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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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.’ Much string was taken up by (passing it round) the sides of the bedstead. ' Compare the 8th Xfla Sila (Rh. D.’s ‘Buddhist Suttas,’ p- 191). 2 Compare Kullavagga V, 6. 5 Mazka-pasipadakam mentioned in Mahavagga I, 25, 16. “ Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn. VI, 2, 6. ON DWELLINGS AND FURNITURE. 167 ‘I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across 1.’ A cloth had come into their possession. ‘I allow you, O Bhikkhus, to use it as a carpet 2.’ A mattress stuffed with cotton? had come into their possession. ‘TI allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows‘ if it be of any of these three kinds—cotton produced on trees, cotton produced on creepers, cotton produced from Pofaki-grass.’ Now at that time the Adabbaggiya Bhikkhus made use of pillows half the size of a man’s body. People who came on a visit to the Vih4ras murmured, &c., on seeing this, saying, ‘ Like those who still enjoy the pleasures of the world.’ 1 A/fhapadakam vetum. Buddhaghosa says nothing, either here or at Mahfvagga VIII, 21, where the word also occurs, Asthapada-/thapana at GAtaka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard. 2 Or ‘rug’ Xilimika ti n&fma parikammakatdya bhimiya khavi-samrakkhanatthaya attharanam vukkati (B.). It is probably the same word as, or connected with, Aimilik4, used by Buddhaghosa in note 5 on Mahavagga VII, 1, 5, and explained by him (in Minayeff, p. 87, line 5) as tala-pamm#4dfhi kata. Both words are possibly diminutives of 4ola, and it is not improbable that the reading should be 4ilimika in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7. * Talika. This is undoubtedly what is meant to be forbidden in § 5 of the Magghima Sila, although Grimblot, ‘Sept Suttas Palis,’ p. 9, reads kulikam. See Mahdvagga V, 10, 4. * Compare IV, 4, 4, VIII, 1, 3, where such pillows are mentioned among the ordinary belongings of a Vihdra. The present rule is repeated below in VI, 14. 168 KULLAVAGGA. VI, 2, 7. They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’
2168 KULLAVAGGA. VI, 2, 7. They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’ 7. Now at that time there was a festival on a high place! at Ragagaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One. ‘I allow, O Bhikkhus, bolsters? of five kinds— those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.’ Now at that time a bed coverlet had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover a bolster with it.’ Now at that time the Bhikkhus folded up bed bolsters on to chairs 3, and chair bolsters on to bedsteads, and the bolsters came to pieces. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them)’ ’ Giragga-samaggo. See our note above on V, 2, 6. * Bhisi. See the note on this word at Mahavagga VIII, 13, 1. * Buddhaghosa says here mafika-bhisim pi/ke samharantt ti mafka-piske attharanti attharanatth4ya haranti ti yuggati (B.), On this use of samharati compare above, V, II, 7. VI, 2, 7. ON DWELLINGS AND FURNITURE. 169 They covered the bedsteads and chairs without putting a cloth beneath them’, and the stuffing came out from below. ‘I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.’ They tore off the coverings ?, and took them away. ‘I allow you, O Bhikkhus, to bespatter (the coverings with dye) *’ They still took them away. ‘I allow you, O Bhikkhus, to use coverings coloured in patches 4,’ They still took them away. ‘TI allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand °,’ * Ullokam akaritvA hettha filimikam adatva (B.). The word occurs again at Mahdvagga I, 25,15 = Kullavagga VIII, 1, 3, where cobwebs are to be removed with a cloth (ullok4]). * Khavim ; but perhaps not necessarily of leather. See the commencement of this section. * So that the coverings would be useless for other purposes. The P4li word is positum, which Buddhaghosa explains thus— hesitun ti (so the Berlin MS.) raganena va haliddhaya va upari pusitani datum. The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two.
3The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two. *Bhatti-kammam. The meaning is doubtful, because the reading isuncertain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-Ahaviyé upari bhitti-kammam. The word is probably analogous in formation to our English ‘ patchwork,’ though the ‘patches’ are not of pieces of different coloured stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at V, 9, 2. * Again both reading and interpretation are open to question. Hattha-bhittin ti pavéangula-bhittim is all that Buddhaghosa 170 KULLAVAGGA. ’ VI, 3, 1 3. 1. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk'. Much people went to look at their sleeping-rooms. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use in your Vihdras of whitewash, black colouring, and red colouring.’ Now at that time the whitewash would not lie on to the rough walls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands %, to lay on the whitewash.’ The whitewash would not adhere. - They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands 3, to lay on the whitewash.’ (Still) the whitewash would not adhere. ‘T allow you, O Bhikkhus, the use of slime® (of trees) or of paste 4.’ says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase. 1 See V, 11, 6, where all these words recur. *Panikdya. Buddhaghosa says nothing. *Ikk4sa, on which we have nothing to add to Buddhaghosa’s note at p. 321 of the edition of the text. It recurs below again in this section. * Pi/tha-maddan ti pi//ha-khalam (B.). Compare the Sanskrit mrid. VI, 3, t- ON DWELLINGS AND FURNITURE. 17! Now at that time the colouring matter of red chalk would not lie on the rough walls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.’ The red colour would not adhere. ‘I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks!; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.’ Still the red colouring matter would not adhere.
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.
1I 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.’ Much string was taken up by (passing it round) the sides of the bedstead. ' Compare the 8th Xfla Sila (Rh. D.’s ‘Buddhist Suttas,’ p- 191). 2 Compare Kullavagga V, 6. 5 Mazka-pasipadakam mentioned in Mahavagga I, 25, 16. “ Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn. VI, 2, 6. ON DWELLINGS AND FURNITURE. 167 ‘I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across 1.’ A cloth had come into their possession. ‘I allow you, O Bhikkhus, to use it as a carpet 2.’ A mattress stuffed with cotton? had come into their possession. ‘TI allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows‘ if it be of any of these three kinds—cotton produced on trees, cotton produced on creepers, cotton produced from Pofaki-grass.’ Now at that time the Adabbaggiya Bhikkhus made use of pillows half the size of a man’s body. People who came on a visit to the Vih4ras murmured, &c., on seeing this, saying, ‘ Like those who still enjoy the pleasures of the world.’ 1 A/fhapadakam vetum. Buddhaghosa says nothing, either here or at Mahfvagga VIII, 21, where the word also occurs, Asthapada-/thapana at GAtaka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard. 2 Or ‘rug’ Xilimika ti n&fma parikammakatdya bhimiya khavi-samrakkhanatthaya attharanam vukkati (B.). It is probably the same word as, or connected with, Aimilik4, used by Buddhaghosa in note 5 on Mahavagga VII, 1, 5, and explained by him (in Minayeff, p. 87, line 5) as tala-pamm#4dfhi kata. Both words are possibly diminutives of 4ola, and it is not improbable that the reading should be 4ilimika in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7. * Talika. This is undoubtedly what is meant to be forbidden in § 5 of the Magghima Sila, although Grimblot, ‘Sept Suttas Palis,’ p. 9, reads kulikam. See Mahdvagga V, 10, 4. * Compare IV, 4, 4, VIII, 1, 3, where such pillows are mentioned among the ordinary belongings of a Vihdra. The present rule is repeated below in VI, 14. 168 KULLAVAGGA. VI, 2, 7. They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’
2168 KULLAVAGGA. VI, 2, 7. They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’ 7. Now at that time there was a festival on a high place! at Ragagaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One. ‘I allow, O Bhikkhus, bolsters? of five kinds— those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.’ Now at that time a bed coverlet had come into the possession of the Samgha. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover a bolster with it.’ Now at that time the Bhikkhus folded up bed bolsters on to chairs 3, and chair bolsters on to bedsteads, and the bolsters came to pieces. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them)’ ’ Giragga-samaggo. See our note above on V, 2, 6. * Bhisi. See the note on this word at Mahavagga VIII, 13, 1. * Buddhaghosa says here mafika-bhisim pi/ke samharantt ti mafka-piske attharanti attharanatth4ya haranti ti yuggati (B.), On this use of samharati compare above, V, II, 7. VI, 2, 7. ON DWELLINGS AND FURNITURE. 169 They covered the bedsteads and chairs without putting a cloth beneath them’, and the stuffing came out from below. ‘I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.’ They tore off the coverings ?, and took them away. ‘I allow you, O Bhikkhus, to bespatter (the coverings with dye) *’ They still took them away. ‘I allow you, O Bhikkhus, to use coverings coloured in patches 4,’ They still took them away. ‘TI allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand °,’ * Ullokam akaritvA hettha filimikam adatva (B.). The word occurs again at Mahdvagga I, 25,15 = Kullavagga VIII, 1, 3, where cobwebs are to be removed with a cloth (ullok4]). * Khavim ; but perhaps not necessarily of leather. See the commencement of this section. * So that the coverings would be useless for other purposes. The P4li word is positum, which Buddhaghosa explains thus— hesitun ti (so the Berlin MS.) raganena va haliddhaya va upari pusitani datum. The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two.
3The word is evidently connected not with the root push, but with the roots pr7sh and prush, ‘to bespatter ;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two. *Bhatti-kammam. The meaning is doubtful, because the reading isuncertain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-Ahaviyé upari bhitti-kammam. The word is probably analogous in formation to our English ‘ patchwork,’ though the ‘patches’ are not of pieces of different coloured stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at V, 9, 2. * Again both reading and interpretation are open to question. Hattha-bhittin ti pavéangula-bhittim is all that Buddhaghosa 170 KULLAVAGGA. ’ VI, 3, 1 3. 1. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk'. Much people went to look at their sleeping-rooms. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use in your Vihdras of whitewash, black colouring, and red colouring.’ Now at that time the whitewash would not lie on to the rough walls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands %, to lay on the whitewash.’ The whitewash would not adhere. - They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands 3, to lay on the whitewash.’ (Still) the whitewash would not adhere. ‘T allow you, O Bhikkhus, the use of slime® (of trees) or of paste 4.’ says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase. 1 See V, 11, 6, where all these words recur. *Panikdya. Buddhaghosa says nothing. *Ikk4sa, on which we have nothing to add to Buddhaghosa’s note at p. 321 of the edition of the text. It recurs below again in this section. * Pi/tha-maddan ti pi//ha-khalam (B.). Compare the Sanskrit mrid. VI, 3, t- ON DWELLINGS AND FURNITURE. 17! Now at that time the colouring matter of red chalk would not lie on the rough walls. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.’ The red colour would not adhere. ‘I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks!; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.’ Still the red colouring matter would not adhere.
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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