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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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 your right to a lodging there, and by taking one there you ipso facto renounced your right to get one here. VI, 13, 2. ON DWELLINGS AND FURNITURE. 207 of equal height, or lower, out of reverence for the law?’ 2. Now at that time a number of Bhikkhus stood around Upiali, waiting for seats?; and they grew weary. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height.’ Then the Bhikkhus thought, ‘How many of us are entitled to sit on seats of equal height ?’ They told this matter to the Blessed One. ‘TI allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority.’ Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down; or sat down on a chair, and broke the chair down. ‘I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.’ Even when three sat on the couch, or chair, it broke. ‘I allow, O Bhikkhus, two to sit on a couch or a chair.’ Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat. They told this matter to the Blessed One. 1 Compare the fifteen rules of a similar character, Sekhiyas 57- 472, and especially No. 69. ‘® Onlookers apparently, not strictly learners. On the force of pa/imAneti, compare the Bhikkhunt-vibhanga, Paragika I, 1, and Gataka II, 423. 208 KULLAVAGGA. VI, 14, 1. ‘I allow you, O Bhikkhus, to sit together on a long seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.’ Then the Bhikkhus thought, ‘What is the limit of length which is included under the term “long seat ?””’ . ‘I allow the term “long seat” to be used, O Bhikkhus, of any seat long enough to accommodate three persons.’ 14, 1. Now at that time Vis4kha the mother of Migfra was anxious to have a storeyed building (pasAda), with a verandah (Alinda) to it, supported on pillars with capitals of elephant heads’, built for the use of the Samgha. Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’ They told this matter to the Blessed One. 1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa.
2Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’ They told this matter to the Blessed One. 1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa. 2 On the meaning of paribhoga here compare VI, 18, 1. The doubt here expressed is curious, as a storeyed building (pas&da) is one of the five kinds of abodes (len4ni) specially sanctioned by Mah4vagga I, 30, 4, and Xullavagga VI, 1, 2; and a verandah (Alinda) has been also authorised by Kullavagga VI, 3, 5- No doubt the special point here is as to the carved pillars : but, even so, that this rule should be thus separated from the other tules as to buildings, in the commencement of this book (VI, 1-4), is a proof of the unsystematic way in which the Khandhakas have been put together. Even the final redaction which we have now before us contains much similar evidence of the gradual growth of these rules, See note 3 on the next paragraph. VI, 1g,1- ON DWELLINGS AND FURNITURE. 209 ‘I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.’ Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Samgha, such as couches, divans (&c., as in chapter 8 above, and Mahavagga V, I0, 4). They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to use the stuffed couches (4sandi) after having broken off the legs?, and the divans (pallanka) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it*, and to use all the rest as floor covering %,’ 15. 1. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Savatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus 1 Compare the 87th Pafittiya. * This rule has already been given in VI, 2, 6. ® It is distinctly laid down without any reservation in Mahavagga V, 10, 5 (in the paragraph erroneously numbered V, ro, 4 in vol. ii, p. 28, of the present work), that the use of any of these things is a dukkafa offence. That this relaxation of that rule should be inserted only here, looks very much like an after-thought, even though the former passage merely refers to the use of these things as seats. This is more especially noteworthy from the fact mentioned in the last ‘note. The rules as to new rugs or mats to be used for sitting upon, are contained in the rrth to the rth Nissaggiya PAsittiyas, [20] P 210 KULLAVAGGA. VI, 15, 2. thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}. Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’
3VI, 15, 2. thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}. Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’ ‘ There are no beds, Sirs, belonging to the Samgha. We have given them all away to one of us.’ ‘What, Sirs? Have you then made away with property belonging to the Samgha ?’ ‘ That is so, Sirs.’ The moderate Bhikkhus murmured, &c., and told | this matter to the Blessed One. ‘Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Samgha property?’ ‘It is true, Lord.’ 2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: ‘These five things, O Bhikkhus, are untransferable; and are not to be disposed of either by the Samgha, or by a company of two or three Bhikkhus (a Gaza), or by a single individual. And what are the five? A park (Ardma), or the site for a park—this is the first untransferable thing, that cannot be disposed of by the Samgha, or by a Gama, or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of athullaZaya. A Vihara, or the site for a Vih4ra—this is the second, &c. (as before). A bed, ora chair, or a bolster, or a pillow—this is the third, &c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a 1 This is a direct infringement of the 82nd Paéittiya, which forbids property dedicated to the Samgha being diverted to the use of any individual. VI, 16, 1. ON DWELLINGS AND FURNITURE. 2ITr hatchet, or a hoe, or a spade—this is the fourth, &c. Creepers, or bamboos, or muzga, or babbaga grass, or common grass, or clay, or things made of wood, or crockery—this is the fifth, &c. (as before, down to) thullakéaya.’ 16. 1. Now when the Blessed One had dwelt at SAvatthi as long as he thought fit, he went on on his journey towards the Ki44 Hill with a great multitude of Bhikkhus—to wit, with about five hundred Bhikkhus, besides S4riputta and Moggallana. And the Bhikkhus who were followers of Assagi and Punabbasu! hearing the news, said one to another, ‘Come, Sirs; let us divide all the sleeping accommodation belonging to the Samgha. S4riputta and Moggallana are men of sinful desires, and are under the influence of sinful desires. We will not provide sleeping-places for them.’ And they did so. Now the Blessed One, proceeding on his journey, arrived at the Kia Hill. And he addressed a number of Bhikkhus, saying, ‘Do you go, O Bhikkhus, to the followers of Assagi and Punabbasu, and say: “ The Blessed One, Sirs, has arrived with a large number of Bhikkhus—to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for 9 S4riputta and Moggallana.’
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.
1They 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 your right to a lodging there, and by taking one there you ipso facto renounced your right to get one here. VI, 13, 2. ON DWELLINGS AND FURNITURE. 207 of equal height, or lower, out of reverence for the law?’ 2. Now at that time a number of Bhikkhus stood around Upiali, waiting for seats?; and they grew weary. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height.’ Then the Bhikkhus thought, ‘How many of us are entitled to sit on seats of equal height ?’ They told this matter to the Blessed One. ‘TI allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority.’ Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down; or sat down on a chair, and broke the chair down. ‘I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.’ Even when three sat on the couch, or chair, it broke. ‘I allow, O Bhikkhus, two to sit on a couch or a chair.’ Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat. They told this matter to the Blessed One. 1 Compare the fifteen rules of a similar character, Sekhiyas 57- 472, and especially No. 69. ‘® Onlookers apparently, not strictly learners. On the force of pa/imAneti, compare the Bhikkhunt-vibhanga, Paragika I, 1, and Gataka II, 423. 208 KULLAVAGGA. VI, 14, 1. ‘I allow you, O Bhikkhus, to sit together on a long seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.’ Then the Bhikkhus thought, ‘What is the limit of length which is included under the term “long seat ?””’ . ‘I allow the term “long seat” to be used, O Bhikkhus, of any seat long enough to accommodate three persons.’ 14, 1. Now at that time Vis4kha the mother of Migfra was anxious to have a storeyed building (pasAda), with a verandah (Alinda) to it, supported on pillars with capitals of elephant heads’, built for the use of the Samgha. Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’ They told this matter to the Blessed One. 1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa.
2Then the Bhikkhus thought, ‘Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??’ They told this matter to the Blessed One. 1 Hatthi-nakhakam, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa. 2 On the meaning of paribhoga here compare VI, 18, 1. The doubt here expressed is curious, as a storeyed building (pas&da) is one of the five kinds of abodes (len4ni) specially sanctioned by Mah4vagga I, 30, 4, and Xullavagga VI, 1, 2; and a verandah (Alinda) has been also authorised by Kullavagga VI, 3, 5- No doubt the special point here is as to the carved pillars : but, even so, that this rule should be thus separated from the other tules as to buildings, in the commencement of this book (VI, 1-4), is a proof of the unsystematic way in which the Khandhakas have been put together. Even the final redaction which we have now before us contains much similar evidence of the gradual growth of these rules, See note 3 on the next paragraph. VI, 1g,1- ON DWELLINGS AND FURNITURE. 209 ‘I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.’ Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Samgha, such as couches, divans (&c., as in chapter 8 above, and Mahavagga V, I0, 4). They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to use the stuffed couches (4sandi) after having broken off the legs?, and the divans (pallanka) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it*, and to use all the rest as floor covering %,’ 15. 1. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Savatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus 1 Compare the 87th Pafittiya. * This rule has already been given in VI, 2, 6. ® It is distinctly laid down without any reservation in Mahavagga V, 10, 5 (in the paragraph erroneously numbered V, ro, 4 in vol. ii, p. 28, of the present work), that the use of any of these things is a dukkafa offence. That this relaxation of that rule should be inserted only here, looks very much like an after-thought, even though the former passage merely refers to the use of these things as seats. This is more especially noteworthy from the fact mentioned in the last ‘note. The rules as to new rugs or mats to be used for sitting upon, are contained in the rrth to the rth Nissaggiya PAsittiyas, [20] P 210 KULLAVAGGA. VI, 15, 2. thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}. Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’
3VI, 15, 2. thought: ‘{This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.’ And they [did so 1}. Then the incoming Bhikkhus said to them: ‘ Prepare, Sirs, sleeping accommodation for us,’ ‘ There are no beds, Sirs, belonging to the Samgha. We have given them all away to one of us.’ ‘What, Sirs? Have you then made away with property belonging to the Samgha ?’ ‘ That is so, Sirs.’ The moderate Bhikkhus murmured, &c., and told | this matter to the Blessed One. ‘Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Samgha property?’ ‘It is true, Lord.’ 2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: ‘These five things, O Bhikkhus, are untransferable; and are not to be disposed of either by the Samgha, or by a company of two or three Bhikkhus (a Gaza), or by a single individual. And what are the five? A park (Ardma), or the site for a park—this is the first untransferable thing, that cannot be disposed of by the Samgha, or by a Gama, or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of athullaZaya. A Vihara, or the site for a Vih4ra—this is the second, &c. (as before). A bed, ora chair, or a bolster, or a pillow—this is the third, &c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a 1 This is a direct infringement of the 82nd Paéittiya, which forbids property dedicated to the Samgha being diverted to the use of any individual. VI, 16, 1. ON DWELLINGS AND FURNITURE. 2ITr hatchet, or a hoe, or a spade—this is the fourth, &c. Creepers, or bamboos, or muzga, or babbaga grass, or common grass, or clay, or things made of wood, or crockery—this is the fifth, &c. (as before, down to) thullakéaya.’ 16. 1. Now when the Blessed One had dwelt at SAvatthi as long as he thought fit, he went on on his journey towards the Ki44 Hill with a great multitude of Bhikkhus—to wit, with about five hundred Bhikkhus, besides S4riputta and Moggallana. And the Bhikkhus who were followers of Assagi and Punabbasu! hearing the news, said one to another, ‘Come, Sirs; let us divide all the sleeping accommodation belonging to the Samgha. S4riputta and Moggallana are men of sinful desires, and are under the influence of sinful desires. We will not provide sleeping-places for them.’ And they did so. Now the Blessed One, proceeding on his journey, arrived at the Kia Hill. And he addressed a number of Bhikkhus, saying, ‘Do you go, O Bhikkhus, to the followers of Assagi and Punabbasu, and say: “ The Blessed One, Sirs, has arrived with a large number of Bhikkhus—to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for 9 S4riputta and Moggallana.’
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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