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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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 1 See our note on the same phrase at Mahavagga I, 20, 15. 2 Nandimukhiy4a rattiya. The derivation of this phrase is uncertain, though the general meaning is not subject to doubt. The Sanskrit form of the whole phrase will be found in the Lalita Vistara at p. 447. Comp. Sankhayana-grzhya, ed. Oldenberg, IV, 4, where the word nandimukho occurs in a different connection. 5 In the text read Ye pi kho kulaputt4. The idea is that men of lower grade, being accustomed to cold, would not want so many robes. But there must be one rule for all; and the rule is accordingly made to suit the comfort of the weaker brethreng—early Buddhism, contrary to an erroneous opinion still frequently expressed, being opposed to asceticism. ‘ Or, ‘to get on with the three robes.’ Compare the use of y4petum in the ‘ Book of the Great Decease,’ II, 32- P2 212 MAHAVAGGA. VIII, 13, 4 delivered a religious discourse, addressed the Bhikkhus, and said: 4, 5. ‘When on the high road, &c. . . . I saw, &c..... and I thought, &. .... (all the chapter is repeated down to “. . . . I were to allow the use of three robes”). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single! upper robe, and a single under garment®.’ 1 Ekakkiyam. Compare Gataka I, 326. Buddhaghosa says dviguzam dupasfa-samghafim ekakkiyam ekapasfam. Though ‘single,’ the lengths of cotton cloth, pieced together, of which the robes were made, were allowed to be doubled at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5. * The waist cloth (samgh4/i) was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka; see also the end of this note) was wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there ; and sometimes also by a girdle. The upper robe (uttarasamga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect (for instance, Mah4vagga I, 29, 2; IV, 3, 3), the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe. The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to.
2The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to. The ordinary dress of laymen, even of good family, in Gotama’s time was much more scanty than the decent dress thus prescribed for tha Bhikkhus. See Rh. D.’s note on the ‘Book of the Great Decease, VI, 26. But it consisted also, like that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the limbs, but in simple lengths of cloth. The antara-vasaka corresponds, in the dress of the monks, to VITI, 13, 7. THE DRESS OF THE BHIKKHUS, 213 6. Now at that time the XAabbaggiya Bhikkhus, on the ground that three robes had been allowed by the’ Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Aabbaggiya Bhikkhus wear extra suits of robes.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law?.’ 7. Now at that time the venerable Ananda had acquired an extra suit of robes, and the venerable Ananda was desirous of giving the extra suit to the venerable Sdriputta, but the venerable S4riputta was staying at Saketa. Then the venerable Ananda thought: ‘It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable S4riputta ; but he is staying at Saketa. What now shall I do ?’ the s4fika in the dress of ordinary women, and was of the same shape as the udaka-s4@/ika, or bathing dress, prescribed for the use both of monks (below, chapter 15) and of nuns (Bhikkhunfvibhanga, P&fittiya XXII). The latter was, however, somewhat shorter. The ordinary dress of the Bhikkhunts or Sisters consisted of the same three garments as that of the Bhikkhus. 1 That is, according to the first Nissaggiya. The first section of the Sutta-vibhanhga on that rule is identical with this section. 214 MAHAVAGGA. VIII, 13, 8. And the venerable Ananda told this thing to the Blessed One. ‘ How long will it be, Ananda, before the venerable Sdriputta returns ?’ ‘He will come back, Lord, on the ninth or the tenth day from now.’ Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day?’ 8. Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?” They told this thing to the Blessed One.
3Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?” They told this thing to the Blessed One. ‘I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes’),’ 14, 1. Now when the Blessed One had remained at Ves4li as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migadaya. Now at that time a certain Bhikkhu’s under robe was torn. And that Bhikkhu thought : ‘The Blessed ’ So the first Nissaggiya; the second section of the Sutta-vibhanga on which rule is identical with this section 7. * On vikappetum, compare our note above, the ggth Pakittiya, and below, chapters 20, 22. VIII, 14, 2. THE DRESS OF THE BHIKKHUS. 215 One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment?, and this under-garment of mine is torn. What if I were to insert a slip of cloth? so that the robe shall be double all round and single in the middle.’ 2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him: ‘What are you doing, O Bhikkhu ?’ ‘I am inserting a slip of cloth, Lord.’ ‘ That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.’ And the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single undergarment, of cloths which are new, or as good as new®; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of eloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap‘, or from bits picked up in the bazaar‘, I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a torn robe 1 Bee above, VIII, 13, 5. * Buddhaghosa says, Agga/am akkhfdeyyan (sic) ti 4tinnathine pilotika-khandam laggapeyyam. The word occurs at Gataka I, 8, where the liability to want such an insertion is given as one of the nine disadvantages of a robe from the ascetic’s point of view. * Ahata-kappanam. See above, VII, 1, 6. * See our notes on these expressions above, VII, 1, 6. 216 MAHAVAGGA. VIII, 15, 1. together, patches!, darns*, and small pieces of cloth sewn on by way of marking’, or of strengthening * the robe.’ 15.
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.
1It 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 1 See our note on the same phrase at Mahavagga I, 20, 15. 2 Nandimukhiy4a rattiya. The derivation of this phrase is uncertain, though the general meaning is not subject to doubt. The Sanskrit form of the whole phrase will be found in the Lalita Vistara at p. 447. Comp. Sankhayana-grzhya, ed. Oldenberg, IV, 4, where the word nandimukho occurs in a different connection. 5 In the text read Ye pi kho kulaputt4. The idea is that men of lower grade, being accustomed to cold, would not want so many robes. But there must be one rule for all; and the rule is accordingly made to suit the comfort of the weaker brethreng—early Buddhism, contrary to an erroneous opinion still frequently expressed, being opposed to asceticism. ‘ Or, ‘to get on with the three robes.’ Compare the use of y4petum in the ‘ Book of the Great Decease,’ II, 32- P2 212 MAHAVAGGA. VIII, 13, 4 delivered a religious discourse, addressed the Bhikkhus, and said: 4, 5. ‘When on the high road, &c. . . . I saw, &c..... and I thought, &. .... (all the chapter is repeated down to “. . . . I were to allow the use of three robes”). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single! upper robe, and a single under garment®.’ 1 Ekakkiyam. Compare Gataka I, 326. Buddhaghosa says dviguzam dupasfa-samghafim ekakkiyam ekapasfam. Though ‘single,’ the lengths of cotton cloth, pieced together, of which the robes were made, were allowed to be doubled at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5. * The waist cloth (samgh4/i) was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka; see also the end of this note) was wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there ; and sometimes also by a girdle. The upper robe (uttarasamga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect (for instance, Mah4vagga I, 29, 2; IV, 3, 3), the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe. The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to.
2The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to. The ordinary dress of laymen, even of good family, in Gotama’s time was much more scanty than the decent dress thus prescribed for tha Bhikkhus. See Rh. D.’s note on the ‘Book of the Great Decease, VI, 26. But it consisted also, like that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the limbs, but in simple lengths of cloth. The antara-vasaka corresponds, in the dress of the monks, to VITI, 13, 7. THE DRESS OF THE BHIKKHUS, 213 6. Now at that time the XAabbaggiya Bhikkhus, on the ground that three robes had been allowed by the’ Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Aabbaggiya Bhikkhus wear extra suits of robes.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law?.’ 7. Now at that time the venerable Ananda had acquired an extra suit of robes, and the venerable Ananda was desirous of giving the extra suit to the venerable Sdriputta, but the venerable S4riputta was staying at Saketa. Then the venerable Ananda thought: ‘It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable S4riputta ; but he is staying at Saketa. What now shall I do ?’ the s4fika in the dress of ordinary women, and was of the same shape as the udaka-s4@/ika, or bathing dress, prescribed for the use both of monks (below, chapter 15) and of nuns (Bhikkhunfvibhanga, P&fittiya XXII). The latter was, however, somewhat shorter. The ordinary dress of the Bhikkhunts or Sisters consisted of the same three garments as that of the Bhikkhus. 1 That is, according to the first Nissaggiya. The first section of the Sutta-vibhanhga on that rule is identical with this section. 214 MAHAVAGGA. VIII, 13, 8. And the venerable Ananda told this thing to the Blessed One. ‘ How long will it be, Ananda, before the venerable Sdriputta returns ?’ ‘He will come back, Lord, on the ninth or the tenth day from now.’ Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day?’ 8. Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?” They told this thing to the Blessed One.
3Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought : ‘What now should we do with extra suits of robes ?” They told this thing to the Blessed One. ‘I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes’),’ 14, 1. Now when the Blessed One had remained at Ves4li as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migadaya. Now at that time a certain Bhikkhu’s under robe was torn. And that Bhikkhu thought : ‘The Blessed ’ So the first Nissaggiya; the second section of the Sutta-vibhanga on which rule is identical with this section 7. * On vikappetum, compare our note above, the ggth Pakittiya, and below, chapters 20, 22. VIII, 14, 2. THE DRESS OF THE BHIKKHUS. 215 One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment?, and this under-garment of mine is torn. What if I were to insert a slip of cloth? so that the robe shall be double all round and single in the middle.’ 2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him: ‘What are you doing, O Bhikkhu ?’ ‘I am inserting a slip of cloth, Lord.’ ‘ That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.’ And the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single undergarment, of cloths which are new, or as good as new®; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of eloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap‘, or from bits picked up in the bazaar‘, I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a torn robe 1 Bee above, VIII, 13, 5. * Buddhaghosa says, Agga/am akkhfdeyyan (sic) ti 4tinnathine pilotika-khandam laggapeyyam. The word occurs at Gataka I, 8, where the liability to want such an insertion is given as one of the nine disadvantages of a robe from the ascetic’s point of view. * Ahata-kappanam. See above, VII, 1, 6. * See our notes on these expressions above, VII, 1, 6. 216 MAHAVAGGA. VIII, 15, 1. together, patches!, darns*, and small pieces of cloth sewn on by way of marking’, or of strengthening * the robe.’ 15.
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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