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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The incomer ought to ask as to the lodging-place, which has fallen (to his lot)', and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts?, and as to what families have been officially declared to be in want’, **He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Samgha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it. 3. ‘If the Vihara be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within. ‘If that Vih4ra is covered with dust®, or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them*,—then if 1 See the rules as to the division of lodging-places according to the number of applicants at Xullavagga VI, 21, 2, and especially VI, 11, 3. 2 Gokaro agokaro. There were some places or families to which the Bhikkhus of a particular residence were not allowed to resort for alms. See the rule as to ‘ turning down the bowl’ with respect to a person at Kullavagga V, 20. * Sekha-sammatani kul4ni. See the note on the 3rd Paédesaniya. * All the following expressions have occurred together at Kullavagga IV, 4, 4, where an example is given of the course of proceeding here laid down. And they are repeated below, VIII, 2, 2. ' Ukl4po. Compare Xullavagga VI, 3, 9, and below, § 5. * This was the way in which a Bhikkhu, on going away from it, T2 276 EKULLAVAGGA. VIII, 1, 3. he can do so he ought to clean up the Vihara. 1And when cleaning the Vih4ra, he ought to take the floor matting out and put it down on one side, and the supports of the bedsteads?, and the bolsters* and pillows, and the mat which is used as aseat. Putting the bedsteads and chairs down on to the ground, and carefully avoiding scratching (the floor with them) or knocking them up against (the door-posts), he ought to take them outside the door, and put them down on one side. The spittoon and the board to lean up against* ought to be taken out, and put down on one side °. ‘If the Vihara is covered with cobwebs, they should first be removed with a cloth*. The casements should be dusted, especially in the corners and joints. ‘If the wall which had been plastered and redwashed, or the floor which had been laid (with earth) and black-washed’, has become dirty in the corners*, they should be wiped down with a was to leave his Vihara. See below, VIII, 3, 2, and on the details of the terms used, see our note below on VIII, 1, 4. 1 The rest of this section is repeated in full below, VIII, 7, 2. * Pasipadaka&. Doubtless the same as forms part of the fhakka-mafika mentioned in the 18th Pééittiya and above, VI, a, 5. * Bhisi. See the note on Mahfvagga VIII, 13. * Apassena-phalakam. See the note on Xullavagga VI, 20, 2.
21 The rest of this section is repeated in full below, VIII, 7, 2. * Pasipadaka&. Doubtless the same as forms part of the fhakka-mafika mentioned in the 18th Pééittiya and above, VI, a, 5. * Bhisi. See the note on Mahfvagga VIII, 13. * Apassena-phalakam. See the note on Xullavagga VI, 20, 2. ® All the expressions in this sentence and the next are the same as those used in a similar connection at Mahavagga I, 25, 15. ® Ulloka. See the note at Xullavagga VI, 2, 7, according to which our rendering at Mahdvagga I, 25, 15 should be corrected. 7 On this mode of preparing walls and floors, see the notes above on Xullavagga VI, 20. * Kanaakita&. See our note above on Xullavagga V, 11, 3. VITI, 1,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 277 duster! that has been first wetted and wrung out. If the floor has not been so prepared, it should be sprinkled over with water and swept?, lest the Vihara should be spoilt® by dust. The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahdvagga I, 25, 15, must be corrected accordingly. 1 Kolaka. See the note on this word in last section. *? Sammaggati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1.
3The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahdvagga I, 25, 15, must be corrected accordingly. 1 Kolaka. See the note on this word in last section. *? Sammaggati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1. * Uhafifi. So also at Mahdvagga I, 25,15. At Mahdvagga I, 49, 4, we should have rendered ‘defiled their beds’ instead of ‘threw their bedding about,’ correcting uhananti of the text there into Ghadanti. Uhan (originally ‘to throw up,’ ‘raise,’ &c.) seems, like samfihan, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, han evidently came to be used for, or confounded in the MS. with, fihad, ‘to defile (with excrement).’ So the phrase ‘fhananti pi ummihanti pi’ (at Mah4vagga I, 49, 4) exactly corresponds in meaning to ‘omuttenti pi thadayanti pi’ in Dhammapada, p. 283. There are other passages showing the same confusion. (1) The gerund, Qhakéa, which occurs in Gataka II, p. 71 (‘idani kho (ahan) tam thakka’), is explained by the commentator to mean ‘vakkan te sise katva.’ (2) fhanti, in Gataka II, p. 73 (‘aggihuttag ka fihanti, tena bhinné kamazdalfti’), must mean the same and be = fihadeti. For the monkey here referred to is said to have been guilty of the following dirty trick:—‘kumdik& bhindati, aggisalaya vakkam karoti.’ (3) mutteti ohaneti at Kariya Pisaka II, 5, 4, represents u#Aara-pasavam katva at Gataka II, 385. In the first of these passages uhadda may well be a copyist’s blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to whom we owe the comparison of these passages and the suggested emendation of Mahavagga I, 49, 4, is rather of opinion that the words were confounded by the writers. For it is not an uncommon thing to find two words, not very remote in form or meaning, confounded together. It is well known that the English word livelihood properly and originally meant ‘liveliness,’ and has only afterwards replaced the earlier livelode, to which the sense of livelihood properly belongs. And something of this kind 278 KULLAVAGGA. VIII, 1, 4- 4. ‘The floor coverings! should be dried in the sun, cleaned, beaten to get the dust out, taken back, and spread out again in the place to which they belonged. The supports of the bed should be dried in the sun, dusted, taken back, and put in the place to which they belonged. The bed (ma#&a) and the chairs (pi¢Za) should be aired in the sun, cleaned, beaten to get the dust out, turned upside down, taken back, carefully avoiding scratching them against the floor, or knocking them up against the door-posts, and then put in the place to which they belonged*. The bolsters and pillows, and the must have occurred, he thinks, in Pali in the use of than for fhad. The past participle fhata occurs at Kullavagga VIII, 10, 3.
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.
1The incomer ought to ask as to the lodging-place, which has fallen (to his lot)', and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts?, and as to what families have been officially declared to be in want’, **He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Samgha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it. 3. ‘If the Vihara be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within. ‘If that Vih4ra is covered with dust®, or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them*,—then if 1 See the rules as to the division of lodging-places according to the number of applicants at Xullavagga VI, 21, 2, and especially VI, 11, 3. 2 Gokaro agokaro. There were some places or families to which the Bhikkhus of a particular residence were not allowed to resort for alms. See the rule as to ‘ turning down the bowl’ with respect to a person at Kullavagga V, 20. * Sekha-sammatani kul4ni. See the note on the 3rd Paédesaniya. * All the following expressions have occurred together at Kullavagga IV, 4, 4, where an example is given of the course of proceeding here laid down. And they are repeated below, VIII, 2, 2. ' Ukl4po. Compare Xullavagga VI, 3, 9, and below, § 5. * This was the way in which a Bhikkhu, on going away from it, T2 276 EKULLAVAGGA. VIII, 1, 3. he can do so he ought to clean up the Vihara. 1And when cleaning the Vih4ra, he ought to take the floor matting out and put it down on one side, and the supports of the bedsteads?, and the bolsters* and pillows, and the mat which is used as aseat. Putting the bedsteads and chairs down on to the ground, and carefully avoiding scratching (the floor with them) or knocking them up against (the door-posts), he ought to take them outside the door, and put them down on one side. The spittoon and the board to lean up against* ought to be taken out, and put down on one side °. ‘If the Vihara is covered with cobwebs, they should first be removed with a cloth*. The casements should be dusted, especially in the corners and joints. ‘If the wall which had been plastered and redwashed, or the floor which had been laid (with earth) and black-washed’, has become dirty in the corners*, they should be wiped down with a was to leave his Vihara. See below, VIII, 3, 2, and on the details of the terms used, see our note below on VIII, 1, 4. 1 The rest of this section is repeated in full below, VIII, 7, 2. * Pasipadaka&. Doubtless the same as forms part of the fhakka-mafika mentioned in the 18th Pééittiya and above, VI, a, 5. * Bhisi. See the note on Mahfvagga VIII, 13. * Apassena-phalakam. See the note on Xullavagga VI, 20, 2.
21 The rest of this section is repeated in full below, VIII, 7, 2. * Pasipadaka&. Doubtless the same as forms part of the fhakka-mafika mentioned in the 18th Pééittiya and above, VI, a, 5. * Bhisi. See the note on Mahfvagga VIII, 13. * Apassena-phalakam. See the note on Xullavagga VI, 20, 2. ® All the expressions in this sentence and the next are the same as those used in a similar connection at Mahavagga I, 25, 15. ® Ulloka. See the note at Xullavagga VI, 2, 7, according to which our rendering at Mahdvagga I, 25, 15 should be corrected. 7 On this mode of preparing walls and floors, see the notes above on Xullavagga VI, 20. * Kanaakita&. See our note above on Xullavagga V, 11, 3. VITI, 1,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 277 duster! that has been first wetted and wrung out. If the floor has not been so prepared, it should be sprinkled over with water and swept?, lest the Vihara should be spoilt® by dust. The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahdvagga I, 25, 15, must be corrected accordingly. 1 Kolaka. See the note on this word in last section. *? Sammaggati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1.
3The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahdvagga I, 25, 15, must be corrected accordingly. 1 Kolaka. See the note on this word in last section. *? Sammaggati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1. * Uhafifi. So also at Mahdvagga I, 25,15. At Mahdvagga I, 49, 4, we should have rendered ‘defiled their beds’ instead of ‘threw their bedding about,’ correcting uhananti of the text there into Ghadanti. Uhan (originally ‘to throw up,’ ‘raise,’ &c.) seems, like samfihan, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, han evidently came to be used for, or confounded in the MS. with, fihad, ‘to defile (with excrement).’ So the phrase ‘fhananti pi ummihanti pi’ (at Mah4vagga I, 49, 4) exactly corresponds in meaning to ‘omuttenti pi thadayanti pi’ in Dhammapada, p. 283. There are other passages showing the same confusion. (1) The gerund, Qhakéa, which occurs in Gataka II, p. 71 (‘idani kho (ahan) tam thakka’), is explained by the commentator to mean ‘vakkan te sise katva.’ (2) fhanti, in Gataka II, p. 73 (‘aggihuttag ka fihanti, tena bhinné kamazdalfti’), must mean the same and be = fihadeti. For the monkey here referred to is said to have been guilty of the following dirty trick:—‘kumdik& bhindati, aggisalaya vakkam karoti.’ (3) mutteti ohaneti at Kariya Pisaka II, 5, 4, represents u#Aara-pasavam katva at Gataka II, 385. In the first of these passages uhadda may well be a copyist’s blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to whom we owe the comparison of these passages and the suggested emendation of Mahavagga I, 49, 4, is rather of opinion that the words were confounded by the writers. For it is not an uncommon thing to find two words, not very remote in form or meaning, confounded together. It is well known that the English word livelihood properly and originally meant ‘liveliness,’ and has only afterwards replaced the earlier livelode, to which the sense of livelihood properly belongs. And something of this kind 278 KULLAVAGGA. VIII, 1, 4- 4. ‘The floor coverings! should be dried in the sun, cleaned, beaten to get the dust out, taken back, and spread out again in the place to which they belonged. The supports of the bed should be dried in the sun, dusted, taken back, and put in the place to which they belonged. The bed (ma#&a) and the chairs (pi¢Za) should be aired in the sun, cleaned, beaten to get the dust out, turned upside down, taken back, carefully avoiding scratching them against the floor, or knocking them up against the door-posts, and then put in the place to which they belonged*. The bolsters and pillows, and the must have occurred, he thinks, in Pali in the use of than for fhad. The past participle fhata occurs at Kullavagga VIII, 10, 3.
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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