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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Tassa 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 176 KULLAVAGGA. VI, 3, 6. The verandahs were too public; and the Bhikkhus were ashamed to lie down in them to sleep. ‘I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside’, or an arrangement in form of a moveable screen *.’ 6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, a Service Hall.’ The Service Hall had too low a basement (&c., as in V, 11, 6, down to the end). Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty. ‘I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air. 7. The water became warm. ; ‘T allow, O Bhikkhus, a water-room and a water- shed.’ The water-room had too low a basement (&c., as in V, t1, 6, down to the end). There were no vessels for the water. ‘I allow, O Bhikkhus, chank shells and saucers for the water.’ 8. Now at that time the Vih4ras had no fence round them. ‘I allow you, O Bhikkhus, to enclose them with osiretva katam khadana-pamukham (B.). At Gataka III, 446, it is said of a dying man ‘niharitva osdrake nipaggapesum.’ 1 Samsarana-kifiko ndma fakkala-yutto kifiko (B.). akkala should be compared with sakkhalika at VI, 2, 2, and kakkhali at VI, 19. * Uggh4/ana-kisiko, on which Buddhaghosa says nothing. VI, 3,9: | ON DWELLINGS AND FURNITURE. 177 ramparts (PAk4ra) of three kinds—brick walls, stone walls, and wooden fences.’ There was no store-room }. ‘I allow, O Bhikkhus, a store-room.’ The store-room had too low a basement, and it was flooded with water. ‘I allow you, O Bhikkhus, to make it with a high basement.’ The store-room had no door. ‘T allow, O Bhikkhus, a door; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey’s Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose 2,’ Grass and plaster fell from the store-room. ‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’ g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®.
2‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’ g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®. 1 Koffhaka. See our note above on V, 14, 4, a8 to the various allied meanings of this word. Perhaps ‘gateway’ should be chosen as the rendering here, as it clearly must be in the closely allied passage in the next section but one (§ 10). As the chamber supposed always to be built over the gateway could be used as a store-room, the difference is not very essential. * The whole as above in V, 14, 3, where see the note. > Ukl4po. On this use of the word compare Xullavagga VIII, 1, 3. [20] N 178 KULLAVAGGA. VI, 3, 10. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make a separate room for the fire at one side.’ The fire-room had too low a basement (&c., as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.). 10. Now at that time the Aramas had no fences to them, and goats and cattle injured the plantations?. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to surround them with fencing of three kinds—bamboo fences, thorn fences, and ditches.’ There was no gateway (ko¢¢/aka), and goats and cattle, even so, injured the plantations. ‘T allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes *, with fences (across the gateway) made of the akka plant’, with ornamental screen-work over the gateway‘, and with bars.’ [Then the paragraphs allowing the roofing, &c., of this ko/¢AZaka as in V, 11, 6, and drains for the Arama, as in V, 14, 3.] 11. Now at that time Seniya Bimbis4ra, the king of Magadha, wanted to build a pasAda ° (residence), 1 Uparope. Compare Uparopaka at G4Ataka II, 345. * Apesiyam. See p. 321 of the edition of the text, reading of course kans/haka, 5 Akkav4/a, on which Buddhaghosa says nothing. A kind of dress made from the stalks of the akka plant is mentioned in Mahavagga VIII, 28, 2. ‘ Tosaza, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sanchi and Bharhut Topes. 5 The exact meaning of the word P4s4da at the time when this VI, 4, 1. ON DWELLINGS AND FURNITURE. 179 covered with cement and clay, for the use of the Samgha. And it occurred to the Bhikkhus, ‘What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed ?’ They told this matter to the Blessed One. *T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’ End of the First Bhaavara (or Portion for Recitation). 4.
3*T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’ End of the First Bhaavara (or Portion for Recitation). 4. 1. Now at that time the householder Andatha Pizdika was the husband of the sister of the Ragagaha Seéthi. And Anatha Pindika the householder went to Ragagaha on some business or other. Now at that time the Samgha, with the Buddha at its head, had been bidden by the Seéthi of Ragagaha for the morrow’s meal. And the Seéthi of Ragagaha gave command to his slaves and work-people, saying, ‘So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies?’ book was written has not yet been precisely ascertained. In later times it meant a building of several storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Mah4-loha-p4s4da so often mentioned in the Mahavamsa (pp. 161-257), the stone pillars of the lowest stories of which are still one of the sights of Anuradhapura. ? Uttari-bhangam. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer uncertain that the word means ‘delicacy’ of some sort. Whether the term was more N 2 180 KULLAVAGGA. VI, 4, 2. And it occurred to Andtha Pisdika the householder, ‘Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Magadhan Seniya Bimbis4ra, together with his retinue, for to-morrow’s meal?’ 2. Now when the Se¢¢hi of Ragagaha had given commandment to his slaves and his work-people, he went up to the place where Andtha Pindika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anatha Pizdika the householder [told him the thoughts that had passed through his mind]. ‘I am neither taking nor giving in marriage, O householder’ (was the reply), ‘nor have I invited the M4gadhan Seniya Bimbis4ra to to-morrow’s meal. But a great sacrifice I have set on foot, for the Samgha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’ ‘Did you, O householder, say “the Buddha ?”’ ‘Yes, it was “the Buddha” that I said.’ precise, and denoted some particular delicacy or not, is still doubtful, Compare the passages quoted in our note above on Mahévagga VI, 14, 3 (adding Gataka I, 186, and Xullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled rice or congey; is mentioned along with ghee and oil; and could be made from the flesh (or other parts) of a sucking-pig. If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney.
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.
1Tassa 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 176 KULLAVAGGA. VI, 3, 6. The verandahs were too public; and the Bhikkhus were ashamed to lie down in them to sleep. ‘I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside’, or an arrangement in form of a moveable screen *.’ 6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, a Service Hall.’ The Service Hall had too low a basement (&c., as in V, 11, 6, down to the end). Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty. ‘I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air. 7. The water became warm. ; ‘T allow, O Bhikkhus, a water-room and a water- shed.’ The water-room had too low a basement (&c., as in V, t1, 6, down to the end). There were no vessels for the water. ‘I allow, O Bhikkhus, chank shells and saucers for the water.’ 8. Now at that time the Vih4ras had no fence round them. ‘I allow you, O Bhikkhus, to enclose them with osiretva katam khadana-pamukham (B.). At Gataka III, 446, it is said of a dying man ‘niharitva osdrake nipaggapesum.’ 1 Samsarana-kifiko ndma fakkala-yutto kifiko (B.). akkala should be compared with sakkhalika at VI, 2, 2, and kakkhali at VI, 19. * Uggh4/ana-kisiko, on which Buddhaghosa says nothing. VI, 3,9: | ON DWELLINGS AND FURNITURE. 177 ramparts (PAk4ra) of three kinds—brick walls, stone walls, and wooden fences.’ There was no store-room }. ‘I allow, O Bhikkhus, a store-room.’ The store-room had too low a basement, and it was flooded with water. ‘I allow you, O Bhikkhus, to make it with a high basement.’ The store-room had no door. ‘T allow, O Bhikkhus, a door; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey’s Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose 2,’ Grass and plaster fell from the store-room. ‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’ g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®.
2‘I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’ g. Now at that time the Bhikkhus made fireplaces here and there in the Pariveza, and the Pariveza was covered with the remains of the fires®. 1 Koffhaka. See our note above on V, 14, 4, a8 to the various allied meanings of this word. Perhaps ‘gateway’ should be chosen as the rendering here, as it clearly must be in the closely allied passage in the next section but one (§ 10). As the chamber supposed always to be built over the gateway could be used as a store-room, the difference is not very essential. * The whole as above in V, 14, 3, where see the note. > Ukl4po. On this use of the word compare Xullavagga VIII, 1, 3. [20] N 178 KULLAVAGGA. VI, 3, 10. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to make a separate room for the fire at one side.’ The fire-room had too low a basement (&c., as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.). 10. Now at that time the Aramas had no fences to them, and goats and cattle injured the plantations?. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to surround them with fencing of three kinds—bamboo fences, thorn fences, and ditches.’ There was no gateway (ko¢¢/aka), and goats and cattle, even so, injured the plantations. ‘T allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes *, with fences (across the gateway) made of the akka plant’, with ornamental screen-work over the gateway‘, and with bars.’ [Then the paragraphs allowing the roofing, &c., of this ko/¢AZaka as in V, 11, 6, and drains for the Arama, as in V, 14, 3.] 11. Now at that time Seniya Bimbis4ra, the king of Magadha, wanted to build a pasAda ° (residence), 1 Uparope. Compare Uparopaka at G4Ataka II, 345. * Apesiyam. See p. 321 of the edition of the text, reading of course kans/haka, 5 Akkav4/a, on which Buddhaghosa says nothing. A kind of dress made from the stalks of the akka plant is mentioned in Mahavagga VIII, 28, 2. ‘ Tosaza, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sanchi and Bharhut Topes. 5 The exact meaning of the word P4s4da at the time when this VI, 4, 1. ON DWELLINGS AND FURNITURE. 179 covered with cement and clay, for the use of the Samgha. And it occurred to the Bhikkhus, ‘What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed ?’ They told this matter to the Blessed One. *T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’ End of the First Bhaavara (or Portion for Recitation). 4.
3*T allow, O Bhikkhus, roofing of five kinds—brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’ End of the First Bhaavara (or Portion for Recitation). 4. 1. Now at that time the householder Andatha Pizdika was the husband of the sister of the Ragagaha Seéthi. And Anatha Pindika the householder went to Ragagaha on some business or other. Now at that time the Samgha, with the Buddha at its head, had been bidden by the Seéthi of Ragagaha for the morrow’s meal. And the Seéthi of Ragagaha gave command to his slaves and work-people, saying, ‘So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies?’ book was written has not yet been precisely ascertained. In later times it meant a building of several storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Mah4-loha-p4s4da so often mentioned in the Mahavamsa (pp. 161-257), the stone pillars of the lowest stories of which are still one of the sights of Anuradhapura. ? Uttari-bhangam. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer uncertain that the word means ‘delicacy’ of some sort. Whether the term was more N 2 180 KULLAVAGGA. VI, 4, 2. And it occurred to Andtha Pisdika the householder, ‘Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Magadhan Seniya Bimbis4ra, together with his retinue, for to-morrow’s meal?’ 2. Now when the Se¢¢hi of Ragagaha had given commandment to his slaves and his work-people, he went up to the place where Andtha Pindika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anatha Pizdika the householder [told him the thoughts that had passed through his mind]. ‘I am neither taking nor giving in marriage, O householder’ (was the reply), ‘nor have I invited the M4gadhan Seniya Bimbis4ra to to-morrow’s meal. But a great sacrifice I have set on foot, for the Samgha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’ ‘Did you, O householder, say “the Buddha ?”’ ‘Yes, it was “the Buddha” that I said.’ precise, and denoted some particular delicacy or not, is still doubtful, Compare the passages quoted in our note above on Mahévagga VI, 14, 3 (adding Gataka I, 186, and Xullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled rice or congey; is mentioned along with ghee and oil; and could be made from the flesh (or other parts) of a sucking-pig. If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney.
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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