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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And the others, being ejected, wept. The Bhikkhus asked, ‘Why, Sirs, do you weep?’ Then they told them; and the moderate Bhikkhus murmured, &c., and told the matter to the Blessed One. ‘Is it true, as they say, &c. ?’ ‘It is true, Lord.’ Then he rebuked them; and when he had delivered a religious discourse, he said to the Bhikkhus : ‘A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihdra, the common property of the Samgha, in anger and vexaticn. Whosoever does so, shall 1 Agametha y4va. Compare the introductory story to the 46th Pakittiya. 202 KULLAVAGGA. VI, 11, 2. be dealt with according to the law'. I allow you, O Bhikkhus, to allot the lodging-places (common to the Samgha to those who have need of them)?’ 2. Now the Bhikkhus thought, ‘ How then shall the lodging-places be allotted ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as an apportioner of lodging-places a Bhikkhu possessed of these five qualifications—one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV, chapter 10, down to the end of the Kammavaé&a4).’ 3. Now the apportioners of lodging-places thought, ‘How then ought the lodging-places to be apportioned ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleepingplaces, then to apportion accordingly®’ When apportioning according to the number of sleeping-places, some remained unallotted ‘. _) That is, under the 17th PAsittiya. * Senasanam g4&hetum. Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear from the connection. ® Seyyaggena gahetum. Buddhaghosa has no special explanation of agga here, but in his explanation of the passage says that this is to be so done that each Bhikkhu receives room for a couch (mafikaf‘hanam). Agga must here be agra, to which Bohtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of ‘multitude.’ So below in XH, 1, 1, the Vaggiputtakas divide money amongst themselves bhikkhu-aggena, ‘ according to the number of the Bhikkhus.’ Seyy4 is here used in the same meaning as that in which sen4sana is used throughout the rest of this chapter and the next. See VIII, 1, 4. “ Ussadiyimsu. Buddhaghosa says ussdrayimsf ti maf- VI, 11, 3. ON DWELLINGS AND FURNITURE. 203 ‘I allow you, O Bhikkhus, to apportion according to the number of apartments (Vih4ras).’ When so apportioning, some apartments(Vih4ras) remained unallotted. ‘TI allow you, O Bhikkhus, to apportion according to the number of buildings (Parivezas)!.’ When so apportioning, some buildings (Parivezas) remained unallotted. ‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’ When more than one share had been allotted, another Bhikkhu arrived. ‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’
2‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’ When more than one share had been allotted, another Bhikkhu arrived. ‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’ Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside ‘the boundary (of the district in which the building was situate)‘, They told this matter to the Blessed One. kafhanani atirekAni ahesum. His reading is in a copy of his work in Burmese characters, and is supported, both here and in P&tittiya XLVI, 2, where the word recurs, by a Burmese copy of the text. The Sinhalese reading is the correct one, but one may compare the idiom ganam, or parisam, ussdreti at Mah4vagga VIII, 1, 22, and Gataka I, 419, 434. So at IX, 1, 3, 4, the reading uss4reti given in the text is corrected at p. 363 into ussAdeti, in accordance with the reading of the Sinhalese MS. * The relation of the Vihara to the Parivema is here curious. In the later language parivena means ‘cells.’ Here it evidently includes several viharas. ® Anubh4gan ti puna aparam pi bh4gam datum (B.). * Na ak4mé is used here in a sense precisely parallel to that in which it occurs at Mahavagga VII, 24, 4. See the passages quoted in our note there. ‘ Nisstme ‘Aitassa. See on this phrase above, Mahavagga VII, 1, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2 204 KULLAVAGGA. VI, 11, 4. ‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus, after the lodgingplaces had been allotted, kept them to the exclusion of others for all time. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of adukkaZa. I allow you to retain them for the three months of the rainy, but not for the dry season.’ 4. Then the Bhikkhus thought, ‘ What is (it now that constitutes) an allotment of lodging-places ?’ They told this matter to the Blessed One. ‘There are these three allotments of lodgingplaces, O Bhikkhus,—the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of AsA/ka (June— July); the later, a month after that full moon’; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavaraz4 ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places.’ Here ends the Second Portion for Recitation. 12. 1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in 1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2. VI, 12,1. ON DWELLINGS AND FURNITURE. 205
312. 1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in 1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2. VI, 12,1. ON DWELLINGS AND FURNITURE. 205 Savatthi, went to a certain country-place where a community of the Samgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘ Now this brother, Upananda the Sakyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Samgha'. If he should spend the rainy season here, then shall we all dwell in ‘discomfort. Come, let us question him.’ And they asked the venerable Upananda the Sakyan: ‘Have not you, friend Upananda, had a lodging allotted to you in SAvatthi?? ‘ That is so, Sirs.’ ‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodgingplaces) ?’ ‘Well, I do now, Sirs, set (the lodging) here free, and take the one there.’ Those Bhikkhus who were moderate murmured, &c., and they told the matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Upananda the Sakyan: ‘Is it true, Upananda, that you, being one, have taken possession of two places ?’ ‘It is true, Lord.’ Then the Blessed One rebuked him, saying, ‘How can you, O foolish one, do such a thing? What you took there, O foolish one, has been lost here; what you took here, has been lost there?. Thus, O 1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma. See Xullavagga I, 1, 1. 2 That is, by taking a lodging here you ipso facto renounced 206 KULLAVAGGA, VI, 13, t.° foolish one, you are deprived of both.’ And when he had delivered a religious discourse, he said to the Bhikkhus : , ‘One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukka/a.’ 13. 1. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and again and again in reference thereto in praise of the venerable Upéli. Then said the Bhikkhus: ‘The Blessed One speaks (&c., down to) Upali. Come, let us learn the Vinaya under the venerable Upali.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Upali. The venerable - Upali taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law; and thereby both the senior Bhikkhus grew weary, and the venerable Upili. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a seat of equal height, or higher, out of reverence for the law; and a senior © Bhikkhu, when receiving instruction, to sit on a seat
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.
1And the others, being ejected, wept. The Bhikkhus asked, ‘Why, Sirs, do you weep?’ Then they told them; and the moderate Bhikkhus murmured, &c., and told the matter to the Blessed One. ‘Is it true, as they say, &c. ?’ ‘It is true, Lord.’ Then he rebuked them; and when he had delivered a religious discourse, he said to the Bhikkhus : ‘A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihdra, the common property of the Samgha, in anger and vexaticn. Whosoever does so, shall 1 Agametha y4va. Compare the introductory story to the 46th Pakittiya. 202 KULLAVAGGA. VI, 11, 2. be dealt with according to the law'. I allow you, O Bhikkhus, to allot the lodging-places (common to the Samgha to those who have need of them)?’ 2. Now the Bhikkhus thought, ‘ How then shall the lodging-places be allotted ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as an apportioner of lodging-places a Bhikkhu possessed of these five qualifications—one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV, chapter 10, down to the end of the Kammavaé&a4).’ 3. Now the apportioners of lodging-places thought, ‘How then ought the lodging-places to be apportioned ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleepingplaces, then to apportion accordingly®’ When apportioning according to the number of sleeping-places, some remained unallotted ‘. _) That is, under the 17th PAsittiya. * Senasanam g4&hetum. Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear from the connection. ® Seyyaggena gahetum. Buddhaghosa has no special explanation of agga here, but in his explanation of the passage says that this is to be so done that each Bhikkhu receives room for a couch (mafikaf‘hanam). Agga must here be agra, to which Bohtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of ‘multitude.’ So below in XH, 1, 1, the Vaggiputtakas divide money amongst themselves bhikkhu-aggena, ‘ according to the number of the Bhikkhus.’ Seyy4 is here used in the same meaning as that in which sen4sana is used throughout the rest of this chapter and the next. See VIII, 1, 4. “ Ussadiyimsu. Buddhaghosa says ussdrayimsf ti maf- VI, 11, 3. ON DWELLINGS AND FURNITURE. 203 ‘I allow you, O Bhikkhus, to apportion according to the number of apartments (Vih4ras).’ When so apportioning, some apartments(Vih4ras) remained unallotted. ‘TI allow you, O Bhikkhus, to apportion according to the number of buildings (Parivezas)!.’ When so apportioning, some buildings (Parivezas) remained unallotted. ‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’ When more than one share had been allotted, another Bhikkhu arrived. ‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’
2‘TI allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu *’ When more than one share had been allotted, another Bhikkhu arrived. ‘In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so*.’ Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside ‘the boundary (of the district in which the building was situate)‘, They told this matter to the Blessed One. kafhanani atirekAni ahesum. His reading is in a copy of his work in Burmese characters, and is supported, both here and in P&tittiya XLVI, 2, where the word recurs, by a Burmese copy of the text. The Sinhalese reading is the correct one, but one may compare the idiom ganam, or parisam, ussdreti at Mah4vagga VIII, 1, 22, and Gataka I, 419, 434. So at IX, 1, 3, 4, the reading uss4reti given in the text is corrected at p. 363 into ussAdeti, in accordance with the reading of the Sinhalese MS. * The relation of the Vihara to the Parivema is here curious. In the later language parivena means ‘cells.’ Here it evidently includes several viharas. ® Anubh4gan ti puna aparam pi bh4gam datum (B.). * Na ak4mé is used here in a sense precisely parallel to that in which it occurs at Mahavagga VII, 24, 4. See the passages quoted in our note there. ‘ Nisstme ‘Aitassa. See on this phrase above, Mahavagga VII, 1, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2 204 KULLAVAGGA. VI, 11, 4. ‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukkaéa.’ Now at that time the Bhikkhus, after the lodgingplaces had been allotted, kept them to the exclusion of others for all time. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of adukkaZa. I allow you to retain them for the three months of the rainy, but not for the dry season.’ 4. Then the Bhikkhus thought, ‘ What is (it now that constitutes) an allotment of lodging-places ?’ They told this matter to the Blessed One. ‘There are these three allotments of lodgingplaces, O Bhikkhus,—the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of AsA/ka (June— July); the later, a month after that full moon’; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavaraz4 ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places.’ Here ends the Second Portion for Recitation. 12. 1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in 1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2. VI, 12,1. ON DWELLINGS AND FURNITURE. 205
312. 1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in 1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahfvagga III, 2. VI, 12,1. ON DWELLINGS AND FURNITURE. 205 Savatthi, went to a certain country-place where a community of the Samgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘ Now this brother, Upananda the Sakyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Samgha'. If he should spend the rainy season here, then shall we all dwell in ‘discomfort. Come, let us question him.’ And they asked the venerable Upananda the Sakyan: ‘Have not you, friend Upananda, had a lodging allotted to you in SAvatthi?? ‘ That is so, Sirs.’ ‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodgingplaces) ?’ ‘Well, I do now, Sirs, set (the lodging) here free, and take the one there.’ Those Bhikkhus who were moderate murmured, &c., and they told the matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Upananda the Sakyan: ‘Is it true, Upananda, that you, being one, have taken possession of two places ?’ ‘It is true, Lord.’ Then the Blessed One rebuked him, saying, ‘How can you, O foolish one, do such a thing? What you took there, O foolish one, has been lost here; what you took here, has been lost there?. Thus, O 1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma. See Xullavagga I, 1, 1. 2 That is, by taking a lodging here you ipso facto renounced 206 KULLAVAGGA, VI, 13, t.° foolish one, you are deprived of both.’ And when he had delivered a religious discourse, he said to the Bhikkhus : , ‘One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukka/a.’ 13. 1. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and again and again in reference thereto in praise of the venerable Upéli. Then said the Bhikkhus: ‘The Blessed One speaks (&c., down to) Upali. Come, let us learn the Vinaya under the venerable Upali.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Upali. The venerable - Upali taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law; and thereby both the senior Bhikkhus grew weary, and the venerable Upili. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a seat of equal height, or higher, out of reverence for the law; and a senior © Bhikkhu, when receiving instruction, to sit on a seat
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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