Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On 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,] ‘Sister! I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhunt. Come, sister! take the food.’ Then that Bhikkhuni, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying: ‘How can you do such a thing?’ And he told the Bhikkhus, and they were indignant, &c., and told the Blessed One. 346 KULLAVAGGA. X, 15, 1- ‘A Bhikkhunt is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukkaZa. I allow a Bhikkhunt, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.’ The following short section will scarcely bear translating into modern English. 15. 1. Now at that time the péople gave food to the Bhikkhus, and the Bhikkhus gave to the Bhikkhunts. The people murmured, were indignant, and complained, saying : ‘ How can their reverences give away to others what was given for them to have—as if we did not know how to give gifts ?’ They told this matter to the Blessed One. ‘A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukka#a.’ Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give it to the Samgha.’ Too much came into their possession. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Samgha as a whole?),’ 1 Puggalikam d4tum. On this phrase compare the similar one below at X, 24. Buddhaghosa has no note either here or there. X, 16,2, ON THE DUTIES OF BHIKKHUNIS. 347 Now at that time food, which had been stored up for the Bhikkhus, had come into their possession. They told this matter to the Blessed One. ‘I allow food that has been stored up to be enjoyed by the Bhikkhunts after they have had it given over to them by the Bhikkhus.’ 2. [The same repeated, reading Bhikkhunt for Bhikkhu, and vice versé.] 16, 1. Now at that time the Bhikkhus had come into the possession of some bedding, and the Bhikkhunis had none. The Bhikkhunis sent a messenger to the Bhikkhus, saying: ‘It would be well if their reverences the Bhikkhus would give us some bed- © ding on loan} They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’ 2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One.
2‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’ 2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of adukka#a. I allow the use, O Bhikkhus, of an indoor’s robe 2.’ The indoor’s robe got soiled. 1 Tavak4Alikam. See the passages quoted in our note above on Xullavagga VI, 18. 2 Avasatha-kivaram. See the Old Commentary on this word as occurring in the 47th Bhikkhunf PAtittiya. 348 KULLAVAGGA. X, 16, 2. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee’).’ The thigh-cloth slipped down. They told this matter to the Blessed One. ‘I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.’ The thread broke. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up)*.’ Now at that time the Adabbaggiya Bhikkhunis used to wear the hip-string always. The people murmured, &c., saying : ‘Like the women who still enjoy the pleasures of the world!’ They told this matter to the Blessed One. ’ *A Bhikkhunt is not, O Bhikkhus, to wear a hipstring for constant use*, I allow its use to one who is in her courses.’ 1 Ani-kolakam. Buddhaghosa has no note on this. Ani must be here ‘that part of the leg immediately above the knee, the front of the thigh.’ Compare Bohtlingk-Roth s. v. No. 2. 3 Samvelliyam kafi-suttakam. The samvelliyam is the ordinary undress as worn for the sake of decency, even now, by a labourer working in muddy paddy fields, or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot and a half long, about five inches wide at one end, and tapering down to one inch in width at the other. The broad end is fixed on to a string going round the waist (Aa/i-suttakam), and hangs down, when put on, in front of the legs. When worn under other’ clothes, it remains so; but when the other clothes are taken off for work the narrow end is passed under the body between the legs, and twisted round the hip-string behind (at the small of the back) so as to keep it fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says, ‘Such as wrestlers and labourers wear.’ *Its use is also forbidden to Bhikkhus (above, Xullavagga V, 2, 1). X, 17, t ON THE DUTIES OF BHIKKHuN{S, 349 17, 1. Now at that time there were found among the Bhikkhunis some who were [deformed in one or other of eleven ways]'. They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned :
3They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned : (1-11) “ Have you any one or other of the eleven deformities [each repeated as above] ?” (12-16) “Have you any of the following diseases— leprosy, boils, dry leprosy, consumption, or fits ?” (17) “ Are you a human being *?” (18) “ Are you a female ?” (19) “ Are you a free woman ?” (20) “ Are you free from debts ?” (21) ‘Are you not in the king’s service ?” (22) “ Have your father and mother given their consent ?” (23) “Are you full twenty years of age ?” (24) “ Are you duly provided with robes and almsbowl ?” . “What is your name ?” - } Here follow a number of abnormities, deformities, or diseases, all of which have reference to the womb or its accessories. Some of them are unintelligible to us. Compare the corresponding section in respect to Bhikkhus at Mah4vagga I, 68. * Of these twenty-four, eleven are the deformities just referred to, and the rest are the same as those for Bhikkhus at Mahavagga I, 76. The number of questions is, in fact, twenty-six, but the last two do not refer to Disqualifications. * For the reason of this, see Mahdvagga I, 63. 350 KULLAVAGGA. X, 17, 2 “What is the name of your proposer! ?”’ 2. Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunts 2, and they who were seeking after the upasampad& initiation became disconcerted and perplexed, and were unable to answer. They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-samgha upon a Bhikkhunt who has been initiated on the one side in the Bhikkhuni-samgha, and has there cleared herself (from the Disqualifications).’ Now at that time the Bhikkhunis questioned those who desired to receive the upasampadaé initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer °, They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications.’ Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer. They told this matter to the Blessed One. * Pavattint; corresponding to upaggAAya in the case of Bhikkhus. ® This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus, and not Bhikkhunfs, are to confer the upasampada. * This paragraph is word for word the same as Mahdvagga I, 76, 2 of the Bhikkhus, X, 17) 4. ON THE DUTIES OF BHIKKHUN{S, 351 ‘I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly.
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.
1On 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,] ‘Sister! I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhunt. Come, sister! take the food.’ Then that Bhikkhuni, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying: ‘How can you do such a thing?’ And he told the Bhikkhus, and they were indignant, &c., and told the Blessed One. 346 KULLAVAGGA. X, 15, 1- ‘A Bhikkhunt is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukkaZa. I allow a Bhikkhunt, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.’ The following short section will scarcely bear translating into modern English. 15. 1. Now at that time the péople gave food to the Bhikkhus, and the Bhikkhus gave to the Bhikkhunts. The people murmured, were indignant, and complained, saying : ‘ How can their reverences give away to others what was given for them to have—as if we did not know how to give gifts ?’ They told this matter to the Blessed One. ‘A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukka#a.’ Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give it to the Samgha.’ Too much came into their possession. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Samgha as a whole?),’ 1 Puggalikam d4tum. On this phrase compare the similar one below at X, 24. Buddhaghosa has no note either here or there. X, 16,2, ON THE DUTIES OF BHIKKHUNIS. 347 Now at that time food, which had been stored up for the Bhikkhus, had come into their possession. They told this matter to the Blessed One. ‘I allow food that has been stored up to be enjoyed by the Bhikkhunts after they have had it given over to them by the Bhikkhus.’ 2. [The same repeated, reading Bhikkhunt for Bhikkhu, and vice versé.] 16, 1. Now at that time the Bhikkhus had come into the possession of some bedding, and the Bhikkhunis had none. The Bhikkhunis sent a messenger to the Bhikkhus, saying: ‘It would be well if their reverences the Bhikkhus would give us some bed- © ding on loan} They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’ 2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One.
2‘I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’ 2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of adukka#a. I allow the use, O Bhikkhus, of an indoor’s robe 2.’ The indoor’s robe got soiled. 1 Tavak4Alikam. See the passages quoted in our note above on Xullavagga VI, 18. 2 Avasatha-kivaram. See the Old Commentary on this word as occurring in the 47th Bhikkhunf PAtittiya. 348 KULLAVAGGA. X, 16, 2. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee’).’ The thigh-cloth slipped down. They told this matter to the Blessed One. ‘I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.’ The thread broke. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up)*.’ Now at that time the Adabbaggiya Bhikkhunis used to wear the hip-string always. The people murmured, &c., saying : ‘Like the women who still enjoy the pleasures of the world!’ They told this matter to the Blessed One. ’ *A Bhikkhunt is not, O Bhikkhus, to wear a hipstring for constant use*, I allow its use to one who is in her courses.’ 1 Ani-kolakam. Buddhaghosa has no note on this. Ani must be here ‘that part of the leg immediately above the knee, the front of the thigh.’ Compare Bohtlingk-Roth s. v. No. 2. 3 Samvelliyam kafi-suttakam. The samvelliyam is the ordinary undress as worn for the sake of decency, even now, by a labourer working in muddy paddy fields, or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot and a half long, about five inches wide at one end, and tapering down to one inch in width at the other. The broad end is fixed on to a string going round the waist (Aa/i-suttakam), and hangs down, when put on, in front of the legs. When worn under other’ clothes, it remains so; but when the other clothes are taken off for work the narrow end is passed under the body between the legs, and twisted round the hip-string behind (at the small of the back) so as to keep it fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says, ‘Such as wrestlers and labourers wear.’ *Its use is also forbidden to Bhikkhus (above, Xullavagga V, 2, 1). X, 17, t ON THE DUTIES OF BHIKKHuN{S, 349 17, 1. Now at that time there were found among the Bhikkhunis some who were [deformed in one or other of eleven ways]'. They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned :
3They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications *, And thus, O Bhikkhus, is she to be questioned : (1-11) “ Have you any one or other of the eleven deformities [each repeated as above] ?” (12-16) “Have you any of the following diseases— leprosy, boils, dry leprosy, consumption, or fits ?” (17) “ Are you a human being *?” (18) “ Are you a female ?” (19) “ Are you a free woman ?” (20) “ Are you free from debts ?” (21) ‘Are you not in the king’s service ?” (22) “ Have your father and mother given their consent ?” (23) “Are you full twenty years of age ?” (24) “ Are you duly provided with robes and almsbowl ?” . “What is your name ?” - } Here follow a number of abnormities, deformities, or diseases, all of which have reference to the womb or its accessories. Some of them are unintelligible to us. Compare the corresponding section in respect to Bhikkhus at Mah4vagga I, 68. * Of these twenty-four, eleven are the deformities just referred to, and the rest are the same as those for Bhikkhus at Mahavagga I, 76. The number of questions is, in fact, twenty-six, but the last two do not refer to Disqualifications. * For the reason of this, see Mahdvagga I, 63. 350 KULLAVAGGA. X, 17, 2 “What is the name of your proposer! ?”’ 2. Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunts 2, and they who were seeking after the upasampad& initiation became disconcerted and perplexed, and were unable to answer. They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-samgha upon a Bhikkhunt who has been initiated on the one side in the Bhikkhuni-samgha, and has there cleared herself (from the Disqualifications).’ Now at that time the Bhikkhunis questioned those who desired to receive the upasampadaé initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer °, They told this matter to the Blessed One. ‘I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications.’ Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer. They told this matter to the Blessed One. * Pavattint; corresponding to upaggAAya in the case of Bhikkhus. ® This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus, and not Bhikkhunfs, are to confer the upasampada. * This paragraph is word for word the same as Mahdvagga I, 76, 2 of the Bhikkhus, X, 17) 4. ON THE DUTIES OF BHIKKHUN{S, 351 ‘I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly.
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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