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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nirdpadhi, 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.’ 11. Then thought the venerable Sova: ‘The Blessed One is pleased with me. This then is the time which my superior spoke of.’ And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said: ‘Lord! my superior Maha Ka#é4yana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7, down to the end of the message).’ Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said: ‘The Southern country and Avanti has but few Bhikkhus. I allow the upasampada4 (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.’ 12. ‘In this passage the following are the border countries referred to". To the East is the town Kagangala, and beyond it Mah4s4l4. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavatt. Beyond that is border country; this side of it is the Middle country. To the South is the town Setakazzika. Beyond that is border country; this side of it is the Middle country. To the West is the Braéhman district of Thana. Beyond that is 1 Compare Cunningham, ‘ Ancient Geography of India,’ I, 440; Childers, Khuddaka P4sha, p. 20; Alwis, ‘Introduction to Pali Grammar,’ XXIX; Lassen, Indische Alterthumskunde, I, t19 (2nd ed.); Rhys Davids, ‘ Buddhist Birth Stories,’ p. 61. V, 13, 13. RULES FOR FOOT-CLOTHING, SEATS, ETC. 39 border country ; this side of it is the Middle country. To the North is the mountain range called Usiradhaga. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampada (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinayadhara. 13. ‘In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. ‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries.
2I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. ‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries. ‘In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, maggharu, and gantu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheepskins, goat-skins, and deer-skins, as coverlets, in all the border countries. ‘There also, O Bhikkhus, 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) with such and such a name.” I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days’ 40 MAHAVAGGA. V, 13, 13. rule, before it reaches the hand (of the person for whom it was intended)?.’ 1 On this last clause compare the first Nissaggiya, and our note there. The clause here means that the ten days of the rule in the Patimokkha are not to begin to run, under the circumstances specified, till the set of robes has actually reached the hand of the Bhikkhu for whom they were intended. Buddhaghosa says here: YAva Aharitva v4 na dinnam tumhakam bhante fivaram uppannan ti pahinitva v4 narofitam, tava gananam na upeti, anadhi//Aitam na vaésfati. Yada pana Anetvd v4 dinnam hoti, uppannan ti v4 sutam, tato pas/haya dasdham eva pariharam labhati. VI, 1, 2. ON MEDICAMENTS. 41 SIXTH KHANDHAKA. (ON MEDICAMENTS. ) 1, 1. At that time the Blessed One dwelt at Savatthi, in the Getavana, the park of Anatha-pizdika. And at that time Bhikkhus, attacked by the sickness of the hot season !, threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs *. And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ananda : ‘ How is it, Ananda, that the Bhikkhus are become now so lean, rough, &c.?’ ‘At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs.’ 2. Then there occurred to the mind of the 1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.).
3Then there occurred to the mind of the 1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.). ? Read in the text Dhamani-santata-gatta ; and compare Lalita Vistara, p. 226, and Professor Weber's ‘ Bhagavatt,’ II, 289. 42 MAHAVAGGA. VI, 1,3. Blessed One, when meditating alone, this consideration: ‘At this time the Bhikkhus (&c., down to :) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food?’ And the Blessed One thought: ‘These five medicaments—that is to say, ghee, butter, oil, honey, molasses—are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.’ 3. And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying, ‘When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration: “At this time (&c., as in § 2, down to:) material food.” Then I thought: “ These five (&c., as in § 2, down to:) at the right time.” I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.’ 4. Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest!, much less greasy foods?. Then they—attacked both by the hot-season disease, and by this want of appetite’ became by both at once still more lean, rough, 1 Na &khAdenti na giranti, na vatarogam pafipassambhetum sakkonti (B.). * Senesikni siniddh4ni (B.). Compare Sanskrit snaihika. > Bhattasshandakené 'ti bhattam arofakena (B.). VI, 2, 2. ON MEDICAMENTS. 43 ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And the Blessed One saw the Bhikkhus thus still more lean, &c. And when he saw it, he asked the venerable Ananda: ‘ How is it, Ananda, that the Bhikkhus are become now still more lean, &c.?’ 5. ‘At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&c., as in § 4, down to:) standing out on their limbs.’ Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.’ 2. 1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One.
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.
1Nirdpadhi, 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.’ 11. Then thought the venerable Sova: ‘The Blessed One is pleased with me. This then is the time which my superior spoke of.’ And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said: ‘Lord! my superior Maha Ka#é4yana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7, down to the end of the message).’ Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said: ‘The Southern country and Avanti has but few Bhikkhus. I allow the upasampada4 (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.’ 12. ‘In this passage the following are the border countries referred to". To the East is the town Kagangala, and beyond it Mah4s4l4. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavatt. Beyond that is border country; this side of it is the Middle country. To the South is the town Setakazzika. Beyond that is border country; this side of it is the Middle country. To the West is the Braéhman district of Thana. Beyond that is 1 Compare Cunningham, ‘ Ancient Geography of India,’ I, 440; Childers, Khuddaka P4sha, p. 20; Alwis, ‘Introduction to Pali Grammar,’ XXIX; Lassen, Indische Alterthumskunde, I, t19 (2nd ed.); Rhys Davids, ‘ Buddhist Birth Stories,’ p. 61. V, 13, 13. RULES FOR FOOT-CLOTHING, SEATS, ETC. 39 border country ; this side of it is the Middle country. To the North is the mountain range called Usiradhaga. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampada (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinayadhara. 13. ‘In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. ‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries.
2I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. ‘In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries. ‘In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, maggharu, and gantu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheepskins, goat-skins, and deer-skins, as coverlets, in all the border countries. ‘There also, O Bhikkhus, 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) with such and such a name.” I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days’ 40 MAHAVAGGA. V, 13, 13. rule, before it reaches the hand (of the person for whom it was intended)?.’ 1 On this last clause compare the first Nissaggiya, and our note there. The clause here means that the ten days of the rule in the Patimokkha are not to begin to run, under the circumstances specified, till the set of robes has actually reached the hand of the Bhikkhu for whom they were intended. Buddhaghosa says here: YAva Aharitva v4 na dinnam tumhakam bhante fivaram uppannan ti pahinitva v4 narofitam, tava gananam na upeti, anadhi//Aitam na vaésfati. Yada pana Anetvd v4 dinnam hoti, uppannan ti v4 sutam, tato pas/haya dasdham eva pariharam labhati. VI, 1, 2. ON MEDICAMENTS. 41 SIXTH KHANDHAKA. (ON MEDICAMENTS. ) 1, 1. At that time the Blessed One dwelt at Savatthi, in the Getavana, the park of Anatha-pizdika. And at that time Bhikkhus, attacked by the sickness of the hot season !, threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs *. And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ananda : ‘ How is it, Ananda, that the Bhikkhus are become now so lean, rough, &c.?’ ‘At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs.’ 2. Then there occurred to the mind of the 1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.).
3Then there occurred to the mind of the 1 Sfradikena 4badhena ’ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam koffhabbhantara-gatam hoti (B.). ? Read in the text Dhamani-santata-gatta ; and compare Lalita Vistara, p. 226, and Professor Weber's ‘ Bhagavatt,’ II, 289. 42 MAHAVAGGA. VI, 1,3. Blessed One, when meditating alone, this consideration: ‘At this time the Bhikkhus (&c., down to :) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food?’ And the Blessed One thought: ‘These five medicaments—that is to say, ghee, butter, oil, honey, molasses—are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.’ 3. And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying, ‘When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration: “At this time (&c., as in § 2, down to:) material food.” Then I thought: “ These five (&c., as in § 2, down to:) at the right time.” I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.’ 4. Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest!, much less greasy foods?. Then they—attacked both by the hot-season disease, and by this want of appetite’ became by both at once still more lean, rough, 1 Na &khAdenti na giranti, na vatarogam pafipassambhetum sakkonti (B.). * Senesikni siniddh4ni (B.). Compare Sanskrit snaihika. > Bhattasshandakené 'ti bhattam arofakena (B.). VI, 2, 2. ON MEDICAMENTS. 43 ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And the Blessed One saw the Bhikkhus thus still more lean, &c. And when he saw it, he asked the venerable Ananda: ‘ How is it, Ananda, that the Bhikkhus are become now still more lean, &c.?’ 5. ‘At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&c., as in § 4, down to:) standing out on their limbs.’ Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.’ 2. 1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One.
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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