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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* On the necessity of this, see Mah4vagga IX, 4, 1. (17] D 34 MAHAVAGGA. V, 13) 4+ Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Mah4 KaééAyana : 4. ‘When I was meditating alone, venerable Sir, the following thought occurred to my mind, “I have heard (&c., as above).” Now I would go and visit the Blessed One, the Arahat Buddha, if you, as my superior, allow it.’ ‘That is good, that is good, Soza! Go then, Soma, to visit the Blessed One, the Arahat Buddha. [5.] You shall see, Sova, how the Blessed One arouses faith, is worthy of faith, calm in his senses, calm in his mind, gifted with the highest self-control and quietude, an elephant among men, subdued, guarded, with his senses in subjection to himself. Do you therefore, Soza, bow down in my name at the feet of the Blessed One, and say, “ Lord! my superior, the venerable Mahé Ka&Ayana, bows down in salutation at the feet of the Blessed One!” and add, “In the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was only after the lapse of three years that with difficulty and with trouble an assembly of the Order was got together, in which ten members were present, and I could be received into the higher rank of the Order. May the Blessed One be pleased, therefore, to allow the higher ordination in the Southern country and in Avanti before a meeting of a lesser number. [6.] In the Southern country and in Avanti, Lord, the soil is black on the surface 1, rough, and trampled by the feet of cattle *. 1 Kazhuttara ’ti kasha-mattik-uttard upari-vaddhita kasha-mattikd (B.). Alwis translates, ‘overrun with thorns.’ * Gokanfaka-haté ’ti gunna khurehi akkanta-bhumito samu/shehi go-kaw/akehi upahaté. Te kira gokan/ake ekapasalika upahan& V, 13, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 35
21 Kazhuttara ’ti kasha-mattik-uttard upari-vaddhita kasha-mattikd (B.). Alwis translates, ‘overrun with thorns.’ * Gokanfaka-haté ’ti gunna khurehi akkanta-bhumito samu/shehi go-kaw/akehi upahaté. Te kira gokan/ake ekapasalika upahan& V, 13, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 35 May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath’. In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country? the eragu, moragu, magg/4ru, and gantu grasses *® are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. [7.] At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, ‘We give this set of robes to (a Bhikkhu) of such and such a name.’ When they return, the Bhikkhus tell them, ‘A set of robes has been given to you by a person of such and such a name.’ But they, fearing to offend, do not accept it, saying, ‘Let us not be guilty of a Nissaggiya.’ May the Blessed One be pleased to make a detailed statement in the matter of robes.”’ rakkhitum na sakkonti, evam khar4 honti(B.). Alwis takes gokanéaka as a plant (Ruellia Longifolia). * Compare the 57th PA&éittiya. ® See below, § 12; and compare Rh. D., ‘ Buddhist Birth Stories,’ p. 61. * Im4 fatasso pi tina-gatiyo. Etehi kata-sa/ake fa taffikayo ha karonti. Ettha eragfi ’ti ekaraka-linam, tam o/frikam. Moragutizam tamba-sisam sukhumam mudukam sukha-samphassam ; tena kata tasfka nipaggitva vus//Aitamatte pana uddhumété hutvé ti/ati. Magg4runé (sic, and so Alwis) kata-s4/ake pi karonti. Gantussa mani-sadiso vanno hoti. Taffka is a mat; see GAtaka I, 141. Compare Sanskrit Eraka, and Mayfiraka. D2 36 MAHAVAGGA. V, 13, 8 ‘Even so, Lord,’ said the venerable Soma in assent to the venerable Mahé Kaéé4yana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to SAvatthi. 8. And wandering from place to place he arrived at the place where the Blessed One was, at Savatthi in the Getavana, Anatha-pizaika’s park. And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought :
3And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought : ‘Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihdra with that Bhikkhu, he desires to dwell in the same Vihdra with the venerable Soma.’ And he made ready a sleeping-place for the venerable Sova at the place where the Blessed One was staying. 9. Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihéra. And also the venerable Soma, having spent the greater part of the night in the open air, entered the Vihdra. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable Soma, saying, ‘May the Dhamma so become clear to you that you may speak!’ 1 Pafibh&tu tam bhikkhu dhammo bhisitum. Compare Buddhaghosa’s commentary on the similar idiom used in the Maha- V, 13, 10. RULES FOR FOOT-CLOTHING, SEATS, ETC: 37 ‘Even so, Lord!’ said the venerable Sova in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (A¢¢Aaka-vaggikAni '). And the Blessed One, at the conclusion of the venerable Sova’s recitation, expressed his pleasure, saying, : ‘Excellent, most excellent,O Bhikkhu! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant *, able to make things understood. How many years is it since thou hast been ordained ?’ ‘One year, my Lord!’ 10. ‘But why have you postponed it so long ?’ ‘’Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares,’ And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion : ‘When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi, parinibbana Sutta II, 31 as given by Rh. D. (‘ Buddhist Suttas from the Pali,’ p. 36). 1 A/thaka-vagga is the name of the fourth book in the Sutta Nipata. See Professor Fausbdll’s translation, p. viii. It may also be the name of divisions of other books, but probably that portion of the Sutta Nip4ta is here referred to. 2 On Ane/agalaya compare ne/4 vak4 in § 6 of the Xfila-sila. ® Ariyo is the man who has entered the Path, Sufi is locative. Nirdpadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, Tanh4, Up4dana). 38 - MAHAVAGGA. V, 13, 11. ‘The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’
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.
1* On the necessity of this, see Mah4vagga IX, 4, 1. (17] D 34 MAHAVAGGA. V, 13) 4+ Maha Kaéédyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Mah4 KaééAyana : 4. ‘When I was meditating alone, venerable Sir, the following thought occurred to my mind, “I have heard (&c., as above).” Now I would go and visit the Blessed One, the Arahat Buddha, if you, as my superior, allow it.’ ‘That is good, that is good, Soza! Go then, Soma, to visit the Blessed One, the Arahat Buddha. [5.] You shall see, Sova, how the Blessed One arouses faith, is worthy of faith, calm in his senses, calm in his mind, gifted with the highest self-control and quietude, an elephant among men, subdued, guarded, with his senses in subjection to himself. Do you therefore, Soza, bow down in my name at the feet of the Blessed One, and say, “ Lord! my superior, the venerable Mahé Ka&Ayana, bows down in salutation at the feet of the Blessed One!” and add, “In the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was only after the lapse of three years that with difficulty and with trouble an assembly of the Order was got together, in which ten members were present, and I could be received into the higher rank of the Order. May the Blessed One be pleased, therefore, to allow the higher ordination in the Southern country and in Avanti before a meeting of a lesser number. [6.] In the Southern country and in Avanti, Lord, the soil is black on the surface 1, rough, and trampled by the feet of cattle *. 1 Kazhuttara ’ti kasha-mattik-uttard upari-vaddhita kasha-mattikd (B.). Alwis translates, ‘overrun with thorns.’ * Gokanfaka-haté ’ti gunna khurehi akkanta-bhumito samu/shehi go-kaw/akehi upahaté. Te kira gokan/ake ekapasalika upahan& V, 13, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 35
21 Kazhuttara ’ti kasha-mattik-uttard upari-vaddhita kasha-mattikd (B.). Alwis translates, ‘overrun with thorns.’ * Gokanfaka-haté ’ti gunna khurehi akkanta-bhumito samu/shehi go-kaw/akehi upahaté. Te kira gokan/ake ekapasalika upahan& V, 13, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 35 May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath’. In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country? the eragu, moragu, magg/4ru, and gantu grasses *® are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. [7.] At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, ‘We give this set of robes to (a Bhikkhu) of such and such a name.’ When they return, the Bhikkhus tell them, ‘A set of robes has been given to you by a person of such and such a name.’ But they, fearing to offend, do not accept it, saying, ‘Let us not be guilty of a Nissaggiya.’ May the Blessed One be pleased to make a detailed statement in the matter of robes.”’ rakkhitum na sakkonti, evam khar4 honti(B.). Alwis takes gokanéaka as a plant (Ruellia Longifolia). * Compare the 57th PA&éittiya. ® See below, § 12; and compare Rh. D., ‘ Buddhist Birth Stories,’ p. 61. * Im4 fatasso pi tina-gatiyo. Etehi kata-sa/ake fa taffikayo ha karonti. Ettha eragfi ’ti ekaraka-linam, tam o/frikam. Moragutizam tamba-sisam sukhumam mudukam sukha-samphassam ; tena kata tasfka nipaggitva vus//Aitamatte pana uddhumété hutvé ti/ati. Magg4runé (sic, and so Alwis) kata-s4/ake pi karonti. Gantussa mani-sadiso vanno hoti. Taffka is a mat; see GAtaka I, 141. Compare Sanskrit Eraka, and Mayfiraka. D2 36 MAHAVAGGA. V, 13, 8 ‘Even so, Lord,’ said the venerable Soma in assent to the venerable Mahé Kaéé4yana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to SAvatthi. 8. And wandering from place to place he arrived at the place where the Blessed One was, at Savatthi in the Getavana, Anatha-pizaika’s park. And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought :
3And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda: ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought : ‘Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihdra with that Bhikkhu, he desires to dwell in the same Vihdra with the venerable Soma.’ And he made ready a sleeping-place for the venerable Sova at the place where the Blessed One was staying. 9. Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihéra. And also the venerable Soma, having spent the greater part of the night in the open air, entered the Vihdra. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable Soma, saying, ‘May the Dhamma so become clear to you that you may speak!’ 1 Pafibh&tu tam bhikkhu dhammo bhisitum. Compare Buddhaghosa’s commentary on the similar idiom used in the Maha- V, 13, 10. RULES FOR FOOT-CLOTHING, SEATS, ETC: 37 ‘Even so, Lord!’ said the venerable Sova in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (A¢¢Aaka-vaggikAni '). And the Blessed One, at the conclusion of the venerable Sova’s recitation, expressed his pleasure, saying, : ‘Excellent, most excellent,O Bhikkhu! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant *, able to make things understood. How many years is it since thou hast been ordained ?’ ‘One year, my Lord!’ 10. ‘But why have you postponed it so long ?’ ‘’Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares,’ And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion : ‘When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi, parinibbana Sutta II, 31 as given by Rh. D. (‘ Buddhist Suttas from the Pali,’ p. 36). 1 A/thaka-vagga is the name of the fourth book in the Sutta Nipata. See Professor Fausbdll’s translation, p. viii. It may also be the name of divisions of other books, but probably that portion of the Sutta Nip4ta is here referred to. 2 On Ane/agalaya compare ne/4 vak4 in § 6 of the Xfila-sila. ® Ariyo is the man who has entered the Path, Sufi is locative. Nirdpadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, Tanh4, Up4dana). 38 - MAHAVAGGA. V, 13, 11. ‘The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’
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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