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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Uttara-pasakam. See the last note. P4saka recurs also in the next but one. Compare aggala-pasaga in Ay4ranga Sutta II, 1, 5, 2. * Aggala-va/fi ndma dvara-bahaye samappamAno yeva aggalatthambho vuAAati yattha tini Aattari £Aidd4ni katv4 sftiyo denti (B.). ® Kapi-sisakam néma dv4ra-baham vigghitva tattha pavesito aggala-pasako vuéfati (B.). The word recurs in the Mah4parinibbina Sutta V, 32, where it is said of Ananda that he kapisisakam Alambitva a//AAsi, just as in the Maha-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvdra-béham Alambitv4 a//AAsi. Buddhaghosa’s commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the ‘Buddhist Suttas.’ * SQ4ik4 ti tattha (that is, kapi-stsake) magghe Ahiddam katva pavesita (B.). Apparently a pin to pass through the monkey’s head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, 1. ® Gha/ik4 ti upari-yogité (B.). At GAtaka I, 360 (compare Kullavagga IX, 1, 2), we are told of a man who dvar4ni pidahanto sabba-dvdresu sftighafikadayo datv4 talam (sic, query tala) abhiruhitva tattha pi dva4ram pidahitva nisfdi. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Xullavagga VIII, 1, 1 an instance is given of a man undoing the bolt (gha/ikam uggh4/etv4) of an uninhabited vihara, such as is referred to in VI, 2, 1. ® Talakkhiddam. See the end‘of VI, 2,1, and Childers under the word t4é/o. Buddhaghosa says nothing. The word tala occurs in the last note. 1 Avitikhana-kkhiddam Aviikhana-raggum. These are said in VI, 2, 1 to be necessary because the door could not be put VY, 14,3. ON THE DAILY LIFE OF THE BHIKKHUS. 107 The lower part of the wattle and daub wall? of the bath-room decayed (through damp). They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks *).’ The bath-room had no chimney °. ‘I allow you, O Bhikkhus, the use of a chimney.’ ’ Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath). ‘I allow you, O Bhikkhus, to make the fireplace at one side of a small bath-room, and in the middle of a large one *.’ The fire in the bath-room scorched their faces. ‘I allow you, O Bhikkhus, the use of clay to spread over your faces 5,’ They moistened the clay in their hands. ‘I allow you, O Bhikkhus, the use of a trough to moisten the clay in°,’ to, and doubtless have the meaning above assigned to them. Avinki (or Avifigi?) at Sutta-vibhanga, Samgh4disesa II, 4, 9, means he drew towards himself ; and Avi##anA (Aviigan4?), ibid. II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing. 1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4.
2II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing. 1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4. 3 Mandalikam kAtun ti ntka-vatthukam Ainitum (B.). Xinati is the technical word for laying bricks one above another; the comment therefore means ‘to line or face the lower part with bricks.’ (Compare pokkharaniyo i//Aik4hi dinitum at Mahasudassana Sutta I, 58; Rh. D.’s ‘Buddhist Suttas,’ p. 262, ‘to face the ponds with bricks or tiles ;’ and on facing a well below, V, 16, 2.) > Dhfima-nettan ti dhfma-nikkhamana-shiddam (B.). The word is used of a surgical instrument at Mah4vagga VI, 13, 2. * A similar paragraph occurs below, VI, 3, 3, of Viharas. 5 Mukha-mattikam. See our note 4 on Mahdvagga I, 25, 12. * Mattika-donikam. See the last words of V, 16, 2. 108 KULLAVAGGA. “V, 14, 3. The clay had a bad smell. ‘I allow you, O Bhikkhus, to scent it.’ The fire in the bath-room scorched their bodies. ‘I allow you, O Bhikkhus, to have water poured over you.’ They poured the water out of dishes and almsbowls. ‘I allow you, O Bhikkhus, a stand for the water, and saucers! to pour it from.’ ‘A bath-room with a thatched roof did not produce perspiration. ‘I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins*), and to plaster it within and without.’ The bath-room became swampy. ‘I allow you, O Bhikkhus, to lay the floor with flooring of three kinds—brick flooring, stone flooring, and wooden flooring.’ ; It still became swampy. ‘1 allow you, O Bhikkhus, to wash the floor.’ The water settled on the floor. ‘I allow you, O Bhikkhus, the use of a drain to carry off the water ®’ Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs 4, 1 Sardvakam. See Mahavagga VI, 12, 1, and Gtaka, vol. i, p. 8. * Ogumphetv4. See above, V, 11, 6, and our note there. ® Udaka-niddhamanam. See Gataka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddhamana-mukhena, niddhamana-dv4rena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4. * Gattani kanduvanti. GattAni is nominative, not accusative. Compare Mahfvagga VI, 14, 5, where kanduvati is used in the neuter sense. (‘ The sore was irritable.’) V, 14, 5» ON THE DAILY LIFE OF THE BHIKKHUS. 109 ‘I allow you, O Bhikkhus, the use of stools for the bath-room.’ Now at that time the bath-room had no enclosure. ‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’ 4. There was: no antechamber! (in which the water could be kept). ‘T allow you, O Bhikkhus, to have an antechamber.”
3‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’ 4. There was: no antechamber! (in which the water could be kept). ‘T allow you, O Bhikkhus, to have an antechamber.” The basement of the antechamber was too low, and it was inundated with water [and so on, as in 11. 6, and in the last section down to the end of the description of the door, followed by the closing words of 11. 6 and of § 2 from ‘straw and plaster fell, &c.,’ down to ‘cupboards *’], 5. The cell ® became swampy. ‘T allow you, O Bhikkhus, to spread gravel over it.’ 1 Kof‘hako. This word means a room without a window; and it is used either of 1. ‘a room over a gateway,’ or 2. ‘a room used as a store-room.’ (Compare Mahfvagga III, 5, 6,9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, 1,2; and Gataka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35, 4, of the ko//Aaka to a privy; and the two passages taken together show that an entrance room or passage, a porch or antechamber, is meant, in which the water was kept ready for use. For that reason this particular kind of ko//haka is elsewhere called, in both connections, udaka-ko//Aaka (Mahfvagga VI, 14, 3, of the bath-room—where see Buddhaghosa’s note quoted in our ‘ Vinaya Texts,’ vol. ii, p. 57—and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dvara-kosshako ; and it occurs again below, VIII, 8, 2, in the same sense. * The last two items in § 2 are supplied for this case also in the next chapter but one. * Parivera is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4. ‘ Marumba. This word occurs in a description of different kinds of earths in the Old Commentary on the roth PaAkittiya I1o KULLAVAGGA. V, 15, te. They did not succeed in getting any’. ‘I allow you, O Bhikkhus, to flag it with stone.’ The water settled on the floor. ‘I allow you, O Bhikkhus, to have a drain to it.’ 15. 1. Now at that time the Bhikkhus, when naked 2, saluted one another, and received salutes ; did service to one another, and received services; gave to one another, and accepted ; ate, both hard food and soft ; tasted; and drank. They told this matter to the Blessed One. ‘A man, O Bhikkhus, when naked, is not to give salutations, nor receive them ; is not to do services, nor to accept them ®; is not to give, nor to receive ; is not to eat either hard or soft; is not to taste; is not to drink. Whosoever does so, shall be guilty of a dukka/Za.’ 16. 1. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty. (Sutta-vibhanga, PAsittiya X, 2, 1); and in a similar connection at Dipavamsa XIX, 2. Also below, V, 35, 4, VI, 3, 8. 1 Na pariyApumanti. See the use of this phrase at Kullavagga V, 5, 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.
11 Uttara-pasakam. See the last note. P4saka recurs also in the next but one. Compare aggala-pasaga in Ay4ranga Sutta II, 1, 5, 2. * Aggala-va/fi ndma dvara-bahaye samappamAno yeva aggalatthambho vuAAati yattha tini Aattari £Aidd4ni katv4 sftiyo denti (B.). ® Kapi-sisakam néma dv4ra-baham vigghitva tattha pavesito aggala-pasako vuéfati (B.). The word recurs in the Mah4parinibbina Sutta V, 32, where it is said of Ananda that he kapisisakam Alambitva a//AAsi, just as in the Maha-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvdra-béham Alambitv4 a//AAsi. Buddhaghosa’s commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the ‘Buddhist Suttas.’ * SQ4ik4 ti tattha (that is, kapi-stsake) magghe Ahiddam katva pavesita (B.). Apparently a pin to pass through the monkey’s head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, 1. ® Gha/ik4 ti upari-yogité (B.). At GAtaka I, 360 (compare Kullavagga IX, 1, 2), we are told of a man who dvar4ni pidahanto sabba-dvdresu sftighafikadayo datv4 talam (sic, query tala) abhiruhitva tattha pi dva4ram pidahitva nisfdi. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Xullavagga VIII, 1, 1 an instance is given of a man undoing the bolt (gha/ikam uggh4/etv4) of an uninhabited vihara, such as is referred to in VI, 2, 1. ® Talakkhiddam. See the end‘of VI, 2,1, and Childers under the word t4é/o. Buddhaghosa says nothing. The word tala occurs in the last note. 1 Avitikhana-kkhiddam Aviikhana-raggum. These are said in VI, 2, 1 to be necessary because the door could not be put VY, 14,3. ON THE DAILY LIFE OF THE BHIKKHUS. 107 The lower part of the wattle and daub wall? of the bath-room decayed (through damp). They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks *).’ The bath-room had no chimney °. ‘I allow you, O Bhikkhus, the use of a chimney.’ ’ Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath). ‘I allow you, O Bhikkhus, to make the fireplace at one side of a small bath-room, and in the middle of a large one *.’ The fire in the bath-room scorched their faces. ‘I allow you, O Bhikkhus, the use of clay to spread over your faces 5,’ They moistened the clay in their hands. ‘I allow you, O Bhikkhus, the use of a trough to moisten the clay in°,’ to, and doubtless have the meaning above assigned to them. Avinki (or Avifigi?) at Sutta-vibhanga, Samgh4disesa II, 4, 9, means he drew towards himself ; and Avi##anA (Aviigan4?), ibid. II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing. 1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4.
2II, 2, 2, is used as an equivalent of 4kaddan4, which is much the same thing. 1 Kudda-p4do. Compare Rh. D.’s note on Mahf-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4. 3 Mandalikam kAtun ti ntka-vatthukam Ainitum (B.). Xinati is the technical word for laying bricks one above another; the comment therefore means ‘to line or face the lower part with bricks.’ (Compare pokkharaniyo i//Aik4hi dinitum at Mahasudassana Sutta I, 58; Rh. D.’s ‘Buddhist Suttas,’ p. 262, ‘to face the ponds with bricks or tiles ;’ and on facing a well below, V, 16, 2.) > Dhfima-nettan ti dhfma-nikkhamana-shiddam (B.). The word is used of a surgical instrument at Mah4vagga VI, 13, 2. * A similar paragraph occurs below, VI, 3, 3, of Viharas. 5 Mukha-mattikam. See our note 4 on Mahdvagga I, 25, 12. * Mattika-donikam. See the last words of V, 16, 2. 108 KULLAVAGGA. “V, 14, 3. The clay had a bad smell. ‘I allow you, O Bhikkhus, to scent it.’ The fire in the bath-room scorched their bodies. ‘I allow you, O Bhikkhus, to have water poured over you.’ They poured the water out of dishes and almsbowls. ‘I allow you, O Bhikkhus, a stand for the water, and saucers! to pour it from.’ ‘A bath-room with a thatched roof did not produce perspiration. ‘I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins*), and to plaster it within and without.’ The bath-room became swampy. ‘I allow you, O Bhikkhus, to lay the floor with flooring of three kinds—brick flooring, stone flooring, and wooden flooring.’ ; It still became swampy. ‘1 allow you, O Bhikkhus, to wash the floor.’ The water settled on the floor. ‘I allow you, O Bhikkhus, the use of a drain to carry off the water ®’ Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs 4, 1 Sardvakam. See Mahavagga VI, 12, 1, and Gtaka, vol. i, p. 8. * Ogumphetv4. See above, V, 11, 6, and our note there. ® Udaka-niddhamanam. See Gataka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddhamana-mukhena, niddhamana-dv4rena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4. * Gattani kanduvanti. GattAni is nominative, not accusative. Compare Mahfvagga VI, 14, 5, where kanduvati is used in the neuter sense. (‘ The sore was irritable.’) V, 14, 5» ON THE DAILY LIFE OF THE BHIKKHUS. 109 ‘I allow you, O Bhikkhus, the use of stools for the bath-room.’ Now at that time the bath-room had no enclosure. ‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’ 4. There was: no antechamber! (in which the water could be kept). ‘T allow you, O Bhikkhus, to have an antechamber.”
3‘I allow you, O Bhikkhus, to enclose it with three kinds of enclosures—brick walls, and stone walls, and wooden fences.’ 4. There was: no antechamber! (in which the water could be kept). ‘T allow you, O Bhikkhus, to have an antechamber.” The basement of the antechamber was too low, and it was inundated with water [and so on, as in 11. 6, and in the last section down to the end of the description of the door, followed by the closing words of 11. 6 and of § 2 from ‘straw and plaster fell, &c.,’ down to ‘cupboards *’], 5. The cell ® became swampy. ‘T allow you, O Bhikkhus, to spread gravel over it.’ 1 Kof‘hako. This word means a room without a window; and it is used either of 1. ‘a room over a gateway,’ or 2. ‘a room used as a store-room.’ (Compare Mahfvagga III, 5, 6,9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, 1,2; and Gataka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35, 4, of the ko//Aaka to a privy; and the two passages taken together show that an entrance room or passage, a porch or antechamber, is meant, in which the water was kept ready for use. For that reason this particular kind of ko//haka is elsewhere called, in both connections, udaka-ko//Aaka (Mahfvagga VI, 14, 3, of the bath-room—where see Buddhaghosa’s note quoted in our ‘ Vinaya Texts,’ vol. ii, p. 57—and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dvara-kosshako ; and it occurs again below, VIII, 8, 2, in the same sense. * The last two items in § 2 are supplied for this case also in the next chapter but one. * Parivera is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4. ‘ Marumba. This word occurs in a description of different kinds of earths in the Old Commentary on the roth PaAkittiya I1o KULLAVAGGA. V, 15, te. They did not succeed in getting any’. ‘I allow you, O Bhikkhus, to flag it with stone.’ The water settled on the floor. ‘I allow you, O Bhikkhus, to have a drain to it.’ 15. 1. Now at that time the Bhikkhus, when naked 2, saluted one another, and received salutes ; did service to one another, and received services; gave to one another, and accepted ; ate, both hard food and soft ; tasted; and drank. They told this matter to the Blessed One. ‘A man, O Bhikkhus, when naked, is not to give salutations, nor receive them ; is not to do services, nor to accept them ®; is not to give, nor to receive ; is not to eat either hard or soft; is not to taste; is not to drink. Whosoever does so, shall be guilty of a dukka/Za.’ 16. 1. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty. (Sutta-vibhanga, PAsittiya X, 2, 1); and in a similar connection at Dipavamsa XIX, 2. Also below, V, 35, 4, VI, 3, 8. 1 Na pariyApumanti. See the use of this phrase at Kullavagga V, 5, 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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