Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘“T love live things that have no feet, the bipeds too I love. ‘“T love four-footed creatures, and things with many feet. ‘“Let no footless thing do hurt to me, nor thing that has two feet. ‘Let no four-footed creature hurt, nor thing with many feet. ‘“ Let all creatures, all things that live, all beings of whatever kind, ‘“Let all behold good fortune', and let none fall into sin. ? This phrase occurs in the passage at Mahé-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed. V,7,1- ON THE DAILY LIFE OF THE BHIKKHUS. 77 ‘“Tnfinite is the Buddha, infinite the Truth, infnite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice. ‘“ Made is my safeguard, made my defence. Let living things retreat, ‘“ Whilst I revere the Blessed One, the Buddhas 1 seven supreme}. ‘T allow you, O Bhikkhus, to let blood *.’ 1. Nowat that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself. They told this matter to the Blessed One. ‘When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are 1 This is only one of the many passages from which it is evident that in the oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive, were known by name to the members of the Buddhist community. Compare Rh. D.’s ‘ Hibbert Lectures, 1881,’ p. 142. It is nevertheless probable that, with their ideas as to the infinite number of worlds which had succeeded one another in the past, they considered that the number of previous Buddhas had also been infinite. * This last injunction, which comes in here so tamely, is omitted in the GAtaka story, and is merely a hook on which to hang an excuse for introducing this ancient and evidently favourite prescription into the Vinaya. That it is quite out of place is sufficiently evident from the fact that it has already been laid down in identical terms in the MahAvagga VI, 14, 4, where it is found in its natural connection. * Anabhiratiy4 pi/ito attano angagatam hindi. This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire. 78 KULLAVAGGA. V, 8,1. not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thullazéaya.’ 8' 1. Now at that time the Se¢¢hi of Ragagaha had acquired a block? of sandal-wood of the most precious sandal-wood flavour. And the Seéthi of Ragagaha thought, ‘ How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips® shall remain my property, and I can give the bowl away?’ And the Seéthi of Ragagaha had a bowl turned out of that block of sandal-wood, and put it in a balance, and had it lifted on to the top of a bamboo‘, and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, ‘If any Samaza or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him!’
2It is a gift to him!’ Then Pfraza Kassapa went to the Seéthi of Ragagaha, and said to him, ‘I, O householder, am 1 A Burmese version of the following legend is translated by Bishop Bigandet in his ‘ Legend of the Burmese Buddha,’ vol. ii, pp. 212-216 (Third Edition). * Kandana-gan/hi uppanna hott ti 4andana-ghasAké uppanna hoti (B.). Compare gan/hika at Gataka I, 150=gandika at ibid. II, 124, and our note below on that word at V, 29, 3. 5 Lekham. It is clear from V, 9, 2, below, and Buddhaghosa’s note there, that likhitum is used in the sense of ‘to plane’ or ‘to adze’ wood or metal; and the Sinhalese MSS. read here likham instead of lekham. It cannot be ‘to turn,’ as the turning lathe is quite a modern invention. * A similar proceeding is related of a Bhikkhu at 24, 1. V,8,1. ON THE DAILY LIFE OF THE BHIKKHUS. 79 an Arahat and possessed of Iddhi. Give me the bowl.’ : ‘If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl!’ Then Makkhali Gos4la, and Agita Kesa-kambalf, and Pakudha Kaééayana, and Sazgaya Belaéthiputta, and Nigaz/ha NAata-putta went severally to the Setthi of R4gagaha, [and preferred the same request, and received the same reply.] Nowat that time the venerable Mah4 Moggallana and the venerable Pizdola Bharadvaga, having dressed themselves early in the morning, went into Ragagaha, duly bowled and robed, for alms. And the venerable Pizdola Bharadvaga said to the venerable Maha Moggallana: ‘The venerable Maha Moggallana is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.’ ‘The venerable Pizdola Bharadvaga also is both an Arahat and possessed of Iddhi. Go, friend Bharadvaga, and fetch down the bowl, for this bowl belongs to thee.’ Then the venerable Pizdola Bh4radvaga, rising up in the air, took the bowl, and went thrice round Ragagaha (in the air). And at that time the Sed¢hi of Ragagaha stood. in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘May the venerable Bharadvaga be pleased to descend upon our dwelling-place.’ And the venerable Bharadvaga descended into his dwelling-place. Then the Seé¢hi of Ragagaha took the bowl from the hands of the venerable Bhdradvaga, and filled it with costly food, and presented it to the venerable Bharadvaga. And 80 KULLAVAGGA. V, 8, 2. the venerable Bhdradvaga took the bowl, and departed to his Arama. ' 2, Now the people heard, ‘ The venerable Pizdola Bharadvaga, they say, has got down the Ragagaha Seéthi’s bowl.’ And those people, with shouts loud and long, followed in the steps of Pizdola Bharadvaga. And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’
3And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’ ‘The venerable Pizdola Bharadvaga, Lord, has got down the Ragagaha Seéthi’s bowl; and the people thereof are following in his steps with shouts loud and long.’ Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu- Samgha, and asked Pindola Bharadvaga, ‘Is it true, as they say, that you, Bhéradvaga, have got down the Ragagaha Seéthi’s bowl ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked him, saying, ‘ This is improper, Bharadvaga, not according to rule, unsuitable, unworthy of a Samava, unbecoming, and ought not to be done. How can you, Bhéradvaga, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi? Just, Bharadvaga, like a woman who displays herself for the sake of a miserable piece of money’, have you, for the sake of a miserable 1 Mésaka-rfipassa. On the ma&saka, see Rh. D.’s ‘ Ancient Coins and Measures, &c.,’ p. 13. It is evident from the use of the word rfipa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the Xulla- V,9,1. ON THE DAILY LIFE OF THE BHIKKHUS. 8r wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhdradvaga, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted remaining unconverted, and to the turning back of those who have been converted.’ And when he had rebuked him, and had delivered a religious discourse’, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to display before the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a dukka¢a?. Break to pieces, O Bhikkhus, that wooden bowl; and when you have ground it to powder, give it to the Bhikkhus as perfume for their eye ointments °. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukka¢a‘*.’ 9. 1. Now at that time the Aabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver. The people murmured (&c., as usual, down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use bowls made vagga was composed. The word occurs also below at Xullavagga XII, 1, 1. 1 See Kullavagga I, 1, 2. * Compare the 4th Paragika. * The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, 11. * This injunction is repeated below in the summary at V, 37. {20] G 82 KULLAVAGGA, V, 9, 2
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‘“T love live things that have no feet, the bipeds too I love. ‘“T love four-footed creatures, and things with many feet. ‘“Let no footless thing do hurt to me, nor thing that has two feet. ‘Let no four-footed creature hurt, nor thing with many feet. ‘“ Let all creatures, all things that live, all beings of whatever kind, ‘“Let all behold good fortune', and let none fall into sin. ? This phrase occurs in the passage at Mahé-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed. V,7,1- ON THE DAILY LIFE OF THE BHIKKHUS. 77 ‘“Tnfinite is the Buddha, infinite the Truth, infnite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice. ‘“ Made is my safeguard, made my defence. Let living things retreat, ‘“ Whilst I revere the Blessed One, the Buddhas 1 seven supreme}. ‘T allow you, O Bhikkhus, to let blood *.’ 1. Nowat that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself. They told this matter to the Blessed One. ‘When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are 1 This is only one of the many passages from which it is evident that in the oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive, were known by name to the members of the Buddhist community. Compare Rh. D.’s ‘ Hibbert Lectures, 1881,’ p. 142. It is nevertheless probable that, with their ideas as to the infinite number of worlds which had succeeded one another in the past, they considered that the number of previous Buddhas had also been infinite. * This last injunction, which comes in here so tamely, is omitted in the GAtaka story, and is merely a hook on which to hang an excuse for introducing this ancient and evidently favourite prescription into the Vinaya. That it is quite out of place is sufficiently evident from the fact that it has already been laid down in identical terms in the MahAvagga VI, 14, 4, where it is found in its natural connection. * Anabhiratiy4 pi/ito attano angagatam hindi. This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire. 78 KULLAVAGGA. V, 8,1. not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thullazéaya.’ 8' 1. Now at that time the Se¢¢hi of Ragagaha had acquired a block? of sandal-wood of the most precious sandal-wood flavour. And the Seéthi of Ragagaha thought, ‘ How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips® shall remain my property, and I can give the bowl away?’ And the Seéthi of Ragagaha had a bowl turned out of that block of sandal-wood, and put it in a balance, and had it lifted on to the top of a bamboo‘, and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, ‘If any Samaza or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him!’
2It is a gift to him!’ Then Pfraza Kassapa went to the Seéthi of Ragagaha, and said to him, ‘I, O householder, am 1 A Burmese version of the following legend is translated by Bishop Bigandet in his ‘ Legend of the Burmese Buddha,’ vol. ii, pp. 212-216 (Third Edition). * Kandana-gan/hi uppanna hott ti 4andana-ghasAké uppanna hoti (B.). Compare gan/hika at Gataka I, 150=gandika at ibid. II, 124, and our note below on that word at V, 29, 3. 5 Lekham. It is clear from V, 9, 2, below, and Buddhaghosa’s note there, that likhitum is used in the sense of ‘to plane’ or ‘to adze’ wood or metal; and the Sinhalese MSS. read here likham instead of lekham. It cannot be ‘to turn,’ as the turning lathe is quite a modern invention. * A similar proceeding is related of a Bhikkhu at 24, 1. V,8,1. ON THE DAILY LIFE OF THE BHIKKHUS. 79 an Arahat and possessed of Iddhi. Give me the bowl.’ : ‘If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl!’ Then Makkhali Gos4la, and Agita Kesa-kambalf, and Pakudha Kaééayana, and Sazgaya Belaéthiputta, and Nigaz/ha NAata-putta went severally to the Setthi of R4gagaha, [and preferred the same request, and received the same reply.] Nowat that time the venerable Mah4 Moggallana and the venerable Pizdola Bharadvaga, having dressed themselves early in the morning, went into Ragagaha, duly bowled and robed, for alms. And the venerable Pizdola Bharadvaga said to the venerable Maha Moggallana: ‘The venerable Maha Moggallana is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.’ ‘The venerable Pizdola Bharadvaga also is both an Arahat and possessed of Iddhi. Go, friend Bharadvaga, and fetch down the bowl, for this bowl belongs to thee.’ Then the venerable Pizdola Bh4radvaga, rising up in the air, took the bowl, and went thrice round Ragagaha (in the air). And at that time the Sed¢hi of Ragagaha stood. in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘May the venerable Bharadvaga be pleased to descend upon our dwelling-place.’ And the venerable Bharadvaga descended into his dwelling-place. Then the Seé¢hi of Ragagaha took the bowl from the hands of the venerable Bhdradvaga, and filled it with costly food, and presented it to the venerable Bharadvaga. And 80 KULLAVAGGA. V, 8, 2. the venerable Bhdradvaga took the bowl, and departed to his Arama. ' 2, Now the people heard, ‘ The venerable Pizdola Bharadvaga, they say, has got down the Ragagaha Seéthi’s bowl.’ And those people, with shouts loud and long, followed in the steps of Pizdola Bharadvaga. And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’
3And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, ‘What now, Ananda, does this so great shouting mean ?’ ‘The venerable Pizdola Bharadvaga, Lord, has got down the Ragagaha Seéthi’s bowl; and the people thereof are following in his steps with shouts loud and long.’ Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu- Samgha, and asked Pindola Bharadvaga, ‘Is it true, as they say, that you, Bhéradvaga, have got down the Ragagaha Seéthi’s bowl ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked him, saying, ‘ This is improper, Bharadvaga, not according to rule, unsuitable, unworthy of a Samava, unbecoming, and ought not to be done. How can you, Bhéradvaga, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi? Just, Bharadvaga, like a woman who displays herself for the sake of a miserable piece of money’, have you, for the sake of a miserable 1 Mésaka-rfipassa. On the ma&saka, see Rh. D.’s ‘ Ancient Coins and Measures, &c.,’ p. 13. It is evident from the use of the word rfipa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the Xulla- V,9,1. ON THE DAILY LIFE OF THE BHIKKHUS. 8r wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhdradvaga, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted remaining unconverted, and to the turning back of those who have been converted.’ And when he had rebuked him, and had delivered a religious discourse’, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to display before the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a dukka¢a?. Break to pieces, O Bhikkhus, that wooden bowl; and when you have ground it to powder, give it to the Bhikkhus as perfume for their eye ointments °. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukka¢a‘*.’ 9. 1. Now at that time the Aabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver. The people murmured (&c., as usual, down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use bowls made vagga was composed. The word occurs also below at Xullavagga XII, 1, 1. 1 See Kullavagga I, 1, 2. * Compare the 4th Paragika. * The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, 11. * This injunction is repeated below in the summary at V, 37. {20] G 82 KULLAVAGGA, V, 9, 2
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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