Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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 buildings referred to in this section are no doubt intended to be the same as those referred to in Xullavagga V, 13, 3. 1 Navakammam datum. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, Xullavagga VI, 17. Hence the overseer is called navakammika. VI, 6, 1. ON DWELLINGS AND FURNITURE. Ig! is overseer shall zealously exert himself to the end that the work on the Vihara may be brought toa rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out '. 3. ‘And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Samgha, saying, “Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha give in charge to such and such a Bhikkhu the Vihara of such and such a householder as a navakammam. This is the motion (#atti). Let the venerable Samgha hear me. The Samgha hereby gives in charge... . (&c., as before). Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. The Samgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand.”’ 6 3, 1. Now when the Blessed One had stayed as long as he thought fit at Vesdlt he set out towards SAvatthi. 1 Khazdan ti bhinnok4so: phullan ti phalitokaso (B.). The expression recurs below at VI, 17, 1. ® The incident related in the following chapter is identical with the 37th G4taka (including the Introductory Story there given) already translated by Rh. D. in the ‘Buddhist Birth Stories,’ PP. 310-314. 192 EULLAVAGGA. VI, 6, 2. Now at that time the pupils of the Kabbaggiya Bhikkhus went on in front of the Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, ‘This will do for our superiors (upagg/4yas), this for our teachers (44ariyas), this for ourselves.’ And the venerable S4riputta who had followed after the Bhikkhu-samgha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree. Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also. ‘Who is this ?’ (said the Blessed One.) ‘It is I, Lord; S4riputta.’ ‘ How do you come to be sitting here, S4riputta ?’ Then the venerable S4riputta told the matter to the Blessed One.
2Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also. ‘Who is this ?’ (said the Blessed One.) ‘It is I, Lord; S4riputta.’ ‘ How do you come to be sitting here, S4riputta ?’ Then the venerable S4riputta told the matter to the Blessed One. 2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhusamgha, and asked, ‘Is it true, as I have been told, O Bhikkhus, that the pupils of the Ahabbaggiya Bhikkhus have (acted in this way) ?’ ‘It is true, Lord.’ Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3), and he said to the Bhikkhus, ‘Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?’ Some of the Bhikkhus said, ‘One who belonged to a Kshatriya family before he entered the Order.’ Others of the Bhikkhus said, ‘One who belonged to a Brahman family before he entered the Order.’ Others again said, ‘One who belonged to a Gaha- VI, 6,3. ON DWELLINGS AND FURNITURE. 193 pati! family before he entered the Order—one versed in the Suttas—one versed in the Rules of the Order—an expounder of the Dhamma ?—one who has attained the first, second, third, fourth Gh&na—one who has entered the first, second, third Path—an Arahat—one who has the threefold wisdom *—one who has the six powers *.’ . 3. Then the Blessed One addressed the Bhikkhus, and said, ‘ Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himalaya range; and near it there dwelt three friends—a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy®, Then, O Bhikkhus, it occurred to those friends, “ Come now, let us find out which of us is the elder by birth ; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide.” So, Bhikkhus, the partridge and the monkey asked the elephant, ‘“ How far back can you, friend, remember ?” ‘“ Friends! when I was little I used to walk over 1 On this mention of gahapati as the name of a caste or rank, compare the passage in the Tevigga Sutta I, 47 = Sdmasifiaphala Sutta, p. 133 (translated by Rh. D. in ‘ Buddhist Suttas from the Pali, S. B. E. vol. xi, p. 187), where the word is opposed to afimatarasmim kule pakkagAto. * Dhamma is here possibly already used in the special sense to which the tem Abhidhamma was afterwards applied. So Punna, who in the Anguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipavamsa IV, 4), says of himself in the Apadina abhidhammanayaiifio ‘ham. *> Teviggo. See Rh. D.’s remarks in ‘Buddhist Suttas,’ pp. 161, 162. * This list contains one or two terms which are omitted in the Gataka introduction. ° These terms recur at Mahavagga I, 25, 6. {20] fo) 194 KULLAVAGGA. VI, 6, 3. this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”
3° These terms recur at Mahavagga I, 25, 6. {20] fo) 194 KULLAVAGGA. VI, 6, 3. this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.” ‘ Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same question], ‘“ Friends! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banyan. So far back can I remember.” ‘Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question], ‘“Friends! there was formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here; and from that this banyan tree grew up. So I must be older than either of you.” ‘Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, “ You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide.” ‘Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as “the good life of the partridge ?.” ’Tis those who reverence the old That are the men who Dhamma know, » Tittiriyam brahmadariyam. It is quite possible that a covert sarcasm is here intended to be understood against the Taittirlya Brahmans. VI, 6,5. | ON DWELLINGS AND FURNITURE. 195 Worthy of praise while in this life And happy in the life to come. 4. ‘So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let your light shine forth! that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together. And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus: ‘I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and ‘water and food, shall be according to seniority. But property belonging to the Samgha shall not be exclusively appropriated according to seniority *%. Whosoever does so, shall be guilty of a dukka/a. 5. ‘ These ten, O Bhikkhus, are not to be saluted —a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted—a person not admitted—a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma—a woman*'—a eunuch —a Bhikkhu who has been placed under probation *’—one who, having been so placed, is * Tam sobhetha yam.... On this idiom compare Mah4vagga X, 2, 20.
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.
1the 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 buildings referred to in this section are no doubt intended to be the same as those referred to in Xullavagga V, 13, 3. 1 Navakammam datum. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, Xullavagga VI, 17. Hence the overseer is called navakammika. VI, 6, 1. ON DWELLINGS AND FURNITURE. Ig! is overseer shall zealously exert himself to the end that the work on the Vihara may be brought toa rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out '. 3. ‘And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Samgha, saying, “Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha give in charge to such and such a Bhikkhu the Vihara of such and such a householder as a navakammam. This is the motion (#atti). Let the venerable Samgha hear me. The Samgha hereby gives in charge... . (&c., as before). Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. The Samgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand.”’ 6 3, 1. Now when the Blessed One had stayed as long as he thought fit at Vesdlt he set out towards SAvatthi. 1 Khazdan ti bhinnok4so: phullan ti phalitokaso (B.). The expression recurs below at VI, 17, 1. ® The incident related in the following chapter is identical with the 37th G4taka (including the Introductory Story there given) already translated by Rh. D. in the ‘Buddhist Birth Stories,’ PP. 310-314. 192 EULLAVAGGA. VI, 6, 2. Now at that time the pupils of the Kabbaggiya Bhikkhus went on in front of the Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, ‘This will do for our superiors (upagg/4yas), this for our teachers (44ariyas), this for ourselves.’ And the venerable S4riputta who had followed after the Bhikkhu-samgha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree. Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also. ‘Who is this ?’ (said the Blessed One.) ‘It is I, Lord; S4riputta.’ ‘ How do you come to be sitting here, S4riputta ?’ Then the venerable S4riputta told the matter to the Blessed One.
2Now the Blessed One, at early dawn, after he had risen, coughed. The venerable S4riputta coughed also. ‘Who is this ?’ (said the Blessed One.) ‘It is I, Lord; S4riputta.’ ‘ How do you come to be sitting here, S4riputta ?’ Then the venerable S4riputta told the matter to the Blessed One. 2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhusamgha, and asked, ‘Is it true, as I have been told, O Bhikkhus, that the pupils of the Ahabbaggiya Bhikkhus have (acted in this way) ?’ ‘It is true, Lord.’ Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3), and he said to the Bhikkhus, ‘Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?’ Some of the Bhikkhus said, ‘One who belonged to a Kshatriya family before he entered the Order.’ Others of the Bhikkhus said, ‘One who belonged to a Brahman family before he entered the Order.’ Others again said, ‘One who belonged to a Gaha- VI, 6,3. ON DWELLINGS AND FURNITURE. 193 pati! family before he entered the Order—one versed in the Suttas—one versed in the Rules of the Order—an expounder of the Dhamma ?—one who has attained the first, second, third, fourth Gh&na—one who has entered the first, second, third Path—an Arahat—one who has the threefold wisdom *—one who has the six powers *.’ . 3. Then the Blessed One addressed the Bhikkhus, and said, ‘ Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himalaya range; and near it there dwelt three friends—a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy®, Then, O Bhikkhus, it occurred to those friends, “ Come now, let us find out which of us is the elder by birth ; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide.” So, Bhikkhus, the partridge and the monkey asked the elephant, ‘“ How far back can you, friend, remember ?” ‘“ Friends! when I was little I used to walk over 1 On this mention of gahapati as the name of a caste or rank, compare the passage in the Tevigga Sutta I, 47 = Sdmasifiaphala Sutta, p. 133 (translated by Rh. D. in ‘ Buddhist Suttas from the Pali, S. B. E. vol. xi, p. 187), where the word is opposed to afimatarasmim kule pakkagAto. * Dhamma is here possibly already used in the special sense to which the tem Abhidhamma was afterwards applied. So Punna, who in the Anguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipavamsa IV, 4), says of himself in the Apadina abhidhammanayaiifio ‘ham. *> Teviggo. See Rh. D.’s remarks in ‘Buddhist Suttas,’ pp. 161, 162. * This list contains one or two terms which are omitted in the Gataka introduction. ° These terms recur at Mahavagga I, 25, 6. {20] fo) 194 KULLAVAGGA. VI, 6, 3. this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”
3° These terms recur at Mahavagga I, 25, 6. {20] fo) 194 KULLAVAGGA. VI, 6, 3. this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.” ‘ Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same question], ‘“ Friends! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banyan. So far back can I remember.” ‘Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question], ‘“Friends! there was formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here; and from that this banyan tree grew up. So I must be older than either of you.” ‘Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, “ You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide.” ‘Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as “the good life of the partridge ?.” ’Tis those who reverence the old That are the men who Dhamma know, » Tittiriyam brahmadariyam. It is quite possible that a covert sarcasm is here intended to be understood against the Taittirlya Brahmans. VI, 6,5. | ON DWELLINGS AND FURNITURE. 195 Worthy of praise while in this life And happy in the life to come. 4. ‘So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let your light shine forth! that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together. And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus: ‘I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and ‘water and food, shall be according to seniority. But property belonging to the Samgha shall not be exclusively appropriated according to seniority *%. Whosoever does so, shall be guilty of a dukka/a. 5. ‘ These ten, O Bhikkhus, are not to be saluted —a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted—a person not admitted—a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma—a woman*'—a eunuch —a Bhikkhu who has been placed under probation *’—one who, having been so placed, is * Tam sobhetha yam.... On this idiom compare Mah4vagga X, 2, 20.
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.
No commentary for this page.