Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus. 9. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness ‘increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with diet for the sick. ‘Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food (to the invalid) when the sun is already far on his course*, and he will lose his ™ Compare sukh4 vih4yati in the Sigdlovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas Palis.’ * Compare Ussfira-seyyo in the Sigflovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas P4lis;’ and Béhtlingk-Roth, under utsfira, 222 MAHAVAGGA. VIII, 15, 10. opportunity of taking his food'. But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for those who wait upon the sick. _ 10. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with medicines for the sick. ‘Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey?. It was those advantages I had in view, Lord, in desiring to provide the Samgha my life long with a constant supply of congey. 11. ‘Now, Lord, the Bhikkhunts are in the habit -of bathing in the river A4iravatt with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunts, saying, “ What is the good, ladies, of your maintaining® chastity when you are young? are not the 1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn. 2 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there. 5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II. VII, 15, 13- THE DRESS OF THE BHIKKHUS. 223
22 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there. 5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II. VII, 15, 13- THE DRESS OF THE BHIKKHUS. 223 passions things to be indulged? When you are old, maintain chastity then; thus will you be obtainers of both ends.” Then the Bhikkhunts, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhuntsamgha my life long with dresses to bathe in.’ 12. ‘But what was the advantage you had in view for yourself, O Visakh4, in asking these eight boons of the Tathagata ?’ ‘ Bhikkhus who have spent the rainy seasons in various places will come, Lord, to SAvatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, “Such and such a Bhikkhu, Lord, has died. Where has he been re-born, and what is his destiny?” Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakad4g4mins,. or of the state of the Anagdmins, or of Arahatship?. And I, going up to them, shall ask, “Was that brother, Sirs, one of those who had formerly been at Savatthi ?” 13. ‘If they should reply to me, “He had formerly been at SAvatthi,’ then shall I arrive at the conclusion, “ For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the outgoing Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the 1 A conversation of the kind here referred to is related, as having actually taken place at Nadika, in the ‘Book of the Great Decease,’ II, 5-8. 224 MAHAVAGGA. VIII, 155 14. medicine for the sick, or the constant supply of congey.” Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom?! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’ 14. ‘It is well, it is well, Visakha. Thou hast
3This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’ 14. ‘It is well, it is well, Visakha. Thou hast 1.The succession of ideas in this paragraph is very suggestive, and throws much light both upon the psychological views and upon the religious feelings of the early Buddhists. The exact rendering of course of the abstract terms employed in the Pali text is no doubt, as yet, beset with difficulty, for the reasons pointed out in Rh. D.’s ‘Buddhist Suttas from the P4li,’ pp. xxv, xxvi; but the general sense of the passage is already sufficiently clear. For . one or two words we have no real and adequate equivalent. K4ya is neither ‘body’ nor ‘faculties;’ it is the whole frame, the whole individuality, looked at rather objectively than subjectively, and rather from the outward and visible than from the inner, metaphysical, stand-point. Compare the use of Sakkayadi/fhi and of Kayena passati. Sukha is not so much ‘happiness,’ simply and vaguely, as the serenity of the bliss which follows on happiness. It is contrasted with, and follows after, pimogga and piti, in the same way as in this passage, in the standing description of the GAanas (translated by Rh. D. in the Mah4-sudassana Sutta II, 5-8, in the ‘Buddhist Suttas,’ p. 272). Its opposite, Dukkha, is a positive state of pain, and in comparison with this, sukha is negative, the absence of pain. Kitta is always more emotional than intellectual. It has the connotation, not of ‘ mind,’ as is usually and erroneously supposed, but of ‘heart.’ VIII, 15,13. THE DRESS OF THE BHIKKHUS. 225 _ done well in asking eight boons of the Tathagata with such advantages in view.’ And the Blessed One gave thanks to Visdkha the mother of Mig4ra in these verses ; ‘Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink—a gift, heavenly, destructive of sorrow, productive of bliss,— ‘A heavenly life does she attain, entering upon the Path that is free from corruption and impurity ; ‘Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.’ And when the Blessed One had given thanks to Visakha the mother of Migdra in these verses, he arose from his seat, and departed thence. 15. Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, garments for the rainy season }, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.’ Here ends the chapter called the Visaékha-bhazavara.
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 was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus. 9. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness ‘increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with diet for the sick. ‘Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food (to the invalid) when the sun is already far on his course*, and he will lose his ™ Compare sukh4 vih4yati in the Sigdlovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas Palis.’ * Compare Ussfira-seyyo in the Sigflovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas P4lis;’ and Béhtlingk-Roth, under utsfira, 222 MAHAVAGGA. VIII, 15, 10. opportunity of taking his food'. But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for those who wait upon the sick. _ 10. ‘Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with medicines for the sick. ‘Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey?. It was those advantages I had in view, Lord, in desiring to provide the Samgha my life long with a constant supply of congey. 11. ‘Now, Lord, the Bhikkhunts are in the habit -of bathing in the river A4iravatt with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunts, saying, “ What is the good, ladies, of your maintaining® chastity when you are young? are not the 1 Bhattakkhedam karissati, because he may not eat solid food after sun-turn. 2 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there. 5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II. VII, 15, 13- THE DRESS OF THE BHIKKHUS. 223
22 See Mah4vagga VI, 24. The ten advantages are enumerated in § 5 there. 5 In the text read finnena. Compare Bhikkhunt-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Paéittiya II. VII, 15, 13- THE DRESS OF THE BHIKKHUS. 223 passions things to be indulged? When you are old, maintain chastity then; thus will you be obtainers of both ends.” Then the Bhikkhunts, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhuntsamgha my life long with dresses to bathe in.’ 12. ‘But what was the advantage you had in view for yourself, O Visakh4, in asking these eight boons of the Tathagata ?’ ‘ Bhikkhus who have spent the rainy seasons in various places will come, Lord, to SAvatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, “Such and such a Bhikkhu, Lord, has died. Where has he been re-born, and what is his destiny?” Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakad4g4mins,. or of the state of the Anagdmins, or of Arahatship?. And I, going up to them, shall ask, “Was that brother, Sirs, one of those who had formerly been at Savatthi ?” 13. ‘If they should reply to me, “He had formerly been at SAvatthi,’ then shall I arrive at the conclusion, “ For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the outgoing Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the 1 A conversation of the kind here referred to is related, as having actually taken place at Nadika, in the ‘Book of the Great Decease,’ II, 5-8. 224 MAHAVAGGA. VIII, 155 14. medicine for the sick, or the constant supply of congey.” Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom?! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’ 14. ‘It is well, it is well, Visakha. Thou hast
3This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’ 14. ‘It is well, it is well, Visakha. Thou hast 1.The succession of ideas in this paragraph is very suggestive, and throws much light both upon the psychological views and upon the religious feelings of the early Buddhists. The exact rendering of course of the abstract terms employed in the Pali text is no doubt, as yet, beset with difficulty, for the reasons pointed out in Rh. D.’s ‘Buddhist Suttas from the P4li,’ pp. xxv, xxvi; but the general sense of the passage is already sufficiently clear. For . one or two words we have no real and adequate equivalent. K4ya is neither ‘body’ nor ‘faculties;’ it is the whole frame, the whole individuality, looked at rather objectively than subjectively, and rather from the outward and visible than from the inner, metaphysical, stand-point. Compare the use of Sakkayadi/fhi and of Kayena passati. Sukha is not so much ‘happiness,’ simply and vaguely, as the serenity of the bliss which follows on happiness. It is contrasted with, and follows after, pimogga and piti, in the same way as in this passage, in the standing description of the GAanas (translated by Rh. D. in the Mah4-sudassana Sutta II, 5-8, in the ‘Buddhist Suttas,’ p. 272). Its opposite, Dukkha, is a positive state of pain, and in comparison with this, sukha is negative, the absence of pain. Kitta is always more emotional than intellectual. It has the connotation, not of ‘ mind,’ as is usually and erroneously supposed, but of ‘heart.’ VIII, 15,13. THE DRESS OF THE BHIKKHUS. 225 _ done well in asking eight boons of the Tathagata with such advantages in view.’ And the Blessed One gave thanks to Visdkha the mother of Mig4ra in these verses ; ‘Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink—a gift, heavenly, destructive of sorrow, productive of bliss,— ‘A heavenly life does she attain, entering upon the Path that is free from corruption and impurity ; ‘Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.’ And when the Blessed One had given thanks to Visakha the mother of Migdra in these verses, he arose from his seat, and departed thence. 15. Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, garments for the rainy season }, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.’ Here ends the chapter called the Visaékha-bhazavara.
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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