Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)

1 Afiganim. The use of these has been already allowed at
Mahfvagga VI, 12, 1, 2, 4.

* In the text read afigana-sal4kam, on which see Mahfvagga VI, 12, 3, 4.

* Already allowed in the last chapter.

‘ Bandhana-mattan ti vasi-kattara-yasthi-Adinam va bandhanamattam (B.). It is clear from this note, and the repetition of the pi in the text, that we have to do here with a special object, and not a mere qualification of the other three.

5.Samgh4/i-pallatthikaya nisftditva. See IV, 4, 7 at the end, and the Old Commentary on the 26th Sekhiya. Childers translates it as if it were the same as ukku/ikam nisfditva ; but it must be different from it as that was allowed and constantly practised. .

® Pa/4 lugganti. So‘read (not patt4 as in the text) in accordance with our note 3 on Mahfvagga VIII, 21, 1. The second word occurs also above, V, 16, 2; 17, 2. From this passage here it is probable that a//ha-pâdaka at MahAvagga VIII, 21, Means a stool.

™ Ayogam. Compare the:Sutta-vibhanga, Pasittiya LKXXVIII, 2,2; Gataka III, 447, 6.

p. 142

They told this matter to the Blessed One. .

‘I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets, and all the apparatus belonging to a loom.’

29.

1. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway? his waist-cloth fell down*% The people made an outcry, and that Bhikkhu was abashed.

On his return to the Arama, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One.

‘You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a dukkaZa. I allow, O Bhikkhus, a girdle *’

2. Now at that time the X/abbaggiya Bhikkhus wore (&c., as usual, ending with)

‘You are not, O Bhikkhus, to wear special girdles‘—those made of many strings plaited toV, 29, 2. ON THE DAILY LIFE OF THE BHIKKHUS, 143gether!, those made like the head of a watersnake, girdles with tambourines on them 4, girdles with beads on (or with ornaments hanging from them)‘. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those... .°’

* Rathiyaya. The Old Commentary on the Bhikkhunfvibhanga, Pâtittiya XIV, says, Rathiy4 ti rakksa. The word recurs, ibid., Pasittiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rathik4, see Kullavagga X, 12.

*Pabhassittha. Compare Sutta-vibhanga, P4fittiya LXXXIII, 1,2. It is from the root bhrams, not bh4s.

* The use of this has already been enjoined at Mah4vagga I, 25, 9, 10. It was to be tied on round the waist, over the waist-cloth, to keep it in its place.

* It is curious that ka/i-suttakam, a kind of girdle which would seem properly to belong here, has been included in a former list of forbidden articles at V, 2, 1. ,

The borders of the girdles decayed through age.

Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those... .°’

The borders of the girdles decayed through age.

‘I allow, O Bhikkhus, an edging of brighter material * and strengthening at the ends’.

The end of the girdle where the knot was tied decayed through age *.

‘T allow, O Bhikkhus, a buckle *.’

[A paragraph on the substances of which it may be made, as usual, see Mah4vagga VI, 12, 3; Aulla-

1 Kalabukam. See Buddhaghosa’s note at p. 319 of the text, and compare Bohtlingk-Roth under kalâpa, kalapaka.

* Deddubhakam néma udaka-sappi-sisa-sadisam (B.). Deddubha corresponds to the later Sanskrit duszdubha, an older form of which is dundubha.

® Muraga, literally, ‘tambourines;’ but see Buddhaghosa’s note, loc. cit.

“ Maddavinam nâma pâmanga-santhanam (B.). On p4manga, see our note at Xullavagga V, 2, 1.

* Sfikarantakam. See Buddhaghosa’s note at p. 319 of the text. We do not venture to translate the term.

* Sobhanam n4ma ve/fhetvi mukha-vaéA-sibhanam (B.). In the Magghima Sfla, § 3, sobhamakam or sobhana-karanam (so Rh. D.’s MS.) is a kind of game or show.

7 Gunakam nama mudika(? muddhika)-san/hanena sibbanam (B.). Clough, under guava, gives inter alia, 1. fastening; 2. a plant of the fibres of which bow-strings are made; 3. bow-string.

* Pavananto ti pasanto (B.).

* Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing, The word occurs also, and apparently in the same sense, in the Old Commentary on the 86th P4kittiya.

p. 144

vagga V, 5, 2, &c., adding at the end ‘and made of string.’]

3. Now at the time the venerable Ananda went into the village for alms with light garments on!; and his garments were blown up by a whirlwind.

The venerable Ananda, on returning ‘to the Arama, told this matter to the Bhikkhus; and the Bhikkhus told this matter to the Blessed One.

‘I allow, O Bhikkhus, a block? (to be used as a weight) or a chain 8.’

{Similar paragraph to that just above as to the substances of which the block ‘may be made.]

Now at that time the Bhikkhus fastened the block or the chain immediately -on to their robes ; and the robes gave way.

They told this matter to the Blessed One.

‘IT allow, O Bhikkhus, a piece of phalaka cloth ‘ to attach the block or the chain to.’

They fastened the phalaka cloth for the block or the chain on to the edge of the robe; and the corner came open*.

1 Samghisiyo in the plural must mean garments and not waistcloths only. See the parallel passage in the Bhikkhuni-vibhanga, Pâkittiya XCVI.

2 Ganthikam. The use of this article is referred to in VIII, 4, 3, and at Dhammapada, p. 372. That gamthi means a block, usually of wood, is clear from the use of dhamma-gan/hikam at GAtaka I, 1g0 (spelt gandika however at II, 124), compared with ganthi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th Pâkittiya.

372. That gamthi means a block, usually of wood, is clear from the use of dhamma-gan/hikam at GAtaka I, 1g0 (spelt gandika however at II, 124), compared with ganthi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th Pâkittiya.

8 PAsakam, which does not correspond to Sanskrit prasaka here, but to pâsaka=p4sa (Bodhtlingk-Roth give inter alia, ‘Sahl oder Leiste am Anfange eines Gewebes’). Compare .p4santa in Buddhaghosa on makkhava/akam in the next section. °

* See our note on this word at MahAvagga VIII, 28, 2.

5 That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening. ,

p. 145

They told this matter to the Blessed One.

‘T allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.’

4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)

‘You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks !, nor arranged like fishing-nets *, nor arranged with four corners showing *, nor arranged like flower-stands ‘4, nor arranged like rows of jewelry®. Whosoever does so, shall be guilty of a dukkaéa.’

[Similar paragraph, ending]

‘You are not, O Bhikkhus, to wear your upper °

1 Hatthi-sondakam nfma nabhi-mflato hatthi-sonda-santhanam olambakam katv4 nivattham, ko/ika-itthinam nivasanam viya (B.).

* Makkha-valakam néma ekato dasantam ekato p4santam olambitva nivattham (B.).

5 Katu-kannakam upari dve hef/hato dve evam hattéro kanne dassetv4 nivattham (B.).

‘ Tala-van/akam nâma tAlavan/’-4karena si/akam olambitva nivasanam (B.). See our note on talavan/a above, V, 22, 2, and on 4ma/aka-vazsika-pt/ham below, VI, 2, 4.

5 Sata-vallikam nama digha-sitakam aneka-kkhattum obhafigitva ova/fikam karontena nivattham v4, padakkhina-passesu va nirantaram valiyo dassetva nivattham. Sake pana gAnuto pa/fhaya eko va dve v4 valiyo pafifidyanti, vaéfati (B.). Compare vallik4 and ova/fikam at V, 2,1. Buddhaghosa’s second explanation would be possible if the reading were sata-valikam, and is probably only a pis aller, due to the difficulty of the first, which we have adopted doubtfully.

* Parupati as opposed to nivaseti above. Compare Dhammapada, pp. 114, 376; GAtaka, vol. i, p. 57, line 16.

{20} Lp. 146 garments as the laymen do. Whosoever does so, shall be guilty of a dukka/@a.’

5. [Similar paragraph, ending]

‘You are not, O Bhikkhus, to wear your under garments! as the king’s porters do’. Whosoever does so, shall be guilty of a dukka/Za,’

30.

1. Now at that time the KZabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides).

People murmured, &c., saying, ‘Like the king’s porters *.’

They told this matter to the Blessed One.