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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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. ‘I allow you, O Bhikkhus, the use of a paste made of mustard seed 2, and of oil of beeswax.’ It lay on the wall too thickly in great drops +. ‘I allow you, O Bhikkhus, to wipe it down with a cloth 5,’ Now at that time the black colouring matter did not lie on the rough ground. ‘T allow you, O Bhikkhus, to apply husks of grain ’ Kundaka-mattikan ti kusdaka-missaka-mattikam (B.). Compare kundaka-pQivam in the Gataka Commentary I, 423 (cakes made of flour mixed with this powder). * SAsapa-ku//an ti sfsapa-pi/fham. The word has occurred already at Mahavagga VI, 14, 5, where the reading is ku//a instead of kudda given in the text here. The latter should be altered in accordance with that passage, and with Buddhaghosa here. * Sittha-telakan ti vilina-madhu-sitthakam (B.). It is mentioned as used for hair-oil at Kullavagga V, 2, 3. ‘ Akkussannam hott ti bindum bindum hutva ti//Aati, says Buddhaghosa. 5 Kolakena pakkuddharitum. Buddhaghosa says paksuttharitun ti mufditwx ; but compare for the right form V, 17, ©. 172 KULLAVAGGA. VI, 3, 2. made up into little balls; and when you have thus | removed the unevenness with your hands, to lay on the black colouring matter.’ The black colouring matter would not adhere. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply clay mixed with. (the excrement of) earth-worms!; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’ Still the black colouring matter would not adhere. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of slime and astringent liquid 2.’ 2. Now at that time the Kdabbaggiya Bhikkhus had imaginative drawings® painted on their Viharas —figures of men, and figures of women. People, when they saw them on going to visit the Vihdras, murmured, &c., saying, ‘Like those who still enjoy the pleasures of the world.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of ? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.). * Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4.
2‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of ? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.). * Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4. * Patibhana-kittam. The Bhikkhunts were forbidden by the 41st Pakittiya of the Bhikkhunf-vibhanga to go and see such paintings. (Sutta-vibhanga II, 298, where a picture gallery, KXitt- Ag4ara, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the term, which appears to imply some reproach. Perhaps it means ‘suggestive.’ Figures as such were not forbidden; and remains of statues and bas reliefs erected in the Vih4ras, illustrative of every-day life, have been found in great numbers. In the introductory story to the 26th Paéittiya it certainly means‘ indecent.’ 4 VI, 3,3- ON DWELLINGS AND FURNITURE. women. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards 1.’ 3. Now at that time the Vihdras had too lowa basement (&c., as in V, 11, 6 as to roofing, stairs, and balustrade). Now at that time the Vihdras were crowded with people*. The Bhikkhus were ashamed to lie down to sleep. ‘I allow you, O Bhikkhus, the use of curtains.’ They lifted up the curtains and looked in. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vih4ra.’ They looked on from over this half-wall. ‘I allow you, O Bhikkhus, to make inner chambers of three kinds—chambers in shape like a palankeen?, chambers in shape like a quart measure *, and chambers on an upper storey5.’ 1 All these words occur above at V, 11, 6, and V, 14, 4. The meaning of the two last is very doubtful. Perhaps it is intended that these should occupy the space on the walls instead of any ornamentation. 4 Alakamandé, literally, ‘like Kuvera’s city in heaven.’ Buddhaghosa tells us why. A/akamandé ti ekangand manussAbhikinna. Akinna-yakkhé, corresponding to this last word, recurs in the standing description of A/akamanda at Mahé-parinibbana Sutta V, 43 = Maha Sudassana Sutta I, 3. The name of the city. is spelt in both those passages with / not ]. ’ Sivika-gabbho ti Aaturassa-gabbho says Buddhaghosa. ‘ Na/ika-gabbho ti vitthdrato dviguna-tiguz-dyamo dighagabbho (B.). That na/ikd is used like nai/i for a bushel measure follows from a comparison of Gataka I, 124, last lines, with I, 126, line 3. 5 Hammiya-gabbho ti akdsa-tale kuéigira-gabbho mudanda- 174 KULLAVAGGA. VI, 3, 4: Now at that time the Bhikkhus made inner chambers in the middle of small Vihdras, and there was no room to move about in. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’ 4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed.
3They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’ 4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, buttresses of timber 2.’ Rain leaked through on to the lath and plaster wall of the Vihara®. ‘I allow you, O Bhikkhus, a protecting arrangement‘ and cement®.’ Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry’. The Bhikkhus, running up, said to that Bhikkhu: ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to kkhadana-gabbho va (B.). Compare our note on Mahavagga I, 30, 4. 1 There is a similar injunction at V, 14, 3, with respect to fireplaces in bath-rooms. ? Kulanka-padakam. See Buddhaghosa’s note at p. 321 of the edition of the text. The remedy here is different from that provided in the similar case, at V, 14, 3, with respect to bathhouses. ® On the use of ovassati compare V, 16, 1, and VIII, 3, 3. ‘ Parittana-ki/ikan ti tassa parittanattham kifkam is all that Buddhaghosa says. Compare the end of § 5. 5 Uddha-sudhan ti vathhaka-gomayena fa &harikaya ka saddhim maddita-mattikam (B.). * Vissaram ak4si. See the note on Xullavagga VIII, 3; 1, where the whole incident is similar. VI, 3, 5- ON DWELLINGS AND FURNITURE. 175 the Bhikkhus, and they told the matter to the Blessed One. ‘I allow you, O Bhikkhus, a ceiling-cloth.’ 5- Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs; and they were gnawed by the mice and white ants. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, pins in the wall, and bone hooks.’ . Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on 2’ Now at that time the Vihadras had no verandahs, and no defences 3. . They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, verandahs‘, covered terraces®, inner verandahs*, and_ over-hanging eaves 7,’ 1 The use of these has been already referred to at V, 9, 5. ® These have already been allowed in Kullavagga V, 11, 6, and V, 14,3. The license under the present rule extends only to their use in Vihras. * Apa/issarana, which must have some special, technical, meaning unknown to us. Buddhaghosa says nothing. ‘ Alindo nama pamukham vuééati (B.). Compare Abhidhanappadipik4, verse 218. * Paghanam néma yam nikkhamanté 4a pavisanté ga pidehi hananti. Tassa vihdra-dvare ubhato ku//am (?) niharitva katapadesass’ etam adhivakanam. Pagh4nan ti pi vuééati (B.). * Paku//an ti magghe gabbhassa samanta pariyagaro vuéati. Paku/an ti pi pasho (B.). 7 Osarako ti an&/indake vihire vamsam datv4 tato dandake
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‘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. ‘I allow you, O Bhikkhus, the use of a paste made of mustard seed 2, and of oil of beeswax.’ It lay on the wall too thickly in great drops +. ‘I allow you, O Bhikkhus, to wipe it down with a cloth 5,’ Now at that time the black colouring matter did not lie on the rough ground. ‘T allow you, O Bhikkhus, to apply husks of grain ’ Kundaka-mattikan ti kusdaka-missaka-mattikam (B.). Compare kundaka-pQivam in the Gataka Commentary I, 423 (cakes made of flour mixed with this powder). * SAsapa-ku//an ti sfsapa-pi/fham. The word has occurred already at Mahavagga VI, 14, 5, where the reading is ku//a instead of kudda given in the text here. The latter should be altered in accordance with that passage, and with Buddhaghosa here. * Sittha-telakan ti vilina-madhu-sitthakam (B.). It is mentioned as used for hair-oil at Kullavagga V, 2, 3. ‘ Akkussannam hott ti bindum bindum hutva ti//Aati, says Buddhaghosa. 5 Kolakena pakkuddharitum. Buddhaghosa says paksuttharitun ti mufditwx ; but compare for the right form V, 17, ©. 172 KULLAVAGGA. VI, 3, 2. made up into little balls; and when you have thus | removed the unevenness with your hands, to lay on the black colouring matter.’ The black colouring matter would not adhere. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apply clay mixed with. (the excrement of) earth-worms!; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’ Still the black colouring matter would not adhere. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of slime and astringent liquid 2.’ 2. Now at that time the Kdabbaggiya Bhikkhus had imaginative drawings® painted on their Viharas —figures of men, and figures of women. People, when they saw them on going to visit the Vihdras, murmured, &c., saying, ‘Like those who still enjoy the pleasures of the world.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of ? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.). * Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4.
2‘You are not, O Bhikkhus, to have imaginative drawings painted —figures of men, and figures of ? Gandu-mattikan ti gazdupp4da-gfitha-mattikam (B.). * Kasévan ti &malaka-hari/akanam kasfivam (B.). Compare Mahfvagga VI, 4. * Patibhana-kittam. The Bhikkhunts were forbidden by the 41st Pakittiya of the Bhikkhunf-vibhanga to go and see such paintings. (Sutta-vibhanga II, 298, where a picture gallery, KXitt- Ag4ara, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the term, which appears to imply some reproach. Perhaps it means ‘suggestive.’ Figures as such were not forbidden; and remains of statues and bas reliefs erected in the Vih4ras, illustrative of every-day life, have been found in great numbers. In the introductory story to the 26th Paéittiya it certainly means‘ indecent.’ 4 VI, 3,3- ON DWELLINGS AND FURNITURE. women. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards 1.’ 3. Now at that time the Vihdras had too lowa basement (&c., as in V, 11, 6 as to roofing, stairs, and balustrade). Now at that time the Vihdras were crowded with people*. The Bhikkhus were ashamed to lie down to sleep. ‘I allow you, O Bhikkhus, the use of curtains.’ They lifted up the curtains and looked in. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vih4ra.’ They looked on from over this half-wall. ‘I allow you, O Bhikkhus, to make inner chambers of three kinds—chambers in shape like a palankeen?, chambers in shape like a quart measure *, and chambers on an upper storey5.’ 1 All these words occur above at V, 11, 6, and V, 14, 4. The meaning of the two last is very doubtful. Perhaps it is intended that these should occupy the space on the walls instead of any ornamentation. 4 Alakamandé, literally, ‘like Kuvera’s city in heaven.’ Buddhaghosa tells us why. A/akamandé ti ekangand manussAbhikinna. Akinna-yakkhé, corresponding to this last word, recurs in the standing description of A/akamanda at Mahé-parinibbana Sutta V, 43 = Maha Sudassana Sutta I, 3. The name of the city. is spelt in both those passages with / not ]. ’ Sivika-gabbho ti Aaturassa-gabbho says Buddhaghosa. ‘ Na/ika-gabbho ti vitthdrato dviguna-tiguz-dyamo dighagabbho (B.). That na/ikd is used like nai/i for a bushel measure follows from a comparison of Gataka I, 124, last lines, with I, 126, line 3. 5 Hammiya-gabbho ti akdsa-tale kuéigira-gabbho mudanda- 174 KULLAVAGGA. VI, 3, 4: Now at that time the Bhikkhus made inner chambers in the middle of small Vihdras, and there was no room to move about in. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’ 4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed.
3They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihdras, and in the middle of large ones.’ 4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, buttresses of timber 2.’ Rain leaked through on to the lath and plaster wall of the Vihara®. ‘I allow you, O Bhikkhus, a protecting arrangement‘ and cement®.’ Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry’. The Bhikkhus, running up, said to that Bhikkhu: ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to kkhadana-gabbho va (B.). Compare our note on Mahavagga I, 30, 4. 1 There is a similar injunction at V, 14, 3, with respect to fireplaces in bath-rooms. ? Kulanka-padakam. See Buddhaghosa’s note at p. 321 of the edition of the text. The remedy here is different from that provided in the similar case, at V, 14, 3, with respect to bathhouses. ® On the use of ovassati compare V, 16, 1, and VIII, 3, 3. ‘ Parittana-ki/ikan ti tassa parittanattham kifkam is all that Buddhaghosa says. Compare the end of § 5. 5 Uddha-sudhan ti vathhaka-gomayena fa &harikaya ka saddhim maddita-mattikam (B.). * Vissaram ak4si. See the note on Xullavagga VIII, 3; 1, where the whole incident is similar. VI, 3, 5- ON DWELLINGS AND FURNITURE. 175 the Bhikkhus, and they told the matter to the Blessed One. ‘I allow you, O Bhikkhus, a ceiling-cloth.’ 5- Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs; and they were gnawed by the mice and white ants. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, pins in the wall, and bone hooks.’ . Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on 2’ Now at that time the Vihadras had no verandahs, and no defences 3. . They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, verandahs‘, covered terraces®, inner verandahs*, and_ over-hanging eaves 7,’ 1 The use of these has been already referred to at V, 9, 5. ® These have already been allowed in Kullavagga V, 11, 6, and V, 14,3. The license under the present rule extends only to their use in Vihras. * Apa/issarana, which must have some special, technical, meaning unknown to us. Buddhaghosa says nothing. ‘ Alindo nama pamukham vuééati (B.). Compare Abhidhanappadipik4, verse 218. * Paghanam néma yam nikkhamanté 4a pavisanté ga pidehi hananti. Tassa vihdra-dvare ubhato ku//am (?) niharitva katapadesass’ etam adhivakanam. Pagh4nan ti pi vuééati (B.). * Paku//an ti magghe gabbhassa samanta pariyagaro vuéati. Paku/an ti pi pasho (B.). 7 Osarako ti an&/indake vihire vamsam datv4 tato dandake
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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