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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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- (‘ Pali Handbook,’ p. 165), in interpreting the passage at Mahavagga I, 30, 4, take this to mean a feast given on the eighth day of the month. But paksha is the half-month. The expression much more probably means, therefore, to provide food either during the whole of a half-month for one or more specially invited Bhikkhus, or for a larger number on any one day of the half-month to be chosen by the Samgha. 1 Compare above, Kullavagga IV, 4, 1. * Buddhaghosa says, Salakaya v4 pasikaya v4 upanibandhitva opuvzhitvaé uddisitun ti vasanato rukkhas4ramaydya salakaya va veluvilivatalapasnddinaydya pafikaya v4 asukassa ndma salakabhattan ti evam akkharAni upanibandhitva pakkhiyam va Aivarabhoge v4 katva sabba salakayo omu#éhitva [sic] punappunam heffhd-vasena A/oletva . . . databba. 222 KULLAVAGGA. VI, 21, 3. tributor of lodging-places—no overseer of stores— no receiver of robes—no distributor of robes, of congey, or of fruits—and no distributor of dry foods, and through not being distributed it went bad. They told each of these matters! to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a Bhikkhu who has (&c., as in § 1, down to the end of the Kammavaé, inserting throughout the appropriate variations in the fifth qualification). 3. Now at that time articles of trifling value had accumulated in the storehouse of the Samgha. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the Kammav4é#4). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer *, and plait *, and half-plait 5, and gusset’, and half-gusset’, and binding‘, and braiding‘, is to be given away. If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time®’ 1 There is another officer (Asana-paw#dpaka) mentioned at Kullavagga XII, 2, 7, whose omission from the list here is worthy of notice. ? Dhamma-karako. See V, 13,1. > On these words, see Mahavagga VIII, 12, 2. * On these two words, see Mahavagga VIII, 1, 5. * These things were to be used only as medicines, according to Mahdvagga VI, 1, 1-5, where butter is also added. That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five VI, 21, 3. ON DWELLINGS AND FURNITURE. 223
2That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five VI, 21, 3. ON DWELLINGS AND FURNITURE. 223 Now at that time the Samgha had no receiver of under-garments!, or of bowls,—no superintendent of those who kept the grounds in order (the Arémikas), and the Aramikas not being looked after, the necessary work was not done,—no superintendent of sdmazeras, and the simaveras not being looked after did not perform their duties. They told each of these matters to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a Bhikkhu who has (&c., as before, down to the end of the Kammav4é44).’ End of the Sixth Khandhaka, on Sleeping Arrangements, &c. kinds of medicine were to be kept for a period exceeding seven days, but that was a rule that was not very probable to be strictly followed. 1 SA/iya; no doubt the same as is spelt elsewhere s4/ik4 or s4/ak4, and is used for such purposes as bathing in. 224 KULLAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. DISSENSIONS IN THE ORDER. 1}, 1. Now at that time the Blessed One was staying at Anupiya®, Anupiy4 is a town belonging to the Mallas*, Now at that time the most distinguished of the young men of the Sdakya clan had renounced the world in imitation of the Blessed One. Now there were two brothers, Mah4ndma the S4kyan, and “Anuruddha the Sdkyan. Anuruddha the Sdkyan was delicately nurtured; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains*. During the four months spent in the 1 With the whole of the following story compare the, in many ‘respects, fuller account given by the commentator on the Dhammapada (Fausbill, pp. 139 and following). - 2 This was the spot where Gotama spent the first week after his renunciation of the world, before he went on to Ragagaha (Rh. D.’s ‘Buddhist Birth Stories,’ I, 87). Professor Fausboll there (Gataka I, 65) reads Anfipiyam, but all his MSS. have the ti short. It is noteworthy that in our text the locative is formed as if the word were feminine, though the neuter form is used for the nominative. 3 The more usual mode of adding this description in similar passages at the commencement of all the Suttas would lead us to expect here Mallanam nigame. * Compare Mahavagga I, 7, 1, where the same thing is said of Yasa. VII, 1, 2. DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence.
3* Compare Mahavagga I, 7, 1, where the same thing is said of Yasa. VII, 1, 2. DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence. Then Mahanama the Sakyan thought : ‘ Now the most distinguished of the young men of the Sakya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the -houseless state. Let therefore either I, or Anuruddha, renounce the world.’ And he went to Anuruddha the Sakyan, and said [so to him, adding], ‘Either therefore do you go forth, or I will do so.’ ‘I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.’ 2. ‘But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the weeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged. 1 Nippurisehi turiyehi. That Childers’s rendering, ‘ without men, without people,’ is inadequate is clear from the context at the passage which he quotes from GAtaka I, 53. 3 Nidd&peti. Buddhaghosa says, ‘ Pull up the weeds’ (tin 4ni). The word occurs also at Gataka I, 215, where there is a similar list of farming operations, which, though smaller, contains one or two items not given here. [20] Q 226 KULLAVAGGA. VI, 1, 2. into bundles. When that is done, you have to get it trodden out’. When. that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered *. When that is done, you have to do just the same the next year, and the same all over again the year after that. ‘The work is never over: one sees not the end of one’s labours. O! when shall our work be over ? When shall we see the end of our labours ? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes! the work, beloved Anuruddha, is never over; no end appears to our labours. Even when our fathers and forefathers had completed their time’, even then was their work unfinished.’ ‘Then do you take thought for the household duties. I will go forth from the household life into the houseless state.’ And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’ And when he had thus spoken, his mother replied
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.
1‘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- (‘ Pali Handbook,’ p. 165), in interpreting the passage at Mahavagga I, 30, 4, take this to mean a feast given on the eighth day of the month. But paksha is the half-month. The expression much more probably means, therefore, to provide food either during the whole of a half-month for one or more specially invited Bhikkhus, or for a larger number on any one day of the half-month to be chosen by the Samgha. 1 Compare above, Kullavagga IV, 4, 1. * Buddhaghosa says, Salakaya v4 pasikaya v4 upanibandhitva opuvzhitvaé uddisitun ti vasanato rukkhas4ramaydya salakaya va veluvilivatalapasnddinaydya pafikaya v4 asukassa ndma salakabhattan ti evam akkharAni upanibandhitva pakkhiyam va Aivarabhoge v4 katva sabba salakayo omu#éhitva [sic] punappunam heffhd-vasena A/oletva . . . databba. 222 KULLAVAGGA. VI, 21, 3. tributor of lodging-places—no overseer of stores— no receiver of robes—no distributor of robes, of congey, or of fruits—and no distributor of dry foods, and through not being distributed it went bad. They told each of these matters! to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a Bhikkhu who has (&c., as in § 1, down to the end of the Kammavaé, inserting throughout the appropriate variations in the fifth qualification). 3. Now at that time articles of trifling value had accumulated in the storehouse of the Samgha. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the Kammav4é#4). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer *, and plait *, and half-plait 5, and gusset’, and half-gusset’, and binding‘, and braiding‘, is to be given away. If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time®’ 1 There is another officer (Asana-paw#dpaka) mentioned at Kullavagga XII, 2, 7, whose omission from the list here is worthy of notice. ? Dhamma-karako. See V, 13,1. > On these words, see Mahavagga VIII, 12, 2. * On these two words, see Mahavagga VIII, 1, 5. * These things were to be used only as medicines, according to Mahdvagga VI, 1, 1-5, where butter is also added. That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five VI, 21, 3. ON DWELLINGS AND FURNITURE. 223
2That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. According to VI, 15, 10, none of these five VI, 21, 3. ON DWELLINGS AND FURNITURE. 223 Now at that time the Samgha had no receiver of under-garments!, or of bowls,—no superintendent of those who kept the grounds in order (the Arémikas), and the Aramikas not being looked after, the necessary work was not done,—no superintendent of sdmazeras, and the simaveras not being looked after did not perform their duties. They told each of these matters to the Blessed One. ‘I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a Bhikkhu who has (&c., as before, down to the end of the Kammav4é44).’ End of the Sixth Khandhaka, on Sleeping Arrangements, &c. kinds of medicine were to be kept for a period exceeding seven days, but that was a rule that was not very probable to be strictly followed. 1 SA/iya; no doubt the same as is spelt elsewhere s4/ik4 or s4/ak4, and is used for such purposes as bathing in. 224 KULLAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. DISSENSIONS IN THE ORDER. 1}, 1. Now at that time the Blessed One was staying at Anupiya®, Anupiy4 is a town belonging to the Mallas*, Now at that time the most distinguished of the young men of the Sdakya clan had renounced the world in imitation of the Blessed One. Now there were two brothers, Mah4ndma the S4kyan, and “Anuruddha the Sdkyan. Anuruddha the Sdkyan was delicately nurtured; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains*. During the four months spent in the 1 With the whole of the following story compare the, in many ‘respects, fuller account given by the commentator on the Dhammapada (Fausbill, pp. 139 and following). - 2 This was the spot where Gotama spent the first week after his renunciation of the world, before he went on to Ragagaha (Rh. D.’s ‘Buddhist Birth Stories,’ I, 87). Professor Fausboll there (Gataka I, 65) reads Anfipiyam, but all his MSS. have the ti short. It is noteworthy that in our text the locative is formed as if the word were feminine, though the neuter form is used for the nominative. 3 The more usual mode of adding this description in similar passages at the commencement of all the Suttas would lead us to expect here Mallanam nigame. * Compare Mahavagga I, 7, 1, where the same thing is said of Yasa. VII, 1, 2. DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence.
3* Compare Mahavagga I, 7, 1, where the same thing is said of Yasa. VII, 1, 2. DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music!, and came not down from the upper storey of his residence. Then Mahanama the Sakyan thought : ‘ Now the most distinguished of the young men of the Sakya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the -houseless state. Let therefore either I, or Anuruddha, renounce the world.’ And he went to Anuruddha the Sakyan, and said [so to him, adding], ‘Either therefore do you go forth, or I will do so.’ ‘I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.’ 2. ‘But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the weeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged. 1 Nippurisehi turiyehi. That Childers’s rendering, ‘ without men, without people,’ is inadequate is clear from the context at the passage which he quotes from GAtaka I, 53. 3 Nidd&peti. Buddhaghosa says, ‘ Pull up the weeds’ (tin 4ni). The word occurs also at Gataka I, 215, where there is a similar list of farming operations, which, though smaller, contains one or two items not given here. [20] Q 226 KULLAVAGGA. VI, 1, 2. into bundles. When that is done, you have to get it trodden out’. When. that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered *. When that is done, you have to do just the same the next year, and the same all over again the year after that. ‘The work is never over: one sees not the end of one’s labours. O! when shall our work be over ? When shall we see the end of our labours ? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes! the work, beloved Anuruddha, is never over; no end appears to our labours. Even when our fathers and forefathers had completed their time’, even then was their work unfinished.’ ‘Then do you take thought for the household duties. I will go forth from the household life into the houseless state.’ And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’ And when he had thus spoken, his mother replied
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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