Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Childers, under the first, has merely ‘ with the wind,’ and under the second, ‘girdle. The same expressions occur also above, at VII, I, 5, where Buddhaghosa again only explains the words by the words themselves. 5 We probably ought to read pa//a, not patt&; but what is meant by the ribbons of the samgh4/i is very doubtful. Buddhaghosa says nothing. * For luggati compare paluggati. * What this is is again uncertain, and Buddhaghosa gives no help. ® See above, chapter 11, at the end. 232 MAHAVAGGA. VII, 22, 1- (out of the set) of untorn pieces, and one of torn pieces.’ Even this was impossible. ‘I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half! (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukkaféa.’ 22. 1. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother. They told this matter to the Blessed One. ‘Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukka/a®.’ 23. 1. Now at that time a certain Bhikkhu who had deposited his robes* in Andhavana entered the 1 Anvadhikam, on which Buddhaghosa says nothing. ® Compare the rst and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the rules concerning extra robes, and what is to be done with them. 5 For the rule as to such depositing, see the 29th Nissaggiya. VIII, 23,3. THE DRESS OF THE BHIKKHUS. 233 village for alms (clad only) in his waist cloth and nether garment!. Thieves carried off that robe. That Bhikkhu became ragged and ill-clad. The Bhikkhus spake thus: ‘ How is it, friend, that you have become ragged and ill-clad ?’ ‘I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukka/a?’ 2. Nowat that time the venerable Ananda through thoughtlessness went into the village for alms in his waist cloth and nether garment. The Bhikkhus spake to him thus: ‘ Hath it not been laid down by the Blessed One that we are not to enter the village, in our waist cloth and nether garment. Why have you, O friend, gone so into the village ?’ ‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’ They told this matter to the Blessed One. 3. ‘ There are five reasons, O Bhikkhus, for laying
2Why have you, O friend, gone so into the village ?’ ‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’ They told this matter to the Blessed One. 3. ‘ There are five reasons, O Bhikkhus, for laying Xivara (robe) must here be used for Samgh&/i. See our note on VIII, 13, 5, and section 2, below, where samgh4/i occurs. 2 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage that Buddhaghosa was right in his limitation of the word as used in that rule; and we should have done better, therefore, to follow it in our translation of the rule. * Compare the rst, znd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and also above, VII, 1, 3. 234 MAHAVAGGA. VII, 23, 3. aside the robe'—when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season *, when it is necessary to go to the other side of a river, when the vihdra has been securely fastened with a bolt*, when the Ka¢sina ceremony has been performed‘. These, O Bhikkhus, are the five reasons for laying aside the robe (SamghAti). ‘There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &c. ‘There are five reasons for laying aside the garment for use in the rainy season—when he is sick, when it is necessary to go beyond the boundary (?)5, when it is necessary to go to the other side of a river, when the vihd4ra has been securely fastened with a bolt, when the garment for use in the rainy ' Here the word used is Samgha/i. ? On samketa, compare II, 8,1. Buddhaghosa merely says here, Vassika-samketan ti fattaro mase. As samketa implies a mutual agreement, the ‘appointed time’ here probably means, not the time fixed by the Buddha, but the time agreed upon by the Samgha as that to which the rule laid down by the Buddha should apply. There may easily have arisen questions as to the exact day on which the four months should properly begin; and there were even differences of opinion as to the exact length of the period itself, some making it three, and some four months. See on these points Childers, under Vassa and Vasspanayika. 5 From fear of thieves. * See the 2nd Nissaggiya, and above, VII, 1, 3. 5 Buddhaghosa has nothing on this reason. It would seem that the garment in question might be left behind when the Bhikkhu had to go on a journey, if that journey would take him beyond the boundary of the technical ‘residence.’ On the use of the word, see the passages collected by H.O. in the Index to the P4li Text (vol. ii. p. 349, s. v. sim), VIII, 24,2. THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c. 24, 1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’
3349, s. v. sim), VIII, 24,2. THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c. 24, 1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’ Then that Bhikkhu thought: ‘It has been laid down by the Blessed One that the lowest number which can constitute a Samgha is four. Now I am by myself, and these people have given the robes, saying, “We give them to the Samgha.” I had better take these robes, which are the property of a Samgha, to Savatthi.’ So that Bhikkhu did so, and told the matter to the Blessed One. ‘These robes are your own, O Bhikkhu, until the Ka¢hina ceremony shall have been performed‘. 2. ‘ Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give 1 It is evident from this last reason that the reasons are not such as would justify a Bhikkhu in laying aside the garment in such a way as to remain naked, but such as would justify him in not using the rainy-season garment when he might otherwise have done so. In the five cases mentioned he might wear the nether garment only reaching from above the navel to below the knees, instead of the garment for the rainy season, which was smaller in size. See our note above on VIII, 13, 5, and VIII, rg, 15. 2 That is, spent the rainy season. ® This is laid down in Mahavagga IX, 4, 1. * And thereby the Ka/Aina license suspended. Compare the rst, and, and 3rd Nissaggiyas, and our note on p. 18. 236 MAHAVAGGA. VIII, 24, 3. him robes, intending them for the Samgha,— I prescribe, O Bhikkhus, that those robes shall be his until the Ka¢dina ceremony shall have been performed.’ 3. Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season)? alone. The people there (&c.,as before, in the first paragraph of 24. 1, down to the end). So that Bhikkhu did so, and told the matter to the Bhikkhus, They told the matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha (whether large or small in number) that may be present there. 4. ‘Now in case, O Bhikkhus, a. Bhikkhu spend the rest of the year (besides the rainy season) alone, and the people of the place give him robes, intending them for the Samgha,—I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself?, saying, ‘“‘ These robes are for me.” If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu
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.
1Childers, under the first, has merely ‘ with the wind,’ and under the second, ‘girdle. The same expressions occur also above, at VII, I, 5, where Buddhaghosa again only explains the words by the words themselves. 5 We probably ought to read pa//a, not patt&; but what is meant by the ribbons of the samgh4/i is very doubtful. Buddhaghosa says nothing. * For luggati compare paluggati. * What this is is again uncertain, and Buddhaghosa gives no help. ® See above, chapter 11, at the end. 232 MAHAVAGGA. VII, 22, 1- (out of the set) of untorn pieces, and one of torn pieces.’ Even this was impossible. ‘I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half! (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukkaféa.’ 22. 1. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother. They told this matter to the Blessed One. ‘Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukka/a®.’ 23. 1. Now at that time a certain Bhikkhu who had deposited his robes* in Andhavana entered the 1 Anvadhikam, on which Buddhaghosa says nothing. ® Compare the rst and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the rules concerning extra robes, and what is to be done with them. 5 For the rule as to such depositing, see the 29th Nissaggiya. VIII, 23,3. THE DRESS OF THE BHIKKHUS. 233 village for alms (clad only) in his waist cloth and nether garment!. Thieves carried off that robe. That Bhikkhu became ragged and ill-clad. The Bhikkhus spake thus: ‘ How is it, friend, that you have become ragged and ill-clad ?’ ‘I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukka/a?’ 2. Nowat that time the venerable Ananda through thoughtlessness went into the village for alms in his waist cloth and nether garment. The Bhikkhus spake to him thus: ‘ Hath it not been laid down by the Blessed One that we are not to enter the village, in our waist cloth and nether garment. Why have you, O friend, gone so into the village ?’ ‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’ They told this matter to the Blessed One. 3. ‘ There are five reasons, O Bhikkhus, for laying
2Why have you, O friend, gone so into the village ?’ ‘It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness,’ They told this matter to the Blessed One. 3. ‘ There are five reasons, O Bhikkhus, for laying Xivara (robe) must here be used for Samgh&/i. See our note on VIII, 13, 5, and section 2, below, where samgh4/i occurs. 2 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage that Buddhaghosa was right in his limitation of the word as used in that rule; and we should have done better, therefore, to follow it in our translation of the rule. * Compare the rst, znd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and also above, VII, 1, 3. 234 MAHAVAGGA. VII, 23, 3. aside the robe'—when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season *, when it is necessary to go to the other side of a river, when the vihdra has been securely fastened with a bolt*, when the Ka¢sina ceremony has been performed‘. These, O Bhikkhus, are the five reasons for laying aside the robe (SamghAti). ‘There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &c. ‘There are five reasons for laying aside the garment for use in the rainy season—when he is sick, when it is necessary to go beyond the boundary (?)5, when it is necessary to go to the other side of a river, when the vihd4ra has been securely fastened with a bolt, when the garment for use in the rainy ' Here the word used is Samgha/i. ? On samketa, compare II, 8,1. Buddhaghosa merely says here, Vassika-samketan ti fattaro mase. As samketa implies a mutual agreement, the ‘appointed time’ here probably means, not the time fixed by the Buddha, but the time agreed upon by the Samgha as that to which the rule laid down by the Buddha should apply. There may easily have arisen questions as to the exact day on which the four months should properly begin; and there were even differences of opinion as to the exact length of the period itself, some making it three, and some four months. See on these points Childers, under Vassa and Vasspanayika. 5 From fear of thieves. * See the 2nd Nissaggiya, and above, VII, 1, 3. 5 Buddhaghosa has nothing on this reason. It would seem that the garment in question might be left behind when the Bhikkhu had to go on a journey, if that journey would take him beyond the boundary of the technical ‘residence.’ On the use of the word, see the passages collected by H.O. in the Index to the P4li Text (vol. ii. p. 349, s. v. sim), VIII, 24,2. THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c. 24, 1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’
3349, s. v. sim), VIII, 24,2. THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished '. ‘These, O Bhikkhus, are the five reasons,’ &c. 24, 1. Nowat that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, ‘We give them to the Samgha.’ Then that Bhikkhu thought: ‘It has been laid down by the Blessed One that the lowest number which can constitute a Samgha is four. Now I am by myself, and these people have given the robes, saying, “We give them to the Samgha.” I had better take these robes, which are the property of a Samgha, to Savatthi.’ So that Bhikkhu did so, and told the matter to the Blessed One. ‘These robes are your own, O Bhikkhu, until the Ka¢hina ceremony shall have been performed‘. 2. ‘ Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give 1 It is evident from this last reason that the reasons are not such as would justify a Bhikkhu in laying aside the garment in such a way as to remain naked, but such as would justify him in not using the rainy-season garment when he might otherwise have done so. In the five cases mentioned he might wear the nether garment only reaching from above the navel to below the knees, instead of the garment for the rainy season, which was smaller in size. See our note above on VIII, 13, 5, and VIII, rg, 15. 2 That is, spent the rainy season. ® This is laid down in Mahavagga IX, 4, 1. * And thereby the Ka/Aina license suspended. Compare the rst, and, and 3rd Nissaggiyas, and our note on p. 18. 236 MAHAVAGGA. VIII, 24, 3. him robes, intending them for the Samgha,— I prescribe, O Bhikkhus, that those robes shall be his until the Ka¢dina ceremony shall have been performed.’ 3. Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season)? alone. The people there (&c.,as before, in the first paragraph of 24. 1, down to the end). So that Bhikkhu did so, and told the matter to the Bhikkhus, They told the matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha (whether large or small in number) that may be present there. 4. ‘Now in case, O Bhikkhus, a. Bhikkhu spend the rest of the year (besides the rainy season) alone, and the people of the place give him robes, intending them for the Samgha,—I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself?, saying, ‘“‘ These robes are for me.” If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu
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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