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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka¢4Zina. The Kaé¢&ina hall had too low a basement, and it was inundated with water. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make it with a high basement *.’ The facing (of the basement) fell in. ‘I allow you, O Bhikkhus, to line the basement with facing of three kinds‘—brick facing, stone facing, or wooden facing.’ They found difficulty in getting up into it. ‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, or wooden stairs.’ As they were going up them they fell off. ‘TI allow you, O Bhikkhus, the use of a balustrade®.’ 1 See our note above on V, 9, 4. * The whole of this paragraph is repeated below, though not in the same order, of the Xankama or cloister, and of the Gantéghara, or bath-house. (See V, 14, 2, 3.) 5 That is, to build it on a raised platform, the technical term for which is kaya. * See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Viharas themselves at VI, 3, 3- 5’ Alambana-baham. At Maha-sudassana Sutta I, 59, there is V, 11,7. ON THE DAILY LIFE OF THE BHIKKHUS. 97 Straw and plaster fell (from the walls and roof) into the Ka¢Aina-hall. ‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins‘), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring ?, and wreath-work, and creeper-work, and bone hooks, and cupboards*, and bamboos to hang robes on, and strings to hang robes on.’ 7. Now at that time the Bhikkhus, when they had sewn the robes together, left the Ka¢dina as it was, and went away; and the robes were eaten by rats and white ants. They told this matter to the Blessed One. ‘1 allow you, O Bhikkhus, to fold up the Ka¢fina.’ The Ka/¢Zina came to pieces. a description of flights of stairs (sop4n4), each of which had thambh4, evidently posts or banisters; sfiAiyo, apparently crossbars let in to these banisters; and umhfsam, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-line. (See Rh. D.’s ‘Buddhist Suttas,’ p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the Kankama. 1 See Mahavagga V, 11, where the same technical term (ogumpheti) is used. Buddhaghosa’s note is given at p. 317 of “the text. See also V, 14, 3, below. * Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20.
2Buddhaghosa’s note is given at p. 317 of “the text. See also V, 14, 3, below. * Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20. * Pafika-pasikam or -paé‘hikam, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the roth P&éittiya. Compare pafkaprastha in B.R. The word is perhaps however connected with Sanskrit paf/ika, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at VI, 3, 1. [20] H 98 KULLAVAGGA. V, 11, 7 ‘I allow you, O Bhikkhus, to fold up the Ka¢dina in a cow-hide (?)!,’ The Ka¢ina got uncovered. ‘I allow you, O Bhikkhus, the use of strings to tie it up with’. Now at that time the Bhikkhus went away, putting the Ka¢Hina up against the wall or a pillar; and the Ka¢fina, falling over, was broken. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook ®’ 12. 1. Now the Blessed One, when he had stayed at R4gagaha as long as he thought fit, set out on his journey toward Vesilt *. Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a bag to carry the drugs in *.’ ’ Go-ghamsikaya. Compare pada-ghamsani at 22.1; and on the use of samharati in a similar connection, see VI, 2, 7. * Naga-dante. See the note on Mallaka at Xullavagga V, I, 4. 5 This is merely introduced to show that the following rules or privileges in this and the next chapter (§§ 1, 2) were to be in force when the Bhikkhus were on a journey. “ Neither here nor in V, 11, 5 are we to understand that the needles and scissors are to be carried in bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs. V, 13, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 99 They had no shoulder-strap. ‘I allow you, O Bhikkhus, the use of a shoulderstrap |, or of a string to tie the bags on with.’ Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms?._ A certain Up4saka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Ardma, he told this matter to the Bhikkhus. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a bag to carry your sandals in.’ They had no shoulder-strap. ‘I allow you, O Bhikkhus, the use of a shoulderstrap, or of a string to tie the bags on with.’ 13, 1. Now at that time the water as they went along could not be drunk without breaking the rules ', as they had no strainers. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a strainer.’
3Now at that time the water as they went along could not be drunk without breaking the rules ', as they had no strainers. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a strainer.’ The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party). 1 See the note on V, 9, 4. * He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, village paths. * The rule, that is, against destroying the life of living things, H 2 100 KULLAVAGGA. V, 13, 2. ‘I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle?.’ Still the little cloth was not sufficient for the purpose. ‘TI allow you, O Bhikkhus, the use of a regulation water-pot *.’ 2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, ‘Do not, my friend, do such a thing. It is not becoming.’ The first one bore a grudge against him*. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, ‘Give me, friend, your strainer. I am going to drink some water.’ The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst‘. Then that Bhikkhu, when he had arrived at the ArAma, told this matter to the Bhikkhus. 1 Kafakkhu-parissivanam nama tfsu dazdakesu vinandhitva katam (B.). * Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahavamsa, p. 90, and below, VI, 21, 3. * So tasmim upanandhi. The Introductory Story in the Sutta-vibhanga on the 36th P&sittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ganita-upan&ho. See vol. iv, p. 359, of H. O.’s edition of the Vinaya Pifaka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivadam akamsu. (Fausbdll’s GAtaka, vol. i, p- 198.) ‘ In the Gataka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.’s ‘ Buddhist Birth Stories,’ vol. i, p. 278.) V, 13,3- ON THE DAILY LIFE OF THE BHIKKHUS. IOI ‘What then, Sir? when asked for your strainer, would you not lend it ?’ ‘It is even so, Sirs.’ Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, ‘ How can a Bhikkhu, when asked for his strainer, refuse to lend it ?’? And they told this matter to the Blessed One. Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said :
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‘I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka¢4Zina. The Kaé¢&ina hall had too low a basement, and it was inundated with water. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make it with a high basement *.’ The facing (of the basement) fell in. ‘I allow you, O Bhikkhus, to line the basement with facing of three kinds‘—brick facing, stone facing, or wooden facing.’ They found difficulty in getting up into it. ‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, or wooden stairs.’ As they were going up them they fell off. ‘TI allow you, O Bhikkhus, the use of a balustrade®.’ 1 See our note above on V, 9, 4. * The whole of this paragraph is repeated below, though not in the same order, of the Xankama or cloister, and of the Gantéghara, or bath-house. (See V, 14, 2, 3.) 5 That is, to build it on a raised platform, the technical term for which is kaya. * See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Viharas themselves at VI, 3, 3- 5’ Alambana-baham. At Maha-sudassana Sutta I, 59, there is V, 11,7. ON THE DAILY LIFE OF THE BHIKKHUS. 97 Straw and plaster fell (from the walls and roof) into the Ka¢Aina-hall. ‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins‘), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring ?, and wreath-work, and creeper-work, and bone hooks, and cupboards*, and bamboos to hang robes on, and strings to hang robes on.’ 7. Now at that time the Bhikkhus, when they had sewn the robes together, left the Ka¢dina as it was, and went away; and the robes were eaten by rats and white ants. They told this matter to the Blessed One. ‘1 allow you, O Bhikkhus, to fold up the Ka¢fina.’ The Ka/¢Zina came to pieces. a description of flights of stairs (sop4n4), each of which had thambh4, evidently posts or banisters; sfiAiyo, apparently crossbars let in to these banisters; and umhfsam, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-line. (See Rh. D.’s ‘Buddhist Suttas,’ p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the Kankama. 1 See Mahavagga V, 11, where the same technical term (ogumpheti) is used. Buddhaghosa’s note is given at p. 317 of “the text. See also V, 14, 3, below. * Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20.
2Buddhaghosa’s note is given at p. 317 of “the text. See also V, 14, 3, below. * Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20. * Pafika-pasikam or -paé‘hikam, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the roth P&éittiya. Compare pafkaprastha in B.R. The word is perhaps however connected with Sanskrit paf/ika, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at VI, 3, 1. [20] H 98 KULLAVAGGA. V, 11, 7 ‘I allow you, O Bhikkhus, to fold up the Ka¢dina in a cow-hide (?)!,’ The Ka¢ina got uncovered. ‘I allow you, O Bhikkhus, the use of strings to tie it up with’. Now at that time the Bhikkhus went away, putting the Ka¢Hina up against the wall or a pillar; and the Ka¢fina, falling over, was broken. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook ®’ 12. 1. Now the Blessed One, when he had stayed at R4gagaha as long as he thought fit, set out on his journey toward Vesilt *. Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a bag to carry the drugs in *.’ ’ Go-ghamsikaya. Compare pada-ghamsani at 22.1; and on the use of samharati in a similar connection, see VI, 2, 7. * Naga-dante. See the note on Mallaka at Xullavagga V, I, 4. 5 This is merely introduced to show that the following rules or privileges in this and the next chapter (§§ 1, 2) were to be in force when the Bhikkhus were on a journey. “ Neither here nor in V, 11, 5 are we to understand that the needles and scissors are to be carried in bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs. V, 13, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 99 They had no shoulder-strap. ‘I allow you, O Bhikkhus, the use of a shoulderstrap |, or of a string to tie the bags on with.’ Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms?._ A certain Up4saka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Ardma, he told this matter to the Bhikkhus. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a bag to carry your sandals in.’ They had no shoulder-strap. ‘I allow you, O Bhikkhus, the use of a shoulderstrap, or of a string to tie the bags on with.’ 13, 1. Now at that time the water as they went along could not be drunk without breaking the rules ', as they had no strainers. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a strainer.’
3Now at that time the water as they went along could not be drunk without breaking the rules ', as they had no strainers. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a strainer.’ The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party). 1 See the note on V, 9, 4. * He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, village paths. * The rule, that is, against destroying the life of living things, H 2 100 KULLAVAGGA. V, 13, 2. ‘I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle?.’ Still the little cloth was not sufficient for the purpose. ‘TI allow you, O Bhikkhus, the use of a regulation water-pot *.’ 2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, ‘Do not, my friend, do such a thing. It is not becoming.’ The first one bore a grudge against him*. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, ‘Give me, friend, your strainer. I am going to drink some water.’ The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst‘. Then that Bhikkhu, when he had arrived at the ArAma, told this matter to the Bhikkhus. 1 Kafakkhu-parissivanam nama tfsu dazdakesu vinandhitva katam (B.). * Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahavamsa, p. 90, and below, VI, 21, 3. * So tasmim upanandhi. The Introductory Story in the Sutta-vibhanga on the 36th P&sittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ganita-upan&ho. See vol. iv, p. 359, of H. O.’s edition of the Vinaya Pifaka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivadam akamsu. (Fausbdll’s GAtaka, vol. i, p- 198.) ‘ In the Gataka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.’s ‘ Buddhist Birth Stories,’ vol. i, p. 278.) V, 13,3- ON THE DAILY LIFE OF THE BHIKKHUS. IOI ‘What then, Sir? when asked for your strainer, would you not lend it ?’ ‘It is even so, Sirs.’ Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, ‘ How can a Bhikkhu, when asked for his strainer, refuse to lend it ?’? And they told this matter to the Blessed One. Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said :
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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