Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Buddhaghosa 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. 1. Now at that time the Blessed Buddha! was Staying at Ragagaha in the Ve/uvana, in the Kalandaka Nivapa*. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there—in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that place— from the woods (&c., as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportment °. 2. Now at that time the Se#¢Ai of Ragagaha went at early morn to his garden. And the Sed¢hi of 1 Our readers will have noticed that the phrase at the beginning of each Khandhaka is ‘the Blessed Buddha,’ and not merely ‘ the Blessed One.’ It recurs besides only in the constantly-repeated paragraph ‘The Blessed Buddha rebuked them, saying, &c.’ (see, for instance, Kullavagga I, 1, 2, where the connection is given in full). * Compare the note on Mah4vagga III, 1, 1. ® So also Mahavagga I, 23, 2, and frequently in the Suttas. 158 KULLAVAGGA. VI, 1, 3. Ragagaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in § 1, down to the end), and on seeing them he took pleasure therein’. And the Sethi of Ragagaha went up to those Bhikkhus, and said to them: ‘If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings ?’ ‘Not so, O householder. Dwellings have not been allowed by the Blessed One.’ . ‘Then, Sirs, ask the Blessed One about it, and let me know.’ ‘Very well, O householder,’ said they, in assent to the Se¢‘hi of Ragagaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One : _ ‘The Sethi of Ragagaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done ?’ Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, abodes of five kinds— Viharas, Addhayogas, storied dwellings, attics, caves ®,’ 3. Then those Bhikkhus went up to the Se¢¢hi of R4gagaha, and said to him: ‘The Blessed One, Sir, has allowed us dwellings; do, therefore, what seemeth to thee good.’ And the Sed¢hi of Ragagaha had sixty dwelling-places put up in one day. 1 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4.
21 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4. VI, 1, 5- ON DWELLINGS AND FURNITURE. 159 4. And when the Seéthi of Ragagaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Samgha for the morrow’s meal; and so on, as usual!, down to the time when, after the meal, the Sez¢Ai] said to the Blessed One: ‘I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them ?’ ‘Then, O householder, dedicate? these sixty dwelling-places to the Samgha of the four directions, whether now present, or hereafter to arrive.’ ‘Even so, Lord!’ said the Se¢¢hi of Ragagaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Samgha of the four directions whether present or to come ®.’ 5. Then the Blessed One gave thanks to the Setthi of Ragagaha in these verses *: “1. Cold he wards off and heat, so also beasts of prey, And creeping things and gnats, and rains in the wet season. And when the dreaded heated winds arise, they are kept off. 1 See, for instance, Mah4vagga VI, 30, or Kullavagga V, 27. ® Literally, ‘establish’ (pa/is‘Aapehi). 5 This formula of dedication has been constantly found in rockinscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh. D. in the ‘Indian Antiquary’ for May, 1872. ‘ The following verses recur below at VI, 9, 2; and also in. that connection in the Gataka Commentary, I, 93. 160 KULLAVAGGA. VI, 1,2. 2. To give Viharas to the Samgha, wherein in safety and in peace To meditate and think at ease, the Buddha calls the best of gifts. . 3. Let then the able man, regarding his own weal, Have pleasant monasteries built, and lodge there learned men’. 4. Let him with cheerful mind give food to them, and drink, Raiment, and dwelling-places, to the upright in heart. 5. Then shall they preach to him the Truth— The Truth dispelling every grief— Which Truth when here that man perceives He sins no more, and dies away ®!’ And when the Blessed One had given thanks to the Se¢thi of R&gagaha in these verses, he rose from his seat, and departed thence. 2. 1. And the people heard, saying, ‘Viharas have been allowed by the Blessed One.’ And _ they built Vih4ras zealously. Those Vihdras had no doors §, and snakes, scorpions, and centipedes got in. 1 This verse forms the subject of one of the ‘Questions of Milinda’ (ed. Trenckner, p. 211). * The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause.
3Trenckner, p. 211). * The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause. ® Kavafa. This is the special word for door. Dv4ra often roughly translated door, is not really ‘door,’ but ‘ door-’ or ‘ gateway, with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also VI, 2,1. ON DWELLINGS AND FURNITURE. 161 They told this matter to the Blessed One. ‘TI allow, O Bhikkhus, a door '.’ They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants ; and when the things by which the doors had been tied on had been eaten away, the doors fell. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.’ The doors would not come to. ‘I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.’ The doors could not be made fast?. ‘I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.’ Now at that time the Bhikkhus were not able to open the door. ‘They told this matter to the Blessed One. different from ‘door,’ in that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the back) of a house, or one of the principal entrances to a walled town or village. See, for instance, Paéittiya XIX; Kullavagga VIII, 5, 1, VIII, 8,1; Gataka I, 63, 114, 346, 361, IJ, 63, 140. ' On this and the following details, compare V, 14, 3, and the notes there. * Thakiyanti: literally, ‘covered, or stopped, up.’ The same word is used at Kullavagga VIII, 1, 5, of closing up the lattices mentioned in the next section (VI, 2, 2). ({20] M 162 KULLAVAGGA. VI, 2, 2. ‘T allow, O Bhikkhus, key-holes, and keys of three kinds—bronze keys, and keys of hard wood, and keys of horn.’ When anybody unlocked them’, and entered, the Vih4ras became unprotected. They told this matter to the Blessed One. ‘Tallow, O Bhikkhus, a yantaka, and a pin to it®.’ 2. Now at that time the Vih4ras were thatched; and in the cold season they were cold, and in the hot season hot. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover them (with skins)*, and to plaster them within and without.’ Now at that time the Vih4ras had no windows, and they were bad for the eyes, and had a disagreeable odour. They told this matter to the Blessed One.
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.
1Buddhaghosa 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. 1. Now at that time the Blessed Buddha! was Staying at Ragagaha in the Ve/uvana, in the Kalandaka Nivapa*. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there—in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that place— from the woods (&c., as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportment °. 2. Now at that time the Se#¢Ai of Ragagaha went at early morn to his garden. And the Sed¢hi of 1 Our readers will have noticed that the phrase at the beginning of each Khandhaka is ‘the Blessed Buddha,’ and not merely ‘ the Blessed One.’ It recurs besides only in the constantly-repeated paragraph ‘The Blessed Buddha rebuked them, saying, &c.’ (see, for instance, Kullavagga I, 1, 2, where the connection is given in full). * Compare the note on Mah4vagga III, 1, 1. ® So also Mahavagga I, 23, 2, and frequently in the Suttas. 158 KULLAVAGGA. VI, 1, 3. Ragagaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in § 1, down to the end), and on seeing them he took pleasure therein’. And the Sethi of Ragagaha went up to those Bhikkhus, and said to them: ‘If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings ?’ ‘Not so, O householder. Dwellings have not been allowed by the Blessed One.’ . ‘Then, Sirs, ask the Blessed One about it, and let me know.’ ‘Very well, O householder,’ said they, in assent to the Se¢‘hi of Ragagaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One : _ ‘The Sethi of Ragagaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done ?’ Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, abodes of five kinds— Viharas, Addhayogas, storied dwellings, attics, caves ®,’ 3. Then those Bhikkhus went up to the Se¢¢hi of R4gagaha, and said to him: ‘The Blessed One, Sir, has allowed us dwellings; do, therefore, what seemeth to thee good.’ And the Sed¢hi of Ragagaha had sixty dwelling-places put up in one day. 1 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4.
21 So also of Bimbisfra in the Gataka Commentary, I, 66. * Buddhaghosa’s note on these pawi#a len&ni has already been given in our note above, Mah4vagga I, 30, 4. VI, 1, 5- ON DWELLINGS AND FURNITURE. 159 4. And when the Seéthi of Ragagaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Samgha for the morrow’s meal; and so on, as usual!, down to the time when, after the meal, the Sez¢Ai] said to the Blessed One: ‘I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them ?’ ‘Then, O householder, dedicate? these sixty dwelling-places to the Samgha of the four directions, whether now present, or hereafter to arrive.’ ‘Even so, Lord!’ said the Se¢¢hi of Ragagaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Samgha of the four directions whether present or to come ®.’ 5. Then the Blessed One gave thanks to the Setthi of Ragagaha in these verses *: “1. Cold he wards off and heat, so also beasts of prey, And creeping things and gnats, and rains in the wet season. And when the dreaded heated winds arise, they are kept off. 1 See, for instance, Mah4vagga VI, 30, or Kullavagga V, 27. ® Literally, ‘establish’ (pa/is‘Aapehi). 5 This formula of dedication has been constantly found in rockinscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh. D. in the ‘Indian Antiquary’ for May, 1872. ‘ The following verses recur below at VI, 9, 2; and also in. that connection in the Gataka Commentary, I, 93. 160 KULLAVAGGA. VI, 1,2. 2. To give Viharas to the Samgha, wherein in safety and in peace To meditate and think at ease, the Buddha calls the best of gifts. . 3. Let then the able man, regarding his own weal, Have pleasant monasteries built, and lodge there learned men’. 4. Let him with cheerful mind give food to them, and drink, Raiment, and dwelling-places, to the upright in heart. 5. Then shall they preach to him the Truth— The Truth dispelling every grief— Which Truth when here that man perceives He sins no more, and dies away ®!’ And when the Blessed One had given thanks to the Se¢thi of R&gagaha in these verses, he rose from his seat, and departed thence. 2. 1. And the people heard, saying, ‘Viharas have been allowed by the Blessed One.’ And _ they built Vih4ras zealously. Those Vihdras had no doors §, and snakes, scorpions, and centipedes got in. 1 This verse forms the subject of one of the ‘Questions of Milinda’ (ed. Trenckner, p. 211). * The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause.
3Trenckner, p. 211). * The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sftam pa/ihanti would be more intelligible if the word vih4ro occurred in the immediately preceding clause. ® Kavafa. This is the special word for door. Dv4ra often roughly translated door, is not really ‘door,’ but ‘ door-’ or ‘ gateway, with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also VI, 2,1. ON DWELLINGS AND FURNITURE. 161 They told this matter to the Blessed One. ‘TI allow, O Bhikkhus, a door '.’ They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants ; and when the things by which the doors had been tied on had been eaten away, the doors fell. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.’ The doors would not come to. ‘I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.’ The doors could not be made fast?. ‘I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.’ Now at that time the Bhikkhus were not able to open the door. ‘They told this matter to the Blessed One. different from ‘door,’ in that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the back) of a house, or one of the principal entrances to a walled town or village. See, for instance, Paéittiya XIX; Kullavagga VIII, 5, 1, VIII, 8,1; Gataka I, 63, 114, 346, 361, IJ, 63, 140. ' On this and the following details, compare V, 14, 3, and the notes there. * Thakiyanti: literally, ‘covered, or stopped, up.’ The same word is used at Kullavagga VIII, 1, 5, of closing up the lattices mentioned in the next section (VI, 2, 2). ({20] M 162 KULLAVAGGA. VI, 2, 2. ‘T allow, O Bhikkhus, key-holes, and keys of three kinds—bronze keys, and keys of hard wood, and keys of horn.’ When anybody unlocked them’, and entered, the Vih4ras became unprotected. They told this matter to the Blessed One. ‘Tallow, O Bhikkhus, a yantaka, and a pin to it®.’ 2. Now at that time the Vih4ras were thatched; and in the cold season they were cold, and in the hot season hot. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover them (with skins)*, and to plaster them within and without.’ Now at that time the Vih4ras had no windows, and they were bad for the eyes, and had a disagreeable odour. They told this matter to the Blessed One.
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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