Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3. 186 KULLAVAGGA. VI, 4, 8. robed to the house of the Se¢¢hi of RAgagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anatha Pizdika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand's And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anatha Pizdika took his seat on one side; and, so seated, he said to the Blessed One: ‘May the Blessed One consent to spend the rainy season of Was at Savatthi, together with the Order of Bhikkhus.’ ‘The Tath4gatas, O householder, take pleasure in solitude.’ ‘I understand, O Blessed One; I understand, O Happy One’ (was the reply)’. Then the Blessed One, after he had instructed and aroused and incited and gladdened Anatha Pindika the householder with religious discourse, arose from his seat, and departed thence. 8. Now at that time Andtha Pizdika the householder had many friends and large acquaintance, and his word was held of weight*. When he had 1 Compare the note on Mah4vagga I, 8, 4. * Affitam bhagava anfdtam sugata ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not in so many words, but in some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipavamsa XIV, 65, XV, 5. * AdeyyavAko ti tassa vatanam bahugan& mAnetabbam mafifantt ti attho (B.). In Puggala III, 11, we have the phrase tassa vakanam Adheyyam gakkhati, which the commentary explains by hadaye 4dhatabbam fhapitabbam. VI, 4, 9- ON DWELLINGS AND FURNITURE. 187 brought the business he had in hand at Ragagaha to its conclusion, he set out towards SAvatthi; and on the way he gave orders to people, saying, ‘ Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come. And those people [did all even as they were commanded}, And when An&tha Pizdika the householder had arrived at SAvatthi, he examined all the region round about it, saying}, ‘ Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind 2, hidden from men, well fitted for a retired life ?’ g. And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’
2And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’ ‘It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.’ ‘I take, Sir, the garden at the price. ‘ No, O householder, there was no bargain meant?.’ 1 The following speech is identical with that put into Bimbisfra’s mouth on choosing the Ve/uvana, above Mahfvagga I, 22, 16, 17. * Viganavatam, of which neither the reading nor the meaning is certain. See the various forms given from the commentaries in the notes on the text of the passage in the Mahfvagga, loc. cit. * Na gahito: literally, ‘it is not taken.’ 188 KULLAVAGGA. VI, 4, 10. Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The ArAma is taken, Sir, at the price which you fixed.’ And Anatha Pizdika the householder had gold brought down in carts, and covered the Getavana with (pieces) laid side by side’. 10. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Andatha Pizdika the householder told his servants to go back and fetch more gold, saying he would cover that piece also. Then thought Geta the Kumara, ‘ This can be no ordinary matter *, for which this householder is ready to lavish so much gold!’ And he said to Anatha Pizdika the householder, ‘It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.’ Then Andatha Pizdika the householder thought’, ‘This Geta the Kumara is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline. And he gave up that 1 It is evident from the illustration of this story on a bas relief at the Bharhut Tope that these pieces of money were supposed to be square, not round. See Cunningham’s ‘The Stipa of Bharhut,’ Plate No. LVII and pp. 84-86. 3 Na orakam bhavissati. Compare Mahdvagga I, 9, 1, and the commencement of our next chapter below. The idiom recurs in VII, 3, 3. 5 The following phrase is identical with that put into the mouth of Ananda, at Mah&vagga VI, 36, 3, with respect to Roga the Malla. In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out. VI, 5, 1 ON DWELLINGS AND FURNITURE, 189 space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it.
3In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out. VI, 5, 1 ON DWELLINGS AND FURNITURE, 189 space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it. And Anf&tha Pizdika the householder built? dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vih4ra) 2, and closets, and cloisters, and halls for exercise, and wells, and sheds for the well °, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds ¢. 5. 1. Now when the Blessed One had stayed at Ragagaha as long as he thought fit, he set out towards Vesalf; and journeying straight on he in due course arrived there. And there at Vesdli the Blessed One stayed in the peak-roofed hall at the MahAavana. ; Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order) °, and as zealously provided with the 2 With the following list should be compared the list of things that laymen build for themselves given in Mah4vagga III, 5, 7. 3 Kappiya-kusiyo. See Mahavagga VI, 33. * Udapana-salayo. See above, V, 16, 2. ‘Mandape. See Mahfvagga VIII, 7, 1, and above, Xullavagga VI, 3, 7. 5 Navakammam karonti. This idiom always connotes .buildings for the use of the Order. See the passages quoted in our note on Xullavagga I, 18, 1. If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunts, then a Bhikkhunf, was appointed to superintend the works in order to ensure the 190 KULLAVAGGA, VI, 5, 2. requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work. Now a certain poor tailor thought, ‘This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.’ And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result]. 2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘ These Sakyaputtiya Samamas exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building !’ The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, ‘I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend! the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments.
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.
1In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3. 186 KULLAVAGGA. VI, 4, 8. robed to the house of the Se¢¢hi of RAgagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anatha Pizdika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand's And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anatha Pizdika took his seat on one side; and, so seated, he said to the Blessed One: ‘May the Blessed One consent to spend the rainy season of Was at Savatthi, together with the Order of Bhikkhus.’ ‘The Tath4gatas, O householder, take pleasure in solitude.’ ‘I understand, O Blessed One; I understand, O Happy One’ (was the reply)’. Then the Blessed One, after he had instructed and aroused and incited and gladdened Anatha Pindika the householder with religious discourse, arose from his seat, and departed thence. 8. Now at that time Andtha Pizdika the householder had many friends and large acquaintance, and his word was held of weight*. When he had 1 Compare the note on Mah4vagga I, 8, 4. * Affitam bhagava anfdtam sugata ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not in so many words, but in some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipavamsa XIV, 65, XV, 5. * AdeyyavAko ti tassa vatanam bahugan& mAnetabbam mafifantt ti attho (B.). In Puggala III, 11, we have the phrase tassa vakanam Adheyyam gakkhati, which the commentary explains by hadaye 4dhatabbam fhapitabbam. VI, 4, 9- ON DWELLINGS AND FURNITURE. 187 brought the business he had in hand at Ragagaha to its conclusion, he set out towards SAvatthi; and on the way he gave orders to people, saying, ‘ Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come. And those people [did all even as they were commanded}, And when An&tha Pizdika the householder had arrived at SAvatthi, he examined all the region round about it, saying}, ‘ Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind 2, hidden from men, well fitted for a retired life ?’ g. And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’
2And Anatha Pizdika the householder saw that the garden of Geta the Kumara had [all these advantages] And when he saw that, he went to Geta the Kumara, and said to him, ‘Sir, let me have your garden to make an Ardma on it.’ ‘It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.’ ‘I take, Sir, the garden at the price. ‘ No, O householder, there was no bargain meant?.’ 1 The following speech is identical with that put into Bimbisfra’s mouth on choosing the Ve/uvana, above Mahfvagga I, 22, 16, 17. * Viganavatam, of which neither the reading nor the meaning is certain. See the various forms given from the commentaries in the notes on the text of the passage in the Mahfvagga, loc. cit. * Na gahito: literally, ‘it is not taken.’ 188 KULLAVAGGA. VI, 4, 10. Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The ArAma is taken, Sir, at the price which you fixed.’ And Anatha Pizdika the householder had gold brought down in carts, and covered the Getavana with (pieces) laid side by side’. 10. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Andatha Pizdika the householder told his servants to go back and fetch more gold, saying he would cover that piece also. Then thought Geta the Kumara, ‘ This can be no ordinary matter *, for which this householder is ready to lavish so much gold!’ And he said to Anatha Pizdika the householder, ‘It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.’ Then Andatha Pizdika the householder thought’, ‘This Geta the Kumara is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline. And he gave up that 1 It is evident from the illustration of this story on a bas relief at the Bharhut Tope that these pieces of money were supposed to be square, not round. See Cunningham’s ‘The Stipa of Bharhut,’ Plate No. LVII and pp. 84-86. 3 Na orakam bhavissati. Compare Mahdvagga I, 9, 1, and the commencement of our next chapter below. The idiom recurs in VII, 3, 3. 5 The following phrase is identical with that put into the mouth of Ananda, at Mah&vagga VI, 36, 3, with respect to Roga the Malla. In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out. VI, 5, 1 ON DWELLINGS AND FURNITURE, 189 space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it.
3In the text here there is a slight misprint; the full-stop after 74tamanusso should be struck out. VI, 5, 1 ON DWELLINGS AND FURNITURE, 189 space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it. And Anf&tha Pizdika the householder built? dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vih4ra) 2, and closets, and cloisters, and halls for exercise, and wells, and sheds for the well °, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds ¢. 5. 1. Now when the Blessed One had stayed at Ragagaha as long as he thought fit, he set out towards Vesalf; and journeying straight on he in due course arrived there. And there at Vesdli the Blessed One stayed in the peak-roofed hall at the MahAavana. ; Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order) °, and as zealously provided with the 2 With the following list should be compared the list of things that laymen build for themselves given in Mah4vagga III, 5, 7. 3 Kappiya-kusiyo. See Mahavagga VI, 33. * Udapana-salayo. See above, V, 16, 2. ‘Mandape. See Mahfvagga VIII, 7, 1, and above, Xullavagga VI, 3, 7. 5 Navakammam karonti. This idiom always connotes .buildings for the use of the Order. See the passages quoted in our note on Xullavagga I, 18, 1. If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunts, then a Bhikkhunf, was appointed to superintend the works in order to ensure the 190 KULLAVAGGA, VI, 5, 2. requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work. Now a certain poor tailor thought, ‘This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.’ And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result]. 2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘ These Sakyaputtiya Samamas exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building !’ The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, ‘I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend! the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments.
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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