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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There 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. * Katakam. To the note quoted at p. 318 of the text, which shows that this is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden bahulikanuyogatt4 This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware. . 'V, 23,1. ON THE DAILY LIFE OF THE BHIKKHUS, 131 Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to make use of earthenware foot-scrubbers. Whosoever does so, shall be guilty of a dukkaZ¢a, I allow you, O Bhikkhus, three kinds of things to rub the feet with—to wit, sandstone !, gravel!, and sea-foam *%,’ 2. [A similar paragraph ending] ‘I allow you, O Bhikkhus, the use of fans and flower-stands 3,’ 23. 1. Now at that time a mosquito-fan had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of mosquitofans.’ - A chdmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by 1 Sakkhar4 and ka/fala, the exact distinction between which two terms is not stated. * Samudda-phezaka. By this name are designated the bones of the cuttle-fish which, when cast up by the waves on the seashore, are not unlike petrified foam, and have actually been introduced from the East into use in Europe as a kind of rough natural soap; and are now sold for that purpose in most chemists’ shops in England (compare Meerschaum). The same word is found in later Sanskrit works. , ® Talavan‘am. See Gataka I, 26, 5 (at the end); and compare talavan/akam below, V, 29, 4. K 2 132 KULLAVAGGA. V, 23, 2. an attendant to whisk off flies) had come into the possession of the Samgha. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to make use of a chdmara. Whosoever does so, shall be guilty of a dukka¢a'. I allow, O Bhikkhus, three kinds of fly-whisks—those ‘made of bark, those made of Ustra-grass, and those made of peacocks’ tails 2’ 2. [Similar paragraph ending] ‘I allow you, O Bhikkhus, the use of sun-shades®,’ Now at that time the A/abbaggiyas went about with sun-shades up. And at that time a certain ‘Updsaka went to a garden with a number of men who were followers of the Agtvakas (naked ascetics). And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka:
2And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka: ‘Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them ?’ ‘No, Sirs. These are not Bhikkhus; they are Paribbagakas (wandering mendicants).’ So they made a bet whether they were Bhikkhus or not. And when that Updsaka recognised them, when -they came up, he murmured, was annoyed, and was indignant, saying, ‘How can their reverences go about with sun-shades held over them ?’ The Bhikkhus heard of that Up4saka’s thus mur- 1’ Probably because this, like a white umbrella, was considered an appanage of royalty. * Mora-pifikha. This word is spelt: piviga by Childers, and by Fausbill, Gataka I, 38, 207. * See the note at the end of the chapter. V, 23, 3- ON THE DAILY LIFE OF THE BHIKKHUS. 133 muring, &c. And those Bhikkhus told the matter to the Blessed One. ‘Is it true, O Bhikkhus, as they say?’ ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukkaéa.’ 3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a sun-shade for the sick.’ Now at that time the Bhikkhus, thinking, ‘It is for the sick only that sun-shades have been allowed by the Blessed One, and not for those who are not sick, were afraid to use sun-shades in the Arama, or in the precincts of the Arama. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Arama, or in the precincts of the Arama! 1 There is an ambiguity, either in the use of the word éAatta, or in the use of the verb dh4reti, or both, running through this chapter. As a matter of fact, the Bhikkhus now use sun-shades (usually those made of paper in China) of the same shape as the umbrellas now used in England; and they make no distinction as to the place in which they use them. But there is another shape for shades, to be carried by a dependant walking behind the person to be shaded, in which the handle is fastened to the rim at the side of, and not in the middle underneath that part of it which 134 KULLAVAGGA. Vi, 24, 3 24, 1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff}, went after noon out of a certain village gate. The people calling out, ‘There goes a thief; his sword is glistening, fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ardma, told this matter to the Bhikkhus. -
3The people calling out, ‘There goes a thief; his sword is glistening, fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ardma, told this matter to the Bhikkhus. - ‘What then, Sir, did you carry a staff with a string to it?’ ‘It is even so, Sirs.’ Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3).... told the Blessed One. ... he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukkafa’ 2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff. They told this matter to the Blessed One. actually keeps off the sun. Both kinds are figured on the most ancient Buddhist sculptures. The Old Commentary on the corresponding rule for the nuns (Bhikkhunf-vibhanga, P&fittiya LXXXIV, 2, 1) says that sun-shades are either white, or made of matting, or made of leaves (doubtless of the talipot palm) ; and it adds that they are either mandala-baddham or salakabaddham, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette which show that it was a sign of courtesy or of respect to put down a sun-shade. * See the similar phraseology at V, 8,1. On u//itva4, compare oddeti. V, 26,1. ON THE DAILY LIFE OF THE BHIKKHUS. 135 ‘I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Samgha [here follow the words of a Kammavaéa, precisely as in V, 20, 7}. 3. (Similar paragraphs ending with Kammav4sas for license to lift the bowl with a string, and with both a staff and a string. ] 25. 1. Now at that time a certain Bhikkhu was a ruminator!, and he, continually ruminating, used to chew the cud. The Bhikkhus murmured, were annoyed, and were indignant, saying, ‘This Bhikkhu eats food out of hours*.” And they told this matter to the Blessed One. ‘This Bhikkhu, O Bhikkhus, has but lately fallen . from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed’, Whosoever does so, shall be dealt with according to the law 4.’ 26, 1. Now at that time a certain multitude had 1 Romanthaka. 2 Which is against the rule laid down in the 27th PAdittiya. 8 That would be a breach of the 3oth Pasittiya. * That is, according to the 27th, 28th, or 30th Padittiya. 136 KULLAVAGGA.. Vy 29, 1 arranged for the privilege of supplying food to the Samgha, and in the dining-hall many fragments. of rice were allowed to fall.
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.
1There 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. * Katakam. To the note quoted at p. 318 of the text, which shows that this is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden bahulikanuyogatt4 This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware. . 'V, 23,1. ON THE DAILY LIFE OF THE BHIKKHUS, 131 Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said: ‘T allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to make use of earthenware foot-scrubbers. Whosoever does so, shall be guilty of a dukkaZ¢a, I allow you, O Bhikkhus, three kinds of things to rub the feet with—to wit, sandstone !, gravel!, and sea-foam *%,’ 2. [A similar paragraph ending] ‘I allow you, O Bhikkhus, the use of fans and flower-stands 3,’ 23. 1. Now at that time a mosquito-fan had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of mosquitofans.’ - A chdmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by 1 Sakkhar4 and ka/fala, the exact distinction between which two terms is not stated. * Samudda-phezaka. By this name are designated the bones of the cuttle-fish which, when cast up by the waves on the seashore, are not unlike petrified foam, and have actually been introduced from the East into use in Europe as a kind of rough natural soap; and are now sold for that purpose in most chemists’ shops in England (compare Meerschaum). The same word is found in later Sanskrit works. , ® Talavan‘am. See Gataka I, 26, 5 (at the end); and compare talavan/akam below, V, 29, 4. K 2 132 KULLAVAGGA. V, 23, 2. an attendant to whisk off flies) had come into the possession of the Samgha. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to make use of a chdmara. Whosoever does so, shall be guilty of a dukka¢a'. I allow, O Bhikkhus, three kinds of fly-whisks—those ‘made of bark, those made of Ustra-grass, and those made of peacocks’ tails 2’ 2. [Similar paragraph ending] ‘I allow you, O Bhikkhus, the use of sun-shades®,’ Now at that time the A/abbaggiyas went about with sun-shades up. And at that time a certain ‘Updsaka went to a garden with a number of men who were followers of the Agtvakas (naked ascetics). And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka:
2And those followers of the Agtvakas saw the Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Up4saka: ‘Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them ?’ ‘No, Sirs. These are not Bhikkhus; they are Paribbagakas (wandering mendicants).’ So they made a bet whether they were Bhikkhus or not. And when that Updsaka recognised them, when -they came up, he murmured, was annoyed, and was indignant, saying, ‘How can their reverences go about with sun-shades held over them ?’ The Bhikkhus heard of that Up4saka’s thus mur- 1’ Probably because this, like a white umbrella, was considered an appanage of royalty. * Mora-pifikha. This word is spelt: piviga by Childers, and by Fausbill, Gataka I, 38, 207. * See the note at the end of the chapter. V, 23, 3- ON THE DAILY LIFE OF THE BHIKKHUS. 133 muring, &c. And those Bhikkhus told the matter to the Blessed One. ‘Is it true, O Bhikkhus, as they say?’ ‘It is true, Lord.’ The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukkaéa.’ 3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a sun-shade for the sick.’ Now at that time the Bhikkhus, thinking, ‘It is for the sick only that sun-shades have been allowed by the Blessed One, and not for those who are not sick, were afraid to use sun-shades in the Arama, or in the precincts of the Arama. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Arama, or in the precincts of the Arama! 1 There is an ambiguity, either in the use of the word éAatta, or in the use of the verb dh4reti, or both, running through this chapter. As a matter of fact, the Bhikkhus now use sun-shades (usually those made of paper in China) of the same shape as the umbrellas now used in England; and they make no distinction as to the place in which they use them. But there is another shape for shades, to be carried by a dependant walking behind the person to be shaded, in which the handle is fastened to the rim at the side of, and not in the middle underneath that part of it which 134 KULLAVAGGA. Vi, 24, 3 24, 1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff}, went after noon out of a certain village gate. The people calling out, ‘There goes a thief; his sword is glistening, fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ardma, told this matter to the Bhikkhus. -
3The people calling out, ‘There goes a thief; his sword is glistening, fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Ardma, told this matter to the Bhikkhus. - ‘What then, Sir, did you carry a staff with a string to it?’ ‘It is even so, Sirs.’ Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3).... told the Blessed One. ... he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukkafa’ 2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff. They told this matter to the Blessed One. actually keeps off the sun. Both kinds are figured on the most ancient Buddhist sculptures. The Old Commentary on the corresponding rule for the nuns (Bhikkhunf-vibhanga, P&fittiya LXXXIV, 2, 1) says that sun-shades are either white, or made of matting, or made of leaves (doubtless of the talipot palm) ; and it adds that they are either mandala-baddham or salakabaddham, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette which show that it was a sign of courtesy or of respect to put down a sun-shade. * See the similar phraseology at V, 8,1. On u//itva4, compare oddeti. V, 26,1. ON THE DAILY LIFE OF THE BHIKKHUS. 135 ‘I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Samgha [here follow the words of a Kammavaéa, precisely as in V, 20, 7}. 3. (Similar paragraphs ending with Kammav4sas for license to lift the bowl with a string, and with both a staff and a string. ] 25. 1. Now at that time a certain Bhikkhu was a ruminator!, and he, continually ruminating, used to chew the cud. The Bhikkhus murmured, were annoyed, and were indignant, saying, ‘This Bhikkhu eats food out of hours*.” And they told this matter to the Blessed One. ‘This Bhikkhu, O Bhikkhus, has but lately fallen . from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed’, Whosoever does so, shall be dealt with according to the law 4.’ 26, 1. Now at that time a certain multitude had 1 Romanthaka. 2 Which is against the rule laid down in the 27th PAdittiya. 8 That would be a breach of the 3oth Pasittiya. * That is, according to the 27th, 28th, or 30th Padittiya. 136 KULLAVAGGA.. Vy 29, 1 arranged for the privilege of supplying food to the Samgha, and in the dining-hall many fragments. of rice were allowed to fall.
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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