Vinaya Texts, Part II: The Mahâvagga V–X, Kullavagga I–III — SBE Vol. 17 (1882)

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.

* On rinkanti (Sanskrit rif, rizakti), compare the verses in Milinda Pastha, p. 419 (ed. Trenckner).

5 The adhisiladi-sikkh4&-ttayam mentioned at Dhp. p. 358 is explained in the Samgiti Sutta as training in adhisila, adhifitta, and adhipawna. On the first, compare the note on Mahdvagga I, 36, 8.

p. 24

‘And clogs, O Bhikkhus, that are taken away’, are not to be worn. Whosoever does so, is guilty of a dukka/a offence.

‘I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the ground, and are not taken away, privy-clogs, urinal-clogs, and rinsingclogs %.’

9.

1. Now when the Blessed One had remained at Bhaddiya as long as he thought fit, he set out on a journey towards SAvatthi. And walking from place to place he arrived at SAvatthi. There the Blessed One dwelt at SAvatthi at the Getavana, Anatha-pizdika’s Grove.

2. Nowatthattimethe A/abbaggiya Bhikkhus used to catch hold of the heifers crossing on the A4iravatt River by their horns, or ears, or dewlaps, or tails ¢, or spring up upon their backs, or touch with lustful

1 See next clause.

2 Asamkamaniyéyo ’ti bhfimiyam supatinh4 nikkala asamhariy&
(sic), (B. here). Compare Patimokkha, pp. 106, 113 (ed. Minayeff),
and Childers’s interpretation of those passages under samkamati.

5 On vakka-p4duk4, see Kullavagga V, 35, 2, at the end; and VIII, 10, 3, at the beginning. On the other two, Kullavagga V, 353 1, 4, and VIII, 10, 3; and see also VIII, 9. The use of them was part of the sanitary arrangements enjoined upon the Order. A very ancient pair of stone vaksa-pAduk4, forming part ofa slab of stone, was discovered at Anurédhapura by Rhys Davids, and_is now in the Colombo Museum. As they were dug up in one of the palaces there, they were probably for the use of the king, or some high official. These ruins are among the most ancient in Ceylon, and are certainly pre-Christian in date.

‘On &keppa, compare Sutta-vibhanga I, 6; and Béhtlingk- Roth under sepa and parukshepa.

p. 25

thoughts their privy parts: and they used to duck the young calves and so kill them. People were annoyed, murmured, and became angry, saying, ‘How can the Sakyaputtiya Samamzas [act thus]? it is like men still enjoying the pleasures of the world.’

And Bhikkhus heard them murmuring in annoyance and indignation : and those Bhikkhus told this thing to the Blessed One.

‘Is it true’ (&c., see chap. 4. 2)?

‘It is true, Lord.’

He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said :

‘Is it true’ (&c., see chap. 4. 2)?

‘It is true, Lord.’

He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said :

‘Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their ears, or their dewlaps, or their tails. You are not to get up on their backs. Whosoever gets up on their backs, is guilty of a dukkaé¢a offence. And their privy parts,O Bhikkhus, are not to be touched with lustful thoughts. Whosoever does so, is guilty of a thulla#éaya offence. And calves ought not to be killed. Whosoever kills them, let him be dealt with according to law?’

3. Now at that time the Anabbaggiya Bhikkhus used to have themselves carried in vehicles to which cows were yoked with a bull between them, or bulls were yoked with a cow between them*. People were annoyed, murmured, and became angry, saying,‘ That is as is done at the Feast of the Ganga and the Maht®.’

1 See the 61st Pafittiya Rule.

3 Buddhaghosa explains this passage in a different way: Itthiyuttena ti dhenu-yuttena. Purisantaren4 ’ti purisa-s4rathin4. Purisa-yutten4 ’ti goma-yuttena. Itthantarené ’ti itthi-sârathina. .

* Ganga-mahiy4y4 ’ti Gang4-mahf-kifkaya (B.). It is possible that Mahi may here mean the Earth; but it is probably the

p. 26

They told this thing to the Blessed One.

‘Do not have yourselves carried in vehicles, O
Bhikkhus. Whosoever does so, is guilty of a dukka¢a offence.’

10).

1. Now at that time a certain Bhikkhu, as he was passing through the Kosala country to Savatthi, to visit the Blessed One, was taken ill on the way. And that Bhikkhu went aside out of the road, and sat down at the foot of a certain tree.

When people saw him sitting there, they said:
‘Whither is your reverence going ?’

‘I am going, friends, to Savatthi to visit the
Blessed One.’

2. ‘Come along, Sir; let us go together.’

‘I cannot, friends. I am sick.’

‘Well then, Sir, get up into the cart.’

‘Enough, friends! The Blessed One has forbidden the use of vehicles.’ And fearing to offend, he refused to get up into the cart.

And when that Bhikkhu had come to SA4vatthi, he told this thing to the Bhikkhus, and they told it to the Blessed One.

‘T allow you, O Bhikkhus, if you are sick, to use a cart.’

Now the Bhikkhus thought: ‘Should the carts be yoked with cows or bulls ?’

well-known affluent of the Ganges, which is one of the Mahanadis. Compare Kullavagga IX, 1, 3, Spence Hardy’s ‘ Manual,’ p- 17, and the Dhaniya Sutta in the Sutta Nipata.

1 Xullavagga X, 21 gives the rules for sisters of the Order, corresponding to the first two sections of this chapter.

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They told this thing to the Blessed One.

‘IT allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand?,’

Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of a cart.

‘I allow you, O Bhikkhus, the use of a litter or a sedan-chair.’

p. 27

They told this thing to the Blessed One.

‘IT allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand?,’

Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of a cart.

‘I allow you, O Bhikkhus, the use of a litter or a sedan-chair.’

3. Now at that time the A/abbaggiya Bhikkhus were in the habit of using lofty and large things to recline upon, that is to say: large cushions *; divans; coverlets with long fleece; counterpanes of many. colours, woollen coverlets?, white or marked with thick flowers; mattresses; cotton coverlets, dyed with figures of animals ; rugs with long hair on one or both sides ; carpets inwrought with gold, or with silk ; large woollen carpets such as the nautch girls dance upon‘; rich elephant housings, horse-rugs, or carriage rugs; panther or antelope skins; couches covered with canopies, or with crimson cushions at both ends 5,

* On hatthava/‘akam here Buddhaghosa merely says, ‘ itthiyo va va//antu puris va va/fantu (MS. va/ati) yeva.’ The word recurs in Kullavagga X, a1.

* That Asandi is a cushion, and not a chair as Childers gives, is clear from GAtaka I, 108.

* Pafika ’ti unz4mayo setattharako (Sum. Vil. on Brahmagéla Sutta 9).

“ Kuttakan ti so/asannam nd/akitthinam /hatv’ nakkana-yoggam uanamayattharanam (Sum. Vil. on Brahmagala Sutta 9).

® This list recurs in the Magghima Sila, § 5 (Rh D., ‘ Buddhist Suttas from the Pali,’ p. 193). Childers has given the commentary on most of these terms from the Sumangala Vilfsinf. Several of the items are also mentioned among the possessions of the Great King of Glory (Rh. D., loc. cit., p. 274, &c.). In several cases the exact meaning is at present quite uncertain. The comment on the last two words runs as follows: Sauttarakkhadan ti saha uttara-

p. 28

When people, who went to visit the Vih4ras, saw these things, they were annoyed, murmured, and became angry, thinking, ‘This is as if they were still enjoying the pleasures of the world.’

They told this thing to the Blessed One.

4. ‘Lofty and large things to recline upon, stich as large cushions (&c., as in § 3, down to:) cushions crimson at both ends, are not, O Bhikkhus, to be used. Whosoever uses them, is guilty of a dukkaZa offence.’

5. Now at that time the Ahabbaggiya Bhikkhus, since the use of lofty and large things to recline upon had been forbidden by the Blessed One, used to use fine skins, such as lion, tiger, and panther skins. These skins were cut to fit the couches, and to fit the chairs; and were spread inside or outside the couches or the chairs.

When people, who went to visit the Viharas, saw these things, they were annoyed, murmured, and became angry, thinking, ‘ This is as if they were still enjoying the pleasures of the world.’

They told this thing to the Blessed One.

6. ‘ Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkaZa offence.’