Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Whosoever does so, shall be guilty of a dukkaZa.’ . 10. 1. Now at that time Bhikkhunts wore long girdles, and out of them they arranged fringes *. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ ? On samketam, see our note above on Mahavagga VIII, 23, 3. * Pasuke namentiti gihidarikayo viya ghanapaé/akena k4yabandhanena pdsuke namanatth4ya bandhanti, says Buddhaghosa. P4asuka is probably equal to the Sanskrit parsvaka, and means a fringe arranged round the body, as shown in Plate LI of Cunningham’s ‘Bharhut Tope,’ being so called from the rib-like arrangement of the strings or cloth or other substance of which it was made. On corresponding girdles worn by men and forbidden to Bhikkhus, see Xullavagga V, 29, 2. X, 10, 2. ON THE DUTIES OF BHIKKHUNSS. 341 ‘A Bhikkhunt is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukka¢a. I allow a Bhikkhunt, O Bhikkhus, a girdle that will go once round the body', and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukka¢a.’ Now at that time Bhikkhunts arranged fringes in cloth of bambf fibre?, or in leather, or in white cotton cloth*, or in plaited cotton cloth‘, or in fringed cotton cloth ®, or in white or in plaited or in fringed Zola cloth’, or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkaéa,’ 2. Now at that time Bhikkhunts had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms’, 1 Ekapariyakatan ti ekavdram parikkhipanakam, says the Samanta Pasadik4. ® Vilivena pattenati (sic) sasheti ve/uvi/ivehi (sic) katapa/ena, 5 Dussapa/fenati setavatthapa/ena. ‘ Dussaveniy4ti dussena kataveniya. ® Dussava/siyAti dussena katava/fyé. * Kolapaéfadisu folakavasam &olan ti veditabbam. 7 Hattham ko//Apentiti aggam baham ko/Apetva morapattadthi Aittakam karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks figured on Plate LII of Cunningham’s ‘ Bharhut Tope,’ referred to in the note on the next section, is a representation of a peacock’s feathers. On a/fhilla, see Buddhaghosa’s note at p. 327 of the text. Compare the prohibition of the use by Bhikkhus of back-scratchers and other like things (Aullavagga V, 1, 1) connected with shampooing or luxurious bathing. 342 KULLAVAGGA, X, 10, 3. and the backs of their hands’, and their calves 2, and the upper part of their feet °, and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One.
2The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One. ‘A Bhikkhuni is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukkaéa’ 3. Now at that time the K4abbaggiya Bhikkhunts [&c., down to] ‘4 A Bhikkhunit is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face‘, nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukka#éa.’ 4. [Similar paragraph concluding,] ‘A Bhikkhunt is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes®, or on her cheeks’, nor to peep out of window’, nor to stand in the 1 Hattha-kokkhan ti pishi-hattham. 3 Padan ti gangham. 5 Pada-kokkhan ti pi/thi-pidam. ‘ This paragraph has already occurred above, V, 2, 5 of the Bhikkhus, 5 These two injunctions are found also in the goth and grst Bhikkhunf Pafittiyas. * Avangam karontiti avanga-dese adhomukham lekham karonti (B.). Avanga=Sanskrit apinga. 7 Visesakam karontiti ganda-padese vititra-san/hinam visesakam karonti (B.). A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham’s ‘ Bharhut Tope.’ ® Olokentiti vatap&nam vivaritva vithim olokenti (B.). X,11,1 ON THE DUTIES OF BHIKKHUN{S. 343 Vv light (of a half-opened door)!, nor to have dances performed, nor to keep courtesans, nor to keep.a tavern, nor to keep a slaughter-house, nor to open a shop, nor to practise usury, nor to supply men slaves or women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman %, nor to carry the razor case 3,’ [Similar paragraph concluding,] ‘A Bhikkhunt is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour : nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras’ hoods; nor to wear jackets, nor dresses made of the fibre of the Tirttaka plant‘. Whosoever does so, shall be guilty of a dukka/a.’ 11. 1. Nowat that time a certain Bhikkhuni, when on her death-bed, said: ‘After I am gone, let my set of necessaries® belong to the Samgha.’ Then the 1 SAloke tis/hkantiti dvdrom vivaritva upaddha-k4yam dassentiyo ti#Aanti (B.). Compare Theri-gath 73. 2 Haritaka-pannikam pakimantiti haritakaw & eva pannitt ka pakinanti, pakiznakapanam pasdrentili vuttam hoti (B.). Compare pannika-up4sako in the Gataka I, 411=II, 180. 5 Namatakam dh4reti. See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’ ‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items. 5 Parikkh4ro; that is, the eight things over which a member
3See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’ ‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items. 5 Parikkh4ro; that is, the eight things over which a member 344 KULLAVAGGA. X, 12, 1 Bhikkhus and the Bhikkhunts disputed as to it, saying: ‘It belongs to us; it belongs to us.’ They told this matter to the Blessed One. ‘If, O Bhikkhus, a Bhikkhunt, or a novice under training to become one (a Sikkham4n4), when on her death-bed, should say: “After I am gone, let my set of necessaries belong to the Samgha,” then it is the Bhikkhunt-samgha it belongs to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a SAma*era), when on his deathbed, should say: “ After I am gone, let my set of necessaries become the property of the Samgha,” then it is the Bhikkhu-samgha it belongs to; the Bhikkhunt-samgha is not the owner thereof,’ 12, 1. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas*, had entered the Order of the Bhikkhunts. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: ‘How can a Bhikkhunt assault a Bhikkhu ?’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to assault a of the Buddhist Order was allowed proprietary rights—the three robes, the alms-bowl, razor, needle, girdle, and water-strainer. 1 By the rule laid down in the Mahavagga VIII, 27, the set of robes and the bowl are to be assigned by the Samgha to those that waited on the sick—at least in the case of Bhikkhus,—and the analogy would doubtless hold good of the Bhikkhunts also. 3 Well known as wrestlers, X, 13, 1% ON THE DUTIES OF BHIKKHUNIS. 345 Bhikkhu. Whosoever does so, shall be guilty of a dukkaéa. I prescribe that a Bhikkhunf, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.’ 13. 1. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhuni, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunt put it into her bowl, and, covering it over with her upper robe, went away. Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhunt. On seeing the Bhikkhunt, that Bhikkhu said: ‘Come, sister! take some food.’ ‘No thank you, Sir.’ [And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,]
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.
1Whosoever does so, shall be guilty of a dukkaZa.’ . 10. 1. Now at that time Bhikkhunts wore long girdles, and out of them they arranged fringes *. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ ? On samketam, see our note above on Mahavagga VIII, 23, 3. * Pasuke namentiti gihidarikayo viya ghanapaé/akena k4yabandhanena pdsuke namanatth4ya bandhanti, says Buddhaghosa. P4asuka is probably equal to the Sanskrit parsvaka, and means a fringe arranged round the body, as shown in Plate LI of Cunningham’s ‘Bharhut Tope,’ being so called from the rib-like arrangement of the strings or cloth or other substance of which it was made. On corresponding girdles worn by men and forbidden to Bhikkhus, see Xullavagga V, 29, 2. X, 10, 2. ON THE DUTIES OF BHIKKHUNSS. 341 ‘A Bhikkhunt is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukka¢a. I allow a Bhikkhunt, O Bhikkhus, a girdle that will go once round the body', and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukka¢a.’ Now at that time Bhikkhunts arranged fringes in cloth of bambf fibre?, or in leather, or in white cotton cloth*, or in plaited cotton cloth‘, or in fringed cotton cloth ®, or in white or in plaited or in fringed Zola cloth’, or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkaéa,’ 2. Now at that time Bhikkhunts had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms’, 1 Ekapariyakatan ti ekavdram parikkhipanakam, says the Samanta Pasadik4. ® Vilivena pattenati (sic) sasheti ve/uvi/ivehi (sic) katapa/ena, 5 Dussapa/fenati setavatthapa/ena. ‘ Dussaveniy4ti dussena kataveniya. ® Dussava/siyAti dussena katava/fyé. * Kolapaéfadisu folakavasam &olan ti veditabbam. 7 Hattham ko//Apentiti aggam baham ko/Apetva morapattadthi Aittakam karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks figured on Plate LII of Cunningham’s ‘ Bharhut Tope,’ referred to in the note on the next section, is a representation of a peacock’s feathers. On a/fhilla, see Buddhaghosa’s note at p. 327 of the text. Compare the prohibition of the use by Bhikkhus of back-scratchers and other like things (Aullavagga V, 1, 1) connected with shampooing or luxurious bathing. 342 KULLAVAGGA, X, 10, 3. and the backs of their hands’, and their calves 2, and the upper part of their feet °, and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One.
2The people murmured, were indignant, and complained, saying: ‘As the women who are still enjoying the pleasures of the world do!’ They told this matter to the Blessed One. ‘A Bhikkhuni is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukkaéa’ 3. Now at that time the K4abbaggiya Bhikkhunts [&c., down to] ‘4 A Bhikkhunit is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face‘, nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukka#éa.’ 4. [Similar paragraph concluding,] ‘A Bhikkhunt is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes®, or on her cheeks’, nor to peep out of window’, nor to stand in the 1 Hattha-kokkhan ti pishi-hattham. 3 Padan ti gangham. 5 Pada-kokkhan ti pi/thi-pidam. ‘ This paragraph has already occurred above, V, 2, 5 of the Bhikkhus, 5 These two injunctions are found also in the goth and grst Bhikkhunf Pafittiyas. * Avangam karontiti avanga-dese adhomukham lekham karonti (B.). Avanga=Sanskrit apinga. 7 Visesakam karontiti ganda-padese vititra-san/hinam visesakam karonti (B.). A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham’s ‘ Bharhut Tope.’ ® Olokentiti vatap&nam vivaritva vithim olokenti (B.). X,11,1 ON THE DUTIES OF BHIKKHUN{S. 343 Vv light (of a half-opened door)!, nor to have dances performed, nor to keep courtesans, nor to keep.a tavern, nor to keep a slaughter-house, nor to open a shop, nor to practise usury, nor to supply men slaves or women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman %, nor to carry the razor case 3,’ [Similar paragraph concluding,] ‘A Bhikkhunt is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour : nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras’ hoods; nor to wear jackets, nor dresses made of the fibre of the Tirttaka plant‘. Whosoever does so, shall be guilty of a dukka/a.’ 11. 1. Nowat that time a certain Bhikkhuni, when on her death-bed, said: ‘After I am gone, let my set of necessaries® belong to the Samgha.’ Then the 1 SAloke tis/hkantiti dvdrom vivaritva upaddha-k4yam dassentiyo ti#Aanti (B.). Compare Theri-gath 73. 2 Haritaka-pannikam pakimantiti haritakaw & eva pannitt ka pakinanti, pakiznakapanam pasdrentili vuttam hoti (B.). Compare pannika-up4sako in the Gataka I, 411=II, 180. 5 Namatakam dh4reti. See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’ ‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items. 5 Parikkh4ro; that is, the eight things over which a member
3See V, 27, 3, and our note above on V, 11,1. The expression evidently means here ‘to be a barber.’ ‘ This paragraph has already occurred above, in respect to the Bhikkhus (Mah4vagga VIII, 29), where see our notes on the various items. 5 Parikkh4ro; that is, the eight things over which a member 344 KULLAVAGGA. X, 12, 1 Bhikkhus and the Bhikkhunts disputed as to it, saying: ‘It belongs to us; it belongs to us.’ They told this matter to the Blessed One. ‘If, O Bhikkhus, a Bhikkhunt, or a novice under training to become one (a Sikkham4n4), when on her death-bed, should say: “After I am gone, let my set of necessaries belong to the Samgha,” then it is the Bhikkhunt-samgha it belongs to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a SAma*era), when on his deathbed, should say: “ After I am gone, let my set of necessaries become the property of the Samgha,” then it is the Bhikkhu-samgha it belongs to; the Bhikkhunt-samgha is not the owner thereof,’ 12, 1. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas*, had entered the Order of the Bhikkhunts. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: ‘How can a Bhikkhunt assault a Bhikkhu ?’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to assault a of the Buddhist Order was allowed proprietary rights—the three robes, the alms-bowl, razor, needle, girdle, and water-strainer. 1 By the rule laid down in the Mahavagga VIII, 27, the set of robes and the bowl are to be assigned by the Samgha to those that waited on the sick—at least in the case of Bhikkhus,—and the analogy would doubtless hold good of the Bhikkhunts also. 3 Well known as wrestlers, X, 13, 1% ON THE DUTIES OF BHIKKHUNIS. 345 Bhikkhu. Whosoever does so, shall be guilty of a dukkaéa. I prescribe that a Bhikkhunf, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.’ 13. 1. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhuni, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunt put it into her bowl, and, covering it over with her upper robe, went away. Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhunt. On seeing the Bhikkhunt, that Bhikkhu said: ‘Come, sister! take some food.’ ‘No thank you, Sir.’ [And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,]
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.
No commentary for this page.