Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. ‘If the Vihara leaks, it should be repaired if he can, or he should exert himself to get the Vihara roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part of the Vihdra which does not leak, and then put the other bed frame (&c., as in last paragraph, to the end). If the whole of the Vihara leaks, he should if he can take all the bedding to the village, or should exert himself to get it taken there. If he should succeed, it is good. If not, he should lay a bed frame on four stones in the open air, put the others on the top of it, put the chairs one on another, pile the bedding on the top, lay the wooden and earthenware utensils in order by them, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured); and (only) then go away. ‘This, O Bhikkhus, is the rule of conduct for may accept him ; and at Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the officials of the Order. 1 This is the usual method still adopted by native servants as a safeguard against white ants, who would eat up into the legs of furniture left standing on the ground. * This arrangement is referred to above at VIII, 1, 3. 5 AngAnipiseseyyum. See Buddhaghosa’s note as appended to the edition of the text (p. 325). 284 KULLAVAGGA. VIII, 4, 1. Bhikkhus about to leave, according to which they should behave themselves.’ 1. Now at that time the Bhikkhus did not give thanks in the place where a meal was served. People murmured, &c.; the Bhikkhus heard, &c.; the Blessed One on that occasion, &c.! said to the Bhikkhus : ‘I allow, O Bhikkhus, the giving of thanks.’ Then the Bhikkhus thought, ‘By whom should the thanks be given ?’ They told this matter to the Blessed One. ‘T allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place where a meal is served.’ Now at that time (the turn to provide) the Samgha with a meal had fallen to a certain company*; and the venerable Sariputta was the senior (Bhikkhu in that) Samgha. The Bhikkhus, thinking, ‘The Blessed One has permitted the senior Bhikkhu to return thanks in the place where a meal is served,’ went away, leaving the venerable Sériputta alone. And the venerable Sdriputta gave thanks to those people, and then came away alone. The Blessed One saw the venerable Sdriputta coming from the distance; and on seeing him, he said to him: ‘ Did the meal, then, S4riputta, pass off well?’ 1 For the passages here implied, see I, 1, 2, 3. 2 Avifatarassa piigassa. This sentence has already occurred at V, 5, 2. ® On this use of iddho, compare ov4do iddho in the Bhikkhuni-vibhanga, Pafittiya LVI. VIII, 4, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 ‘The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’ Then the Blessed One, in that connection, having delivered a religious discourse, said to them:
2VIII, 4, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 ‘The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’ Then the Blessed One, in that connection, having delivered a religious discourse, said to them: ‘I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to the seniors, to wait.’ Now at that time a certain elder waited in the dining hall, though he wanted to retire, and through holding himself back, he fainted and fell. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, if necessity should arise, to leave the hall after informing the Bhikkhu sitting immediately next? (to the one who wants to go).’ 2. Now at that time the K/abbaggiya Bhikkhus went to the place where a meal was to be served with their under-garments or their robes improperly put on, and not decently attired; and turning aside?, they pushed on in front of the senior Bhikkhus ; and they encroached on (the space intended for) the senior Bhikkhus* when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them; and spreading out their upper robes 1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1. Anantarikam in the text (with long 4) is a misprint. * Vokkamma, which is not, as Childers supposes, equal to okkamma with euphonic v, but to vyavakramya or vyutkramya. * Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but in the sense in which it is used in the 16th and 43rd Pakittiyas, in both which passages it is explained by the Old Commentary by anupavisitva. This clause and the next occur also at Mahavagga I, 25, 13. 286 KULLAVAGGA. VIII, 4, 3- (as mats)! they took their seats in the space between the houses ?. The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. . . . he said to the Bhikkhus: ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a meal, which they are to observe thereat. 33, ‘When time has been called in the Ardma, a Bhikkhu should put on his waistcloth so as to cover himself all round from above the navel to below the knees, tie his belt round his waist, fold‘ his upper robes and put them on, fasten the block on°, wash (his hands), take his alms-bowl, and then slowly and carefully proceed to the village. He is not to turn aside (from the direct route) and push on in front of senior Bhikkhus*. He is to go amidst the houses properly clad, with (his limbs) under control, with downcast eye, with (his robes) not tucked up, not laughing, or speaking loudly, not swaying his body or his arms or his head about, not with his arms akimbo, or his robe pulled over his head, and without walking on his heels. And he is to take his 1 Samghafim ottharitv4. This use of the Samgh{Aii is referred to at Gataka I, 212, and above, I, 13, 2.
3And he is to take his 1 Samghafim ottharitv4. This use of the Samgh{Aii is referred to at Gataka I, 212, and above, I, 13, 2. ® Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is perhaps doubtful whether this word may not mean here (as in Sekhiya 27 = below, § 6) the inner courtyard of a house which is surrounded by buildings; but we follow the interpretation we have adopted, loc. cit. 3 The following section repeats the Sekhiyas, Nos. 3-26, where see further notes. Much of it recurs below in VIII, 5, 2. * Sagunzam katva. Compare Mahdvagga I, 25, 9. 5 Ganthikam. See the note on V, 29, 3. It was to prevent the robe being blown up by the wind. The word occurs again in VII, 5, 2. * The following sentence is repeated, word for word, below, § 6. VIII, 4, 4. REGULATIONS AS TO DUTIES OF BHIKKHUS. 287 seat amidst the houses properly clad (&c., all as before, down to) not with his arms akimbo, or his robes pulled over his head, and without lolling, and without encroaching on (the space intended for) the senior Bhikkhus, or ejecting the junior Bhikkhus from the seats, or spreading his upper robe out (as a mat). 4. ‘When the water is being given out (before the meal), he is to hold his bowl with both hands, receive the water (in it), lower the bowl carefully down to the ground so as to avoid scratching the floor, and then wash it. If there be (a person there) whose duty it is to take away the water (which has been so used), (the Bhikkhu) should lower (his bowl on to the ground) and pour the water into the waste tub? without splashing the person in question, nor the Bhikkhus near, nor (his own) robes. If there be no such person, he should lower his bowl on to the earth and pour the water away, without splashing the Bhikkhus near or (his own) robes. ‘When the boiled rice is being given out, he should hold his bowl with both hands, and receive the rice in it. Room should be left for the curry. If there is ghee, or oil, or delicacies?, the senior Bhikkhu should say: “Get an equal quantity for all.” The alms (given) are to be accepted with mind alert, paying attention to the bowl, with equal curry, and equally heaped up*. And the senior 1 Pasiggahe. See the note on V, 10, 3. Avakk4ra-pati, at Mahfvagga IV, 1, 2 = Xullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole of this paragraph is repeated below, § 6. * Uttaribhangam. See the note on VI, 4, 1. * On the expressions in this sentence, compare the notes on Sekhiyas 27-32. 288 KULLAVAGGA. VIII, 4, 5. ' Bhikkhu is not to begin to eat until the boiled rice has been served out to all.
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.
13. ‘If the Vihara leaks, it should be repaired if he can, or he should exert himself to get the Vihara roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part of the Vihdra which does not leak, and then put the other bed frame (&c., as in last paragraph, to the end). If the whole of the Vihara leaks, he should if he can take all the bedding to the village, or should exert himself to get it taken there. If he should succeed, it is good. If not, he should lay a bed frame on four stones in the open air, put the others on the top of it, put the chairs one on another, pile the bedding on the top, lay the wooden and earthenware utensils in order by them, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured); and (only) then go away. ‘This, O Bhikkhus, is the rule of conduct for may accept him ; and at Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the officials of the Order. 1 This is the usual method still adopted by native servants as a safeguard against white ants, who would eat up into the legs of furniture left standing on the ground. * This arrangement is referred to above at VIII, 1, 3. 5 AngAnipiseseyyum. See Buddhaghosa’s note as appended to the edition of the text (p. 325). 284 KULLAVAGGA. VIII, 4, 1. Bhikkhus about to leave, according to which they should behave themselves.’ 1. Now at that time the Bhikkhus did not give thanks in the place where a meal was served. People murmured, &c.; the Bhikkhus heard, &c.; the Blessed One on that occasion, &c.! said to the Bhikkhus : ‘I allow, O Bhikkhus, the giving of thanks.’ Then the Bhikkhus thought, ‘By whom should the thanks be given ?’ They told this matter to the Blessed One. ‘T allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place where a meal is served.’ Now at that time (the turn to provide) the Samgha with a meal had fallen to a certain company*; and the venerable Sariputta was the senior (Bhikkhu in that) Samgha. The Bhikkhus, thinking, ‘The Blessed One has permitted the senior Bhikkhu to return thanks in the place where a meal is served,’ went away, leaving the venerable Sériputta alone. And the venerable Sdriputta gave thanks to those people, and then came away alone. The Blessed One saw the venerable Sdriputta coming from the distance; and on seeing him, he said to him: ‘ Did the meal, then, S4riputta, pass off well?’ 1 For the passages here implied, see I, 1, 2, 3. 2 Avifatarassa piigassa. This sentence has already occurred at V, 5, 2. ® On this use of iddho, compare ov4do iddho in the Bhikkhuni-vibhanga, Pafittiya LVI. VIII, 4, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 ‘The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’ Then the Blessed One, in that connection, having delivered a religious discourse, said to them:
2VIII, 4, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 ‘The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’ Then the Blessed One, in that connection, having delivered a religious discourse, said to them: ‘I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to the seniors, to wait.’ Now at that time a certain elder waited in the dining hall, though he wanted to retire, and through holding himself back, he fainted and fell. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, if necessity should arise, to leave the hall after informing the Bhikkhu sitting immediately next? (to the one who wants to go).’ 2. Now at that time the K/abbaggiya Bhikkhus went to the place where a meal was to be served with their under-garments or their robes improperly put on, and not decently attired; and turning aside?, they pushed on in front of the senior Bhikkhus ; and they encroached on (the space intended for) the senior Bhikkhus* when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them; and spreading out their upper robes 1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1. Anantarikam in the text (with long 4) is a misprint. * Vokkamma, which is not, as Childers supposes, equal to okkamma with euphonic v, but to vyavakramya or vyutkramya. * Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but in the sense in which it is used in the 16th and 43rd Pakittiyas, in both which passages it is explained by the Old Commentary by anupavisitva. This clause and the next occur also at Mahavagga I, 25, 13. 286 KULLAVAGGA. VIII, 4, 3- (as mats)! they took their seats in the space between the houses ?. The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. . . . he said to the Bhikkhus: ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a meal, which they are to observe thereat. 33, ‘When time has been called in the Ardma, a Bhikkhu should put on his waistcloth so as to cover himself all round from above the navel to below the knees, tie his belt round his waist, fold‘ his upper robes and put them on, fasten the block on°, wash (his hands), take his alms-bowl, and then slowly and carefully proceed to the village. He is not to turn aside (from the direct route) and push on in front of senior Bhikkhus*. He is to go amidst the houses properly clad, with (his limbs) under control, with downcast eye, with (his robes) not tucked up, not laughing, or speaking loudly, not swaying his body or his arms or his head about, not with his arms akimbo, or his robe pulled over his head, and without walking on his heels. And he is to take his 1 Samghafim ottharitv4. This use of the Samgh{Aii is referred to at Gataka I, 212, and above, I, 13, 2.
3And he is to take his 1 Samghafim ottharitv4. This use of the Samgh{Aii is referred to at Gataka I, 212, and above, I, 13, 2. ® Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is perhaps doubtful whether this word may not mean here (as in Sekhiya 27 = below, § 6) the inner courtyard of a house which is surrounded by buildings; but we follow the interpretation we have adopted, loc. cit. 3 The following section repeats the Sekhiyas, Nos. 3-26, where see further notes. Much of it recurs below in VIII, 5, 2. * Sagunzam katva. Compare Mahdvagga I, 25, 9. 5 Ganthikam. See the note on V, 29, 3. It was to prevent the robe being blown up by the wind. The word occurs again in VII, 5, 2. * The following sentence is repeated, word for word, below, § 6. VIII, 4, 4. REGULATIONS AS TO DUTIES OF BHIKKHUS. 287 seat amidst the houses properly clad (&c., all as before, down to) not with his arms akimbo, or his robes pulled over his head, and without lolling, and without encroaching on (the space intended for) the senior Bhikkhus, or ejecting the junior Bhikkhus from the seats, or spreading his upper robe out (as a mat). 4. ‘When the water is being given out (before the meal), he is to hold his bowl with both hands, receive the water (in it), lower the bowl carefully down to the ground so as to avoid scratching the floor, and then wash it. If there be (a person there) whose duty it is to take away the water (which has been so used), (the Bhikkhu) should lower (his bowl on to the ground) and pour the water into the waste tub? without splashing the person in question, nor the Bhikkhus near, nor (his own) robes. If there be no such person, he should lower his bowl on to the earth and pour the water away, without splashing the Bhikkhus near or (his own) robes. ‘When the boiled rice is being given out, he should hold his bowl with both hands, and receive the rice in it. Room should be left for the curry. If there is ghee, or oil, or delicacies?, the senior Bhikkhu should say: “Get an equal quantity for all.” The alms (given) are to be accepted with mind alert, paying attention to the bowl, with equal curry, and equally heaped up*. And the senior 1 Pasiggahe. See the note on V, 10, 3. Avakk4ra-pati, at Mahfvagga IV, 1, 2 = Xullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole of this paragraph is repeated below, § 6. * Uttaribhangam. See the note on VI, 4, 1. * On the expressions in this sentence, compare the notes on Sekhiyas 27-32. 288 KULLAVAGGA. VIII, 4, 5. ' Bhikkhu is not to begin to eat until the boiled rice has been served out to all.
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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