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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. ' Bhummattharanam; usually, no doubt, matting of various kinds, but occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2. ? Yathabhagam. The use of this word here constitutes the only variation between our passage and that in the Mahfvagga I, 25 = below, VIII, 7, 2, where it is replaced by yath4s¢/Aane or yathapavnattam. * This passage throws a welcome light on the meaning of mafika and pi/ha: for as they were to be beaten to get the dust out, it is clear that they were upholstered. The maga, or bed, must have been a wooden framework, stuffed (probably with cotton), covered at the top with cotton cloth, and made underneath and at the sides of wood. It had no legs fixed to it, but was supported on movable tressels—the pa/ipadaka. When using it, the sleeper covered it with a mat, or a cotton sheet, and had over him a coverlet of some kind; and these articles, which he would also use if he slept on the ground, constituted, together with the bolster and pillows, the senfisanam or bedding,—that is, in the more special and limited use of that term (as, for instance, above, § 3, and perhaps below, 7,1). In its larger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyyAyo (so, for instance, in VI, rr and 12, and below, VIII, 2,1; 6,2; and perhaps VIII, 7,1; whereas the latter term is used in the same connection at VI, 6, VIII,1,5. REGULATIONS AS TO DUTIES OF BHIKKHUS. 279 mats used as seats, should be aired in the sun, cleaned, beaten to get the dust out, taken back, and put in the place to which they belonged. The spittoon, and the board for leaning up against, should be put in the sun, dusted, taken back, and put in the place to which they belonged. 15. ‘(Then the incoming Bhikkhu) should put away his bowl and his robe. In putting away his bowl, he should hold it in one hand while he feels under the bed or the chair with the other, and then put it away; and he should not put it on a part of the floor which has been left bare. In putting away his robe, he should hold it in one hand while he feels along the bamboo or the rope used for hanging robes on with the other; and then hang it up with the border turned away from him, and the fold turned towards him. 2‘If the winds, bearing dust with them’, blow from the East, West, North, or South, the window spaces‘ on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by and VI, 11, 3). Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. 1 The following paragraph occurs, word for word, at Mah&vagga I, 25, 11, and below, VIII, 7, 2.
2Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. 1 The following paragraph occurs, word for word, at Mah&vagga I, 25, 11, and below, VIII, 7, 2. 2 The following paragraph is the same as Mahdvagga I, 25, 18. ® Sarag4 vata. These are the well-known hot winds (like the sand-bearing simoom that blows from North Africa over Italy), against which modern residents endeavour to protect themselves by the use of ‘ tats.’ * There were, of course, no windows in our modern sense, but only spaces left in the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2. 280 KULLAVAGGA. VIII, 2, 1. night: if it is hot weather, they should be closed by day, and opened by night. . 1° If the cell, or the store-room, or the refectory, or the room where the fire is kept, or the privy, is covered with dust, it should be swept out. If there is no drinking-water, or water for washing, they should be provided. If there is no water in the rinsing-pot?, water should be poured into it. ‘This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.’ 2. 1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not prepare seats for them, nor provide water and footstools and towels for them to wash their feet, nor go to meet them and take charge of their bowls and their robes, nor ask them whether they wanted drinking-water’, nor salute such of the incoming Bhikkhus as were their seniors, nor make beds ready for them. The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One, &c., (down to) he said to the Bhikkhus: ‘Therefore, O Bhikkhus, 1 The following paragraph is the same as Mah4vagga I, 2g, 19, and part of it is repeated below, VIII, ro, 3. * Akamana-kumbhi. This formed part of the sanitary apparatus for use in the privy. See above, Mahavagga V, 8, 3, and below, Kullavagga VIII, 9 and 10. * All the above expressions are used at the opening of Mahavagga IX. VIII, 2,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 281 do I establish a rule of conduct for resident Bhikkhus, according to which they ought to behave. 2. ‘A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him, ought to make ready a seat for him, provide water and a footstool and a towel for him to wash his feet, go to meet him, and take charge of his robe and his bowl, ask him if he wants water to drink, and if he can (bring himself to do so), he ought to wipe his sandals. In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside,
3In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside, 1*An incoming Bhikkhu ought to be saluted. A bed should be laid for him, saying, “ This bed is for you.” He should be informed whether (the bedroom) is occupied or not, what are lawful and what are unlawful resorts, and what families have been officially declared to be in want. He should be told where the retiring-places are, and the drinking and washing water, and the staves, and the place for the conferences of the Samgha, and what is the time when he ought to enter, and ought to leave (it). 3. ‘If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu), keeping his seat, should tell him where he is to put his bowl and his robe away, and on which mat he is to sit down. The incoming Bhikkhu should be informed where the drinking and washing water are, and the cloths to clean sandals with; he should be allowed to salute the resident Bhikkhu: and he should be told } This paragraph corresponds to the last paragraph of VIII, 1, a. 282 KULLAVAGGA. VITI, 3, 1. where his bed is, saying, “That bed is for you.” He should be informed whether (that bedroom) is occupied or not (and so on, as in last paragraph, down to the end). ‘This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to which they ought to behave.’ 3. 1. Now at that time Bhikkhus, about to leave, started without setting the wooden articles and crockery in order, leaving doors and lattices open, and without giving the sleeping-places in charge to any one. The wooden articles and crockery were spoilt, and the sleeping-places were unprotected. The moderate Bhikkhus murmured, &c. ... . told the Blessed One, &c..... (down to) He said to the Bhikkhus: ‘Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus about to leave, according to which they ought to behave. 2. ‘A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and earthenware in order, close the doorways and lattices, give the sleeping-places in charge’ (to some one, and only) then set out. If there be no Bhikkhu remaining, a Sdmazera should be put in charge. If there be no SAmavera remaining, the attendant who keeps the grounds in order? should be put in charge. If 1 Sendsanam Apukkha. Compare the Old Commentary on the r4th and 15th P&kittiyas. The lengthening of the last vowel in Apuzséa is noteworthy. ? Aramiko. In Mah4vagga VI, 1g, the king wishing to present a man for this purpose, it is there laid down that the Bhikkhus there be neither Bhikkhu, nor SAmavzera, nor Aradmika, the bed frame should be laid on four stones!, the other bed frames put on the top of it, the chairs should be put one on the top of the other, the bedding piled in a bundle on the top, the wooden articles and the earthenware should be put away in order, and the doorways and lattices should be closed?, and then should be set out.
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 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. ' Bhummattharanam; usually, no doubt, matting of various kinds, but occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2. ? Yathabhagam. The use of this word here constitutes the only variation between our passage and that in the Mahfvagga I, 25 = below, VIII, 7, 2, where it is replaced by yath4s¢/Aane or yathapavnattam. * This passage throws a welcome light on the meaning of mafika and pi/ha: for as they were to be beaten to get the dust out, it is clear that they were upholstered. The maga, or bed, must have been a wooden framework, stuffed (probably with cotton), covered at the top with cotton cloth, and made underneath and at the sides of wood. It had no legs fixed to it, but was supported on movable tressels—the pa/ipadaka. When using it, the sleeper covered it with a mat, or a cotton sheet, and had over him a coverlet of some kind; and these articles, which he would also use if he slept on the ground, constituted, together with the bolster and pillows, the senfisanam or bedding,—that is, in the more special and limited use of that term (as, for instance, above, § 3, and perhaps below, 7,1). In its larger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyyAyo (so, for instance, in VI, rr and 12, and below, VIII, 2,1; 6,2; and perhaps VIII, 7,1; whereas the latter term is used in the same connection at VI, 6, VIII,1,5. REGULATIONS AS TO DUTIES OF BHIKKHUS. 279 mats used as seats, should be aired in the sun, cleaned, beaten to get the dust out, taken back, and put in the place to which they belonged. The spittoon, and the board for leaning up against, should be put in the sun, dusted, taken back, and put in the place to which they belonged. 15. ‘(Then the incoming Bhikkhu) should put away his bowl and his robe. In putting away his bowl, he should hold it in one hand while he feels under the bed or the chair with the other, and then put it away; and he should not put it on a part of the floor which has been left bare. In putting away his robe, he should hold it in one hand while he feels along the bamboo or the rope used for hanging robes on with the other; and then hang it up with the border turned away from him, and the fold turned towards him. 2‘If the winds, bearing dust with them’, blow from the East, West, North, or South, the window spaces‘ on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by and VI, 11, 3). Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. 1 The following paragraph occurs, word for word, at Mah&vagga I, 25, 11, and below, VIII, 7, 2.
2Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. 1 The following paragraph occurs, word for word, at Mah&vagga I, 25, 11, and below, VIII, 7, 2. 2 The following paragraph is the same as Mahdvagga I, 25, 18. ® Sarag4 vata. These are the well-known hot winds (like the sand-bearing simoom that blows from North Africa over Italy), against which modern residents endeavour to protect themselves by the use of ‘ tats.’ * There were, of course, no windows in our modern sense, but only spaces left in the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2. 280 KULLAVAGGA. VIII, 2, 1. night: if it is hot weather, they should be closed by day, and opened by night. . 1° If the cell, or the store-room, or the refectory, or the room where the fire is kept, or the privy, is covered with dust, it should be swept out. If there is no drinking-water, or water for washing, they should be provided. If there is no water in the rinsing-pot?, water should be poured into it. ‘This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.’ 2. 1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not prepare seats for them, nor provide water and footstools and towels for them to wash their feet, nor go to meet them and take charge of their bowls and their robes, nor ask them whether they wanted drinking-water’, nor salute such of the incoming Bhikkhus as were their seniors, nor make beds ready for them. The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One, &c., (down to) he said to the Bhikkhus: ‘Therefore, O Bhikkhus, 1 The following paragraph is the same as Mah4vagga I, 2g, 19, and part of it is repeated below, VIII, ro, 3. * Akamana-kumbhi. This formed part of the sanitary apparatus for use in the privy. See above, Mahavagga V, 8, 3, and below, Kullavagga VIII, 9 and 10. * All the above expressions are used at the opening of Mahavagga IX. VIII, 2,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 281 do I establish a rule of conduct for resident Bhikkhus, according to which they ought to behave. 2. ‘A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him, ought to make ready a seat for him, provide water and a footstool and a towel for him to wash his feet, go to meet him, and take charge of his robe and his bowl, ask him if he wants water to drink, and if he can (bring himself to do so), he ought to wipe his sandals. In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside,
3In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside, 1*An incoming Bhikkhu ought to be saluted. A bed should be laid for him, saying, “ This bed is for you.” He should be informed whether (the bedroom) is occupied or not, what are lawful and what are unlawful resorts, and what families have been officially declared to be in want. He should be told where the retiring-places are, and the drinking and washing water, and the staves, and the place for the conferences of the Samgha, and what is the time when he ought to enter, and ought to leave (it). 3. ‘If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu), keeping his seat, should tell him where he is to put his bowl and his robe away, and on which mat he is to sit down. The incoming Bhikkhu should be informed where the drinking and washing water are, and the cloths to clean sandals with; he should be allowed to salute the resident Bhikkhu: and he should be told } This paragraph corresponds to the last paragraph of VIII, 1, a. 282 KULLAVAGGA. VITI, 3, 1. where his bed is, saying, “That bed is for you.” He should be informed whether (that bedroom) is occupied or not (and so on, as in last paragraph, down to the end). ‘This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to which they ought to behave.’ 3. 1. Now at that time Bhikkhus, about to leave, started without setting the wooden articles and crockery in order, leaving doors and lattices open, and without giving the sleeping-places in charge to any one. The wooden articles and crockery were spoilt, and the sleeping-places were unprotected. The moderate Bhikkhus murmured, &c. ... . told the Blessed One, &c..... (down to) He said to the Bhikkhus: ‘Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus about to leave, according to which they ought to behave. 2. ‘A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and earthenware in order, close the doorways and lattices, give the sleeping-places in charge’ (to some one, and only) then set out. If there be no Bhikkhu remaining, a Sdmazera should be put in charge. If there be no SAmavera remaining, the attendant who keeps the grounds in order? should be put in charge. If 1 Sendsanam Apukkha. Compare the Old Commentary on the r4th and 15th P&kittiyas. The lengthening of the last vowel in Apuzséa is noteworthy. ? Aramiko. In Mah4vagga VI, 1g, the king wishing to present a man for this purpose, it is there laid down that the Bhikkhus there be neither Bhikkhu, nor SAmavzera, nor Aradmika, the bed frame should be laid on four stones!, the other bed frames put on the top of it, the chairs should be put one on the top of the other, the bedding piled in a bundle on the top, the wooden articles and the earthenware should be put away in order, and the doorways and lattices should be closed?, and then should be set out.
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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