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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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. ‘TI allow, O Bhikkhus, windows of three kinds— windows made with railings‘, windows made with network °, and windows made with slips of wood &.’ 1 Uggha/etva, an expression used in VIII, 1, x of undoing the bolt (gha/ik4) just referred to. 3 Yantakam sfikikam, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-sffikan ti ettha yam yam g4n4ti tam tam yantakam. Tassa vivara-sitikam kufikikam kAtum va/fati. 5 See the note at V, 14, 3. . * Vedik4-vatapanam n4ma ketiye vedikA-sadisam (B.). See our note on vedika above, V, 14, 2. These windows or lattices are mentioned in Xullavagga VIII, 1, 5; Mahavagga I, 25, 18. 5’ Gala-vatapanam nama gflaka-baddham (B.). G4élam, literally ‘net,’ is given as a word for ‘window’ at Abhidhanappadipika, verse 216. The expression probably corresponds to our ‘lattice,’ and does not mean that an actual net was used. Compare the Anglo-Indian ‘jalousie.’ * Saléka-vatap4nam nama thambhaka-vatapanam (B.). Pos- VI, 2, 3. ON DWELLINGS AND FURNITURE. 163 Squirrels and bats! entered through the opening for the window. ‘Tallow, O Bhikkhus, window-blinds (or curtains)2’ The squirrels and bats still got in through the interstices between the blind (and the wall). ‘I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) *. 3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, mats made of grass.’ The mats were eaten by mice and white ants. ‘I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) ‘. sibly this means with slips of wood arranged horizontally as in our venetian blinds. 1 Vagguliyo. This habit of the bat and its harmlessness are referred to in Milinda Pasha, p. 404. Compare the Sanskrit valguli. * Kakkalikan ti. Ettha solaka-pAda-pugiéfanam bandhitum anuganamt ti attho (B.). The word sakkali occurs below, VI, 19, probably in the sense here meant. ® Vatap4na-bhisf ti vatapana-pam4zena bhisim katv4 bandhitum anug4nanf ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86.
2Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86. 4 Midhkim. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah: and they are commonly used as sleeping-places for the unmarried males M 2 164 KULLAVAGGA, VI, 2, 3. On the solid bench their limbs ached. ‘I allow, O Bhikkhus, bedsteads made of laths of split bamboo?’ Now at that time a bier-like masdraka®? bedstead—a masdraka chair—a bier-like bundikabaddha’ bedstead—a bundikAabaddha chair—a bier-like kultra-padaka‘ bedstead—a kultra-p4- daka chair—a bier-like dhakéa-pAddaka® bedstead —an 4haska-padaka chair—had come into the possession of the Samgha. in the house. Waskaduwa Subhfiti has this in his mind in the explanation he gives in English of vedik& (Abhidhdna-ppadipiké, verse 222), though he applies it to the wrong word. + Bidala-magkakam nama _ vetta-maikam, velu-vilivahi va vitam (B.). The word occurs in the Gataka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala. ? Mas4rako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th P4&sittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Masfrako ti mafifa-pade viggAitva tattha a/aniyo pavesetva kato—just the opposite therefore of 4haksapaidako below. On afani, compare our note to the 87th Pasittiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th Pasittiyas. 5 Buddhaghosa, loc. cit., says, Bundikfbaddho ti asanthi mafka-pide damsipetva pallanka-samkhepena kato. The first word, bundika, may mean a small bolt. * Kulira-padako ti assa-mendadinam p&da-sadisehi pfdakehi kato: yo va pana kofi vanka-padako ayam kulira-padako (B. loc. cit.), A bedstead or chair with curved or carved legs, especially when carved to represent animals’ feet. Kulira is a crab. 5 Ahakka-padako ti. Ayam pana dhakka-padako néma mafiko ange vigghitv4 kato hotiti evam parato paliyam yeva vutto. Tasm4 afaniyo vigghitva tattha pdda-sikham pavesetva upari Azim -datva kata-mafiko A&hakka-padako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the 18th P&éittiya in which this word already occurs. Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6, VI, 2,4. ON DWELLINGS AND FURNITURE. 165 They told this matter (in each case) to the Blessed One. ‘I allow you, O Bhikkhus, (each of these things).’
3Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6, VI, 2,4. ON DWELLINGS AND FURNITURE. 165 They told this matter (in each case) to the Blessed One. ‘I allow you, O Bhikkhus, (each of these things).’ 4. Now at that time a rectangular chair 1—an arm-chair *—a sofa *—a sofa with arms to it‘—a state chair '—a cushioned chair *—a chair raised on a pedestal "—a chair with many legs *—a board (to recline on)*—a cane-bottomed chair !’—a_strawbottomed chair—had come into the possession of the Samgha. They told this matter (in each case) to the Blessed One. ‘T allow you, O Bhikkhus, (each of these things).’ 1 Asandiko. Buddhaghosa says, Asandako (sic) ti £aturassapitham vukkati. An A4sandi (cushioned chair) is forbidden at Mahavagga V, 10, 4. * Ukkakam pi Afsandikan ti vakanato ekato-bhigena dfghapi/ham eva hi a//hangula-padakam va/fati (B.). * Sattango n4ma tisu disisu apassayam katva mazko (B.). On apassayam, compare note 9. * Ukkako pi sattango. Compare note 2. 5 Bhadda-pi/kan ti vetta-mayam pitham vukéati (B.). We follow Béhtlingk-Roth sub voce bhadra-pi/ha. * PiskikA ti pilotika-baddham pitham eva (B.). Childers says ‘bench, stool.’’ Compare Sanskrit pf/Aaka (in the addenda to the Petersburg Dictionary). ' Elaka-pfdaka-pfitham néma déru-paéfikaya upari pade thapetva bhogana-phalakam viya kata-pt/ham vukkati (B.). * Ama/aka-van/ika-pi/ham nama 4ma/akakarena yogitam bahu-p4da-pi/Aam (B.). Compare talavanz/a at V, 22, 2, and tala-van/aka at V, 29, 4. : ®* Phalakam. Compare apassena-phalakam at Mahivagga I, 25, 12, and below, Xullavagga VI, 20, 2. 1 Kokkham nama vikamayam v4 usiramayam va mujigamayam vi babbagamayam v4 anto samvethetva baddham hoti, says the Old Commentary on the r4th Pakittiya. Buddhaghosa gives here the same explanation, omitting vaka. 166 KULLAVAGGA. VI, 2, 5. 5. Now at that time the A/abbaggiya Bhikkhus slept on lofty beds. People coming on a visit to the Vih4ra, when they saw them, murmured, &c., saying, ‘ Like those who still live in the pleasure of the world.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukka/a!’ Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake ?, They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, supports to your bedsteads *’ Now at that time the AZabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4, . ‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. ‘Whosoever does so, shall be guilty of a dukka/¢a. I allow you such supports up to eight inches in length.’ 6. Now at that time a quantity of string had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’
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.
1They 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. ‘TI allow, O Bhikkhus, windows of three kinds— windows made with railings‘, windows made with network °, and windows made with slips of wood &.’ 1 Uggha/etva, an expression used in VIII, 1, x of undoing the bolt (gha/ik4) just referred to. 3 Yantakam sfikikam, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-sffikan ti ettha yam yam g4n4ti tam tam yantakam. Tassa vivara-sitikam kufikikam kAtum va/fati. 5 See the note at V, 14, 3. . * Vedik4-vatapanam n4ma ketiye vedikA-sadisam (B.). See our note on vedika above, V, 14, 2. These windows or lattices are mentioned in Xullavagga VIII, 1, 5; Mahavagga I, 25, 18. 5’ Gala-vatapanam nama gflaka-baddham (B.). G4élam, literally ‘net,’ is given as a word for ‘window’ at Abhidhanappadipika, verse 216. The expression probably corresponds to our ‘lattice,’ and does not mean that an actual net was used. Compare the Anglo-Indian ‘jalousie.’ * Saléka-vatap4nam nama thambhaka-vatapanam (B.). Pos- VI, 2, 3. ON DWELLINGS AND FURNITURE. 163 Squirrels and bats! entered through the opening for the window. ‘Tallow, O Bhikkhus, window-blinds (or curtains)2’ The squirrels and bats still got in through the interstices between the blind (and the wall). ‘I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) *. 3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, mats made of grass.’ The mats were eaten by mice and white ants. ‘I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) ‘. sibly this means with slips of wood arranged horizontally as in our venetian blinds. 1 Vagguliyo. This habit of the bat and its harmlessness are referred to in Milinda Pasha, p. 404. Compare the Sanskrit valguli. * Kakkalikan ti. Ettha solaka-pAda-pugiéfanam bandhitum anuganamt ti attho (B.). The word sakkali occurs below, VI, 19, probably in the sense here meant. ® Vatap4na-bhisf ti vatapana-pam4zena bhisim katv4 bandhitum anug4nanf ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86.
2Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentary on Pasittiya XIV (where five kinds are named) with the Kankh4-vitarazf on the last passage quoted by Minayeff, p. 86. 4 Midhkim. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah: and they are commonly used as sleeping-places for the unmarried males M 2 164 KULLAVAGGA, VI, 2, 3. On the solid bench their limbs ached. ‘I allow, O Bhikkhus, bedsteads made of laths of split bamboo?’ Now at that time a bier-like masdraka®? bedstead—a masdraka chair—a bier-like bundikabaddha’ bedstead—a bundikAabaddha chair—a bier-like kultra-padaka‘ bedstead—a kultra-p4- daka chair—a bier-like dhakéa-pAddaka® bedstead —an 4haska-padaka chair—had come into the possession of the Samgha. in the house. Waskaduwa Subhfiti has this in his mind in the explanation he gives in English of vedik& (Abhidhdna-ppadipiké, verse 222), though he applies it to the wrong word. + Bidala-magkakam nama _ vetta-maikam, velu-vilivahi va vitam (B.). The word occurs in the Gataka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala. ? Mas4rako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th P4&sittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Masfrako ti mafifa-pade viggAitva tattha a/aniyo pavesetva kato—just the opposite therefore of 4haksapaidako below. On afani, compare our note to the 87th Pasittiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th Pasittiyas. 5 Buddhaghosa, loc. cit., says, Bundikfbaddho ti asanthi mafka-pide damsipetva pallanka-samkhepena kato. The first word, bundika, may mean a small bolt. * Kulira-padako ti assa-mendadinam p&da-sadisehi pfdakehi kato: yo va pana kofi vanka-padako ayam kulira-padako (B. loc. cit.), A bedstead or chair with curved or carved legs, especially when carved to represent animals’ feet. Kulira is a crab. 5 Ahakka-padako ti. Ayam pana dhakka-padako néma mafiko ange vigghitv4 kato hotiti evam parato paliyam yeva vutto. Tasm4 afaniyo vigghitva tattha pdda-sikham pavesetva upari Azim -datva kata-mafiko A&hakka-padako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the 18th P&éittiya in which this word already occurs. Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6, VI, 2,4. ON DWELLINGS AND FURNITURE. 165 They told this matter (in each case) to the Blessed One. ‘I allow you, O Bhikkhus, (each of these things).’
3Compare dhakéka in the Ay4ranga Sfiya II, 1, 1, 2, II, 1, 10, 6, VI, 2,4. ON DWELLINGS AND FURNITURE. 165 They told this matter (in each case) to the Blessed One. ‘I allow you, O Bhikkhus, (each of these things).’ 4. Now at that time a rectangular chair 1—an arm-chair *—a sofa *—a sofa with arms to it‘—a state chair '—a cushioned chair *—a chair raised on a pedestal "—a chair with many legs *—a board (to recline on)*—a cane-bottomed chair !’—a_strawbottomed chair—had come into the possession of the Samgha. They told this matter (in each case) to the Blessed One. ‘T allow you, O Bhikkhus, (each of these things).’ 1 Asandiko. Buddhaghosa says, Asandako (sic) ti £aturassapitham vukkati. An A4sandi (cushioned chair) is forbidden at Mahavagga V, 10, 4. * Ukkakam pi Afsandikan ti vakanato ekato-bhigena dfghapi/ham eva hi a//hangula-padakam va/fati (B.). * Sattango n4ma tisu disisu apassayam katva mazko (B.). On apassayam, compare note 9. * Ukkako pi sattango. Compare note 2. 5 Bhadda-pi/kan ti vetta-mayam pitham vukéati (B.). We follow Béhtlingk-Roth sub voce bhadra-pi/ha. * PiskikA ti pilotika-baddham pitham eva (B.). Childers says ‘bench, stool.’’ Compare Sanskrit pf/Aaka (in the addenda to the Petersburg Dictionary). ' Elaka-pfdaka-pfitham néma déru-paéfikaya upari pade thapetva bhogana-phalakam viya kata-pt/ham vukkati (B.). * Ama/aka-van/ika-pi/ham nama 4ma/akakarena yogitam bahu-p4da-pi/Aam (B.). Compare talavanz/a at V, 22, 2, and tala-van/aka at V, 29, 4. : ®* Phalakam. Compare apassena-phalakam at Mahivagga I, 25, 12, and below, Xullavagga VI, 20, 2. 1 Kokkham nama vikamayam v4 usiramayam va mujigamayam vi babbagamayam v4 anto samvethetva baddham hoti, says the Old Commentary on the r4th Pakittiya. Buddhaghosa gives here the same explanation, omitting vaka. 166 KULLAVAGGA. VI, 2, 5. 5. Now at that time the A/abbaggiya Bhikkhus slept on lofty beds. People coming on a visit to the Vih4ra, when they saw them, murmured, &c., saying, ‘ Like those who still live in the pleasure of the world.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukka/a!’ Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake ?, They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, supports to your bedsteads *’ Now at that time the AZabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4, . ‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. ‘Whosoever does so, shall be guilty of a dukka/¢a. I allow you such supports up to eight inches in length.’ 6. Now at that time a quantity of string had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’
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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