Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then those Bhikkhus told this thing to the Blessed One. ‘Is it true, what they say, O Bhikkhus, that the Khabbaggiya Bhikkhus walk shod, though the Master and the Elders walk unshod ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in §§ 1, 2). For even the laymen, O Bhikkhus, who are clad in white, for the sake of some handicraft that may procure them a living, will be respectful, affectionate, hospitable to their teachers. [3.] Do you, therefore,O Bhikkhus, so let (your light) shine forth, that you having left the world (to enter into) so well taught a doctrine and discipline may be respectful, affectionate, hospitable to your teachers (4éariyas), or those who rank as teachers, and to your superiors (upagg#4yas), or those who rank as superiors *. This will not conduce, O Bhikkhus, to the conversion of the unconverted, and to the augmentation of the number of the con- 1 Avassikassa &habbasso Aéariyamatto. So hi Aatuvassakéle tam nissaya vakkhati (Mahavagga I, 35). Evam ekavassassa sattavasso, duvassassa a/fhavasso, tivassassa dasavasso (B.). 2 Upagghayassa samdistha-sambhatta pana sahay4 bhikkhf, ye v4 pana ke4i dasahi vassehi mahantatard, te sabbe pi upagghayamatté nima. This confirms the view expressed in a note to the first Book (chap. 32. 1), that the Upagg4ya is a more important person than the Adariya. The former must have ten years, the latter need only have six years, seniority. V, 5,2. RULES FOR FOOT-CLOTHING, SEATS, ETC. 19 verted: but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted becoming estranged.’ Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank as teachers, or your superiors, or those who rank as superiors, are walking unshod. Whosoever does so, is guilty of a dukkaZa offence. ‘And no one of you, O Bhikkhus, is to wear shoes in the open Arama. Whosoever does so, is guilty of a dukkaZa offence.’ 1. Now at that time a certain Bhikkhu had an eruption! on his feet. They used to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he was passing through the sleeping places (of the Bhikkhus) saw them (doing so), and going up to them, he said: 2. ‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’ ‘This venerable brother has an eruption on his feet, Lord, and we are carrying him out to ease himself.’ Then, on that occasion, the Blessed One, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘I enjoin, O Bhikkhus, the use of foot coverings * Padakhilabadho nama pAdato khila-sadisam mamsam nikkhantam hoti (B.). Cc 2 20 MAHAVAGGA. V, 6,1. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’ 6.
2Cc 2 20 MAHAVAGGA. V, 6,1. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’ 6. 1. Now at that time the Bhikkhus used to get up on to couches or chairs with unwashen feet; and the robes and seats became soiled. They told this thing to the Blessed One. ‘I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get up on to couches or chairs.’ 2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the assembly in the dark, they trod upon stakes or thorns, and their feet were hurt. . They told this thing to the Blessed One. ‘I enjoin, O Bhikkhus, the use of foot coverings in the open Arama, and of a torch, or lamp, and a walking stick '.’ 3. Now at that time the KAabbaggiya Bhikkhus used to rise up in the night towards dawn; and, putting on wooden shoes, walked up and down in the open air talking, in tones high, loud, and harsh, of all kinds of worldly things—such as tales of kings, of robbers, of ministers of state; tales of armies, of terror, of war; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, villages, towns, cities, provinces, women, warriors, and streets; tales about buried treasures, ghost stories; various tales; discussions 1 Kattara-danda. Compare Xullavagga VIII, 6, 3, and Childers under Kattara-yaséhi. Our word occurs at GatakaI,9. V, 7,1. RULES FOR FOOT-CLOTHING, SEATS, ETC. 21 on the world; disasters by sea; things which are, and things which are not'. And so doing they both trod upon and slew all kinds of insects, and disturbed the Bhikkhus in their meditations. 4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can the Khabbaggiya Bhikkhus [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘Is it true’ (&c., comp. chap. 4. 2)? ‘It is true, Lord.’ He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Wooden shoes, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka¢a offence.’ 7. 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set out on his journey towards Benares. And wandering from place to place, he came to Benares, and there at Benares the Blessed One stayed in the deer-park Isipatana. Now at that time the Adabbaggiya Bhikkhus, since the Blessed One had forbidden wooden shoes, used to break off young palmyra palms, and wear shoes made of the talipat leaves*» The young palmyra plants withered. People were annoyed, murmured, and became angry, saying, ‘How can -) This list recurs in the Magghima Sila, § 7 (Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 194). * These are the leaves on which the MSS. are written. 22 MAHAVAGGA. V, 7, 2. the Sakyaputtiya Samavas break off young palmyra palms, and wear shoes made of the talipat leaves? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samavas destroy vegetable life.’
3194). * These are the leaves on which the MSS. are written. 22 MAHAVAGGA. V, 7, 2. the Sakyaputtiya Samavas break off young palmyra palms, and wear shoes made of the talipat leaves? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samavas destroy vegetable life.’ 2. The Bhikkhus heard those people murmuring in annoyance and indignation; and they told this matter to the Blessed One. ‘Ts it true’ (&c., as in chap. 4. 2)? ? ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘How can those foolish persons, O Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a tree. Such conduct will not conduce (&c., as in chap. 4. 2, down to :) becoming estranged. ‘Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka/a offence.’ 3. Now at that time the X/abbaggiya Bhikkhus, since the Blessed One had forbidden talipat shoes, used to break off young bambus, and wear. shoes made of the bambu leaves (&c., as in last section down to the end, substituting bambu for palmyra). 8. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he set out on his journey towards Bhaddiya. And wandering from place to place he came to Bhaddiya: and there, at Bhaddiya, he stayed in the GAtiya Grove. Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various kinds of foot coverings for the sake of ornament. They made, V, 8,3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 23 or had made for themselves foot coverings of tixagrass, of mu“iga-grass, of babbaga-grass, of the leaves of the date-palm 1, of kamala-grass *, and of wool *. And they neglected‘ instruction, enquiry, morality, self-concentration, and wisdom °. 2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking, ‘ How can they [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘Ts it true’ (&c., as in chap. 4. 2)? ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can they [do so]?’ This will not conduce (&c., as in chap. 4. 2, down to:) becoming estranged. 3. Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘Shoes, O Bhikkhus, made of tiza-grass are not to be worn, or made of muf#iga-grass, or of babbaga-grass, or of leaves of the date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead, or bronze. Whosoever does so, is guilty of a dukkaZa offence. ! Hintala-paduké ’ti khaggfira- (MS. khaggari) pattehi katapiduk4: hint4la-pattehi pi na vaé/fati yeva (B.). 3 Kamala-paduké 'ti kamala-tizam nama atthi, tena kata-paduk4. Usstra-paduk4 ’ti pi vadanti. Childers only gives lotus as the meaning of kamala. At Gataka I, 119, 149,178; IV, 42, it must be kamala, and not kambala as printed by Fausbdll, that is meant. * Kambala-p4duka4 ’ti unn4hi kata-paduké.
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.
1Then those Bhikkhus told this thing to the Blessed One. ‘Is it true, what they say, O Bhikkhus, that the Khabbaggiya Bhikkhus walk shod, though the Master and the Elders walk unshod ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in §§ 1, 2). For even the laymen, O Bhikkhus, who are clad in white, for the sake of some handicraft that may procure them a living, will be respectful, affectionate, hospitable to their teachers. [3.] Do you, therefore,O Bhikkhus, so let (your light) shine forth, that you having left the world (to enter into) so well taught a doctrine and discipline may be respectful, affectionate, hospitable to your teachers (4éariyas), or those who rank as teachers, and to your superiors (upagg#4yas), or those who rank as superiors *. This will not conduce, O Bhikkhus, to the conversion of the unconverted, and to the augmentation of the number of the con- 1 Avassikassa &habbasso Aéariyamatto. So hi Aatuvassakéle tam nissaya vakkhati (Mahavagga I, 35). Evam ekavassassa sattavasso, duvassassa a/fhavasso, tivassassa dasavasso (B.). 2 Upagghayassa samdistha-sambhatta pana sahay4 bhikkhf, ye v4 pana ke4i dasahi vassehi mahantatard, te sabbe pi upagghayamatté nima. This confirms the view expressed in a note to the first Book (chap. 32. 1), that the Upagg4ya is a more important person than the Adariya. The former must have ten years, the latter need only have six years, seniority. V, 5,2. RULES FOR FOOT-CLOTHING, SEATS, ETC. 19 verted: but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted becoming estranged.’ Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank as teachers, or your superiors, or those who rank as superiors, are walking unshod. Whosoever does so, is guilty of a dukkaZa offence. ‘And no one of you, O Bhikkhus, is to wear shoes in the open Arama. Whosoever does so, is guilty of a dukkaZa offence.’ 1. Now at that time a certain Bhikkhu had an eruption! on his feet. They used to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he was passing through the sleeping places (of the Bhikkhus) saw them (doing so), and going up to them, he said: 2. ‘What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’ ‘This venerable brother has an eruption on his feet, Lord, and we are carrying him out to ease himself.’ Then, on that occasion, the Blessed One, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘I enjoin, O Bhikkhus, the use of foot coverings * Padakhilabadho nama pAdato khila-sadisam mamsam nikkhantam hoti (B.). Cc 2 20 MAHAVAGGA. V, 6,1. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’ 6.
2Cc 2 20 MAHAVAGGA. V, 6,1. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’ 6. 1. Now at that time the Bhikkhus used to get up on to couches or chairs with unwashen feet; and the robes and seats became soiled. They told this thing to the Blessed One. ‘I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get up on to couches or chairs.’ 2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the assembly in the dark, they trod upon stakes or thorns, and their feet were hurt. . They told this thing to the Blessed One. ‘I enjoin, O Bhikkhus, the use of foot coverings in the open Arama, and of a torch, or lamp, and a walking stick '.’ 3. Now at that time the KAabbaggiya Bhikkhus used to rise up in the night towards dawn; and, putting on wooden shoes, walked up and down in the open air talking, in tones high, loud, and harsh, of all kinds of worldly things—such as tales of kings, of robbers, of ministers of state; tales of armies, of terror, of war; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, villages, towns, cities, provinces, women, warriors, and streets; tales about buried treasures, ghost stories; various tales; discussions 1 Kattara-danda. Compare Xullavagga VIII, 6, 3, and Childers under Kattara-yaséhi. Our word occurs at GatakaI,9. V, 7,1. RULES FOR FOOT-CLOTHING, SEATS, ETC. 21 on the world; disasters by sea; things which are, and things which are not'. And so doing they both trod upon and slew all kinds of insects, and disturbed the Bhikkhus in their meditations. 4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can the Khabbaggiya Bhikkhus [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘Is it true’ (&c., comp. chap. 4. 2)? ‘It is true, Lord.’ He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Wooden shoes, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka¢a offence.’ 7. 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set out on his journey towards Benares. And wandering from place to place, he came to Benares, and there at Benares the Blessed One stayed in the deer-park Isipatana. Now at that time the Adabbaggiya Bhikkhus, since the Blessed One had forbidden wooden shoes, used to break off young palmyra palms, and wear shoes made of the talipat leaves*» The young palmyra plants withered. People were annoyed, murmured, and became angry, saying, ‘How can -) This list recurs in the Magghima Sila, § 7 (Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 194). * These are the leaves on which the MSS. are written. 22 MAHAVAGGA. V, 7, 2. the Sakyaputtiya Samavas break off young palmyra palms, and wear shoes made of the talipat leaves? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samavas destroy vegetable life.’
3194). * These are the leaves on which the MSS. are written. 22 MAHAVAGGA. V, 7, 2. the Sakyaputtiya Samavas break off young palmyra palms, and wear shoes made of the talipat leaves? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samavas destroy vegetable life.’ 2. The Bhikkhus heard those people murmuring in annoyance and indignation; and they told this matter to the Blessed One. ‘Ts it true’ (&c., as in chap. 4. 2)? ? ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘How can those foolish persons, O Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a tree. Such conduct will not conduce (&c., as in chap. 4. 2, down to :) becoming estranged. ‘Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka/a offence.’ 3. Now at that time the X/abbaggiya Bhikkhus, since the Blessed One had forbidden talipat shoes, used to break off young bambus, and wear. shoes made of the bambu leaves (&c., as in last section down to the end, substituting bambu for palmyra). 8. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he set out on his journey towards Bhaddiya. And wandering from place to place he came to Bhaddiya: and there, at Bhaddiya, he stayed in the GAtiya Grove. Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various kinds of foot coverings for the sake of ornament. They made, V, 8,3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 23 or had made for themselves foot coverings of tixagrass, of mu“iga-grass, of babbaga-grass, of the leaves of the date-palm 1, of kamala-grass *, and of wool *. And they neglected‘ instruction, enquiry, morality, self-concentration, and wisdom °. 2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking, ‘ How can they [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘Ts it true’ (&c., as in chap. 4. 2)? ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can they [do so]?’ This will not conduce (&c., as in chap. 4. 2, down to:) becoming estranged. 3. Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘Shoes, O Bhikkhus, made of tiza-grass are not to be worn, or made of muf#iga-grass, or of babbaga-grass, or of leaves of the date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead, or bronze. Whosoever does so, is guilty of a dukkaZa offence. ! Hintala-paduké ’ti khaggfira- (MS. khaggari) pattehi katapiduk4: hint4la-pattehi pi na vaé/fati yeva (B.). 3 Kamala-paduké 'ti kamala-tizam nama atthi, tena kata-paduk4. Usstra-paduk4 ’ti pi vadanti. Childers only gives lotus as the meaning of kamala. At Gataka I, 119, 149,178; IV, 42, it must be kamala, and not kambala as printed by Fausbdll, that is meant. * Kambala-p4duka4 ’ti unn4hi kata-paduké.
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.
No commentary for this page.