Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 of gold, or made of silver, or set with jewels, or made of beryl (ve/uriya'), or made of crystal, or made of copper, or made of glass*, or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, bowls of two kinds,—those made of iron, and those made of clay.’ 2. Now at that time the support at the bottom of the bowls wore out 8, They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’ Now at that time the Azdabbaggiya Bhikkhus used to have various kinds of circular supports to their bowls,—silver ones, and gold ones. The people murmured (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does 1 It is clear from verses 192-196 of the 13th chapter of the R4ga-nighanfu, written by Narahari of Kashmir in the thirteenth century A. D., that at that time VaidQrya meant ‘cat’s-eye.’ But it is uncertain whether that was the only meaning of the word ve/uriya at the time when this passage was composed. (See especially V. 124, p. 25, of Dr. Richard Garbe’s edition in his work, ‘ Die Indischen Mineralien,’ Leipzig, 1882.) See also Professor Max Miller's interesting note at p. 266 of his ‘What can India teach us?’ 2 Kaékamayo. There was probably no glass in our modern sense of the word when the Kullavagga was written. But kada is a silicious earth, and some sort of glass-like earthenware may very well have been in use. The phrase has already occurred, together with all the others in this passage, at Mahavagga V, 8, 3, of foot-coverings, but is omitted in the list at Khudda Sikkh4 V. ro. 5’ Ghamsfyati. Literally, ‘were rubbed.’ See below, § 3, and our note below on V, 9, 2, 4. V,9,2. ON THE DAILY LIFE OF THE BHIKKHUS. 83 so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, two kinds of circular supports to your bowls,—tin ones, and lead ones.’ The thick circular supports could not be inserted!. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to shape them ? (until they get to be the right size to fit in) *’ They would not stay in (?) ¢. ‘I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with)’ Now at that time the Azabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour®, and they used to walk about the streets exhibiting them. People murmured (&c., down to) Fhey told this matter to the Blessed One.
2People murmured (&c., down to) Fhey told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered 1 Akkhfpiyanti. On the use of this word, compare Mahavagga VIII, 14, 1, where it is used of inserting a slip of cloth in a torn garment. * See our note above on V, 8, 1. Buddhaghosa says here likhitun ti tanu-karav-atth4y’ etam vuttam. The ‘shaping’ may be by carving, adzing, or planing. ® Compare above, V, 8, 1, and see Buddhaghosa’s note at p- 316 of the edition of the text. ‘ The reading is corrupt; and therefore this rendering is merely conjectural. See H.0.’s note at p. 316 of his edition of the text. 5 On these split crocodiles’ teeth, see our note above on V, 1, 4. * Rapakokianani bhati-kamma-kat4ni. Buddhaghosa has nothing on these words. On the second, see below, VI, 2, 7, and H. O.’s note on that passage at p. 321 of the edition of the text. It is most probable that the reading in both passages should be bhatti-kamma, ‘patchwork,’ as further explained in our note below on VI, 2, 7; and we have translated accordingly. G2 84 KULLAVAGGA. Vy 9, 3 with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, only ordinary linings.’ 3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukka¢a. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine! before putting them away.’ Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does so, shall be guilty of a dukka¢Za. I allow you, O Bhikkhus, to empty out the water ?, and then warm the bowls, before you put them away.’ Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’ 1 OtApetva. The word has already occurred in Mahavagga I, 25, 16. Compare Khudda Sikkha V. 6. * Vodakam katv4. Vodakam bears, of course, the same relation to sa-udakam, used just before, as vagga does to samagga. ‘The expression has occurred already at Mah4vagga I, 25, 13. V, 9, 4. ON THE DAILY LIFE OF THE BHIKKHUS, 85 4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind’, and broke. They told this matter to the Blessed One.
3‘The expression has occurred already at Mah4vagga I, 25, 13. V, 9, 4. ON THE DAILY LIFE OF THE BHIKKHUS, 85 4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind’, and broke. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).’ Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs?, and the bowls fell down and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time the Bhikkhus put their bowls away on the edge of the Paribhazda‘’, and the bowls fell down and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhazda. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus. turned their bowls upside down‘ on the ground, and the lips wore out. * Vata-mandalikaya. So also in the next section and in the Bhikkhuni-vibhanhga, P4fittiya 96. The reading at Gataka I, 72 is vata-mandalam. 2 Midhkante. This word recurs below in VI, 2, 3, where see our note. Buddhaghosa’s note is given at p. 317 of the edition of the text. See also Khudda Sikkhé V. 7. * Used of a house, this probably means a plastered flooring of scented earth or dried cowdung. See Xullavagga VI, 17, 1, and Buddhaghosa’s note there. On the use of the word in tailoring, see Mah4vagga VII, 1, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribhanda-kat4ya-bhamiyaé. ‘ Nikkugganti. See the use of this word at V, 20, 3. 86 KULLAVAGGA. V, 9, 4 They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a mat made of grass?.’ The grass-mat was eaten by white ants. They told this matter to the Blessed One. ‘IT allow you, O Bhikkhus, the use of a small cloth *,’ The small cloth was eaten by the white ants. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls) ®,’ The bowls fell down from the parapet and were broken. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a wickerwork stand ‘4,’ On the wicker-work stand the bowls wore out. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of bags to carry your bowls in.’ They had no shoulder-straps ©. 1 Tina-santhadrakam. That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, II, 3. * Kolaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is kola. See also below, VI, 3, 1, VI, 19, VI, 20, 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.
1The 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 of gold, or made of silver, or set with jewels, or made of beryl (ve/uriya'), or made of crystal, or made of copper, or made of glass*, or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, bowls of two kinds,—those made of iron, and those made of clay.’ 2. Now at that time the support at the bottom of the bowls wore out 8, They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’ Now at that time the Azdabbaggiya Bhikkhus used to have various kinds of circular supports to their bowls,—silver ones, and gold ones. The people murmured (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does 1 It is clear from verses 192-196 of the 13th chapter of the R4ga-nighanfu, written by Narahari of Kashmir in the thirteenth century A. D., that at that time VaidQrya meant ‘cat’s-eye.’ But it is uncertain whether that was the only meaning of the word ve/uriya at the time when this passage was composed. (See especially V. 124, p. 25, of Dr. Richard Garbe’s edition in his work, ‘ Die Indischen Mineralien,’ Leipzig, 1882.) See also Professor Max Miller's interesting note at p. 266 of his ‘What can India teach us?’ 2 Kaékamayo. There was probably no glass in our modern sense of the word when the Kullavagga was written. But kada is a silicious earth, and some sort of glass-like earthenware may very well have been in use. The phrase has already occurred, together with all the others in this passage, at Mahavagga V, 8, 3, of foot-coverings, but is omitted in the list at Khudda Sikkh4 V. ro. 5’ Ghamsfyati. Literally, ‘were rubbed.’ See below, § 3, and our note below on V, 9, 2, 4. V,9,2. ON THE DAILY LIFE OF THE BHIKKHUS. 83 so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, two kinds of circular supports to your bowls,—tin ones, and lead ones.’ The thick circular supports could not be inserted!. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to shape them ? (until they get to be the right size to fit in) *’ They would not stay in (?) ¢. ‘I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with)’ Now at that time the Azabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour®, and they used to walk about the streets exhibiting them. People murmured (&c., down to) Fhey told this matter to the Blessed One.
2People murmured (&c., down to) Fhey told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered 1 Akkhfpiyanti. On the use of this word, compare Mahavagga VIII, 14, 1, where it is used of inserting a slip of cloth in a torn garment. * See our note above on V, 8, 1. Buddhaghosa says here likhitun ti tanu-karav-atth4y’ etam vuttam. The ‘shaping’ may be by carving, adzing, or planing. ® Compare above, V, 8, 1, and see Buddhaghosa’s note at p- 316 of the edition of the text. ‘ The reading is corrupt; and therefore this rendering is merely conjectural. See H.0.’s note at p. 316 of his edition of the text. 5 On these split crocodiles’ teeth, see our note above on V, 1, 4. * Rapakokianani bhati-kamma-kat4ni. Buddhaghosa has nothing on these words. On the second, see below, VI, 2, 7, and H. O.’s note on that passage at p. 321 of the edition of the text. It is most probable that the reading in both passages should be bhatti-kamma, ‘patchwork,’ as further explained in our note below on VI, 2, 7; and we have translated accordingly. G2 84 KULLAVAGGA. Vy 9, 3 with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, only ordinary linings.’ 3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukka¢a. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine! before putting them away.’ Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does so, shall be guilty of a dukka¢Za. I allow you, O Bhikkhus, to empty out the water ?, and then warm the bowls, before you put them away.’ Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’ 1 OtApetva. The word has already occurred in Mahavagga I, 25, 16. Compare Khudda Sikkha V. 6. * Vodakam katv4. Vodakam bears, of course, the same relation to sa-udakam, used just before, as vagga does to samagga. ‘The expression has occurred already at Mah4vagga I, 25, 13. V, 9, 4. ON THE DAILY LIFE OF THE BHIKKHUS, 85 4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind’, and broke. They told this matter to the Blessed One.
3‘The expression has occurred already at Mah4vagga I, 25, 13. V, 9, 4. ON THE DAILY LIFE OF THE BHIKKHUS, 85 4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind’, and broke. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).’ Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs?, and the bowls fell down and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time the Bhikkhus put their bowls away on the edge of the Paribhazda‘’, and the bowls fell down and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhazda. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus. turned their bowls upside down‘ on the ground, and the lips wore out. * Vata-mandalikaya. So also in the next section and in the Bhikkhuni-vibhanhga, P4fittiya 96. The reading at Gataka I, 72 is vata-mandalam. 2 Midhkante. This word recurs below in VI, 2, 3, where see our note. Buddhaghosa’s note is given at p. 317 of the edition of the text. See also Khudda Sikkhé V. 7. * Used of a house, this probably means a plastered flooring of scented earth or dried cowdung. See Xullavagga VI, 17, 1, and Buddhaghosa’s note there. On the use of the word in tailoring, see Mah4vagga VII, 1, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribhanda-kat4ya-bhamiyaé. ‘ Nikkugganti. See the use of this word at V, 20, 3. 86 KULLAVAGGA. V, 9, 4 They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a mat made of grass?.’ The grass-mat was eaten by white ants. They told this matter to the Blessed One. ‘IT allow you, O Bhikkhus, the use of a small cloth *,’ The small cloth was eaten by the white ants. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls) ®,’ The bowls fell down from the parapet and were broken. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a wickerwork stand ‘4,’ On the wicker-work stand the bowls wore out. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of bags to carry your bowls in.’ They had no shoulder-straps ©. 1 Tina-santhadrakam. That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, II, 3. * Kolaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is kola. See also below, VI, 3, 1, VI, 19, VI, 20, 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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