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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Whosoever does so, shall be guilty of a dukkaZa.’ [§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.] 29. 1. Now at that time the XZabbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark 1 Buddhaghosa, at Suttavibhanga, P4rfgika I, 10, 3, where this word occurs, says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare also above, Mahdvagga V, 2, 4. * Titthiya-dhaga. Compare G4taka I, 65, and Kullavagga I, 27. , * Akkan&/an ti akkan4/amayam (B.). Compare Buhtlingk- Roth, under arka. ‘ Potthako ti makatimayo vuééati (B.). So also Childers, sub voce. 248 MAHAVAGGA. VIII, 30, 1. yellow colour’; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras’ hoods on them; they wore jackets, and dresses of the Tirtéaka plant’, and turbans. The people were indignant, murmured, and became annoyed, saying, ‘This is like those still living in the enjoyments of the world.’ They told the matter to the Blessed One. ‘Robes that are all of a blue colour [&c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukka¢a®,’ 30. 1. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Samgha, went away (from the place); left the Order; died ; admitted that they were Samamzeras; or that they had abandoned the precepts ; or that they had become guilty of an extreme 1 See Buddhaghosa’s explanations of all these colours in the note on V, 2, 1. * Buddhaghosa says on this word, Tirftan (sic) ti pana rukkhafhallimayam, tam pada-punthanam kAtum vafati. Kaalli is ‘bark.’ 5 Buddhaghosa says that the robes of the colours mentioned in this chapter may be worm if they have first been dyed, or may be used as coverlets, or may be cut up and used as parts of robes. So the robes with skirts to them may be worn if the forbidden skirts have first been torn or cut off, VIII, 30,2. THE DRESS OF THE BHIKKHUS. 249 offence; or that they were mad; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves (to the Samgha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an Arahat; or that they had violated a Bhikkhunt; or that they had caused a schism in the Samgha; or that they had shed (a Buddha’s) blood; or that they were hermaphrodites '. They told this matter to the Blessed One.
2They told this matter to the Blessed One. 2. ‘In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Samgha—then they are nevertheless to be allotted to him if there be any person present proper to receive them on his behalf. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, leaves the Order, or dies, or acknowledges that he has become a SA4mamzera, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence,—then the Samgha becomes the owner (of the portion of robes that would have fallen to him). * The above list of disqualifications has already occurred at II, 36; IV, 14. 250 MAHAVAGGA. VIII, 30, 3. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine—then (his portion of robes- is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Samgha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhunt, or that he had raised a schism in the Samgha, or that he had shed a Buddha’s blood, or that he is a hermaphrodite— then the Samgha becomes the owner (of the portion of robes that would have fallen to him). 3. ‘[The same rules as in § 2, if he had gone away, &c., after the gift of robes had been made to the Samgha, but before the robes had been divided among the individual members of the Samgha belonging to the place where he had spent the rainy season. | 4. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha before any robes have fallen to them, and the people there give the water (of VIII, 31, I. THE DRESS OF THE BHIKKHUS. 25! presentation") to one party, and the robes to the other party, thinking, “We are giving to the Samgha”—then those (robes are the property) of the (whole) Samgha. ‘The people there give the water of presentation to one party, and the robes to the same party, thinking, “We are giving to the Samgha’”—then those robes are the property of the whole Samgha. 5. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.]
35. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.] 6. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha after the gift of robes has been made to the Samgha, but before the division (of the robes to the individual members) has taken place—then at the division an equal share is to be given to all.’ 31. 1. Now at that time the venerable Revata sent a robe to the venerable Sariputta in charge of a certain Bhikkhu, saying, ‘Give this robe to the Thera.’ But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata *. Now the venerable Revata, on meeting with the 1 There is no doubt that this is the meaning here of udaka. Compare above, Mah4vagga I, 22, 18, and GAtaka I, 93; III, 286; Dipavamsa XIII, 29. 2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu wanted it, would have given it to him. See above, Mah4- vagga VIII, 19. 252 MAHAVAGGA. VIII, 31, 2. venerable Sdriputta, asked him, saying, ‘I sent to the venerable Thera a robe. Did that robe come into his hands?’ ‘I know nothing, friend, about that robe.’ Then the venerable Revata said to that Bhikkhu: ‘I sent a robe, my friend, in your charge to the Thera. Where is that robe?’ ‘I took the robe myself, Lord,’in trust upon you.’ They told the matter to the Blessed On 2. ‘In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu;” and _ he, whilst on the way, takes it himself in trust on the one who sends it—then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘(The same repeated, the latter case being put first, and the former case last.] ‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu ;” and he, whilst on the way, hears that that Bhikkhu who sent it is dead ;—then if he keeps the robe himself? as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom it was sent is dead— then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes 1 On this meaning of adhiti/sAati, see our note above, VIII, 20, 2; VIII, 24, 2. VIII, 32, 1. THE DRESS OF THE BHIKKHUS. 253 it himself in trust on the one who sent it, it is rightly taken. ‘{In the same case, if he hears, whilst on the way, that both are dead—then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of ‘a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept. ]
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.
1Whosoever does so, shall be guilty of a dukkaZa.’ [§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.] 29. 1. Now at that time the XZabbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark 1 Buddhaghosa, at Suttavibhanga, P4rfgika I, 10, 3, where this word occurs, says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare also above, Mahdvagga V, 2, 4. * Titthiya-dhaga. Compare G4taka I, 65, and Kullavagga I, 27. , * Akkan&/an ti akkan4/amayam (B.). Compare Buhtlingk- Roth, under arka. ‘ Potthako ti makatimayo vuééati (B.). So also Childers, sub voce. 248 MAHAVAGGA. VIII, 30, 1. yellow colour’; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras’ hoods on them; they wore jackets, and dresses of the Tirtéaka plant’, and turbans. The people were indignant, murmured, and became annoyed, saying, ‘This is like those still living in the enjoyments of the world.’ They told the matter to the Blessed One. ‘Robes that are all of a blue colour [&c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukka¢a®,’ 30. 1. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Samgha, went away (from the place); left the Order; died ; admitted that they were Samamzeras; or that they had abandoned the precepts ; or that they had become guilty of an extreme 1 See Buddhaghosa’s explanations of all these colours in the note on V, 2, 1. * Buddhaghosa says on this word, Tirftan (sic) ti pana rukkhafhallimayam, tam pada-punthanam kAtum vafati. Kaalli is ‘bark.’ 5 Buddhaghosa says that the robes of the colours mentioned in this chapter may be worm if they have first been dyed, or may be used as coverlets, or may be cut up and used as parts of robes. So the robes with skirts to them may be worn if the forbidden skirts have first been torn or cut off, VIII, 30,2. THE DRESS OF THE BHIKKHUS. 249 offence; or that they were mad; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves (to the Samgha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an Arahat; or that they had violated a Bhikkhunt; or that they had caused a schism in the Samgha; or that they had shed (a Buddha’s) blood; or that they were hermaphrodites '. They told this matter to the Blessed One.
2They told this matter to the Blessed One. 2. ‘In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Samgha—then they are nevertheless to be allotted to him if there be any person present proper to receive them on his behalf. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, leaves the Order, or dies, or acknowledges that he has become a SA4mamzera, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence,—then the Samgha becomes the owner (of the portion of robes that would have fallen to him). * The above list of disqualifications has already occurred at II, 36; IV, 14. 250 MAHAVAGGA. VIII, 30, 3. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine—then (his portion of robes- is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf. ‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Samgha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhunt, or that he had raised a schism in the Samgha, or that he had shed a Buddha’s blood, or that he is a hermaphrodite— then the Samgha becomes the owner (of the portion of robes that would have fallen to him). 3. ‘[The same rules as in § 2, if he had gone away, &c., after the gift of robes had been made to the Samgha, but before the robes had been divided among the individual members of the Samgha belonging to the place where he had spent the rainy season. | 4. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha before any robes have fallen to them, and the people there give the water (of VIII, 31, I. THE DRESS OF THE BHIKKHUS. 25! presentation") to one party, and the robes to the other party, thinking, “We are giving to the Samgha”—then those (robes are the property) of the (whole) Samgha. ‘The people there give the water of presentation to one party, and the robes to the same party, thinking, “We are giving to the Samgha’”—then those robes are the property of the whole Samgha. 5. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.]
35. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.] 6. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha after the gift of robes has been made to the Samgha, but before the division (of the robes to the individual members) has taken place—then at the division an equal share is to be given to all.’ 31. 1. Now at that time the venerable Revata sent a robe to the venerable Sariputta in charge of a certain Bhikkhu, saying, ‘Give this robe to the Thera.’ But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata *. Now the venerable Revata, on meeting with the 1 There is no doubt that this is the meaning here of udaka. Compare above, Mah4vagga I, 22, 18, and GAtaka I, 93; III, 286; Dipavamsa XIII, 29. 2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu wanted it, would have given it to him. See above, Mah4- vagga VIII, 19. 252 MAHAVAGGA. VIII, 31, 2. venerable Sdriputta, asked him, saying, ‘I sent to the venerable Thera a robe. Did that robe come into his hands?’ ‘I know nothing, friend, about that robe.’ Then the venerable Revata said to that Bhikkhu: ‘I sent a robe, my friend, in your charge to the Thera. Where is that robe?’ ‘I took the robe myself, Lord,’in trust upon you.’ They told the matter to the Blessed On 2. ‘In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu;” and _ he, whilst on the way, takes it himself in trust on the one who sends it—then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘(The same repeated, the latter case being put first, and the former case last.] ‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu ;” and he, whilst on the way, hears that that Bhikkhu who sent it is dead ;—then if he keeps the robe himself? as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom it was sent is dead— then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes 1 On this meaning of adhiti/sAati, see our note above, VIII, 20, 2; VIII, 24, 2. VIII, 32, 1. THE DRESS OF THE BHIKKHUS. 253 it himself in trust on the one who sent it, it is rightly taken. ‘{In the same case, if he hears, whilst on the way, that both are dead—then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of ‘a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept. ]
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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