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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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 : ‘A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukka¢a. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukka¢a. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted! for the purpose of straining before drinking.’ 3. Now the Blessed One, journeying straight on, arrived in due course at Vesdli. And there at VesAlt the Blessed One lodged in the Mah4vana, in the Ka¢4gara Hall. Now at that time the Bhikkhus were engaged in building *; and the strainer did not act °. 1 AdhisshAatabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time. * Navakammam karonti. On the use of this and allied idioms, see GAtaka I, 92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunt-vibhahga, P4ragika I, 1; Indian Antiquary XI, 29; Senart’s KakAayana, p. 189. * Na sammati, which is curious. For ‘did not suffice,’ the standing expression would be na ppahoti. 102 KULLAVAGGA. V, 14, 1. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of a double strainer'.’ The double strainer did not act. ‘TI allow, O Bhikkhus, the use of a filter *.’ Now at that time the Bhikkhus were troubled * by mosquitoes. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of mosquito curtains 4,’ 14. 1. Now at that time at Ves4lit a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body * Now Gtvaka Komérabhaééa went to Vesalf on 1 Danda-parissAvanam. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa says, Danda-parisavanan ti (sic; only one s) raganakanam kh4ra-parisavanam viya Aatusu pAdesu baddha-nisenikfya sf/akam bandhitva magghe dandake udakam Asifkitabbam. Tam ubhohi ko//hdsehi pfretva parisfvati. Compare damda-satthakam and danda-kathinam, above, V, 11, 1, 3. * Ottharakam nfma yam udake ottharitva gha/akena udakam gazhanti. Tam hi satusu dazdakesu vettham bandhitva sabbe pariyante udakato mofetv&4 magghe ottharitva ghafena udakam gazhanti (B.). ; * Ubba/h4. See Mah4vagga III, 9, 1-4, and Gataka I, 300. * Makasa-kuéika ti Aivara-kusika (B.). Literally, a ‘mosquito hut,’ the walls of which are to be of cloth. * Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30. V,14,1 ON THE DAILY LIFE OF THE BHIKKHUS. 103
2* Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30. V,14,1 ON THE DAILY LIFE OF THE BHIKKHUS. 103 some business or other. And on seeing the Bhikkhus very sick with superfluity of humors, he went up to where the Blessed One was; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One: ‘The Bhikkhus, Lord, are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord, for the Bhikkhus the use of the cloister! and of the bath-room *. Thus will the Bhikkhus become convalescent.’ Then the Blessed One instructed, and aroused, and incited, and gladdened Givaka Komarabhaééa with religious discourse. AndGtvaka Komarabhaffa, so instructed, and incited, and aroused, and gladdened with religious discourse, arose from his seat and saluted the Blessed One, and keeping him on his tight hand as he passed him, departed thence. And the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhusamgha, and addressed the Bhikkhus, and said, ‘I 1 Kankama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mahavagga V, 1, 14. * Gantaghara. See our note above on Mahdvagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit. of their leaving the bath), as they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at Xullavagga X, 27, 4. 104 KULLAVAGGA. V, 14, 2. prescribe, O Bhikkhus, the use of the cloister and of the bath-room.’ 2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make it level.’ The cloister had too low a basement, and was inundated with water 4. They told this matter to the Blessed One. ‘TI allow you, O Bhikkhus, to make it with a high basement.’ The facing of the basement fell in *. ‘I allow you, O Bhikkhus, the use of facing of three kinds—brick facing, stone facing, and 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, and wooden stairs.’ As they were going up them, they fell off. ‘I allow you, O Bhikkhus, the use of a balustrade.’ ;
3‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, and wooden stairs.’ As they were going up them, they fell off. ‘I allow you, O Bhikkhus, the use of a balustrade.’ ; Now at that time the Bhikkhus, when walking up and down in the cloister, fell down. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to provide a railing? for the cloister.’ 1 All the following paragraphs are the same as above, V, 11, 6, where see our notes. * As we have pointed out above, in our note on Mahdvagga V, 1, 14, it is not probable that the Kankama at first had a roof and stairs and balustrade. ‘These were later improvements. 5 Vedik&. See Mah4-sudassana Sutta I, 60, and Rh. D.’s note there (‘ Buddhist Suttas,’ p. 262), and below, VI, 2, 2. V, 14,3- ON THE DAILY LIFE OF THE BHIKKHUS. 105 Now at that time the Bhikkhus, when walking up and down in the open air, were distressed by heat and by cold. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a hall for the cloister)’ Straw and plaster fell (from the walls and roof) into the cloister-hall. ‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (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.’ 3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house. } The bath house had no door. ‘TI allow you, O Bhikkhus, the use of a door, with door-posts and lintel *, with hollows like a mortar (for the door to revolve in’), with projections to 1 Kankamana-s4lé, already referred to at Mah4vagga III, 5. * Pistha-samgha/am. See Childers under sangh4fa, and the Samanta PAsadika on the roth Péfittiya. Kav4/a-pis/ha occurs in Mahavagga I, 25, 15, and in the Samanta Pésddik4 on Pakittiya 19 (compare upari-pi//Aiti at Kullavagga VIII, 1, 1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day. The whole of this paragraph recurs below, VI, 3, 7. * Udukkhalikam. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, 2,1. 106 KULLAVAGGA. Vy 14, 3 revolve in those hollows}, with rings on the door for the bolt to work along in *, with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey’s head 8), with a pin‘ (to secure the bolt by), with a connecting bolt°®, with a key-hole®, with a hole for the string with which the door can be closed, and with a string for that purpose 7.’
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.
1And 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 : ‘A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukka¢a. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukka¢a. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted! for the purpose of straining before drinking.’ 3. Now the Blessed One, journeying straight on, arrived in due course at Vesdli. And there at VesAlt the Blessed One lodged in the Mah4vana, in the Ka¢4gara Hall. Now at that time the Bhikkhus were engaged in building *; and the strainer did not act °. 1 AdhisshAatabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time. * Navakammam karonti. On the use of this and allied idioms, see GAtaka I, 92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunt-vibhahga, P4ragika I, 1; Indian Antiquary XI, 29; Senart’s KakAayana, p. 189. * Na sammati, which is curious. For ‘did not suffice,’ the standing expression would be na ppahoti. 102 KULLAVAGGA. V, 14, 1. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of a double strainer'.’ The double strainer did not act. ‘TI allow, O Bhikkhus, the use of a filter *.’ Now at that time the Bhikkhus were troubled * by mosquitoes. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of mosquito curtains 4,’ 14. 1. Now at that time at Ves4lit a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body * Now Gtvaka Komérabhaééa went to Vesalf on 1 Danda-parissAvanam. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa says, Danda-parisavanan ti (sic; only one s) raganakanam kh4ra-parisavanam viya Aatusu pAdesu baddha-nisenikfya sf/akam bandhitva magghe dandake udakam Asifkitabbam. Tam ubhohi ko//hdsehi pfretva parisfvati. Compare damda-satthakam and danda-kathinam, above, V, 11, 1, 3. * Ottharakam nfma yam udake ottharitva gha/akena udakam gazhanti. Tam hi satusu dazdakesu vettham bandhitva sabbe pariyante udakato mofetv&4 magghe ottharitva ghafena udakam gazhanti (B.). ; * Ubba/h4. See Mah4vagga III, 9, 1-4, and Gataka I, 300. * Makasa-kuéika ti Aivara-kusika (B.). Literally, a ‘mosquito hut,’ the walls of which are to be of cloth. * Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30. V,14,1 ON THE DAILY LIFE OF THE BHIKKHUS. 103
2* Abhisannak4y4 ti semh4di-dos’-ussanna-k4y4 (B.). This word has already occurred at Mah4vagga VI, 14, 7, where Buddhaghosa’s explanation is much the same. See also Mah4vagga VIII, 1, 30. V,14,1 ON THE DAILY LIFE OF THE BHIKKHUS. 103 some business or other. And on seeing the Bhikkhus very sick with superfluity of humors, he went up to where the Blessed One was; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One: ‘The Bhikkhus, Lord, are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord, for the Bhikkhus the use of the cloister! and of the bath-room *. Thus will the Bhikkhus become convalescent.’ Then the Blessed One instructed, and aroused, and incited, and gladdened Givaka Komarabhaééa with religious discourse. AndGtvaka Komarabhaffa, so instructed, and incited, and aroused, and gladdened with religious discourse, arose from his seat and saluted the Blessed One, and keeping him on his tight hand as he passed him, departed thence. And the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhusamgha, and addressed the Bhikkhus, and said, ‘I 1 Kankama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mahavagga V, 1, 14. * Gantaghara. See our note above on Mahdvagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit. of their leaving the bath), as they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at Xullavagga X, 27, 4. 104 KULLAVAGGA. V, 14, 2. prescribe, O Bhikkhus, the use of the cloister and of the bath-room.’ 2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make it level.’ The cloister had too low a basement, and was inundated with water 4. They told this matter to the Blessed One. ‘TI allow you, O Bhikkhus, to make it with a high basement.’ The facing of the basement fell in *. ‘I allow you, O Bhikkhus, the use of facing of three kinds—brick facing, stone facing, and 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, and wooden stairs.’ As they were going up them, they fell off. ‘I allow you, O Bhikkhus, the use of a balustrade.’ ;
3‘I allow you, O Bhikkhus, the use of stairs of three kinds—brick stairs, stone stairs, and wooden stairs.’ As they were going up them, they fell off. ‘I allow you, O Bhikkhus, the use of a balustrade.’ ; Now at that time the Bhikkhus, when walking up and down in the cloister, fell down. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to provide a railing? for the cloister.’ 1 All the following paragraphs are the same as above, V, 11, 6, where see our notes. * As we have pointed out above, in our note on Mahdvagga V, 1, 14, it is not probable that the Kankama at first had a roof and stairs and balustrade. ‘These were later improvements. 5 Vedik&. See Mah4-sudassana Sutta I, 60, and Rh. D.’s note there (‘ Buddhist Suttas,’ p. 262), and below, VI, 2, 2. V, 14,3- ON THE DAILY LIFE OF THE BHIKKHUS. 105 Now at that time the Bhikkhus, when walking up and down in the open air, were distressed by heat and by cold. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a hall for the cloister)’ Straw and plaster fell (from the walls and roof) into the cloister-hall. ‘I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (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.’ 3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house. } The bath house had no door. ‘TI allow you, O Bhikkhus, the use of a door, with door-posts and lintel *, with hollows like a mortar (for the door to revolve in’), with projections to 1 Kankamana-s4lé, already referred to at Mah4vagga III, 5. * Pistha-samgha/am. See Childers under sangh4fa, and the Samanta PAsadika on the roth Péfittiya. Kav4/a-pis/ha occurs in Mahavagga I, 25, 15, and in the Samanta Pésddik4 on Pakittiya 19 (compare upari-pi//Aiti at Kullavagga VIII, 1, 1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day. The whole of this paragraph recurs below, VI, 3, 7. * Udukkhalikam. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, 2,1. 106 KULLAVAGGA. Vy 14, 3 revolve in those hollows}, with rings on the door for the bolt to work along in *, with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey’s head 8), with a pin‘ (to secure the bolt by), with a connecting bolt°®, with a key-hole®, with a hole for the string with which the door can be closed, and with a string for that purpose 7.’
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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