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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’ ‘This cannot be, Lord.’ ‘Or can a man who holds this doctrine and discipline to be valuable learn the Lok4yata system ?’ 1 On the historical conclusions which may be drawn from this tradition, see H. O.’s introduction to the text of the Mah4vagga, pp. xlix and following. * This is mentioned also in the Assalayana Sutta (at the beginning), and in the same terms in the Milinda Pamha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other ‘ low arts’ in the very ancient Maha Sila, § 5. (See Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 199, and his note on the age of this work, ibid. p. 188.) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xiii, Burnouf’s version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddhaghosa has a note on the passage in the Mah4 Sila (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry. * So also in the Xetokhila Sutta 2 (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 223). 152 KULLAVAGGA. V, 33> 3 ‘This cannot be, Lord.’ ‘You are not, O Bhikkhus, to learn the LokAyata system. Whosoever does so, shall be guilty of a dukka Za.’ Now at that time the Adabbaggiya Bhikkhus taught the Lokayata system. People murmured, &c., saying, ‘ Like those still enjoying the pleasures of the world!’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to teach the LokAyata system. Whosoever does so, shall be guilty of a dukka/Za.’ [Similar paragraphs to the last, ending] ‘You are not, O Bhikkhus, to learn—to teach— the low arts? (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).’ 3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, ‘ Long life to our Lord the Blessed One! Long life to the Happy One!’ and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus : ‘Now if when a man has sneezed, O Bhikkhus, some one says, “ Long life to you,” can he live or die on that account ?’ ‘Not so, Lord. 1 Tirakkhfna-vigg4. Literally, ‘ brutish, or beastly, wisdom.’ These are set out in full in the seven sections of the Maha Sila (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ pp. 196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L. V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153
2196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L. V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153 ‘You are not, O Bhikkhus, when one has sneezed, to call out, “ Long life to you.” Whosoever does so, shall be guilty of a dukka/Za?.’ Now at that time people said to the Bhikkhus when they sneezed, ‘ Long life to your reverence!’ and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, ‘How can the Sakya-puttiya Samazas omit to reply when people say, “ Long life to your reverence?” They told this matter to the Blessed One. ‘ Laymen, O Bhikkhus, are given to lucky phrases? I allow you, O Bhikkhus, to reply, “ May you live long!” to laymen who say to you, “Long life to your reverence !”’ 34. 1. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. Anda certain Bhikkhu, who had eaten onions, sat down apart, thinking, ‘Let not the Bhikkhus be annoyed?!’ The Blessed One saw that Bhikkhu sitting apart ; and on seeing him, he said to the Bhikkhus, ‘Why now, O Bhikkhus, is that Bhikkhu seated apart ?’ ‘This Bhikkhu, Lord, has eaten onions, and has ? This story forms the Introductory Story also to the Gagga Gataka (No. 155 in Fausbdll’s edition). On the superstition here condemned, see Dr. Morris’s remarks in the ‘Contemporary Review’ for May, 1881. ® Gihi bhikkhave mangalik§4. 5 Vyabahimsu is for vyabadhimsu. See p. 320 of the edition of the text. . 154 KULLAVAGGA. V, 34, 2+ seated himself apart in order not to annoy the Bhikkhus.’ ‘But ought, O Bhikkhus, anything to be eaten, that will ‘cause the eater to keep away from such a preaching of the Dhamma as this ?’ ‘No, indeed, Lord.’ ‘You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukkaZa?.’ 2. Now at that time the venerable Sdriputta had wind in his stomach. And the venerable Maha Moggallana went up to the place where the venerable SA4riputta was, and when he had come there, he said to the venerable Sériputta : ‘How did you formerly, friend Sdriputta, get relief, when you had wind in the stomach ?’ ‘ By eating onions, my friend *’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to eat onions on account of disease.’ 35. 1. Now at that time the Bhikkhus made water here and there in the Ardma, and the Ardma was defiled. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make water at one side (of the Ar4ma).’ * There is a similar rule for the Bhikkhunis in the Bhikkhunivibhanga, Pafittiya I. So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13). * It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2.
3So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13). * It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2. V, 37,1. ON THE DAILY LIFE OF THE BHIKKHUS. 155 The Arama became offensive. .... [The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a way out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &c., already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim !.] 36. Now at that time the Adabbaggiya Bhikkhus followed evil practices such as these—they used to plant [&c., word for word as in the long list at I, 13, I, 2, down to the end]. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.’ 37. 1. Now at the time when the venerable Kassapa of Uruve/a went forth (from the world), much property in brass and wood and earthenware came into the possession of the Samgha*. And the * For some of the details, compare Mahdvagga V, 8, 3, and Mahfavagga I, 25, 19=Xullavagga VIII, 1, 5, and Kullavagga VIII, 9 and 10. * See Mah4vagga I, 20, rg-21. 156 KULLAVAGGA. V, 37) 1. Bhikkhus thought, ‘What kinds of brass ware—of wooden things—of earthenware '—has the Blessed One allowed, and what kinds has he not allowed ?’ They told this matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘TI allow you, O Bhikkhus, all kinds of brass ware, except weapons ?—all kinds of wooden things, except divans *, and long-armed chairs?, and bowls‘, and shoes °,—and all kinds of earthenware, except katakas*, and large earthen vessels to be used as huts to live in’.’ Here ends the Fifth Khandhaka, on minor details. 1 See Xullavagga VIII, 3, 1. * Paharamattham katam paharanf ti vudsati. Yassa kassa Ai 4vudha-samghatass’ etam adhivakanam (B.). * See Mahdvagga V, 10, 4, 5. ‘ See Kullavagga V, 8, 2. 5 See Mahavagga V, 6, 4. * On this word see our note above at V, 22, 1. * This is the only one of the things here mentioned not referred to in previous rules. Buddhaghosa says, Kumbha-k4rik& ti Dhaniyass’ eva sabba-mattikamaya-kufi vuséati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following. VI, 1, 2. ON DWELLINGS AND FURNITURE. 157 SIXTH KHANDHAKA. On DweELLincs AND FurRNITURE. 1.
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.
1‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’ ‘This cannot be, Lord.’ ‘Or can a man who holds this doctrine and discipline to be valuable learn the Lok4yata system ?’ 1 On the historical conclusions which may be drawn from this tradition, see H. O.’s introduction to the text of the Mah4vagga, pp. xlix and following. * This is mentioned also in the Assalayana Sutta (at the beginning), and in the same terms in the Milinda Pamha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other ‘ low arts’ in the very ancient Maha Sila, § 5. (See Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 199, and his note on the age of this work, ibid. p. 188.) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xiii, Burnouf’s version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddhaghosa has a note on the passage in the Mah4 Sila (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry. * So also in the Xetokhila Sutta 2 (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ p. 223). 152 KULLAVAGGA. V, 33> 3 ‘This cannot be, Lord.’ ‘You are not, O Bhikkhus, to learn the LokAyata system. Whosoever does so, shall be guilty of a dukka Za.’ Now at that time the Adabbaggiya Bhikkhus taught the Lokayata system. People murmured, &c., saying, ‘ Like those still enjoying the pleasures of the world!’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to teach the LokAyata system. Whosoever does so, shall be guilty of a dukka/Za.’ [Similar paragraphs to the last, ending] ‘You are not, O Bhikkhus, to learn—to teach— the low arts? (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).’ 3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, ‘ Long life to our Lord the Blessed One! Long life to the Happy One!’ and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus : ‘Now if when a man has sneezed, O Bhikkhus, some one says, “ Long life to you,” can he live or die on that account ?’ ‘Not so, Lord. 1 Tirakkhfna-vigg4. Literally, ‘ brutish, or beastly, wisdom.’ These are set out in full in the seven sections of the Maha Sila (translated in Rh. D.’s ‘ Buddhist Suttas from the Pali,’ pp. 196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L. V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153
2196—- 200). As noticed above, the Lok&yata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunts in the Bhikkhunf-vibhanga, P4éittiyas XLIX and L. V, 34,r- ON THE DAILY LIFE OF THE BHIKKHUS. 153 ‘You are not, O Bhikkhus, when one has sneezed, to call out, “ Long life to you.” Whosoever does so, shall be guilty of a dukka/Za?.’ Now at that time people said to the Bhikkhus when they sneezed, ‘ Long life to your reverence!’ and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, ‘How can the Sakya-puttiya Samazas omit to reply when people say, “ Long life to your reverence?” They told this matter to the Blessed One. ‘ Laymen, O Bhikkhus, are given to lucky phrases? I allow you, O Bhikkhus, to reply, “ May you live long!” to laymen who say to you, “Long life to your reverence !”’ 34. 1. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. Anda certain Bhikkhu, who had eaten onions, sat down apart, thinking, ‘Let not the Bhikkhus be annoyed?!’ The Blessed One saw that Bhikkhu sitting apart ; and on seeing him, he said to the Bhikkhus, ‘Why now, O Bhikkhus, is that Bhikkhu seated apart ?’ ‘This Bhikkhu, Lord, has eaten onions, and has ? This story forms the Introductory Story also to the Gagga Gataka (No. 155 in Fausbdll’s edition). On the superstition here condemned, see Dr. Morris’s remarks in the ‘Contemporary Review’ for May, 1881. ® Gihi bhikkhave mangalik§4. 5 Vyabahimsu is for vyabadhimsu. See p. 320 of the edition of the text. . 154 KULLAVAGGA. V, 34, 2+ seated himself apart in order not to annoy the Bhikkhus.’ ‘But ought, O Bhikkhus, anything to be eaten, that will ‘cause the eater to keep away from such a preaching of the Dhamma as this ?’ ‘No, indeed, Lord.’ ‘You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukkaZa?.’ 2. Now at that time the venerable Sdriputta had wind in his stomach. And the venerable Maha Moggallana went up to the place where the venerable SA4riputta was, and when he had come there, he said to the venerable Sériputta : ‘How did you formerly, friend Sdriputta, get relief, when you had wind in the stomach ?’ ‘ By eating onions, my friend *’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to eat onions on account of disease.’ 35. 1. Now at that time the Bhikkhus made water here and there in the Ardma, and the Ardma was defiled. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make water at one side (of the Ar4ma).’ * There is a similar rule for the Bhikkhunis in the Bhikkhunivibhanga, Pafittiya I. So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13). * It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2.
3So also onions are mentioned among the things a Gain Bhikkhu may not accept (Aydrahga Sutta II, 1, 8, 13). * It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2. V, 37,1. ON THE DAILY LIFE OF THE BHIKKHUS. 155 The Arama became offensive. .... [The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a way out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &c., already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim !.] 36. Now at that time the Adabbaggiya Bhikkhus followed evil practices such as these—they used to plant [&c., word for word as in the long list at I, 13, I, 2, down to the end]. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.’ 37. 1. Now at the time when the venerable Kassapa of Uruve/a went forth (from the world), much property in brass and wood and earthenware came into the possession of the Samgha*. And the * For some of the details, compare Mahdvagga V, 8, 3, and Mahfavagga I, 25, 19=Xullavagga VIII, 1, 5, and Kullavagga VIII, 9 and 10. * See Mah4vagga I, 20, rg-21. 156 KULLAVAGGA. V, 37) 1. Bhikkhus thought, ‘What kinds of brass ware—of wooden things—of earthenware '—has the Blessed One allowed, and what kinds has he not allowed ?’ They told this matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘TI allow you, O Bhikkhus, all kinds of brass ware, except weapons ?—all kinds of wooden things, except divans *, and long-armed chairs?, and bowls‘, and shoes °,—and all kinds of earthenware, except katakas*, and large earthen vessels to be used as huts to live in’.’ Here ends the Fifth Khandhaka, on minor details. 1 See Xullavagga VIII, 3, 1. * Paharamattham katam paharanf ti vudsati. Yassa kassa Ai 4vudha-samghatass’ etam adhivakanam (B.). * See Mahdvagga V, 10, 4, 5. ‘ See Kullavagga V, 8, 2. 5 See Mahavagga V, 6, 4. * On this word see our note above at V, 22, 1. * This is the only one of the things here mentioned not referred to in previous rules. Buddhaghosa says, Kumbha-k4rik& ti Dhaniyass’ eva sabba-mattikamaya-kufi vuséati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following. VI, 1, 2. ON DWELLINGS AND FURNITURE. 157 SIXTH KHANDHAKA. On DweELLincs AND FurRNITURE. 1.
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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