls!, the Blessed One Sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent?, the Blessed One felt cold; and he put on a fourth robe, and felt not cold. 3. Then this thought sprang up in the Blessed One’s mind: ‘Those men of good birth® in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes‘. It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had
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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