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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1What now ought I to do?’ They told this matter to the Blessed One. ‘I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhunf, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought nn? [&c., as usual, to the end of 1 Sag4ram; on which Buddhaghosa has no note. * For what this implied, see Xullavagga II, 1, 2, and II, 6, 1, and compare the 5th Garudhamma above, X, 1, 4. 366 KULLAVAGGA. X, 26, r. she to be deputed [&c., as in last section but one, down to the end of the Kammava£4}’ © 26, 1. Now at that time a certain Bhikkhuni first abandoned the precepts, and then threw off the robes}. Afterwards she came back, and asked the Bhikkhunts to admit her into the Order again. They told this matter to the Blessed One. ‘A Bhikkhunt ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the rabes she is ipso facto incapable of being a Bhikkhunt.’ 2. Now at that time a certain Bhikkhunt, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunis to receive her into the Order again. They told this matter to the Blessed One. ‘A Bhikkhunt, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again *,’ 27. 1. Nowat that time Bhikkhunts, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds. 1 On the distinction between these two phrases, see the note on Mahfvagga II, 22, 3. * For the similar rule in the case of Bhikkhus, see Mahavagga I, 38, 1. X, 27, 4 ON THE DUTIES OF BHIKKHUuN{S, They told this matter to the Blessed One. ‘I allow them, O Bhikkhus, to permit those things.’ 2. Now at that time Bhikkhunts, when sitting on a divan, allowed (other people thereon) to touch them with their heels. They told this matter to the Blessed One. ‘A Bhikkhunf is not, O Bhikkhus, to sit on a divan!. Whoseever does so, shall be guilty of a dukka/Za,’ Now at that time a certain Bhikkhunt was sick, and without using a divan she could not be at ease. They told this matter to the Blessed One. ‘I allow Bhikkhunts, O Bhikkhus, to use a halfdivan 2.’ 3. [Rule as to construction of privies *.} 4. Now at that time the Bhikkhunts used chunam at their baths. People murmured, saying, ‘As the women in the world do!’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to use chunam at her bath, Whosoever does so, shall be guilty of a dukkaZa. I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’ 1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya. * Addha-pallankam. Probably a cushion, which only one person could use at a time.
2I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’ 1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya. * Addha-pallankam. Probably a cushion, which only one person could use at a time. * Compare the Rules for the Bhikkhus, Xullavagga VIII, 9, 10, which we have also left untranslated. Buddhaghosa says here, Het/h4-vivafe uparifféhanne ti ettha safe kfipo khato hoti upari pana padaramattam eva sabba-dissu pavifdyati evaripe pi vailati, * Kukkusam. Buddhaghosa says here, Kukkusam mattikan 368 KULLAVAGGA. X, 27, 4. [Similar paragraph, ending] ‘A Bhikkhunt is not, O Bhikkhus, to use scented clay at her bath'. Whosoever does so, shall be guilty of adukkaéa, I allow, O Bhikkhus, the use of common clay.’ Now at that time Bhikkhunts bathing together in the steam-bath room made a tumult. They told this matter to the Blessed One. ‘ Bhikkhunts are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time Bhikkhunts bathing against the stream allowed the rush of water against them. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukka/¢a,’ Now at that time Bhikkhunts bathed in a place not a common bathing-place, and men of abandoned life violated them. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukkaéa’ Now at that time Bhikkhunts bathed at a bathingplace used also by men. People murmured, were indignant, and complained, saying, ‘ As those women do who are still living in the pleasures of the world 1,’ They told this matter to the Blessed One. ti kuzdakafi &’ eva mattikaz 4a. The use of these last two was allowed to Bhikkhus by Kullavagga VI, 3, 1, for building purposes. * This is apparently covered by the 88th and 89th Bhikkhunt Pakittiya. X, 27,4. ON THE DUTIES OF BHIKKHUNIS. 369 ‘A Bhikkhunt is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty.of a dukkaZ¢a. I allow, Bhikkhunts, O Bhikkhus, to bathe at a bathing-place used by women.’ End of the Third Portion for Recitation. End of the Tenth Khandhaka, the Bhikkhunt- Khandhaka. (20] Bb 370 KULLAVAGGA. XI, 1, 1. ELEVENTH KHANDHAKA. On THE CouNCcIL oF RAGAGAHA. . 1}, 1.- Now the venerable Mahé Kassapa addressed the Bhikkhus, and said: ‘Once I was travelling along the road from Pav4 to Kusin4ra with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree. ‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and “on seeing I said to him:
3And I left the high road and sat myself down at the foot of a certain tree. ‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and “on seeing I said to him: ‘“O, friend! surely thou knowest our Master ?” ‘“Yea, friend, I know him. This day the Samaza Gotama has been dead a week. That is how I obtained this Mandarava flower.”’ ‘Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out _ 3 The following section differs from the corresponding passage in the ‘ Book of the Great Decease’(VI, 36-41) in the very curious and instructive way pointed out by H. O. in the Introduction to his edition of the text, p. xxvi, on which see the remarks of Rh. D. at p. xiii of the General Introduction to his ‘ Buddhist Suttas.’ * This was a flower which was supposed to grow only in heaven, and its appearance on earth showed that the devas, on some special occasion, had been casting down heavenly flowers upon the earth. XI, 1,1. ON THE COUNCIL OF RAGAGAHA. 371 their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: “Too soon has the Blessed One died! Too soon has the Happy One passed away ! Too soon has the Light gone out in the world!”’ ‘But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought: “ Impermanent are all component things. How is it possible [that they should not be dissolved] ?” ‘Then I, Sirs, spake thus to the Bhikkhus: “Enough, Sirs! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How then, Sirs, can this be possible—that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved ? No such condition can exist!” ‘Then at that time?, Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus, And * Subhadda, the late-received one, said to the Bhikkhus: “ Enough, Sirs! Weep not, neither lament ! We are well rid of the great Samaza. We used to be annoyed by being told, ‘ This beseems you, this beseems you not.’ But now we shall be able to do whatever we like ; and what we do not like, that we shall not have to do'.” 1 In the ‘ Book of the Great Decease’ the following speech comes before the preceding one. Bb2 372 KULLAVAGGA. XI, 1, 2.
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.
1What now ought I to do?’ They told this matter to the Blessed One. ‘I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhunf, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought nn? [&c., as usual, to the end of 1 Sag4ram; on which Buddhaghosa has no note. * For what this implied, see Xullavagga II, 1, 2, and II, 6, 1, and compare the 5th Garudhamma above, X, 1, 4. 366 KULLAVAGGA. X, 26, r. she to be deputed [&c., as in last section but one, down to the end of the Kammava£4}’ © 26, 1. Now at that time a certain Bhikkhuni first abandoned the precepts, and then threw off the robes}. Afterwards she came back, and asked the Bhikkhunts to admit her into the Order again. They told this matter to the Blessed One. ‘A Bhikkhunt ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the rabes she is ipso facto incapable of being a Bhikkhunt.’ 2. Now at that time a certain Bhikkhunt, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunis to receive her into the Order again. They told this matter to the Blessed One. ‘A Bhikkhunt, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again *,’ 27. 1. Nowat that time Bhikkhunts, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds. 1 On the distinction between these two phrases, see the note on Mahfvagga II, 22, 3. * For the similar rule in the case of Bhikkhus, see Mahavagga I, 38, 1. X, 27, 4 ON THE DUTIES OF BHIKKHUuN{S, They told this matter to the Blessed One. ‘I allow them, O Bhikkhus, to permit those things.’ 2. Now at that time Bhikkhunts, when sitting on a divan, allowed (other people thereon) to touch them with their heels. They told this matter to the Blessed One. ‘A Bhikkhunf is not, O Bhikkhus, to sit on a divan!. Whoseever does so, shall be guilty of a dukka/Za,’ Now at that time a certain Bhikkhunt was sick, and without using a divan she could not be at ease. They told this matter to the Blessed One. ‘I allow Bhikkhunts, O Bhikkhus, to use a halfdivan 2.’ 3. [Rule as to construction of privies *.} 4. Now at that time the Bhikkhunts used chunam at their baths. People murmured, saying, ‘As the women in the world do!’ They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to use chunam at her bath, Whosoever does so, shall be guilty of a dukkaZa. I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’ 1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya. * Addha-pallankam. Probably a cushion, which only one person could use at a time.
2I allow, O Bhikkhus, the use of clay and the red powder of rice husks ¢,’ 1 Pallankam. Compare Mahfvagga V, 10, 4, 5,; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni P4éittiya. * Addha-pallankam. Probably a cushion, which only one person could use at a time. * Compare the Rules for the Bhikkhus, Xullavagga VIII, 9, 10, which we have also left untranslated. Buddhaghosa says here, Het/h4-vivafe uparifféhanne ti ettha safe kfipo khato hoti upari pana padaramattam eva sabba-dissu pavifdyati evaripe pi vailati, * Kukkusam. Buddhaghosa says here, Kukkusam mattikan 368 KULLAVAGGA. X, 27, 4. [Similar paragraph, ending] ‘A Bhikkhunt is not, O Bhikkhus, to use scented clay at her bath'. Whosoever does so, shall be guilty of adukkaéa, I allow, O Bhikkhus, the use of common clay.’ Now at that time Bhikkhunts bathing together in the steam-bath room made a tumult. They told this matter to the Blessed One. ‘ Bhikkhunts are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time Bhikkhunts bathing against the stream allowed the rush of water against them. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukka/¢a,’ Now at that time Bhikkhunts bathed in a place not a common bathing-place, and men of abandoned life violated them. They told this matter to the Blessed One. ‘A Bhikkhunt is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukkaéa’ Now at that time Bhikkhunts bathed at a bathingplace used also by men. People murmured, were indignant, and complained, saying, ‘ As those women do who are still living in the pleasures of the world 1,’ They told this matter to the Blessed One. ti kuzdakafi &’ eva mattikaz 4a. The use of these last two was allowed to Bhikkhus by Kullavagga VI, 3, 1, for building purposes. * This is apparently covered by the 88th and 89th Bhikkhunt Pakittiya. X, 27,4. ON THE DUTIES OF BHIKKHUNIS. 369 ‘A Bhikkhunt is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty.of a dukkaZ¢a. I allow, Bhikkhunts, O Bhikkhus, to bathe at a bathing-place used by women.’ End of the Third Portion for Recitation. End of the Tenth Khandhaka, the Bhikkhunt- Khandhaka. (20] Bb 370 KULLAVAGGA. XI, 1, 1. ELEVENTH KHANDHAKA. On THE CouNCcIL oF RAGAGAHA. . 1}, 1.- Now the venerable Mahé Kassapa addressed the Bhikkhus, and said: ‘Once I was travelling along the road from Pav4 to Kusin4ra with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree. ‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and “on seeing I said to him:
3And I left the high road and sat myself down at the foot of a certain tree. ‘Just at that time a certain naked ascetic (Aagivaka), who had picked up a Mand4rava? flower in Kusindré, was coming along the road towards Pavé. And I saw him coming in the distance, and “on seeing I said to him: ‘“O, friend! surely thou knowest our Master ?” ‘“Yea, friend, I know him. This day the Samaza Gotama has been dead a week. That is how I obtained this Mandarava flower.”’ ‘Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out _ 3 The following section differs from the corresponding passage in the ‘ Book of the Great Decease’(VI, 36-41) in the very curious and instructive way pointed out by H. O. in the Introduction to his edition of the text, p. xxvi, on which see the remarks of Rh. D. at p. xiii of the General Introduction to his ‘ Buddhist Suttas.’ * This was a flower which was supposed to grow only in heaven, and its appearance on earth showed that the devas, on some special occasion, had been casting down heavenly flowers upon the earth. XI, 1,1. ON THE COUNCIL OF RAGAGAHA. 371 their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: “Too soon has the Blessed One died! Too soon has the Happy One passed away ! Too soon has the Light gone out in the world!”’ ‘But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought: “ Impermanent are all component things. How is it possible [that they should not be dissolved] ?” ‘Then I, Sirs, spake thus to the Bhikkhus: “Enough, Sirs! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How then, Sirs, can this be possible—that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved ? No such condition can exist!” ‘Then at that time?, Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus, And * Subhadda, the late-received one, said to the Bhikkhus: “ Enough, Sirs! Weep not, neither lament ! We are well rid of the great Samaza. We used to be annoyed by being told, ‘ This beseems you, this beseems you not.’ But now we shall be able to do whatever we like ; and what we do not like, that we shall not have to do'.” 1 In the ‘ Book of the Great Decease’ the following speech comes before the preceding one. Bb2 372 KULLAVAGGA. XI, 1, 2.
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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