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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. ‘ 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.’ 7. Now at that time the AZabbaggiya Bhikkhus, since fine skins had been forbidden by the Blessed kkhadena upari-bandhena ratta-vitinena saddhin ti attho. Setavitinam pi he//h4 akappiya-paffattharave sati na va/fati, asati pana vaéati. Ubhatolohitakipadhanam sisfipadhanat 4a padipadhanat ka maiikassa ubhatolohitakGpadhanam evam (read eva?) na kappati. Yam pana ekam eva upadhdnam ubhosu passesu rattam v4 hoti paduma-vannam va kitram va sake pam4va-yuttam vaffati, mahaupadhanam pana pafikkhittam. V, 10,9. RULES FOR FOOT-CLOTHING, SEATS, ETC. 29 One, began to use the skins of oxen. These skins were cut to fit the couches, or the chairs; and were spread inside or outside the couches, or the chairs. Now a certain Bhikkhu of bad character was a friend of the family of a certain lay-disciple of a bad character. And that bad Bhikkhu, early one “morning, dressed himself, and with his robe on and his bowl in his hand, went to the dwelling-place of that bad disciple, and sat down on a seat made ready for him. And the bad disciple went up to the place where the bad Bhikkhu was, and saluted him, and took his seat beside him. 8. Now at that time that bad disciple had a young bull beautiful to behold, quiet, and varied in colour like a panther’s cub. And the bad Bhikkhu gazed with longing at the bull. And that bad disciple said to that bad Bhikkhu: ‘Why does your reverence gaze so with longing at that bull ?’ ‘My friend,’ said he, ‘I want that bull’s skin.’ Then that bad disciple slew that bull, and skinned it, and gave it to that bad Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away. 9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind him. The Bhikkhus said : ‘ How is it, friend, that this cow keeps following so behind you ?’ ‘I don’t know, friends, why it should keep following me.’ But that bad Bhikkhu’s robe was soiled with blood; and the Bhikkhus asked him, ‘How has this robe of yours got marked with blood ?’ Then he told them the whole matter. 30 MAHAVAGGA. V, 10, 9 a ‘How is that, Sir? You have been causing another to deprive a living thing of life!’ ‘ That is so, friends.’ The modest among the Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can this Bhikkhu induce a man to deprive a living thing of life? Has not the taking of life been censured, and the abstinence therefrom been praised in many a discourse by the Blessed One ?’ And the Bhikkhus told this thing to the Blessed One. Then the Blessed One held because of th's, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, ‘Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life ?’ ‘It is true, Lord.’
2Then the Blessed One held because of th's, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, ‘Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life ?’ ‘It is true, Lord.’ ‘But how can you be so foolish as to do so? Have I not censured in many a discourse the taking of life, O foolish one, and praised the abstinence therefrom ? Such conduct, thou foolish one, will not conduce to the conversion of the unconverted !’ And having thus rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever does so shall be dealt with according to the Laws'. Ox-skins are not to be worn, O Bhikkhus. Whosoever does so, is guilty of a dukka¢a offence. And neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is guilty of a dukka¢a offence.’ ' The Laws (Dhammas) referred to are the first P&ragika, the . 11th Pakittiya, and the 61st and 62nd Paéittiyas. V, 12. RULES FOR FOOT-CLOTHING, SEATS, ETC. 31 11, Now at that time men had couches and chairs covered or bound with skins. The Bhikkhus, fearing to offend, would not sit down upon them. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to lie down upon them.’ Now at that time the Viharas were bound together by thongs made of skin’. The Bhikkhus fearing to offend, would not sit down upon them. They told this thing to the Blessed One. ‘TI allow you, O Bhikkhus, to sit down upon (skins when they are) only used for binding things together.’ UNIVER SETY | Clip RNIAL 12, Now at that time the Adabbaggiya Bhikkhus used to go into the villages with their shoes on. The people were annoyed, murmured, and became angry, saying, ‘That is how those behave who are still enjoying the pleasures of the world!’ They told this thing to the Blessed One. ‘You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever does so, is guilty of a dukkaZa offence.’ Now at that time a certain Bhikkhu was sick, and unable to go into the village without shoes on. They told this thing to the Blessed One. ‘I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.’ * Ogumphiyantiti bhitti-dandakadisu veéAetv4 bandhanti (B.). 32 MAHAVAGGA. V, 13) 1. 13%. 1. Now at that time the venerable Maha Kaé- Aayana was staying in Avanti on the hill called the Precipice, near Kuraraghara*, And at that time the lay-disciple named Sova Kutikazwa* was the personal attendant upon the venerable Maha Kaé- Aayana. And the disciple Soa Ku¢ikazza went to the place where the venerable Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kaéééyana :
3And the disciple Soa Ku¢ikazza went to the place where the venerable Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kaéééyana : ‘As I understand the doctrine laid down by the venerable Maha Kaéédyana, it is difficult for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection. I wish therefore to cut off my hair and beard, to clothe myself in the orange-coloured robes, and to go forth from the household life into the houseless state‘, May the venerable Mahé Kaé- Aayana receive me into the Order of those who have renounced the world!’ 2. ‘Hard is it, Sova, your life long to live the 1 Sections 1-6 of this chapter were published and translated by Alwis in his ‘ Ka&A#ayana’s Pali Grammar,’ pp. 92 and following. | ? Buddhaghosa spells this name Kuduraghara, and says it was there that Ka&s4yana had been accustomed to go for alms, and that he dwelt on the precipice itself. * Buddhaghosa has a curious explanation of this name, Kofiagghanakam pana kanna-pilandhanakam dhfreti, tasm4 Kufkanno ti vukkati. This is evidently merely drawn from the word itself, which may just as well have meant ‘ with pointed ears.’ * This is a common phrase. Compare Tevigga Sutta (Rh. D., ‘Buddhist Suttas from the Pali,’ pp. 187, 188). V, 13,3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 33 higher life using only one bed, and with but one meal a day. Do you, therefore, Sova, remain in the state of a householder, and practise only for a time the higher life, the precepts of the Buddhas, using only one bed, and with but one meal a day.’ Then the desire for renunciation? which had arisen in the disciple Sova Kuzikazza abated in him. A second time the disciple Sova Kutikazna [made the same request, and received the same reply with the same result]. And a third time Sova Kutikanna made the same request. Then the venerable Mahé Kaé#édyana conferred the pabbagyg4 (ordination) on the disciple Soma Kutikazna. Now at that time in the Southern country and in Avanti there were but few Bhikkhus. And it was only after the lapse of three years that the venerable Maha Kaéé4yana was able, with difficulty, and with trouble, to get together a meeting of the Order in which ten Bhikkhus were present? And then he admitted the venerable Soma into the higher rank of the Order. 3. Now when the venerable Sova had passed the rainy season there sprang up in his mind, when he was meditating alone, this thought : ‘I have heard indeed that the Blessed One is such and such a one. But I have not as yet seen him face to face. I should like to go and visit the Blessed One, the Arahat Buddha, if my superior would allow me.’ And in the evening the venerable Sowa, leaving his solitude, went to the place where the venerable ’ Compare gamikabhisamkh4ra, Mahavagga VI, 31, 2. * On the necessity of this, see Mah4vagga IX, 4, 1. (17] D 34 MAHAVAGGA. V, 13) 4+
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.
16. ‘ 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.’ 7. Now at that time the AZabbaggiya Bhikkhus, since fine skins had been forbidden by the Blessed kkhadena upari-bandhena ratta-vitinena saddhin ti attho. Setavitinam pi he//h4 akappiya-paffattharave sati na va/fati, asati pana vaéati. Ubhatolohitakipadhanam sisfipadhanat 4a padipadhanat ka maiikassa ubhatolohitakGpadhanam evam (read eva?) na kappati. Yam pana ekam eva upadhdnam ubhosu passesu rattam v4 hoti paduma-vannam va kitram va sake pam4va-yuttam vaffati, mahaupadhanam pana pafikkhittam. V, 10,9. RULES FOR FOOT-CLOTHING, SEATS, ETC. 29 One, began to use the skins of oxen. These skins were cut to fit the couches, or the chairs; and were spread inside or outside the couches, or the chairs. Now a certain Bhikkhu of bad character was a friend of the family of a certain lay-disciple of a bad character. And that bad Bhikkhu, early one “morning, dressed himself, and with his robe on and his bowl in his hand, went to the dwelling-place of that bad disciple, and sat down on a seat made ready for him. And the bad disciple went up to the place where the bad Bhikkhu was, and saluted him, and took his seat beside him. 8. Now at that time that bad disciple had a young bull beautiful to behold, quiet, and varied in colour like a panther’s cub. And the bad Bhikkhu gazed with longing at the bull. And that bad disciple said to that bad Bhikkhu: ‘Why does your reverence gaze so with longing at that bull ?’ ‘My friend,’ said he, ‘I want that bull’s skin.’ Then that bad disciple slew that bull, and skinned it, and gave it to that bad Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away. 9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind him. The Bhikkhus said : ‘ How is it, friend, that this cow keeps following so behind you ?’ ‘I don’t know, friends, why it should keep following me.’ But that bad Bhikkhu’s robe was soiled with blood; and the Bhikkhus asked him, ‘How has this robe of yours got marked with blood ?’ Then he told them the whole matter. 30 MAHAVAGGA. V, 10, 9 a ‘How is that, Sir? You have been causing another to deprive a living thing of life!’ ‘ That is so, friends.’ The modest among the Bhikkhus were annoyed, murmured, and became angry, saying, ‘How can this Bhikkhu induce a man to deprive a living thing of life? Has not the taking of life been censured, and the abstinence therefrom been praised in many a discourse by the Blessed One ?’ And the Bhikkhus told this thing to the Blessed One. Then the Blessed One held because of th's, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, ‘Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life ?’ ‘It is true, Lord.’
2Then the Blessed One held because of th's, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, ‘Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life ?’ ‘It is true, Lord.’ ‘But how can you be so foolish as to do so? Have I not censured in many a discourse the taking of life, O foolish one, and praised the abstinence therefrom ? Such conduct, thou foolish one, will not conduce to the conversion of the unconverted !’ And having thus rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever does so shall be dealt with according to the Laws'. Ox-skins are not to be worn, O Bhikkhus. Whosoever does so, is guilty of a dukka¢a offence. And neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is guilty of a dukka¢a offence.’ ' The Laws (Dhammas) referred to are the first P&ragika, the . 11th Pakittiya, and the 61st and 62nd Paéittiyas. V, 12. RULES FOR FOOT-CLOTHING, SEATS, ETC. 31 11, Now at that time men had couches and chairs covered or bound with skins. The Bhikkhus, fearing to offend, would not sit down upon them. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to lie down upon them.’ Now at that time the Viharas were bound together by thongs made of skin’. The Bhikkhus fearing to offend, would not sit down upon them. They told this thing to the Blessed One. ‘TI allow you, O Bhikkhus, to sit down upon (skins when they are) only used for binding things together.’ UNIVER SETY | Clip RNIAL 12, Now at that time the Adabbaggiya Bhikkhus used to go into the villages with their shoes on. The people were annoyed, murmured, and became angry, saying, ‘That is how those behave who are still enjoying the pleasures of the world!’ They told this thing to the Blessed One. ‘You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever does so, is guilty of a dukkaZa offence.’ Now at that time a certain Bhikkhu was sick, and unable to go into the village without shoes on. They told this thing to the Blessed One. ‘I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.’ * Ogumphiyantiti bhitti-dandakadisu veéAetv4 bandhanti (B.). 32 MAHAVAGGA. V, 13) 1. 13%. 1. Now at that time the venerable Maha Kaé- Aayana was staying in Avanti on the hill called the Precipice, near Kuraraghara*, And at that time the lay-disciple named Sova Kutikazwa* was the personal attendant upon the venerable Maha Kaé- Aayana. And the disciple Soa Ku¢ikazza went to the place where the venerable Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kaéééyana :
3And the disciple Soa Ku¢ikazza went to the place where the venerable Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kaéééyana : ‘As I understand the doctrine laid down by the venerable Maha Kaéédyana, it is difficult for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection. I wish therefore to cut off my hair and beard, to clothe myself in the orange-coloured robes, and to go forth from the household life into the houseless state‘, May the venerable Mahé Kaé- Aayana receive me into the Order of those who have renounced the world!’ 2. ‘Hard is it, Sova, your life long to live the 1 Sections 1-6 of this chapter were published and translated by Alwis in his ‘ Ka&A#ayana’s Pali Grammar,’ pp. 92 and following. | ? Buddhaghosa spells this name Kuduraghara, and says it was there that Ka&s4yana had been accustomed to go for alms, and that he dwelt on the precipice itself. * Buddhaghosa has a curious explanation of this name, Kofiagghanakam pana kanna-pilandhanakam dhfreti, tasm4 Kufkanno ti vukkati. This is evidently merely drawn from the word itself, which may just as well have meant ‘ with pointed ears.’ * This is a common phrase. Compare Tevigga Sutta (Rh. D., ‘Buddhist Suttas from the Pali,’ pp. 187, 188). V, 13,3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 33 higher life using only one bed, and with but one meal a day. Do you, therefore, Sova, remain in the state of a householder, and practise only for a time the higher life, the precepts of the Buddhas, using only one bed, and with but one meal a day.’ Then the desire for renunciation? which had arisen in the disciple Sova Kuzikazza abated in him. A second time the disciple Sova Kutikazna [made the same request, and received the same reply with the same result]. And a third time Sova Kutikanna made the same request. Then the venerable Mahé Kaé#édyana conferred the pabbagyg4 (ordination) on the disciple Soma Kutikazna. Now at that time in the Southern country and in Avanti there were but few Bhikkhus. And it was only after the lapse of three years that the venerable Maha Kaéé4yana was able, with difficulty, and with trouble, to get together a meeting of the Order in which ten Bhikkhus were present? And then he admitted the venerable Soma into the higher rank of the Order. 3. Now when the venerable Sova had passed the rainy season there sprang up in his mind, when he was meditating alone, this thought : ‘I have heard indeed that the Blessed One is such and such a one. But I have not as yet seen him face to face. I should like to go and visit the Blessed One, the Arahat Buddha, if my superior would allow me.’ And in the evening the venerable Sowa, leaving his solitude, went to the place where the venerable ’ Compare gamikabhisamkh4ra, Mahavagga VI, 31, 2. * On the necessity of this, see Mah4vagga IX, 4, 1. (17] D 34 MAHAVAGGA. V, 13) 4+
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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