Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VIII, 26, 5. saddhi-vih4rika, or a fellow antevdsika'. And if he have neither of all these, then should the Samgha wait upon him; and whosoever does not do so, Shall be guilty of a dukka/a. 5. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon— when he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him*; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life*. These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon. 6. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait upon— when he does’ (&c., the contrary of the last section). 7. ‘There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task—when he is not capable of prescribing ‘medicines ; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out of 1 On all except the last two this duty has already been enjoined above in the passages on the mutual duties of masters and pupils (Mahavagga I, 24, 25; I, 26,11; I, 32, 3; I, 33,1). * Compare GAtaka II, 293, 294. * This last clause occurs also above, at I, 49, 6. VIII, 27, 2- THE DRESS OF THE BHIKKHUS. 243 greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task. 8. ‘ There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task—when he is capable’ (&c., the contrary of the last section). 27, 1. Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill, Then the Bhikkhus there thought: ‘ Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One.
2Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One. 2. ‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the 1 That is, he died. R 2 244 MAHAVAGGA. VIM, 27, 3. Samgha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Samgha, and to say thus: “Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl.” Then a discreet and able Bhikkhu ought to lay the proposition before the Samgha, saying, “ Let the Samgha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Samgha, let the Samgha assign this set of robes and this bowl to those who have waited upon the sick.” This is the #atti’ [Here follow the usual formal words of a kammavakal.] 3. Now at that time a certain SAmazera had completed his time. They told this matter to the Blessed One. [The decision and the kammav44aé are the same as in § 2.] 4. Now at that time a certain Bhikkhu and a S4mazera waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought : ‘ How now ought the due portion of robes be given to the SAmazera who waited upon the sick ?’ They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you are to give an equal portion to a SAmazera who waits upon the sick,’ 5. Now at that time a certain Bhikkhu who was 1 There is only one, not three Kammavééas, given in the text. VII, 28, 1. THE DRESS OF THE BHIKKHUS, 245 possessed of much property, and ofa plentiful supply of a Bhikkhu’s requisites, completed his time. They told this matter to the Blessed One. ‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Samgha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu’s requisites there may be, that is to be divided by the Samgha that are present there; but whatever large quantity of property and large supply of a Bhikkhu’s requisites there may be, that is not to be given away’ and not to be apportioned?, but to belong to the Samgha of the four directions’, those who have come in, and those who have not*.’ 28. 1. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said:
31. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said: ‘The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetic’. Now this 1 See Kullavagga VI, 15, 2. 2 See Kullavagga VI, 16, 2. 8 That is, ‘of all the world.’ ‘ This description of the totality of the Samgha is constantly found in dedicatory inscriptions. See Rh. D.’s paper in the Indian Antiquary, May, 1872. 5 So, for example, in Xullavagga I, 1, 3. 246 MAHAVAGGA. VIII, 28, 2. nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.’ The Blessed Buddha rebuked him, saying, ‘ This would be improper, O foolish one, crooked, unsuitable, unworthy of a Samaza, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : ‘You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do'. Whosoever does so, shall be guilty of a grave offence (Thulla#&aya).’ 2. [The whole section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark?, clad in a garment of phalaka cloth’, clad in a garment of hair‘, clad in the skin of a wild animal, clad in the feathers of 1 Compare above, VIII, 15, 7 and rr. 2 This is several times referred to in the GAtakas ; for instance, pp. 6, 9, 12. ® Perhaps made of leaves. Compare Bohtlingk-Roth’s, No. 5, sub voce; and Gtaka I, 304 (phalakattharasayana). Perhaps also GAtaka I, 356,‘making a man his phalaka, may be a figure of speech founded on this use of the word, and mean ‘making him his covering.’ “ Like the well-known Titthiya Agita, one of the six great heretics (SAmavifia-phala Sutta, ed. Grimblot, p. 114,=Book of the Great Decease, V, 60). VITI, 29, 1. THE DRESS OF THE BHIKKHUS. 247 an owl, clad in antelope skins (with the hoofs left on)?, But instead of ‘adopt nakedness as the Titthiyas do’ substitute respectively ‘wear a garment of grass, &c., which is the symbol? the Titthiyas use.’] .3- Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant’. [All as before in § 1, down to:] And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukkaZa.’ [§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.] 29.
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.
1VIII, 26, 5. saddhi-vih4rika, or a fellow antevdsika'. And if he have neither of all these, then should the Samgha wait upon him; and whosoever does not do so, Shall be guilty of a dukka/a. 5. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon— when he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him*; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life*. These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon. 6. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait upon— when he does’ (&c., the contrary of the last section). 7. ‘There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task—when he is not capable of prescribing ‘medicines ; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out of 1 On all except the last two this duty has already been enjoined above in the passages on the mutual duties of masters and pupils (Mahavagga I, 24, 25; I, 26,11; I, 32, 3; I, 33,1). * Compare GAtaka II, 293, 294. * This last clause occurs also above, at I, 49, 6. VIII, 27, 2- THE DRESS OF THE BHIKKHUS. 243 greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task. 8. ‘ There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task—when he is capable’ (&c., the contrary of the last section). 27, 1. Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill, Then the Bhikkhus there thought: ‘ Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One.
2Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One. 2. ‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the 1 That is, he died. R 2 244 MAHAVAGGA. VIM, 27, 3. Samgha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Samgha, and to say thus: “Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl.” Then a discreet and able Bhikkhu ought to lay the proposition before the Samgha, saying, “ Let the Samgha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Samgha, let the Samgha assign this set of robes and this bowl to those who have waited upon the sick.” This is the #atti’ [Here follow the usual formal words of a kammavakal.] 3. Now at that time a certain SAmazera had completed his time. They told this matter to the Blessed One. [The decision and the kammav44aé are the same as in § 2.] 4. Now at that time a certain Bhikkhu and a S4mazera waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought : ‘ How now ought the due portion of robes be given to the SAmazera who waited upon the sick ?’ They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you are to give an equal portion to a SAmazera who waits upon the sick,’ 5. Now at that time a certain Bhikkhu who was 1 There is only one, not three Kammavééas, given in the text. VII, 28, 1. THE DRESS OF THE BHIKKHUS, 245 possessed of much property, and ofa plentiful supply of a Bhikkhu’s requisites, completed his time. They told this matter to the Blessed One. ‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Samgha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu’s requisites there may be, that is to be divided by the Samgha that are present there; but whatever large quantity of property and large supply of a Bhikkhu’s requisites there may be, that is not to be given away’ and not to be apportioned?, but to belong to the Samgha of the four directions’, those who have come in, and those who have not*.’ 28. 1. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said:
31. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said: ‘The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetic’. Now this 1 See Kullavagga VI, 15, 2. 2 See Kullavagga VI, 16, 2. 8 That is, ‘of all the world.’ ‘ This description of the totality of the Samgha is constantly found in dedicatory inscriptions. See Rh. D.’s paper in the Indian Antiquary, May, 1872. 5 So, for example, in Xullavagga I, 1, 3. 246 MAHAVAGGA. VIII, 28, 2. nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.’ The Blessed Buddha rebuked him, saying, ‘ This would be improper, O foolish one, crooked, unsuitable, unworthy of a Samaza, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : ‘You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do'. Whosoever does so, shall be guilty of a grave offence (Thulla#&aya).’ 2. [The whole section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark?, clad in a garment of phalaka cloth’, clad in a garment of hair‘, clad in the skin of a wild animal, clad in the feathers of 1 Compare above, VIII, 15, 7 and rr. 2 This is several times referred to in the GAtakas ; for instance, pp. 6, 9, 12. ® Perhaps made of leaves. Compare Bohtlingk-Roth’s, No. 5, sub voce; and Gtaka I, 304 (phalakattharasayana). Perhaps also GAtaka I, 356,‘making a man his phalaka, may be a figure of speech founded on this use of the word, and mean ‘making him his covering.’ “ Like the well-known Titthiya Agita, one of the six great heretics (SAmavifia-phala Sutta, ed. Grimblot, p. 114,=Book of the Great Decease, V, 60). VITI, 29, 1. THE DRESS OF THE BHIKKHUS. 247 an owl, clad in antelope skins (with the hoofs left on)?, But instead of ‘adopt nakedness as the Titthiyas do’ substitute respectively ‘wear a garment of grass, &c., which is the symbol? the Titthiyas use.’] .3- Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant’. [All as before in § 1, down to:] And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukkaZa.’ [§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.] 29.
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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