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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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 } That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.). * Vihara-paribhogam. ‘Meant for use only in that Vihéra.’ Compare above, VI, 14, 1. . VI, 19, 1. ON DWELLINGS AND FURNITURE. 217 Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled. They told the matter to the Blessed One. ‘I allow you, O Bhikkhus, to take things away for a certain time only?’ Now at that time a large Vihdra belonging to the Samgha went to ruin?» The Bhikkhus, fearing to offend, did not take the bedding in it away. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to take away things in order to save them from destruction.’ 19, 1. Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Samgha. They told this matter to the Blessed One *. ‘I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture 4’ Now at that time the Samgha had received a 3 Tavakalikam. The word occurs in Gftaka I, 121, 393 (on which see Rh. D. in ‘ Buddhist Birth Stories, p. 170, and ‘ Buddhist Suttas,’ p. 241), in Buddhaghosa’s notes on Mahavagga VII, 5, 1 (above, II, 154, note 7), in the Bhikkhuni-vibhanga, PAkittiya XXV, 2, and in Kullavagga X, 16, 1. * Samghassa vih4ro udriyati. The whole phrase has already occurred at Mahfvagga III, 8. * Because such things were forbidden by Mahavagga V, 10, 4, though kambala is not there specially mentioned. ‘ Phatikammatth4y4 ti vaddsikammatthaya ti. Vaddhikammatthaya phatikammam 4’ ettha samakam v4 atirekam v4 agghanakam mafika-pishadi-sendsanam eva vaéfati (B.). 218 KULLAVAGGA. VI, 20, 1. bear -skin, and a &akkali' rug, and a &olaka cloth 2. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to use them as mats to wipe your feet on >.’ 20. 1. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on; and the matting was soiled. They told these matters to the Blessed One. ‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka/a‘, 2. Now at that time the Bhikkhus spat on the newly prepared floor ®, and the colour was spoilt. ? According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen or curtain over the space in a wall left for a window. ? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation. 5 Not to sit upon.
2? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation. 5 Not to sit upon. * With this should be compared the other rule in Mahavagga V, 6, 1, according to which the Bhikkhus were to wear sandals when getting upon bedsteads or chairs, lest these should become soiled. The two passages are parallel in wording throughout. ® Parikammakatdya. The floors were of earth, not of wood, and were restored from time to time by fresh clay or dry cowdung being laid down, and then covered with a whitewash, in which sometimes black or red (geruka) was mixed. See above, V, 11,6; VI, 3,1; 17,153 27. From the parallel passage at Mahavagga I, 25, 15, and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather for walls, and the black one for floors. VI, 20, 2. ON DWELLINGS AND FURNITURE. 219 They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow, O Bhikkhus, the use of a spittoon.’ Now at that time the legs of the bedsteads and chairs made.scratches on the newly prepared floor. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover it up with floor-cloth.’ Now at that time the Bhikkhus leant up against the newly prepared walls?, and the colouring was spoilt. They told this thing to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, the use-of-a board to lean up against?’ The board scratched the floor at the bottom, and ruined the wall at the top. ‘T allow you, O Bhikkhus, to cover it at the top and bottom with cloth.’ Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet °, 1 The walls were no doubt usually made with ‘ wattle and daub;’ that is, sticks with clay between the interstices. This was treated from time to time like the flooring (see last note). * Apassena-phalakam. This article of furniture is mentioned, with the spittoon, in Mah4vagga I, 25, 15, 16, and in the parallel passage at Xullavagga VIII, 1, 3. We have rendered it in the Mahavagga by ‘board to recline on.’ Compare the use of apassayam in Buddhaghosa’s note on Xullavagga VI, 2, 4 (above, P- 153, note 3) of an arm-chair or sofa. ® DhotapAdak4 ti dhotap&dak4 hutva dhotehi padehi akkamitabbas/hane nipaggitum kukkusdyanti. Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.). 220 KULLAVAGGA. VI, 21, 1. They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’ 21,
3Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.). 220 KULLAVAGGA. VI, 21, 1. They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’ 21, 1. Now when the Blessed One had remained at A/avt as long as he thought fit, he set out on his journey towards Ragagaha. And proceeding straight on, he arrived in due course at Ragagaha. And there, at Ragagaha, the Blessed One stayed at the Veduvana in the Kalandaka Nivapa. Now at that time there was a scarcity of food at Ragagaha’. The people were unable to provide food for the (whole) Samgha; and they were desirous of providing food ? (to be sent to the Vihdra) for the use of a special Bhikkhu (designated by the donor) *, or for special Bhikkhus invited (by the donor in his own house) ‘, or for (single Bhikkhus) appointed by ticket (issued by the Samgha)°, or of providing food during a fortnight *, or on Uposatha * Other special rules for times of scarcity will be found at Mahavagga VI, 17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare also PAragika IV, 1, 1. * The above modes of receiving food (instead of collecting in a bowl morsels of food given in alms) are the dispensations allowed by Mahavagga I, 30, 4. ® Uddesa-bhattam katum. Compare the story of Upananda at Mah4vagga VI, 19, 1. ‘ Nimantanam kAatum. The word is only used in this special technical sense. Compare the whole story of Xulla-panthaka at Gataka I, 116, and especially the last line. 5 Salaka-bhattam &atum. See especially above, Kullavagga IV, 9; IV, to. ® Pakkhikam katum. Both Childers sub voce and Frankfurter VI, 21, 2. ON DWELLINGS AND FURNITURE. days (that is, on the last days of each fortnight) or on the first days of each fortnight. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, each of three ways of obtaining food.’ - Now at that time the Aabbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as apportioner of rations! a Bhikkhu who is possessed of the following five qualifications—(&c., as in IV, 9, down to the end of the Kammavaéa),’ Now the Bhikkhus who were apportioners of rations, thought : ‘ How then are the rations to be apportioned ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them 2. 2. Now at that time the Samgha had no dis-
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 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 } That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.). * Vihara-paribhogam. ‘Meant for use only in that Vihéra.’ Compare above, VI, 14, 1. . VI, 19, 1. ON DWELLINGS AND FURNITURE. 217 Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled. They told the matter to the Blessed One. ‘I allow you, O Bhikkhus, to take things away for a certain time only?’ Now at that time a large Vihdra belonging to the Samgha went to ruin?» The Bhikkhus, fearing to offend, did not take the bedding in it away. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to take away things in order to save them from destruction.’ 19, 1. Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Samgha. They told this matter to the Blessed One *. ‘I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture 4’ Now at that time the Samgha had received a 3 Tavakalikam. The word occurs in Gftaka I, 121, 393 (on which see Rh. D. in ‘ Buddhist Birth Stories, p. 170, and ‘ Buddhist Suttas,’ p. 241), in Buddhaghosa’s notes on Mahavagga VII, 5, 1 (above, II, 154, note 7), in the Bhikkhuni-vibhanga, PAkittiya XXV, 2, and in Kullavagga X, 16, 1. * Samghassa vih4ro udriyati. The whole phrase has already occurred at Mahfvagga III, 8. * Because such things were forbidden by Mahavagga V, 10, 4, though kambala is not there specially mentioned. ‘ Phatikammatth4y4 ti vaddsikammatthaya ti. Vaddhikammatthaya phatikammam 4’ ettha samakam v4 atirekam v4 agghanakam mafika-pishadi-sendsanam eva vaéfati (B.). 218 KULLAVAGGA. VI, 20, 1. bear -skin, and a &akkali' rug, and a &olaka cloth 2. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to use them as mats to wipe your feet on >.’ 20. 1. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on; and the matting was soiled. They told these matters to the Blessed One. ‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka/a‘, 2. Now at that time the Bhikkhus spat on the newly prepared floor ®, and the colour was spoilt. ? According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen or curtain over the space in a wall left for a window. ? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation. 5 Not to sit upon.
2? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Kullavagga V, 9, 4, VI, 19, to place crockery or furniture on, The word &ola means simply cotton cloth, but it is clear from these passages that Aolaka has some special connotation. 5 Not to sit upon. * With this should be compared the other rule in Mahavagga V, 6, 1, according to which the Bhikkhus were to wear sandals when getting upon bedsteads or chairs, lest these should become soiled. The two passages are parallel in wording throughout. ® Parikammakatdya. The floors were of earth, not of wood, and were restored from time to time by fresh clay or dry cowdung being laid down, and then covered with a whitewash, in which sometimes black or red (geruka) was mixed. See above, V, 11,6; VI, 3,1; 17,153 27. From the parallel passage at Mahavagga I, 25, 15, and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather for walls, and the black one for floors. VI, 20, 2. ON DWELLINGS AND FURNITURE. 219 They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow, O Bhikkhus, the use of a spittoon.’ Now at that time the legs of the bedsteads and chairs made.scratches on the newly prepared floor. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to cover it up with floor-cloth.’ Now at that time the Bhikkhus leant up against the newly prepared walls?, and the colouring was spoilt. They told this thing to the Blessed One. ‘You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, the use-of-a board to lean up against?’ The board scratched the floor at the bottom, and ruined the wall at the top. ‘T allow you, O Bhikkhus, to cover it at the top and bottom with cloth.’ Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet °, 1 The walls were no doubt usually made with ‘ wattle and daub;’ that is, sticks with clay between the interstices. This was treated from time to time like the flooring (see last note). * Apassena-phalakam. This article of furniture is mentioned, with the spittoon, in Mah4vagga I, 25, 15, 16, and in the parallel passage at Xullavagga VIII, 1, 3. We have rendered it in the Mahavagga by ‘board to recline on.’ Compare the use of apassayam in Buddhaghosa’s note on Xullavagga VI, 2, 4 (above, P- 153, note 3) of an arm-chair or sofa. ® DhotapAdak4 ti dhotap&dak4 hutva dhotehi padehi akkamitabbas/hane nipaggitum kukkusdyanti. Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.). 220 KULLAVAGGA. VI, 21, 1. They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’ 21,
3Dhotapadake ti pi patho. Dhotehi padehi akkamitabba/hanass’ eva etam adhivakanam (B.). 220 KULLAVAGGA. VI, 21, 1. They told this matter to the Blessed One. ‘T allow you; O Bhikkhus, to lie down in such a place when you have spread something over it.’ 21, 1. Now when the Blessed One had remained at A/avt as long as he thought fit, he set out on his journey towards Ragagaha. And proceeding straight on, he arrived in due course at Ragagaha. And there, at Ragagaha, the Blessed One stayed at the Veduvana in the Kalandaka Nivapa. Now at that time there was a scarcity of food at Ragagaha’. The people were unable to provide food for the (whole) Samgha; and they were desirous of providing food ? (to be sent to the Vihdra) for the use of a special Bhikkhu (designated by the donor) *, or for special Bhikkhus invited (by the donor in his own house) ‘, or for (single Bhikkhus) appointed by ticket (issued by the Samgha)°, or of providing food during a fortnight *, or on Uposatha * Other special rules for times of scarcity will be found at Mahavagga VI, 17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare also PAragika IV, 1, 1. * The above modes of receiving food (instead of collecting in a bowl morsels of food given in alms) are the dispensations allowed by Mahavagga I, 30, 4. ® Uddesa-bhattam katum. Compare the story of Upananda at Mah4vagga VI, 19, 1. ‘ Nimantanam kAatum. The word is only used in this special technical sense. Compare the whole story of Xulla-panthaka at Gataka I, 116, and especially the last line. 5 Salaka-bhattam &atum. See especially above, Kullavagga IV, 9; IV, to. ® Pakkhikam katum. Both Childers sub voce and Frankfurter VI, 21, 2. ON DWELLINGS AND FURNITURE. days (that is, on the last days of each fortnight) or on the first days of each fortnight. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, each of three ways of obtaining food.’ - Now at that time the Aabbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as apportioner of rations! a Bhikkhu who is possessed of the following five qualifications—(&c., as in IV, 9, down to the end of the Kammavaéa),’ Now the Bhikkhus who were apportioners of rations, thought : ‘ How then are the rations to be apportioned ?’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them 2. 2. Now at that time the Samgha had no dis-
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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