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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 Bhaggesu. Compare Buddhaghosa's note on a similar plural at Mah4-parinibb4na Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 24. * This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas. > AnagghAvuttho, literally, no doubt, ‘dwelt in.’ But it is clear that the meal afterwards taken in it by the Buddha was supposed to be the dedication, so to say, or the house-warming, after which it was aggAAvuttho. * On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.’s note in his ‘ Buddhist Suttas,’ p. 1. 126 KULLAVAGGA. V, 21, 2. now, my friend Sa#gik4-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, “Bodhi the king’s son, Lord, bows’ down in salutation at thy feet, and enquires [as I have said]!, and asks: ‘May my Lord the Blessed One consent to take his to-morrow’s meal with Bodhi the king’s son, together with the Samgha of Bhikkhus.’”’ ‘Even so, Sir!’ said the young Brahman Safgikaputta, in assent to Bodhi the king’s son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and so seated he [delivered to him the message even as the king’s son had commanded]. And the Blessed One gave, by silence, his consent. 2. And when the young Brahman Sazgik4-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king’s son was. And when he had come there, he said to him: ‘We have spoken, Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have received the consent of the Samaza Gotama.’ Then Bodhi the king’s son made ready at the end 1 So far this conversation is the stock phrase for a message from a royal personage to the Buddha. See ‘ Book of the Great Decease,’ I, 2 (Rh. D.’s ‘ Buddhist Suttas,’ p. 2). V, 21,2. ON THE DAILY LIFE OF THE BHIKKHUS. 127 of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance)'; and gave command to the young Brahman Sazgik4-putta, saying, ‘Come now, my friend Sa#gika-putta, go thou up to the place where the Blessed One is; and when you have come there, announce the time, saying, “‘ The meal, Lord, is ready, and the time has come.”’ ‘Even so, Lord,’ said Saa@gik4-putta in assent {and went to the Blessed One and announced accordingly}.
2Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king’s son’s mansion. And Bodhi the king’s son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada. Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king’s son said to the Blessed One, ‘May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.’ And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same 1 Sop4na-ka/ingara&. Compare the Sanskrit Kadankara (also written kadangara). The correct reading is doubtless /, not 1. 128 KULLAVAGGA. V, 21, 3. result] And a third time he [preferred the same request}, Then the Blessed One looked round at the venerable Ananda. And the venerable Ananda said to Bodhi the king’s son, ‘Let them gather up, O prince, these cloths. The Blessed One will not walk on a strip of cloth (laid down for ceremonial purposes)'. The Tathagata has mercy even on the meanest thing.’ 3. Then Bodhi the king’s son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the king’s son satisfied the Bhikkhu-samgha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own hand*, And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdened 1 Kela-pattika ti Aela-santharam, says Buddhaghosa. See pa/tika in Childers, and compare pawka-patthikam at V, 11, 6. Xela is not merely ordinary cloth ; it is cloth regarded as a means of giving a decorative or festive appearance to a house by spreading canopies, &c. See Gataka I, 178, and Mahé-parinibbéna Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa erected in special honour of the guest) is covered with lengths of clean cotton cloth—the same as are otherwise used for ordinary apparel—white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris . caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122. * See the note above on Mah4vagga I, 8, 4. V, 21,4. ON THE DAILY LIFE OF THE BHIKKHUS. 129 with religious discourse, Bodhi the king’s son rose from his seat and departed thence.
3caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122. * See the note above on Mah4vagga I, 8, 4. V, 21,4. ON THE DAILY LIFE OF THE BHIKKHUS. 129 with religious discourse, Bodhi the king’s son rose from his seat and departed thence. Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-samgha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said : ‘You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukkaf#a’ 4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them, ‘Step, Sirs, over the cloth.’ The Bhikkhus, fearing to offend, would not do so. ‘Step, Sirs, over the cloth, for good luck’s sake.’ The Bhikkhus, fearing to offend, would not do so. Then that woman murmured, was annoyed, and was indignant, saying, ‘ How can their .reverences refuse to step over the cloth when they are asked to do so for good luck’s sake ?’ The Bhikkhus heard of that woman’s murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One. ‘I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.’ Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet}. "They told this matter to the Blessed One. 1 Dhota-padaka. [20] K 130 KULLAVAGGA, V, 22, 1. ‘I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.’ Here ends the second Portion! for Recitation. 22. 1. Now when the Blessed One had remained at Bhagga as long as he thought fit, he set out on his journey towards Savatthi. And journeying straight on he arrived in due course at SAvatthi, and there, at SAvatthi, he stayed in the Getavana, in the ArAma of Anatha-pizdika. Now Visékha the mother of Migd4ra, bringing small jars?, and earthenware foot-scrubbers®, and brooms, went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visakha the mother of Migara said to the Blessed One, ‘ May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.’ And the Blessed One accepted the small jars and the brooms ; but the Blessed One did not accept the earthenware foot-scrubbers, ' There is no mention in the text of where the first such Portion (Bhazavéra) ends. There is also no division into Bhanavaras in the previous books of the Kullavagga. * Gha/akam. At GAtaka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of gha/a, especially as Buddhaghosa says nothing; but this is doubtful.
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.
13 Bhaggesu. Compare Buddhaghosa's note on a similar plural at Mah4-parinibb4na Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 24. * This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas. > AnagghAvuttho, literally, no doubt, ‘dwelt in.’ But it is clear that the meal afterwards taken in it by the Buddha was supposed to be the dedication, so to say, or the house-warming, after which it was aggAAvuttho. * On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.’s note in his ‘ Buddhist Suttas,’ p. 1. 126 KULLAVAGGA. V, 21, 2. now, my friend Sa#gik4-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, “Bodhi the king’s son, Lord, bows’ down in salutation at thy feet, and enquires [as I have said]!, and asks: ‘May my Lord the Blessed One consent to take his to-morrow’s meal with Bodhi the king’s son, together with the Samgha of Bhikkhus.’”’ ‘Even so, Sir!’ said the young Brahman Safgikaputta, in assent to Bodhi the king’s son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and so seated he [delivered to him the message even as the king’s son had commanded]. And the Blessed One gave, by silence, his consent. 2. And when the young Brahman Sazgik4-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king’s son was. And when he had come there, he said to him: ‘We have spoken, Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have received the consent of the Samaza Gotama.’ Then Bodhi the king’s son made ready at the end 1 So far this conversation is the stock phrase for a message from a royal personage to the Buddha. See ‘ Book of the Great Decease,’ I, 2 (Rh. D.’s ‘ Buddhist Suttas,’ p. 2). V, 21,2. ON THE DAILY LIFE OF THE BHIKKHUS. 127 of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance)'; and gave command to the young Brahman Sazgik4-putta, saying, ‘Come now, my friend Sa#gika-putta, go thou up to the place where the Blessed One is; and when you have come there, announce the time, saying, “‘ The meal, Lord, is ready, and the time has come.”’ ‘Even so, Lord,’ said Saa@gik4-putta in assent {and went to the Blessed One and announced accordingly}.
2Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king’s son’s mansion. And Bodhi the king’s son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada. Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king’s son said to the Blessed One, ‘May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.’ And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same 1 Sop4na-ka/ingara&. Compare the Sanskrit Kadankara (also written kadangara). The correct reading is doubtless /, not 1. 128 KULLAVAGGA. V, 21, 3. result] And a third time he [preferred the same request}, Then the Blessed One looked round at the venerable Ananda. And the venerable Ananda said to Bodhi the king’s son, ‘Let them gather up, O prince, these cloths. The Blessed One will not walk on a strip of cloth (laid down for ceremonial purposes)'. The Tathagata has mercy even on the meanest thing.’ 3. Then Bodhi the king’s son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the king’s son satisfied the Bhikkhu-samgha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own hand*, And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdened 1 Kela-pattika ti Aela-santharam, says Buddhaghosa. See pa/tika in Childers, and compare pawka-patthikam at V, 11, 6. Xela is not merely ordinary cloth ; it is cloth regarded as a means of giving a decorative or festive appearance to a house by spreading canopies, &c. See Gataka I, 178, and Mahé-parinibbéna Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa erected in special honour of the guest) is covered with lengths of clean cotton cloth—the same as are otherwise used for ordinary apparel—white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris . caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122. * See the note above on Mah4vagga I, 8, 4. V, 21,4. ON THE DAILY LIFE OF THE BHIKKHUS. 129 with religious discourse, Bodhi the king’s son rose from his seat and departed thence.
3caus4 that are called sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122. * See the note above on Mah4vagga I, 8, 4. V, 21,4. ON THE DAILY LIFE OF THE BHIKKHUS. 129 with religious discourse, Bodhi the king’s son rose from his seat and departed thence. Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-samgha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said : ‘You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukkaf#a’ 4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them, ‘Step, Sirs, over the cloth.’ The Bhikkhus, fearing to offend, would not do so. ‘Step, Sirs, over the cloth, for good luck’s sake.’ The Bhikkhus, fearing to offend, would not do so. Then that woman murmured, was annoyed, and was indignant, saying, ‘ How can their .reverences refuse to step over the cloth when they are asked to do so for good luck’s sake ?’ The Bhikkhus heard of that woman’s murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One. ‘I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.’ Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet}. "They told this matter to the Blessed One. 1 Dhota-padaka. [20] K 130 KULLAVAGGA, V, 22, 1. ‘I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.’ Here ends the second Portion! for Recitation. 22. 1. Now when the Blessed One had remained at Bhagga as long as he thought fit, he set out on his journey towards Savatthi. And journeying straight on he arrived in due course at SAvatthi, and there, at SAvatthi, he stayed in the Getavana, in the ArAma of Anatha-pizdika. Now Visékha the mother of Migd4ra, bringing small jars?, and earthenware foot-scrubbers®, and brooms, went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visakha the mother of Migara said to the Blessed One, ‘ May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.’ And the Blessed One accepted the small jars and the brooms ; but the Blessed One did not accept the earthenware foot-scrubbers, ' There is no mention in the text of where the first such Portion (Bhazavéra) ends. There is also no division into Bhanavaras in the previous books of the Kullavagga. * Gha/akam. At GAtaka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of gha/a, especially as Buddhaghosa says nothing; but this is doubtful.
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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