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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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. * Patta-ma/akam. Buddhaghosa says merely, ‘It should be made either of bricks or of wood.’ He confirms the reading of the text (with / as against Childers’s reading mAlako). * Patta-kamdolik4 ti mahd-mukha-kunda-san/hana bhandakukkha/ika vudéati (B.). Kandola is a wicker-work basket; see Bohtlingk-Roth, sub voce. ® See H. O.’s note on the reading here; and compare the table of contents to this chapter (at p. 143), where the reading amsabaddham confirms the suggested alteration. If there were any V, 9, 5- ON THE DAILY LIFE OF THE BHIKKHUS. 87 They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a shoulderstrap (by which to carry the bag), or of a piece of string (by which to tie it on).’ 5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks'. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus put their bowls down on a bed?, or a chair; and sitting down thoughtlessly * they upset them, and the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put-your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukka/a.,’ Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. further doubt it would be removed on comparing the closing words of Mah4vagga VI, 12, 4, which are identical with the present passage and contain the correct reading. The same remarks apply to other passages, where the same words occur below, V, 11, 5, V, 12, VI, 12, 3. 1 The use of these appliances is formally allowed at VI, 3, 5. % Mana. Compare Rh. D.’s note at p. 277 of the ‘ Buddhist Birth Stories,’ and Khuddha Sikkha V. 7. * Sati-sammos4. The word occurs at Milinda-pasha (ed. Trenckner), p. 260. It must be connected with muésha-sati, of which the Buddhist Sanskrit equivalent is mushita-smrétis (see Katha Sarit Sagara 56, 289). It is evident that Childers’s original explanation of mu/fha-sati from m(/fa was wrong, and that both words must be referred to the root mush, as he points out at p. 618 of his Dictionary. 88 KULLAVAGGA. V, 10, 1 They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkaéa. Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken. They told this matter to the Blessed One.
2Whosoever does so, shall be guilty of a dukkaéa. Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkaZa.’ Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door !. The door springing back the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukka/Za.’ 10. 1. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds °, or water-pots *. 1 Kava/am panfmetva. The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That pan4meti is to open, and not to shut, is clear from VIII, 1, 1, just as pattam pan&meti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkha V. 8. * Tumba-ka/&han ti lapu-kaftham vuééati (B.). Tumba is gourd, according to Béhtlingk-Roth. See Khuddha Sikkhé V. rr. * Ghasi-kafahan ti ghafi-kapélam (B.). The whole section is repeated in the text of each kind of vessel. V, 10,3. ON THE DAILY LIFE OF THE BHIKKHUS. 89 People murmured, were shocked, and indignant, saying, ‘As the Titthiyas do.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to go on your rounds for alms with water-jugs, or pots. Whosoever does so, shall be guilty of a dukkaéa.’ 2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear or use nothing except what he could procure from dust-heaps or cemeteries, went on his rounds for alms carrying a bowl made out of a skull. A certain woman saw him, and was afraid, and made an outcry’, saying, ‘Ohorror! This is surely a devil !’ People murmured, were shocked, and indignant, saying, ‘How can the Sakyaputtiya Samazas carry about bowls made out of skulls, as the devil-worshippers ? do ?’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukka¢a. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what you procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukka Za.’ 3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water ® in their bowls. People murmured, were shocked, and were indignant, saying, ‘The very vessel out of which 1 Vissaram akAsi, on the use of which idiom see the passages quoted below, Kullavagga VIII, 1, 1. * Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3. * This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam.
3* Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3. * This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam. 90 KULLAVAGGA. V, 11, 1 these Sakyaputtiya Samazas eat, that they use as a waste-tub !’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in your bowls. Whosoever does so, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, the use of a waste-tub 2,’ 11, 1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands?; and the robes became jagged. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt 4. Now at that time a blade with a haft to it‘ had come into the possession of the Samgha. They told this matter to the Blessed One. ’ Patiggaho. Slop-basin, waste-tub, ‘receptacle’ for odd bits. It is so tsed below at VIII, 4, 4. 2 Vipad/etva. The three MSS. read vippadetv4, the same corrected to vipphadetva, and vipphametva. M for L isa common mistake in Sinhalese MSS., and the correct reading may possibly be vipph4letv4, if it is not vipphafetv4, as suggested in H. O.’s note, vol. v, p. 259. * Namatakan ti satthaka-vefhanakam pilotika-khandam (B.). The word occurs again below at V, 19, 1, V, 27, 1, and X, 10, 4 (where the nuns are forbidden to use it) Namata is felt; and namatika-anga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutangas. (Burnouf, Introduction, &c., p. 306.) 4 Danda-satthakan ti vippalikam va afifiam pi va yam kitkr dandam yogetva kata-satthakam (B.). Compare danda-ka/hinam at V, 11, 3, and danda-pariss4vanam at V, 13, 3. — V, 11,2. ON THE DAILY LIFE OF THE BHIKKHUS. gr ‘I allow you, O Bhikkhus, the use of a blade with a haft to it.’ Now at that time the Adabbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold. People murmured (&c., as usual, down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the na/a reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell ?.’ 2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and the robes were badly sewn. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of needles.’ The needles got blunted *. ‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’ Even in the needle-cases the needles became blunt.
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.
1That 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. * Patta-ma/akam. Buddhaghosa says merely, ‘It should be made either of bricks or of wood.’ He confirms the reading of the text (with / as against Childers’s reading mAlako). * Patta-kamdolik4 ti mahd-mukha-kunda-san/hana bhandakukkha/ika vudéati (B.). Kandola is a wicker-work basket; see Bohtlingk-Roth, sub voce. ® See H. O.’s note on the reading here; and compare the table of contents to this chapter (at p. 143), where the reading amsabaddham confirms the suggested alteration. If there were any V, 9, 5- ON THE DAILY LIFE OF THE BHIKKHUS. 87 They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a shoulderstrap (by which to carry the bag), or of a piece of string (by which to tie it on).’ 5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks'. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus put their bowls down on a bed?, or a chair; and sitting down thoughtlessly * they upset them, and the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put-your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukka/a.,’ Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. further doubt it would be removed on comparing the closing words of Mah4vagga VI, 12, 4, which are identical with the present passage and contain the correct reading. The same remarks apply to other passages, where the same words occur below, V, 11, 5, V, 12, VI, 12, 3. 1 The use of these appliances is formally allowed at VI, 3, 5. % Mana. Compare Rh. D.’s note at p. 277 of the ‘ Buddhist Birth Stories,’ and Khuddha Sikkha V. 7. * Sati-sammos4. The word occurs at Milinda-pasha (ed. Trenckner), p. 260. It must be connected with muésha-sati, of which the Buddhist Sanskrit equivalent is mushita-smrétis (see Katha Sarit Sagara 56, 289). It is evident that Childers’s original explanation of mu/fha-sati from m(/fa was wrong, and that both words must be referred to the root mush, as he points out at p. 618 of his Dictionary. 88 KULLAVAGGA. V, 10, 1 They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkaéa. Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken. They told this matter to the Blessed One.
2Whosoever does so, shall be guilty of a dukkaéa. Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkaZa.’ Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door !. The door springing back the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukka/Za.’ 10. 1. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds °, or water-pots *. 1 Kava/am panfmetva. The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That pan4meti is to open, and not to shut, is clear from VIII, 1, 1, just as pattam pan&meti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkha V. 8. * Tumba-ka/&han ti lapu-kaftham vuééati (B.). Tumba is gourd, according to Béhtlingk-Roth. See Khuddha Sikkhé V. rr. * Ghasi-kafahan ti ghafi-kapélam (B.). The whole section is repeated in the text of each kind of vessel. V, 10,3. ON THE DAILY LIFE OF THE BHIKKHUS. 89 People murmured, were shocked, and indignant, saying, ‘As the Titthiyas do.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to go on your rounds for alms with water-jugs, or pots. Whosoever does so, shall be guilty of a dukkaéa.’ 2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear or use nothing except what he could procure from dust-heaps or cemeteries, went on his rounds for alms carrying a bowl made out of a skull. A certain woman saw him, and was afraid, and made an outcry’, saying, ‘Ohorror! This is surely a devil !’ People murmured, were shocked, and indignant, saying, ‘How can the Sakyaputtiya Samazas carry about bowls made out of skulls, as the devil-worshippers ? do ?’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukka¢a. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what you procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukka Za.’ 3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water ® in their bowls. People murmured, were shocked, and were indignant, saying, ‘The very vessel out of which 1 Vissaram akAsi, on the use of which idiom see the passages quoted below, Kullavagga VIII, 1, 1. * Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3. * This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam.
3* Pis&killik4. See below, 27, 5,and Mah4vagga III, r2, 3. * This list recurs in the Old Commentary on the roth P&tittiya in the Bhikkhunf-vibhanga. As an explanation of vigh&sa, Buddhaghosa says here ukAAittodakan ti mukha-vikkh@lanodakam. 90 KULLAVAGGA. V, 11, 1 these Sakyaputtiya Samazas eat, that they use as a waste-tub !’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in your bowls. Whosoever does so, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, the use of a waste-tub 2,’ 11, 1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands?; and the robes became jagged. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt 4. Now at that time a blade with a haft to it‘ had come into the possession of the Samgha. They told this matter to the Blessed One. ’ Patiggaho. Slop-basin, waste-tub, ‘receptacle’ for odd bits. It is so tsed below at VIII, 4, 4. 2 Vipad/etva. The three MSS. read vippadetv4, the same corrected to vipphadetva, and vipphametva. M for L isa common mistake in Sinhalese MSS., and the correct reading may possibly be vipph4letv4, if it is not vipphafetv4, as suggested in H. O.’s note, vol. v, p. 259. * Namatakan ti satthaka-vefhanakam pilotika-khandam (B.). The word occurs again below at V, 19, 1, V, 27, 1, and X, 10, 4 (where the nuns are forbidden to use it) Namata is felt; and namatika-anga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutangas. (Burnouf, Introduction, &c., p. 306.) 4 Danda-satthakan ti vippalikam va afifiam pi va yam kitkr dandam yogetva kata-satthakam (B.). Compare danda-ka/hinam at V, 11, 3, and danda-pariss4vanam at V, 13, 3. — V, 11,2. ON THE DAILY LIFE OF THE BHIKKHUS. gr ‘I allow you, O Bhikkhus, the use of a blade with a haft to it.’ Now at that time the Adabbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold. People murmured (&c., as usual, down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukkaZ¢a. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the na/a reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell ?.’ 2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and the robes were badly sewn. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of needles.’ The needles got blunted *. ‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’ Even in the needle-cases the needles became blunt.
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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