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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for 9 S4riputta and Moggallana.’ 1 On these Bhikkhus and their relations with Sdriputta and Moggallana, see above, Kullavagga I, 13-16. P 2 212 KULLAVAGGA. VI, 16, 2. ‘Even so, Lord,’ said those Bhikkhus in assent to the Blessed One; and they did so. ‘There is no sleeping accommodation belonging to the Samgha. We have divided it all’ (was the reply). ‘The Blessed One, Sirs, is welcome: and he may stay in whatever Vihara he chooses. But Sériputta and Moggallana are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’ 2. ‘What then, Sirs? Have you divided sleeping accommodation that is the property of the Samgha?’ ‘That is so, Sirs.’ The mederate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus: “These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Samgha, or by a Gaaa, or by an individual. If divided, the division is void; and whosoever does so, shall be guilty of a thullaZéaya. And what are the five (&c., as in VI, 15, 2)1?’ 17. 1. Now when the Blessed One had remained at the Ki¢4 Hill as long as he thought fit, he proceeded on his journey towards A/avt; and in due course he arrived at A/avt, and there, at A/avt, the Blessed One stayed at the Agg4/ava Shrine. Now at that time the Bhikkhus of A/avi? used to 1 These expressions ‘untransferable’ (avissaggiy4ni) and ‘unapportionable’ (avebhangiy4ni) have already occurred above at Mahavagga VIII, 27, 5 * The Bhikkhus of A/avi are frequently mentioned in connection VI, 17) 1. ON DWELLINGS AND FURNITURE. 213 give new building operations in charge (to one or other of their number)', such as the following ?: when some clay or earth had merely to be put aside in heaps, when a wall had merely to be replastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring *, or some roofing-work, or some joinery, or a bar had to be fixed to a door‘, when breaches or decay had merely to be repaired 5, or the flooring to be re-plastered *; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakammam., See, for instance, Paragika III, 5, 30. 1 For the rule authorising such giving in charge in general cases, see above, VI, 5. * For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2. * See our note on this phrase above, V, 11, 6.
21 For the rule authorising such giving in charge in general cases, see above, VI, 5. * For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2. * See our note on this phrase above, V, 11, 6. * Gandikadh4na-matten4 ti dv4ra-bahinam upari-kapofagandika-yogana-mattena (B.). Gandi is used in this sense at GAtaka I, 237. Compare the use of Dhamma-gandik4, ‘block of execution,’ at Gataka I, rg0, II, 124. The word gandika occurs also at Gataka I, 474 (last line), in the sense of ‘bunch:’ but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhuni-vibhanga, PAéittiya I, 1, reads bhandike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bhandik&dh4na-matten4 ti, &c., and again afterwards bhandika. 5 See our note on this phrase above, VI, 5, 2. * Paribhanda-karana-matten4 ti gomaya-paribhaada-kas4vaparikaraza-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in Mah4vagga VII, 1, 5. 214 KULLAVAGGA. VI, 17, 2. for life; or they gave in charge a completely finished Vihara to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt?). The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One-said to the Bhikkhus: ‘You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps... . (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to give a Vihara not yet begun, or not yet finished?, in charge as a new building. And with reference to the work on a small Vihara, it may be given in charge as a navakamma for a period of five or six years, that on an Addhayoga for a period of seven or eight years, that on a large Vihara or a Pasdda for ten or twelve years.’ 2. Now at that time the Bhikkhus gave the whole of a Vihéra as a navakamma (to one Bhikkhu to superintend)—or two Viharas to one Bhikkhu—or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him)—or the Bhikkhu who had taken in charge a 1 DhOmak4likan ti idam yav’ assa Aitaka-dhdmo na paffAyatiti tava ayam vihdro etass’ eva ti evam dhfima-k4le apaloketva kata-pariyositam viharam denti (B.). The word recurs below, applied to sikkhapadaw, in XI, 1, 9. * Vippakatan ti ettha vippakato nama y4va gop4nasiyo na frohanti. Gopanastsu pana 4ru/hfsu bahukato n4ma hoti: tasm& tato pa//hdya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.) VI, 17, 3. ON DWELLINGS AND FURNITURE. 215
3The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.) VI, 17, 3. ON DWELLINGS AND FURNITURE. 215 building belonging to the Samgha kept exclusive possession of it—or the Bhikkhus gave work in charge to one not at that time within the boundary! —or Bhikkhus who had once taken charge kept exclusive possession for all time. They told [each of] these matters to the Blessed One. ‘You are not, O Bhikkhus, to do [any one of these things} Whosoever does, he is guilty of a dukkaéa. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.’ 3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph *}. They told this matter to the Blessed One. ‘In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Samgha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his—if he then returns to the world, or dies, or admits that he is a sAmavera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Samgha 1 See above, VI, 11, 3. * See Mah4vagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mahavagga 1X, 4, 2, and 8, the whole 23 are given, 216 KULLAVAGGA. VI, 18, 1. becomes the owner '—if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his—if he then admits that he is a eunuch, or that he has furtively attached himself to the Samgha, or that he has gone over to the Titthiyas; or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhuni, or that he has caused a schism in the Samgha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Samgha becomes the owner.’ 18. 1. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances? to the Vihara of a certain lay-disciple (up4saka). Then that upa4saka murmured, &c. They told the matter to the Blessed One. ‘Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka‘Za.’ Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the
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.
1Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for 9 S4riputta and Moggallana.’ 1 On these Bhikkhus and their relations with Sdriputta and Moggallana, see above, Kullavagga I, 13-16. P 2 212 KULLAVAGGA. VI, 16, 2. ‘Even so, Lord,’ said those Bhikkhus in assent to the Blessed One; and they did so. ‘There is no sleeping accommodation belonging to the Samgha. We have divided it all’ (was the reply). ‘The Blessed One, Sirs, is welcome: and he may stay in whatever Vihara he chooses. But Sériputta and Moggallana are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’ 2. ‘What then, Sirs? Have you divided sleeping accommodation that is the property of the Samgha?’ ‘That is so, Sirs.’ The mederate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus: “These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Samgha, or by a Gaaa, or by an individual. If divided, the division is void; and whosoever does so, shall be guilty of a thullaZéaya. And what are the five (&c., as in VI, 15, 2)1?’ 17. 1. Now when the Blessed One had remained at the Ki¢4 Hill as long as he thought fit, he proceeded on his journey towards A/avt; and in due course he arrived at A/avt, and there, at A/avt, the Blessed One stayed at the Agg4/ava Shrine. Now at that time the Bhikkhus of A/avi? used to 1 These expressions ‘untransferable’ (avissaggiy4ni) and ‘unapportionable’ (avebhangiy4ni) have already occurred above at Mahavagga VIII, 27, 5 * The Bhikkhus of A/avi are frequently mentioned in connection VI, 17) 1. ON DWELLINGS AND FURNITURE. 213 give new building operations in charge (to one or other of their number)', such as the following ?: when some clay or earth had merely to be put aside in heaps, when a wall had merely to be replastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring *, or some roofing-work, or some joinery, or a bar had to be fixed to a door‘, when breaches or decay had merely to be repaired 5, or the flooring to be re-plastered *; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakammam., See, for instance, Paragika III, 5, 30. 1 For the rule authorising such giving in charge in general cases, see above, VI, 5. * For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2. * See our note on this phrase above, V, 11, 6.
21 For the rule authorising such giving in charge in general cases, see above, VI, 5. * For most of the following technical terms in building, see our notes above on Aullavagga V, 11, and V, 1, 2. * See our note on this phrase above, V, 11, 6. * Gandikadh4na-matten4 ti dv4ra-bahinam upari-kapofagandika-yogana-mattena (B.). Gandi is used in this sense at GAtaka I, 237. Compare the use of Dhamma-gandik4, ‘block of execution,’ at Gataka I, rg0, II, 124. The word gandika occurs also at Gataka I, 474 (last line), in the sense of ‘bunch:’ but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhuni-vibhanga, PAéittiya I, 1, reads bhandike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bhandik&dh4na-matten4 ti, &c., and again afterwards bhandika. 5 See our note on this phrase above, VI, 5, 2. * Paribhanda-karana-matten4 ti gomaya-paribhaada-kas4vaparikaraza-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in Mah4vagga VII, 1, 5. 214 KULLAVAGGA. VI, 17, 2. for life; or they gave in charge a completely finished Vihara to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt?). The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One-said to the Bhikkhus: ‘You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps... . (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukkaZa. I allow you, O Bhikkhus, to give a Vihara not yet begun, or not yet finished?, in charge as a new building. And with reference to the work on a small Vihara, it may be given in charge as a navakamma for a period of five or six years, that on an Addhayoga for a period of seven or eight years, that on a large Vihara or a Pasdda for ten or twelve years.’ 2. Now at that time the Bhikkhus gave the whole of a Vihéra as a navakamma (to one Bhikkhu to superintend)—or two Viharas to one Bhikkhu—or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him)—or the Bhikkhu who had taken in charge a 1 DhOmak4likan ti idam yav’ assa Aitaka-dhdmo na paffAyatiti tava ayam vihdro etass’ eva ti evam dhfima-k4le apaloketva kata-pariyositam viharam denti (B.). The word recurs below, applied to sikkhapadaw, in XI, 1, 9. * Vippakatan ti ettha vippakato nama y4va gop4nasiyo na frohanti. Gopanastsu pana 4ru/hfsu bahukato n4ma hoti: tasm& tato pa//hdya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.) VI, 17, 3. ON DWELLINGS AND FURNITURE. 215
3The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mah4vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS, available. (? pakato.) VI, 17, 3. ON DWELLINGS AND FURNITURE. 215 building belonging to the Samgha kept exclusive possession of it—or the Bhikkhus gave work in charge to one not at that time within the boundary! —or Bhikkhus who had once taken charge kept exclusive possession for all time. They told [each of] these matters to the Blessed One. ‘You are not, O Bhikkhus, to do [any one of these things} Whosoever does, he is guilty of a dukkaéa. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.’ 3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph *}. They told this matter to the Blessed One. ‘In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Samgha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his—if he then returns to the world, or dies, or admits that he is a sAmavera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Samgha 1 See above, VI, 11, 3. * See Mah4vagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mahavagga 1X, 4, 2, and 8, the whole 23 are given, 216 KULLAVAGGA. VI, 18, 1. becomes the owner '—if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his—if he then admits that he is a eunuch, or that he has furtively attached himself to the Samgha, or that he has gone over to the Titthiyas; or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhuni, or that he has caused a schism in the Samgha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Samgha becomes the owner.’ 18. 1. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances? to the Vihara of a certain lay-disciple (up4saka). Then that upa4saka murmured, &c. They told the matter to the Blessed One. ‘Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka‘Za.’ Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the
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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