1. Now at the time when the venerable Kassapa of Uruvela went forth (from the
world), much property in brass and wood and earthenware came into the possession
of the Samgha 2. And the
p. 156
[paragraph continues] Bhikkhus thought, 'What kinds of brass ware--of wooden
things--of earthenware 1--has the Blessed One allowed, and what kinds has he not
allowed?'
They told this matter to the Blessed One.
Then the Blessed One, on that occasion and in that connection, when he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, all kinds of brass ware, except weapons 2--all kinds
of wooden things, except divans 3, and long-armed chairs 3, and bowls 4, and
shoes 5,--and all kinds of earthenware, except katakas 6, and large earthen
vessels to be used as huts to live in 7.'
=====================
Here ends the Fifth Khandhaka, on minor details.
Footnotes
155:2 See Mahâvagga I, 20, 19-21.
156:1 See Kullavagga VIII, 3, I.
156:2 Paharanattham katam paharanî ti vukkati. Yassa kassa ki âvudha-samghâtass’
etam adhivakanam (B.).
156:3 See Mahâvagga V, 10, 4, 5.
156:4 See Kullavagga V, 8, 2.
156:5 See Mahâvagga V, 6, 4.
156:6 On this word see our note above at V, 22, I.
156:7 This is the only one of the things here mentioned not referred to in
previous rules. Buddhaghosa says, Kumbha-kârikâ ti Dhaniyass’ eva
sabba-mattikâmaya-kuti vukkati. The story of Dhaniya is given in the text of the
Vinaya, vol. iii, pp. 42 and following.
Showing posts with label fifth khandhaka. Show all posts
Showing posts with label fifth khandhaka. Show all posts
Sunday, March 27, 2011
Cullavagga - Fifth Khandhaka: Chapter 36
36.
Now at that time the Khabbaggiya Bhikkhus followed evil practices such as
these--they used to plant [&c., word for word as in the long list at I, 13, I,
2, down to the end].
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so,
shall be dealt with according to the law.'
Now at that time the Khabbaggiya Bhikkhus followed evil practices such as
these--they used to plant [&c., word for word as in the long list at I, 13, I,
2, down to the end].
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so,
shall be dealt with according to the law.'
Cullavagga - Fifth Khandhaka: Chapter 35
1. Now at that tune the Bhikkhus made water here and there in the Ârâma, and the
Ârâma was defiled.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make water at one side (of the Ârâma).'
p. 155
The Ârâma became offensive. . . . . .
[The rest of this chapter is scarcely translateable. It records in like manner
the various sanitary difficulties which arose from the living together of a
number of Bhikkhus. Each such difficulty is quite solemnly said to have been
reported to the Blessed One, and he is said to have found a way out of it. The
result of the whole is, that the building of privies is enjoined, and all the
contrivances, such as seats, doors, steps, plastering, etc., already mentioned
with respect to the bath-room, above, V, 14, are here repeated verbatim 1.]
Footnotes
154:1 There is a similar rule for the Bhikkhunîs in the Bhikkhunî-vibhaṅga,
Pâkittiya I. So also onions are mentioned among the things a Gain Bhikkhu may
not accept (Ayâraṅga Sutta II, 1, 8, 13).
154:2 It is gruel of various kinds that is prescribed for this malady in
Mahâvagga VI, 16, 3-17, 2.
155:1 For some of the details, compare Mahâvagga V, 8, 3, and Mahâvagga I, 25,
19=Cullavagga VIII, 1, 5, and Cullavagga VIII, 9 and 10.
Ârâma was defiled.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make water at one side (of the Ârâma).'
p. 155
The Ârâma became offensive. . . . . .
[The rest of this chapter is scarcely translateable. It records in like manner
the various sanitary difficulties which arose from the living together of a
number of Bhikkhus. Each such difficulty is quite solemnly said to have been
reported to the Blessed One, and he is said to have found a way out of it. The
result of the whole is, that the building of privies is enjoined, and all the
contrivances, such as seats, doors, steps, plastering, etc., already mentioned
with respect to the bath-room, above, V, 14, are here repeated verbatim 1.]
Footnotes
154:1 There is a similar rule for the Bhikkhunîs in the Bhikkhunî-vibhaṅga,
Pâkittiya I. So also onions are mentioned among the things a Gain Bhikkhu may
not accept (Ayâraṅga Sutta II, 1, 8, 13).
154:2 It is gruel of various kinds that is prescribed for this malady in
Mahâvagga VI, 16, 3-17, 2.
155:1 For some of the details, compare Mahâvagga V, 8, 3, and Mahâvagga I, 25,
19=Cullavagga VIII, 1, 5, and Cullavagga VIII, 9 and 10.
Cullavagga - Fifth Khandhaka: Chapter 34
1. Now at that time the Blessed One when, surrounded by a great assembly, he was
preaching the Dhamma, was seated. And a certain Bhikkhu, who had eaten onions,
sat down apart, thinking, Let not the Bhikkhus be annoyed 3!'
The Blessed One saw that Bhikkhu sitting apart; and on seeing him, he said to
the Bhikkhus, 'Why now, O Bhikkhus, is that Bhikkhu seated apart?'
'This Bhikkhu, Lord, has eaten onions, and has
p. 154
seated himself apart in order not to annoy the Bhikkhus.'
'But ought, O Bhikkhus, anything to be eaten, that will cause the eater to keep
away from such a preaching of the Dhamma as this?'
'No, indeed, Lord.'
'You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a
dukkata 1.'
2. Now at that time the venerable Sâriputta had wind in his stomach. And the
venerable Mahâ Moggallâna went up to the place where the venerable Sâriputta
was, and when he had come there, he said to the venerable Sâriputta:
'How did you formerly, friend Sâriputta, get relief, when you had wind in the
stomach?'
'By eating onions, my friend 2.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to eat onions on account of disease.'
Footnotes
153:3 Vyâbâhimsu is for vyâbâdhimsu. See p. 320 of the edition of the text.
preaching the Dhamma, was seated. And a certain Bhikkhu, who had eaten onions,
sat down apart, thinking, Let not the Bhikkhus be annoyed 3!'
The Blessed One saw that Bhikkhu sitting apart; and on seeing him, he said to
the Bhikkhus, 'Why now, O Bhikkhus, is that Bhikkhu seated apart?'
'This Bhikkhu, Lord, has eaten onions, and has
p. 154
seated himself apart in order not to annoy the Bhikkhus.'
'But ought, O Bhikkhus, anything to be eaten, that will cause the eater to keep
away from such a preaching of the Dhamma as this?'
'No, indeed, Lord.'
'You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a
dukkata 1.'
2. Now at that time the venerable Sâriputta had wind in his stomach. And the
venerable Mahâ Moggallâna went up to the place where the venerable Sâriputta
was, and when he had come there, he said to the venerable Sâriputta:
'How did you formerly, friend Sâriputta, get relief, when you had wind in the
stomach?'
'By eating onions, my friend 2.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to eat onions on account of disease.'
Footnotes
153:3 Vyâbâhimsu is for vyâbâdhimsu. See p. 320 of the edition of the text.
Cullavagga - Fifth Khandhaka: Chapter 33
1. Now at that time there were two brothers, Bhikkhus, by name Yamelu and Tekula
3, Brâhmans
p. 150
by birth, excelling in speech, excelling in pronunciation. These went up to the
place where the Blessed One was, and when they had come there, they saluted the
Blessed One, and took their seats on one side. And so sitting those Bhikkhus
spake to the Blessed One thus:
'At the present time, Lord, Bhikkhus, differing in name, differing in lineage,
differing in birth, differing in family, have gone forth (from the world). These
corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us,
Lord, put the word of the Buddhas into (Sanskrit) verse 1.'
'How can you, O foolish ones, speak thus, saying, "Let us, Lord, put the word of
the Buddhas into verse?" This will not conduce, O foolish ones, either to the
conversion of the unconverted, or to the increase of the converted; but rather
to those who have not been converted being not converted, and to the turning
back of those who have been converted.'
And when the Blessed One had rebuked those Bhikkhus, and had delivered a
religious discourse 2, he addressed the Bhikkhus, and said:
p. 151
'You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to
learn the word of the Buddhas each in his own dialect 1.'
2. Now at that time the Khabbaggiya Bhikkhus learnt the Lokâyata system 2.
People murmured, &c., saying, 'Like those who still enjoy the pleasures of the
world!'
The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the
matter to the Blessed One.
'Now can a man who holds the Lokâyata as valuable reach up, O Bhikkhus, to the
full advantage of, or attain to full growth in, to full breadth in this doctrine
and discipline 3?'
'This cannot be, Lord.'
'Or can a man who holds this doctrine and discipline to be valuable learn the
Lokâyata system?'
p. 152
'This cannot be, Lord.'
'You are not, O Bhikkhus, to learn the Lokâyata system. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus taught the Lokâyata system.
People murmured, &c., saying, 'Like those still enjoying the pleasures of the
world!'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to teach the Lokâyata system. Whosoever does so, shall
be guilty of a dukkata.'
[Similar paragraphs to the last, ending]
'You are not, O Bhikkhus, to learn--to teach--the low arts 1 (of divination,
spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).'
3. Now at that time the Blessed One when, surrounded by a great assembly, he was
preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout,
'Long life to our Lord the Blessed One! Long life to the Happy One!' and by the
sound thereof the discourse was interrupted. Then the Blessed One said to the
Bhikkhus:
'Now if when a man has sneezed, O Bhikkhus, some one says, "Long life to you,"
can he live or die on that account?'
'Not so, Lord.'
p. 153
'You are not, O Bhikkhus, when one has sneezed, to call out, "Long life to you."
Whosoever does so, shall be guilty of a dukkata 1.'
Now at that time people said to the Bhikkhus when they sneezed, 'Long life to
your reverence!' and the Bhikkhus, fearing to offend, gave no reply. The people
murmured, were annoyed, and were indignant, saying, 'How can the Sakya-puttiya
Samanas omit to reply when people say, "Long life to your reverence?"'
They told this matter to the Blessed One.
'Laymen, O Bhikkhus, are given to lucky phrases 2. I allow you, O Bhikkhus, to
reply, "May you live long!" to laymen who say to you, "Long life to your
reverence!"'
Footnotes
149:3 Yamelutekulâ. It is possible that this compound should be dissolved into
Yamela and Utekula. Compare the word Yamele at verse 35 of the Uddâna (which
stands where a nominative should stand, judging by the form of the other words
in the Uddâna). A comma has there been omitted by misprint after Yamele.
150:1 We think that in these words (khandaso âropema) there does lie a reference
to the earlier Sanskrit. And this especially for four reasons: firstly, this is
required by the antithesis to 'their own dialect;' secondly, the use of the word
khandasi in Pânini, where it always means precisely 'in the Veda-dialect,'
requires it; thirdly, it is difficult to understand otherwise the mention of
'Brâhmans by birth;' and fourthly, this is in accordance with the traditional
interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says,
khandaso âropemâ ti Vedam viya sakkata-bhâsâya vâkanâ-maggam âropema. Sakkata is
of course Samskrita.
150:2 See the substance intended at Kullavagga I,1, 3.
151:1 On the historical conclusions which may be drawn from this tradition, see
H.O.'s introduction to the text of the Mahâvagga, pp. xlix and following.
151:2 This is mentioned also in the Assalâyana Sutta (at the beginning), and in
the same terms in the Milinda Panha, p. 10, as one of the branches of learning
distinctive of well-educated Brâhmans. It is condemned among other 'low arts' in
the very ancient Mahâ Sîla, § 5. (See Rh. D.'s 'Buddhist Suttas from the Pâli;
p. 199, and his note on the age of this work, ibid. p. 188.) Among later works,
the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva
will not condescend to occupy himself (Lotus of the Good Law, ch. xiii,
Burnouf's version, p. 168), and in which good disciples will take no pleasure
(ibid. p. 280). Buddhaghosa has a note on the passage in the Mahâ Sib. (quoted
by Childers sub voce), which shows that it was understood in his time to be, or
rather to have been, a system of casuistry.
151:3 So also in the Ketokhila Sutta 2 (translated in Rh. D.'s 'Buddhist Suttas
from the Pâli,' p. 223).
152:1 Tirakkhâna-viggâ. Literally, 'brutish, or beastly, wisdom.' These are set
out in full in the seven sections of the Mahâ Sîla (translated in Rh. D.'s
'Buddhist Suttas from the Pâli,' pp. 196-200). As noticed above, the Lokâyata
system is there mentioned (§ 5) as one of them. Learning or teaching these
things are forbidden in almost identical terms to the Bhikkhunîs in the
Bhikkhunî-vibhaṅga, Pâkittiyas XLIX and L.
153:1 This story forms the Introductory Story also to the Gagga Jâtaka (No. 155
in Fausböll's edition). On the superstition here condemned, see Dr. Morris's
remarks in the 'Contemporary Review' for May, 1881.
153:2 Gihî bhikkhave maṅgalikâ.
3, Brâhmans
p. 150
by birth, excelling in speech, excelling in pronunciation. These went up to the
place where the Blessed One was, and when they had come there, they saluted the
Blessed One, and took their seats on one side. And so sitting those Bhikkhus
spake to the Blessed One thus:
'At the present time, Lord, Bhikkhus, differing in name, differing in lineage,
differing in birth, differing in family, have gone forth (from the world). These
corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us,
Lord, put the word of the Buddhas into (Sanskrit) verse 1.'
'How can you, O foolish ones, speak thus, saying, "Let us, Lord, put the word of
the Buddhas into verse?" This will not conduce, O foolish ones, either to the
conversion of the unconverted, or to the increase of the converted; but rather
to those who have not been converted being not converted, and to the turning
back of those who have been converted.'
And when the Blessed One had rebuked those Bhikkhus, and had delivered a
religious discourse 2, he addressed the Bhikkhus, and said:
p. 151
'You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to
learn the word of the Buddhas each in his own dialect 1.'
2. Now at that time the Khabbaggiya Bhikkhus learnt the Lokâyata system 2.
People murmured, &c., saying, 'Like those who still enjoy the pleasures of the
world!'
The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the
matter to the Blessed One.
'Now can a man who holds the Lokâyata as valuable reach up, O Bhikkhus, to the
full advantage of, or attain to full growth in, to full breadth in this doctrine
and discipline 3?'
'This cannot be, Lord.'
'Or can a man who holds this doctrine and discipline to be valuable learn the
Lokâyata system?'
p. 152
'This cannot be, Lord.'
'You are not, O Bhikkhus, to learn the Lokâyata system. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus taught the Lokâyata system.
People murmured, &c., saying, 'Like those still enjoying the pleasures of the
world!'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to teach the Lokâyata system. Whosoever does so, shall
be guilty of a dukkata.'
[Similar paragraphs to the last, ending]
'You are not, O Bhikkhus, to learn--to teach--the low arts 1 (of divination,
spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).'
3. Now at that time the Blessed One when, surrounded by a great assembly, he was
preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout,
'Long life to our Lord the Blessed One! Long life to the Happy One!' and by the
sound thereof the discourse was interrupted. Then the Blessed One said to the
Bhikkhus:
'Now if when a man has sneezed, O Bhikkhus, some one says, "Long life to you,"
can he live or die on that account?'
'Not so, Lord.'
p. 153
'You are not, O Bhikkhus, when one has sneezed, to call out, "Long life to you."
Whosoever does so, shall be guilty of a dukkata 1.'
Now at that time people said to the Bhikkhus when they sneezed, 'Long life to
your reverence!' and the Bhikkhus, fearing to offend, gave no reply. The people
murmured, were annoyed, and were indignant, saying, 'How can the Sakya-puttiya
Samanas omit to reply when people say, "Long life to your reverence?"'
They told this matter to the Blessed One.
'Laymen, O Bhikkhus, are given to lucky phrases 2. I allow you, O Bhikkhus, to
reply, "May you live long!" to laymen who say to you, "Long life to your
reverence!"'
Footnotes
149:3 Yamelutekulâ. It is possible that this compound should be dissolved into
Yamela and Utekula. Compare the word Yamele at verse 35 of the Uddâna (which
stands where a nominative should stand, judging by the form of the other words
in the Uddâna). A comma has there been omitted by misprint after Yamele.
150:1 We think that in these words (khandaso âropema) there does lie a reference
to the earlier Sanskrit. And this especially for four reasons: firstly, this is
required by the antithesis to 'their own dialect;' secondly, the use of the word
khandasi in Pânini, where it always means precisely 'in the Veda-dialect,'
requires it; thirdly, it is difficult to understand otherwise the mention of
'Brâhmans by birth;' and fourthly, this is in accordance with the traditional
interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says,
khandaso âropemâ ti Vedam viya sakkata-bhâsâya vâkanâ-maggam âropema. Sakkata is
of course Samskrita.
150:2 See the substance intended at Kullavagga I,1, 3.
151:1 On the historical conclusions which may be drawn from this tradition, see
H.O.'s introduction to the text of the Mahâvagga, pp. xlix and following.
151:2 This is mentioned also in the Assalâyana Sutta (at the beginning), and in
the same terms in the Milinda Panha, p. 10, as one of the branches of learning
distinctive of well-educated Brâhmans. It is condemned among other 'low arts' in
the very ancient Mahâ Sîla, § 5. (See Rh. D.'s 'Buddhist Suttas from the Pâli;
p. 199, and his note on the age of this work, ibid. p. 188.) Among later works,
the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva
will not condescend to occupy himself (Lotus of the Good Law, ch. xiii,
Burnouf's version, p. 168), and in which good disciples will take no pleasure
(ibid. p. 280). Buddhaghosa has a note on the passage in the Mahâ Sib. (quoted
by Childers sub voce), which shows that it was understood in his time to be, or
rather to have been, a system of casuistry.
151:3 So also in the Ketokhila Sutta 2 (translated in Rh. D.'s 'Buddhist Suttas
from the Pâli,' p. 223).
152:1 Tirakkhâna-viggâ. Literally, 'brutish, or beastly, wisdom.' These are set
out in full in the seven sections of the Mahâ Sîla (translated in Rh. D.'s
'Buddhist Suttas from the Pâli,' pp. 196-200). As noticed above, the Lokâyata
system is there mentioned (§ 5) as one of them. Learning or teaching these
things are forbidden in almost identical terms to the Bhikkhunîs in the
Bhikkhunî-vibhaṅga, Pâkittiyas XLIX and L.
153:1 This story forms the Introductory Story also to the Gagga Jâtaka (No. 155
in Fausböll's edition). On the superstition here condemned, see Dr. Morris's
remarks in the 'Contemporary Review' for May, 1881.
153:2 Gihî bhikkhave maṅgalikâ.
Cullavagga - Fifth Khandhaka: Chapter 32
1. Now at that time the Khabbaggiya Bhikkhus set the woods on fire.
People murmured, etc., saying, 'Like the charcoal burners.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time the Vihâras were hidden under masses of grass 1, and when the
woods were set on fire the Vihâras were burnt. The Bhikkhus, fearing to offend,
would not make a counter-fire for their own protection.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus. when the woods are
p. 149
on fire to make a counter-fire 1, and thus afford yourselves protection.'
2. Now at that time the Khabbaggiya Bhikkhus climbed up trees, and jumped from
tree to tree.
People murmured, &c., saying, 'Like monkeys.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty
of a dukkata.'
Now at that time, when a certain Bhikkhu in the Kosala country was going to
Sâvatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run
up to the foot of a tree, fearing to offend, did not climb up. The elephant
passed on another way.
That Bhikkhu, on arriving at Sâvatthi, told this matter to the Bhikkhus (and the
Bhikkhus told this matter to the Blessed One 2).
'I allow you, O Bhikkhus, when there shall be something to be done to ascend a
tree to the height of a man; and in cases of misfortune as high as you like.'
Footnotes
148:1 Tina-gahanâ. Not covered with thatch, the word for which is tina-kkhadana.
See V, 11, 6; V, 14, 3, &c.
149:1 Pataggim dâtum. See the story at Gâtaka I, 212, and foll.
149:2 Omitted in the text.
People murmured, etc., saying, 'Like the charcoal burners.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time the Vihâras were hidden under masses of grass 1, and when the
woods were set on fire the Vihâras were burnt. The Bhikkhus, fearing to offend,
would not make a counter-fire for their own protection.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus. when the woods are
p. 149
on fire to make a counter-fire 1, and thus afford yourselves protection.'
2. Now at that time the Khabbaggiya Bhikkhus climbed up trees, and jumped from
tree to tree.
People murmured, &c., saying, 'Like monkeys.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty
of a dukkata.'
Now at that time, when a certain Bhikkhu in the Kosala country was going to
Sâvatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run
up to the foot of a tree, fearing to offend, did not climb up. The elephant
passed on another way.
That Bhikkhu, on arriving at Sâvatthi, told this matter to the Bhikkhus (and the
Bhikkhus told this matter to the Blessed One 2).
'I allow you, O Bhikkhus, when there shall be something to be done to ascend a
tree to the height of a man; and in cases of misfortune as high as you like.'
Footnotes
148:1 Tina-gahanâ. Not covered with thatch, the word for which is tina-kkhadana.
See V, 11, 6; V, 14, 3, &c.
149:1 Pataggim dâtum. See the story at Gâtaka I, 212, and foll.
149:2 Omitted in the text.
Cullavagga - Fifth Khandhaka: Chapter 31
1. Now at that time the Bhikkhus did not use tooth-sticks 5, and their mouths
got a bad odour.
p. 147
They told this matter to the Blessed One.
'There are these five disadvantages, O Bhikkhus, in not using tooth-sticks--it
is bad for the eyes 1--the mouth becomes bad-smelling--the passages by which the
flavours of the food pass are not pure--bile and phlegm get into 2 the food--and
the food does not taste well 3 to him (who does not use them). These are the
five disadvantages, O Bhikkhus, in not using tooth-sticks.'
There are five advantages, O Bhikkhus, (&c., the converse of the last)
'I allow you, O Bhikkhus, tooth-sticks.'
2. Now at that time the Khabbaggiya Bhikkhus used long tooth-sticks; and even
struck the Sâmaneras with them.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use long tooth-sticks.
p. 148
[paragraph continues] Whosoever does so, shall be guilty of a dukkata. I allow
you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And
Sâmaneras are not to be struck with them. Whosoever does so, shall be guilty of
a dukkata.'
Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it
stuck in his throat.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so,
shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four
finger-breadths long at the least.'
Footnotes
146:5 Danta-kattham, not 'tooth-brushes,' as Childers translates. p. 147
Mechanical skill had not advanced so far in those days; and we hear nothing of
brushes of any kind (see above, V, 2, 3, as to hair-dressing). The
'tooth-sticks' were bits of sweet-smelling wood or root, or creeper (see Gâtaka
I, 80; Mahâvamsa, p. 23), the ends of which were to be masticated as a
dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out
with water; and so in all other passages in the Khandhakas where they are
mentioned (always in reference to the duty of providing them), it is in
connection with the bringing of water for that purpose.
147:1 This has of course nothing to do with keeping the teeth white and
beautiful; that was not the purpose which the tooth-sticks were designed to
effect. There seems to have been really some idea that the use of them was good
for the eye-sight. So Buddhaghosa says here, akakkhussan ti kakkhûnam hitam ma
hoti, parihânim ganeti, quite in accordance with the Sanskrit kakshushya. The
words recur below, VI, 2, 2, in the same sense.
147:2 Pariyonandhanti. Literally, 'envelope,' 'cover.'
147:3 Na kkhâdeti. This is a different word from khâdeti, 'to cover.' It is khad
No. 2 in Böhtlingk-Roth.
got a bad odour.
p. 147
They told this matter to the Blessed One.
'There are these five disadvantages, O Bhikkhus, in not using tooth-sticks--it
is bad for the eyes 1--the mouth becomes bad-smelling--the passages by which the
flavours of the food pass are not pure--bile and phlegm get into 2 the food--and
the food does not taste well 3 to him (who does not use them). These are the
five disadvantages, O Bhikkhus, in not using tooth-sticks.'
There are five advantages, O Bhikkhus, (&c., the converse of the last)
'I allow you, O Bhikkhus, tooth-sticks.'
2. Now at that time the Khabbaggiya Bhikkhus used long tooth-sticks; and even
struck the Sâmaneras with them.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use long tooth-sticks.
p. 148
[paragraph continues] Whosoever does so, shall be guilty of a dukkata. I allow
you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And
Sâmaneras are not to be struck with them. Whosoever does so, shall be guilty of
a dukkata.'
Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it
stuck in his throat.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so,
shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four
finger-breadths long at the least.'
Footnotes
146:5 Danta-kattham, not 'tooth-brushes,' as Childers translates. p. 147
Mechanical skill had not advanced so far in those days; and we hear nothing of
brushes of any kind (see above, V, 2, 3, as to hair-dressing). The
'tooth-sticks' were bits of sweet-smelling wood or root, or creeper (see Gâtaka
I, 80; Mahâvamsa, p. 23), the ends of which were to be masticated as a
dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out
with water; and so in all other passages in the Khandhakas where they are
mentioned (always in reference to the duty of providing them), it is in
connection with the bringing of water for that purpose.
147:1 This has of course nothing to do with keeping the teeth white and
beautiful; that was not the purpose which the tooth-sticks were designed to
effect. There seems to have been really some idea that the use of them was good
for the eye-sight. So Buddhaghosa says here, akakkhussan ti kakkhûnam hitam ma
hoti, parihânim ganeti, quite in accordance with the Sanskrit kakshushya. The
words recur below, VI, 2, 2, in the same sense.
147:2 Pariyonandhanti. Literally, 'envelope,' 'cover.'
147:3 Na kkhâdeti. This is a different word from khâdeti, 'to cover.' It is khad
No. 2 in Böhtlingk-Roth.
Cullavagga - Fifth Khandhaka: Chapter 30
1. Now at that time the Khabbaggiya Bhikkhus carried a double pingo (a yoke over
the shoulders with the weight to be carried on both sides).
People murmured, &c., saying, 'Like the king's porters 2.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be
guilty of a dukkata. I allow you, O Bhikkhus, to carry a single pingo, a pingo
for two bearers 3, and to carry weights on your head, or your shoulders, or
against your hips 4, and suspended over your backs.'
Footnotes
146:2 Munda-vatti or -vetthi. See the note from the Samanta Pâsâdikâ at p. 319
of the text.
146:3 Antarâ-kâgam nâma magghe laggetvâ dvîhi vahitabbam bhâram (B.).
146:4 That is held round by the arm, and resting against the side of the hips.
Women in India commonly carry their children so, the children sitting on the
hip, with one leg in front and one behind.
the shoulders with the weight to be carried on both sides).
People murmured, &c., saying, 'Like the king's porters 2.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be
guilty of a dukkata. I allow you, O Bhikkhus, to carry a single pingo, a pingo
for two bearers 3, and to carry weights on your head, or your shoulders, or
against your hips 4, and suspended over your backs.'
Footnotes
146:2 Munda-vatti or -vetthi. See the note from the Samanta Pâsâdikâ at p. 319
of the text.
146:3 Antarâ-kâgam nâma magghe laggetvâ dvîhi vahitabbam bhâram (B.).
146:4 That is held round by the arm, and resting against the side of the hips.
Women in India commonly carry their children so, the children sitting on the
hip, with one leg in front and one behind.
Cullavagga - Fifth Khandhaka: Chapter 29
1. Now at that time a certain Bhikkhu entered the village for alms without a
girdle on, and in the highway 1 his waist-cloth fell down 2. The people made an
outcry, and that Bhikkhu was abashed.
On his return to the Ârâma, that Bhikkhu told this matter to the Bhikkhus, and
the Bhikkhus told it to the Blessed One.
'You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever
does so, shall be guilty of a dukkata. I allow, O Bhikkhus, a girdle 3.'
2. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear special girdles 4--those made of many strings
plaited
p. 143
together 1, those made like the head of a water-snake 2, girdles with
tambourines on them 3, girdles with beads on (or with ornaments hanging from
them) 4. Whosoever does so, shall be guilty of a dukkata. I allow you, O
Bhikkhus, girdles of two kinds--those made of strips of cloth, and those . . . .
5'
The borders of the girdles decayed through age.
'I allow, O Bhikkhus, an edging of brighter material 6 and strengthening at the
ends 7.'
The end of the girdle where the knot was tied decayed through age 8.
'I allow, O Bhikkhus, a buckle 9.'
[A paragraph on the substances of which it may be made, as usual, see Mahâvagga
VI, 12, 3; Kullavagga V, 5, 2, &c.,
p. 144
adding at the end 'and made of string.']
3. Now at the time the venerable Ânanda went into the village for alms with
light garments on 1 and his garments were blown up by a whirlwind.
The venerable Ânanda, on returning to the Ârâma, told this matter to the
Bhikkhus; and the Bhikkhus told this matter to the Blessed One.
'I allow, O Bhikkhus, a block 2 (to be used as a weight) or a chain 3.'
[Similar paragraph to that just above as to the substances of which the block
may be made.]
Now at that time the Bhikkhus fastened the block or the chain immediately on to
their robes; and the robes gave way.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a piece of phalaka cloth 4to attach the block or the chain
to.'
They fastened the phalaka cloth for the block or the chain on to the edge of the
robe; and the corner came open 5.
p. 145
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge
of the robe, and to fasten the phalaka cloth for the chain seven or eight
finger-breadths up the robe.'
4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor
arranged with appendages like elephant-trunks 1, nor arranged like fishing-nets
2, nor arranged with four corners showing 3, nor arranged like flower-stands 4,
nor arranged like rows of jewelry 5. Whosoever does so, shall be guilty of a
dukkata.
[Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your upper 6
p. 146
garments as the laymen do. Whosoever does so, shall be guilty of a dukkata.'
5. [Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your under garments 1 as the king's porters do
1. Whosoever does so, shall be guilty of a dukkata.'
Footnotes
142:1 Rathiyâya. The Old Commentary on the Bhikkhunî., vibhaṅga, Pâkittiya XIV,
says, Rathiyâ ti rakkhâ. The word recurs, ibid., Pâkittiya LXXXVI, XCVI (the
last of which is nearly the same as our passage here). For the more usual form
rathikâ, see Kullavagga X, 12.
142:2 Pabhassittha. Compare Sutta-vibhaṅga, Pâkittiya LXXXIII, 1, 2. It is from
the root bhrams, not bhâs.
142:3 The use of this has already been enjoined at Mahâvagga I, 25, 9, 10. It
was to be tied on round the waist, over the waist-cloth, to keep it in its
place.
142:4 It is curious that kati-suttakam, a kind of girdle which would seem
properly to belong here, has been included in a former list of forbidden
articles at V, 2, I.
143:1 Kalâbukam. See Buddhaghosa's note at p. 3'9 of the text, and compare
Böhtlingk-Roth under kalâpa, kalâpaka.
143:2 Deddubhakam nâma udaka-sappi-sîsa-sadisam (B.). Deddubha corresponds to
the later Sanskrit dundubha, an older form of which is dundubha.
143:3 Muraga, literally, 'tambourines;' but see Buddhaghosa's note, loc. cit.
143:4 Maddavînam nâma pâmaṅga-santhânam (B.). On pâmaṅga, see our note at
Kullavagga V, 2, I.
143:5 Sûkarantakam. See Buddhaghosa's note at p. 319 of the text. We do not
venture to translate the term.
143:6 Sobhanam nâma vetthetvâ mukha-vatti-sibhanam (B.). In the Magghima Sîla, §
3, sobhanakam or sobh.ana-karanam (so Rh. D.'s MS.) is a kind of game or show.
143:7 Gunakam nâma mudika(?muddhika)-santhânena sibbanam (B.). Clough, under
guna, gives inter alia, 1. fastening; 2. a plant of the fibres of which
bow-strings are made; 3. bow-string.
143:8 Pavananto ti pâsanto (B.).
143:9 Vidho. But both the reading and the explanation are uncertain, and
Buddhaghosa says nothing. The word occurs also, and apparently in the same
sense, in the Old Commentary on the 86th Pâkittiya.
144:1 Samghâtiyo in the plural must mean garments and not waist-cloths only. See
the parallel passage in the Bhikkhunî-vibhaṅga, Pâkittiya XCVI.
144:2 Ganthikam. The use of this article is referred to in VIII, 4, 3, and at
Dhammapada, p. 372. That ganthi means a block, usually of mood, is clear from
the use of dhamma-ganthikam at Gâtaka I, 150 (spelt gandika however at II, 124),
compared with ganthi (block of sandal-wood) above, V, 8, I. The word occurs also
in the Old Commentary on the 86th Pâkittiya.
144:3 Pâsakam, which does not correspond to Sanskrit prâsaka here, but to pâsaka
= pâsa (Böhtlingk-Roth. give inter alia, 'Sahl oder Leiste am Anfange eines
Gewebes'). Compare pâsanta in Buddhaghosa on makkhavâlakam in the next section.
144:4 See our note on this word at Mahâvagga VIII, 28, 2.
144:5 That is, perhaps, the weight dragged the robe to one side and the legs
were visible through the opening.
145:1 Hatthi-sondakam nâma nâbhi-mûlato hatthi-sonda-santhânam olambakam katvâ
nivattham, kolika-itthînam nivâsanam viya (B.).
145:2 Makkha-vâlakam nâma ekato dasantam ekato pâsantam olambitvâ nivattham
(B.).
145:3 Katu-kannakam upari dve hetthato dve evam kattâro kanne dassetvâ nivattham
(B.).
145:4 Tâla-vantakam nâma tâlavant’-âkârena sâtakam olambitvâ nivâsanam (B.). See
our note on tâlavanta above, V, 22, 2, and on âmalaka-vantika-pîtham below, VI,
2, 4.
145:5 Sata-vallikam nâma dîgha-sâtakam aneka-kkhattum obhaiñgitvâ ovattikam
karontena nivattham vâ, padakkhina-passesu vâ nirantaram valiyo dassetvâ
nivattham. Sake pana gânuto patthâya eko vâ dve vâ valiyo paññâyanti, vattati
(B.). Compare vallikâ and ovattikam at V, 2, I. Buddhaghosa's second explanation
would be possible if the reading were sata-valikam, and is probably only a pis
aller, due to the difficulty of the first, which we have adopted doubtfully.
145:6 Pârupati as opposed to nivâseti above. Compare Dhammapada, pp. 154, 376;
Gâtaka, vol. i, p. 57, line 16.
146:1 Samvelliyam nivâsetabbam See Buddhaghosa's note at p. 319 of the text.
girdle on, and in the highway 1 his waist-cloth fell down 2. The people made an
outcry, and that Bhikkhu was abashed.
On his return to the Ârâma, that Bhikkhu told this matter to the Bhikkhus, and
the Bhikkhus told it to the Blessed One.
'You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever
does so, shall be guilty of a dukkata. I allow, O Bhikkhus, a girdle 3.'
2. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear special girdles 4--those made of many strings
plaited
p. 143
together 1, those made like the head of a water-snake 2, girdles with
tambourines on them 3, girdles with beads on (or with ornaments hanging from
them) 4. Whosoever does so, shall be guilty of a dukkata. I allow you, O
Bhikkhus, girdles of two kinds--those made of strips of cloth, and those . . . .
5'
The borders of the girdles decayed through age.
'I allow, O Bhikkhus, an edging of brighter material 6 and strengthening at the
ends 7.'
The end of the girdle where the knot was tied decayed through age 8.
'I allow, O Bhikkhus, a buckle 9.'
[A paragraph on the substances of which it may be made, as usual, see Mahâvagga
VI, 12, 3; Kullavagga V, 5, 2, &c.,
p. 144
adding at the end 'and made of string.']
3. Now at the time the venerable Ânanda went into the village for alms with
light garments on 1 and his garments were blown up by a whirlwind.
The venerable Ânanda, on returning to the Ârâma, told this matter to the
Bhikkhus; and the Bhikkhus told this matter to the Blessed One.
'I allow, O Bhikkhus, a block 2 (to be used as a weight) or a chain 3.'
[Similar paragraph to that just above as to the substances of which the block
may be made.]
Now at that time the Bhikkhus fastened the block or the chain immediately on to
their robes; and the robes gave way.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a piece of phalaka cloth 4to attach the block or the chain
to.'
They fastened the phalaka cloth for the block or the chain on to the edge of the
robe; and the corner came open 5.
p. 145
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge
of the robe, and to fasten the phalaka cloth for the chain seven or eight
finger-breadths up the robe.'
4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor
arranged with appendages like elephant-trunks 1, nor arranged like fishing-nets
2, nor arranged with four corners showing 3, nor arranged like flower-stands 4,
nor arranged like rows of jewelry 5. Whosoever does so, shall be guilty of a
dukkata.
[Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your upper 6
p. 146
garments as the laymen do. Whosoever does so, shall be guilty of a dukkata.'
5. [Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your under garments 1 as the king's porters do
1. Whosoever does so, shall be guilty of a dukkata.'
Footnotes
142:1 Rathiyâya. The Old Commentary on the Bhikkhunî., vibhaṅga, Pâkittiya XIV,
says, Rathiyâ ti rakkhâ. The word recurs, ibid., Pâkittiya LXXXVI, XCVI (the
last of which is nearly the same as our passage here). For the more usual form
rathikâ, see Kullavagga X, 12.
142:2 Pabhassittha. Compare Sutta-vibhaṅga, Pâkittiya LXXXIII, 1, 2. It is from
the root bhrams, not bhâs.
142:3 The use of this has already been enjoined at Mahâvagga I, 25, 9, 10. It
was to be tied on round the waist, over the waist-cloth, to keep it in its
place.
142:4 It is curious that kati-suttakam, a kind of girdle which would seem
properly to belong here, has been included in a former list of forbidden
articles at V, 2, I.
143:1 Kalâbukam. See Buddhaghosa's note at p. 3'9 of the text, and compare
Böhtlingk-Roth under kalâpa, kalâpaka.
143:2 Deddubhakam nâma udaka-sappi-sîsa-sadisam (B.). Deddubha corresponds to
the later Sanskrit dundubha, an older form of which is dundubha.
143:3 Muraga, literally, 'tambourines;' but see Buddhaghosa's note, loc. cit.
143:4 Maddavînam nâma pâmaṅga-santhânam (B.). On pâmaṅga, see our note at
Kullavagga V, 2, I.
143:5 Sûkarantakam. See Buddhaghosa's note at p. 319 of the text. We do not
venture to translate the term.
143:6 Sobhanam nâma vetthetvâ mukha-vatti-sibhanam (B.). In the Magghima Sîla, §
3, sobhanakam or sobh.ana-karanam (so Rh. D.'s MS.) is a kind of game or show.
143:7 Gunakam nâma mudika(?muddhika)-santhânena sibbanam (B.). Clough, under
guna, gives inter alia, 1. fastening; 2. a plant of the fibres of which
bow-strings are made; 3. bow-string.
143:8 Pavananto ti pâsanto (B.).
143:9 Vidho. But both the reading and the explanation are uncertain, and
Buddhaghosa says nothing. The word occurs also, and apparently in the same
sense, in the Old Commentary on the 86th Pâkittiya.
144:1 Samghâtiyo in the plural must mean garments and not waist-cloths only. See
the parallel passage in the Bhikkhunî-vibhaṅga, Pâkittiya XCVI.
144:2 Ganthikam. The use of this article is referred to in VIII, 4, 3, and at
Dhammapada, p. 372. That ganthi means a block, usually of mood, is clear from
the use of dhamma-ganthikam at Gâtaka I, 150 (spelt gandika however at II, 124),
compared with ganthi (block of sandal-wood) above, V, 8, I. The word occurs also
in the Old Commentary on the 86th Pâkittiya.
144:3 Pâsakam, which does not correspond to Sanskrit prâsaka here, but to pâsaka
= pâsa (Böhtlingk-Roth. give inter alia, 'Sahl oder Leiste am Anfange eines
Gewebes'). Compare pâsanta in Buddhaghosa on makkhavâlakam in the next section.
144:4 See our note on this word at Mahâvagga VIII, 28, 2.
144:5 That is, perhaps, the weight dragged the robe to one side and the legs
were visible through the opening.
145:1 Hatthi-sondakam nâma nâbhi-mûlato hatthi-sonda-santhânam olambakam katvâ
nivattham, kolika-itthînam nivâsanam viya (B.).
145:2 Makkha-vâlakam nâma ekato dasantam ekato pâsantam olambitvâ nivattham
(B.).
145:3 Katu-kannakam upari dve hetthato dve evam kattâro kanne dassetvâ nivattham
(B.).
145:4 Tâla-vantakam nâma tâlavant’-âkârena sâtakam olambitvâ nivâsanam (B.). See
our note on tâlavanta above, V, 22, 2, and on âmalaka-vantika-pîtham below, VI,
2, 4.
145:5 Sata-vallikam nâma dîgha-sâtakam aneka-kkhattum obhaiñgitvâ ovattikam
karontena nivattham vâ, padakkhina-passesu vâ nirantaram valiyo dassetvâ
nivattham. Sake pana gânuto patthâya eko vâ dve vâ valiyo paññâyanti, vattati
(B.). Compare vallikâ and ovattikam at V, 2, I. Buddhaghosa's second explanation
would be possible if the reading were sata-valikam, and is probably only a pis
aller, due to the difficulty of the first, which we have adopted doubtfully.
145:6 Pârupati as opposed to nivâseti above. Compare Dhammapada, pp. 154, 376;
Gâtaka, vol. i, p. 57, line 16.
146:1 Samvelliyam nivâsetabbam See Buddhaghosa's note at p. 319 of the text.
Cullavagga - Fifth Khandhaka: Chapter 28
1. Now at that time the Khabbaggiya Bhikkhus laid up much store of brass ware
and copper ware.
People who came on a visit to the Vihâras, seeing it, murmured, etc., saying,
'Like those who spread out copper (for sale) 3.'
They told this matter to the blessed One.
'You are not, O Bhikkhus, to lay up much store of brass ware and copper ware.
Whosoever does so, shall be guilty of a dukkata 4.'
p. 141
2. Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in
1, and little flat sticks to lay it on with 2, and instruments for removing wax
from the ear 3, and handles (for razors, staves, etc.) 4.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of these things.'
Now at that time the Khabbaggiya Bhikkhus sat down lolling up against their
waist-cloths (arranged as a cushion) 5, and the edges of the waist-cloths wore
out 6.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to loll in this way. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time a certain Bhikkhu was sick, and without some handicraft 7 he
was ill at ease.
p. 142
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets,
and all the apparatus belonging to a loom.
Footnotes
140:1 Sandâsa. So at Gâtaka I, 138, 4, a barber pulls out a white hair from the
king's head, suvanna-sandâsena.
140:2 This license is-repeated in the next chapter.
140:3 Kamsa-pattharikâ tî kamsa-bhanda-vânigâ (B.).
140:4 They might have all kinds of brass ware, except certain articles,
according to chapter 37 below.
141:1 Añganim. The use of these has been already allowed at Mahâvagga VI, 12, I,
2, 4.
141:2 In the text read añgana-salâkam, on which see Mahâvagga VI, 12, 3, 4.
141:3 Already allowed in the last chapter.
141:4 Bandhana-mattan ti vâsi-kattara-yatthi-âdînam vâ bandhanamattam (B.). It
is clear from this note, and the repetition of the pi in the text, that we have
to do here with a special object, and not a mere qualification of the other
three.
141:5 Samghâti-pallatthikâya nisîditvâ. See IV, 4, 7 at the end, and the Old
Commentary on the 26th Sekhiya. Childers translates it as if it were the same as
ukkutikam nisîditvâ; but it must be different from it as that was allowed and
constantly practised.
141:6 Pattâ lugganti. So read (not pattâ as in the text) in accordance with our
note 3 on Mahâvagga VIII, 21, I. The second word occurs also above, V, 16, 2;
17, 2. From this passage here it is probable that attha-pâdaka at Mahâvagga
VIII, 21, means a stool.
141:7 Âyogam. Compare the Sutta-vibhaṅga, Pâcittiya LXXXVIII, 2, 2; Jâtaka III,
447, 6.
and copper ware.
People who came on a visit to the Vihâras, seeing it, murmured, etc., saying,
'Like those who spread out copper (for sale) 3.'
They told this matter to the blessed One.
'You are not, O Bhikkhus, to lay up much store of brass ware and copper ware.
Whosoever does so, shall be guilty of a dukkata 4.'
p. 141
2. Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in
1, and little flat sticks to lay it on with 2, and instruments for removing wax
from the ear 3, and handles (for razors, staves, etc.) 4.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of these things.'
Now at that time the Khabbaggiya Bhikkhus sat down lolling up against their
waist-cloths (arranged as a cushion) 5, and the edges of the waist-cloths wore
out 6.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to loll in this way. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time a certain Bhikkhu was sick, and without some handicraft 7 he
was ill at ease.
p. 142
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets,
and all the apparatus belonging to a loom.
Footnotes
140:1 Sandâsa. So at Gâtaka I, 138, 4, a barber pulls out a white hair from the
king's head, suvanna-sandâsena.
140:2 This license is-repeated in the next chapter.
140:3 Kamsa-pattharikâ tî kamsa-bhanda-vânigâ (B.).
140:4 They might have all kinds of brass ware, except certain articles,
according to chapter 37 below.
141:1 Añganim. The use of these has been already allowed at Mahâvagga VI, 12, I,
2, 4.
141:2 In the text read añgana-salâkam, on which see Mahâvagga VI, 12, 3, 4.
141:3 Already allowed in the last chapter.
141:4 Bandhana-mattan ti vâsi-kattara-yatthi-âdînam vâ bandhanamattam (B.). It
is clear from this note, and the repetition of the pi in the text, that we have
to do here with a special object, and not a mere qualification of the other
three.
141:5 Samghâti-pallatthikâya nisîditvâ. See IV, 4, 7 at the end, and the Old
Commentary on the 26th Sekhiya. Childers translates it as if it were the same as
ukkutikam nisîditvâ; but it must be different from it as that was allowed and
constantly practised.
141:6 Pattâ lugganti. So read (not pattâ as in the text) in accordance with our
note 3 on Mahâvagga VIII, 21, I. The second word occurs also above, V, 16, 2;
17, 2. From this passage here it is probable that attha-pâdaka at Mahâvagga
VIII, 21, means a stool.
141:7 Âyogam. Compare the Sutta-vibhaṅga, Pâcittiya LXXXVIII, 2, 2; Jâtaka III,
447, 6.
Cullavagga - Fifth Khandhaka: Chapter 27
1. Now at that time a certain Bhikkhu went on his round for alms with long
finger-nails. A certain woman, seeing him, said to that Bhikkhu: 'Come along,
Sir, and have connection with me.'
'Nay, Sister, that is not becoming.'
'If you do not, Sir, I will at once scratch 1 my limbs with my own nails, and
will make as if I were angry, saying, "This Bhikkhu has ill-treated me."'
'Settle that with yourself, Sister.'
That woman did as she had said, and people running up seized that Bhikkhu. Then
they saw skin and blood on the woman's nails; and on seeing that, they let the
Bhikkhu go, saying, 'This is the
p. 137
work of the woman herself. The Bhikkhu has not done it.'
Then that Bhikkhu, returning to the Ârâma, told the matter to the Bhikkhus.
'What then, Sir, do you wear long nails?'
'It is even so, Sirs.'
The Bhikkhus who were moderate murmured (&c. . . . .) told the matter to the
Blessed One.
'You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty
of a dukkata.'
2. Now at that time the Bhikkhus tore off their nails with the nails, bit them
off with their teeth, or rubbed them down against the wall; and their fingers
were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, nail-cutters.'
They cut their nails down to the blood, and their fingers were hurt.
'I allow you, O Bhikkhus, to cut your nails according to the length of the
flesh.'
Now at that time the Khabbaggiya Bhikkhus had all the twenty nails (on their
hands and feet) polished.
People murmured, &c., saying, 'Like those who still live in the pleasures of the
world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have the twenty nails polished. I allow you, O
Bhikkhus, to remove the dirt only.'
3. Now at that time the Bhikkhus' hair grew long.
They told this matter to the Blessed One.
'Are the Bhikkhus able, O Bhikkhus, to remove one another's hair?'
'They are, Lord.'
p. 138
Then the Blessed One, on that occasion and in that connection, after he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on,
of powder prepared with Sipâtika-gum to prevent them rusting 1, of a sheath to
hold them in 2, and of all the apparatus of a barber 3.'
4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, down to)
'You are not, O Bhikkhus, to have your beards cut (by barbers) 4, nor to let
them grow long, nor to wear them long on the chin like a goat's beard 5, nor so
cut that they have four corners 6, nor to cut off the hair growing on your
breast 7, nor to cut the hair on your bellies into figures 8, nor to wear
whiskers 9, nor to remove the hair from your private parts 10. Whosoever does
so, shall be guilty of a dukkata.'
p. 139
Now at that time a certain Bhikkhu had a fistula 1, and the ointment would not
stick to it.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to remove the hair from the
private parts.'
5. Now at that time the Khabbaggiya Bhikkhus (&c., as before, down to)
'You are not, O Bhikkhus, to have your hair cut off with a knife 2. Whosoever
does so, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu had a sore on his head, and the hair could
not be removed with a razor.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to have your hair cut off with
a knife.'
Now at that time the Bhikkhus wore the hair in their nostrils long.
People murmured, &c., saying, 'Like the devil-worshippers 3.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus had the hair in their nostrils pulled out with a
potsherd 4, or with. beeswax; and their nostrils were hurt.
p. 140
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of pincers 1.'
Now at that time the Khabbaggiya Bhikkhus (&c.; as before, ending with)
'You are not, O Bhikkhus, to have the white hairs pulled out (off your heads).
Whosoever does so, shall be guilty of a dukkata.'
6. Now at that time a certain Bhikkhu's ears were stopped with the wax.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of an instrument to remove the wax from the
ear 2.'
[Then a paragraph as to the substances of which it may be made, word for word,
as in Mahâvagga VI, 6, 21; 12, 3; Kullavagga V, 5, 2; 29, 2, &c.]
Footnotes
136:1 On vilikhati, compare VI, 20.
138:1 Khura-sipâtikam. See the notes on V, 11, 2, and Buddhaghosa's note at p.
319 of the text.
138:2 Namatakam. See above, V, 11, 1, and V, 19, 1.
138:3 Khura-bhandam. Compare Mahâvagga VI, 37.
138:4 Massum kappâpentî ti kattariyâ massum khedâpenti (B.). On Kattari (a
knife), see Gâtaka I, 223. It is clear from the first words of the next section
that Buddhaghosa's explanation here is not quite accurate.
138:5 Go-lomikan ti hanukamhi dîgham katvâ thapitam elakamassum vukkati (B.).
138:6 Katurassan ti katu-konam (B.).
138:7 Parimukhan ti ure Loma-samharanam (B.).
138:8 Addharûkam. See the various readings and Buddhaghosa's note at p. 319 of
the text.
138:9 Dâthikam. It is the Sanskrit dâdhikâ or damshtrikâ; and occurs at Gâtaka
I, 305.
138:10 On the corresponding rule in the Bhikkhunî-vibhaṅga, the 2nd Pâkittiya,
the Old Commentary has sambâdho nâma ubho upakakkhakâ mutta-karanam.
139:1 Compare Mahâvagga VI, 22, 2.
139:2 Kattarikayâ ti ganda-rudhi-(sic MS.)-sîsa-rog’-âbâdha-pak-kayâ vattati,
which is simply a repetition of the next paragraph, is all that Buddhaghosa here
says. See note above on § 4.
139:3 Pisâkillikâ. So also V, 10, 2, of carrying a skull about; and Mahâvagga
III, 12, 3, of living in the hollow of a tree.
139:4 Sakkharikâ, said at Mahâvagga VI, 14, 5 to be used as a lancet.
finger-nails. A certain woman, seeing him, said to that Bhikkhu: 'Come along,
Sir, and have connection with me.'
'Nay, Sister, that is not becoming.'
'If you do not, Sir, I will at once scratch 1 my limbs with my own nails, and
will make as if I were angry, saying, "This Bhikkhu has ill-treated me."'
'Settle that with yourself, Sister.'
That woman did as she had said, and people running up seized that Bhikkhu. Then
they saw skin and blood on the woman's nails; and on seeing that, they let the
Bhikkhu go, saying, 'This is the
p. 137
work of the woman herself. The Bhikkhu has not done it.'
Then that Bhikkhu, returning to the Ârâma, told the matter to the Bhikkhus.
'What then, Sir, do you wear long nails?'
'It is even so, Sirs.'
The Bhikkhus who were moderate murmured (&c. . . . .) told the matter to the
Blessed One.
'You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty
of a dukkata.'
2. Now at that time the Bhikkhus tore off their nails with the nails, bit them
off with their teeth, or rubbed them down against the wall; and their fingers
were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, nail-cutters.'
They cut their nails down to the blood, and their fingers were hurt.
'I allow you, O Bhikkhus, to cut your nails according to the length of the
flesh.'
Now at that time the Khabbaggiya Bhikkhus had all the twenty nails (on their
hands and feet) polished.
People murmured, &c., saying, 'Like those who still live in the pleasures of the
world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have the twenty nails polished. I allow you, O
Bhikkhus, to remove the dirt only.'
3. Now at that time the Bhikkhus' hair grew long.
They told this matter to the Blessed One.
'Are the Bhikkhus able, O Bhikkhus, to remove one another's hair?'
'They are, Lord.'
p. 138
Then the Blessed One, on that occasion and in that connection, after he had
delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on,
of powder prepared with Sipâtika-gum to prevent them rusting 1, of a sheath to
hold them in 2, and of all the apparatus of a barber 3.'
4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, down to)
'You are not, O Bhikkhus, to have your beards cut (by barbers) 4, nor to let
them grow long, nor to wear them long on the chin like a goat's beard 5, nor so
cut that they have four corners 6, nor to cut off the hair growing on your
breast 7, nor to cut the hair on your bellies into figures 8, nor to wear
whiskers 9, nor to remove the hair from your private parts 10. Whosoever does
so, shall be guilty of a dukkata.'
p. 139
Now at that time a certain Bhikkhu had a fistula 1, and the ointment would not
stick to it.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to remove the hair from the
private parts.'
5. Now at that time the Khabbaggiya Bhikkhus (&c., as before, down to)
'You are not, O Bhikkhus, to have your hair cut off with a knife 2. Whosoever
does so, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu had a sore on his head, and the hair could
not be removed with a razor.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to have your hair cut off with
a knife.'
Now at that time the Bhikkhus wore the hair in their nostrils long.
People murmured, &c., saying, 'Like the devil-worshippers 3.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus had the hair in their nostrils pulled out with a
potsherd 4, or with. beeswax; and their nostrils were hurt.
p. 140
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of pincers 1.'
Now at that time the Khabbaggiya Bhikkhus (&c.; as before, ending with)
'You are not, O Bhikkhus, to have the white hairs pulled out (off your heads).
Whosoever does so, shall be guilty of a dukkata.'
6. Now at that time a certain Bhikkhu's ears were stopped with the wax.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of an instrument to remove the wax from the
ear 2.'
[Then a paragraph as to the substances of which it may be made, word for word,
as in Mahâvagga VI, 6, 21; 12, 3; Kullavagga V, 5, 2; 29, 2, &c.]
Footnotes
136:1 On vilikhati, compare VI, 20.
138:1 Khura-sipâtikam. See the notes on V, 11, 2, and Buddhaghosa's note at p.
319 of the text.
138:2 Namatakam. See above, V, 11, 1, and V, 19, 1.
138:3 Khura-bhandam. Compare Mahâvagga VI, 37.
138:4 Massum kappâpentî ti kattariyâ massum khedâpenti (B.). On Kattari (a
knife), see Gâtaka I, 223. It is clear from the first words of the next section
that Buddhaghosa's explanation here is not quite accurate.
138:5 Go-lomikan ti hanukamhi dîgham katvâ thapitam elakamassum vukkati (B.).
138:6 Katurassan ti katu-konam (B.).
138:7 Parimukhan ti ure Loma-samharanam (B.).
138:8 Addharûkam. See the various readings and Buddhaghosa's note at p. 319 of
the text.
138:9 Dâthikam. It is the Sanskrit dâdhikâ or damshtrikâ; and occurs at Gâtaka
I, 305.
138:10 On the corresponding rule in the Bhikkhunî-vibhaṅga, the 2nd Pâkittiya,
the Old Commentary has sambâdho nâma ubho upakakkhakâ mutta-karanam.
139:1 Compare Mahâvagga VI, 22, 2.
139:2 Kattarikayâ ti ganda-rudhi-(sic MS.)-sîsa-rog’-âbâdha-pak-kayâ vattati,
which is simply a repetition of the next paragraph, is all that Buddhaghosa here
says. See note above on § 4.
139:3 Pisâkillikâ. So also V, 10, 2, of carrying a skull about; and Mahâvagga
III, 12, 3, of living in the hollow of a tree.
139:4 Sakkharikâ, said at Mahâvagga VI, 14, 5 to be used as a lancet.
Cullavagga - Fifth Khandhaka: Chapter 26
1. Now at that time a certain multitude had
p. 136
arranged for the privilege of supplying food to the Samgha, and in the
dining-hall many fragments of rice were allowed to fall.
The people murmured, were annoyed, and were indignant, saying, 'How can the
Sakya-puttiya Samanas, when food is being given to them, take it so carelessly.
Each single ball of rice is the result of hundredfold labour!'
The Bhikkhus heard of the people thus murmuring, &c., and they told the matter
to the Blessed One.
'I allow you, O Bhikkhus, whatever thing falls when it is being given to you,
yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the
givers.'
p. 136
arranged for the privilege of supplying food to the Samgha, and in the
dining-hall many fragments of rice were allowed to fall.
The people murmured, were annoyed, and were indignant, saying, 'How can the
Sakya-puttiya Samanas, when food is being given to them, take it so carelessly.
Each single ball of rice is the result of hundredfold labour!'
The Bhikkhus heard of the people thus murmuring, &c., and they told the matter
to the Blessed One.
'I allow you, O Bhikkhus, whatever thing falls when it is being given to you,
yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the
givers.'
Cullavagga - Fifth Khandhaka: Chapter 25
1. Now at that time a certain Bhikkhu was a ruminator 1, and he, continually
ruminating, used to chew the cud.
The Bhikkhus murmured, were annoyed, and were indignant, saying, 'This Bhikkhu
eats food out of hours 2.' And they told this matter to the Blessed One.
'This Bhikkhu, O Bhikkhus, has but lately fallen from the condition of being an
ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O
Bhikkhus, brought from the door of the mouth to the outside thereof is to be so
chewed 3. Whosoever does so, shall be dealt with according to the law 4.'
Footnotes
135:1 Romanthaka.
135:2 Which is against the rule laid down in the 27th Pâcittiya.
135:3 That would be a breach of the 30th Pâkittiya.
135:4 That is, according to the 27th, 28th, or 30th Pâcittiya.
ruminating, used to chew the cud.
The Bhikkhus murmured, were annoyed, and were indignant, saying, 'This Bhikkhu
eats food out of hours 2.' And they told this matter to the Blessed One.
'This Bhikkhu, O Bhikkhus, has but lately fallen from the condition of being an
ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O
Bhikkhus, brought from the door of the mouth to the outside thereof is to be so
chewed 3. Whosoever does so, shall be dealt with according to the law 4.'
Footnotes
135:1 Romanthaka.
135:2 Which is against the rule laid down in the 27th Pâcittiya.
135:3 That would be a breach of the 30th Pâkittiya.
135:4 That is, according to the 27th, 28th, or 30th Pâcittiya.
Cullavagga - Fifth Khandhaka: Chapter 24
1. Now at that time a certain Bhikkhu tied his bowl with a string, and
suspending it on a staff 1, went after noon out of a certain village gate. The
people calling out, 'There goes a thief; his sword is glistening,' fell upon
him, and seized him. But on recognising him, they let him go. That Bhikkhu,
returning to the Ârâma, told this matter to the Bhikkhus.
'What then, Sir,. did you carry a staff with a string to it?'
'It is even so, Sirs.'
Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3) . . .
. told the Blessed One . . . . he addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does
so, shall be guilty of a dukkata.'
2. Now at that time a certain Bhikkhu was sick, and he could not wander about
without a staff. They told this matter to the Blessed One.
p. 135
'I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to
use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O
Bhikkhus, should go up to the Samgha [here follow the words of a Kammavâkâ,
precisely as in V, 20, 7]'
3. [Similar paragraphs ending with Kammavâkâs for license to lift the bowl with
a string, and with both a staff and a string.]
Footnotes
134:1 See the similar phraseology at V, 8, 1. On uttitvâ, compare oddeti.
suspending it on a staff 1, went after noon out of a certain village gate. The
people calling out, 'There goes a thief; his sword is glistening,' fell upon
him, and seized him. But on recognising him, they let him go. That Bhikkhu,
returning to the Ârâma, told this matter to the Bhikkhus.
'What then, Sir,. did you carry a staff with a string to it?'
'It is even so, Sirs.'
Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3) . . .
. told the Blessed One . . . . he addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does
so, shall be guilty of a dukkata.'
2. Now at that time a certain Bhikkhu was sick, and he could not wander about
without a staff. They told this matter to the Blessed One.
p. 135
'I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to
use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O
Bhikkhus, should go up to the Samgha [here follow the words of a Kammavâkâ,
precisely as in V, 20, 7]'
3. [Similar paragraphs ending with Kammavâkâs for license to lift the bowl with
a string, and with both a staff and a string.]
Footnotes
134:1 See the similar phraseology at V, 8, 1. On uttitvâ, compare oddeti.
Cullavagga - Fifth Khandhaka: Chapter 23
1. Now at that time a mosquito-fan had come into the possession of the Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of mosquito-fans.'
A châmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be
used by
p. 132
an attendant to whisk off flies) had come into the possession of the Samgha.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to make use of a châmara. Whosoever does so, shall be
guilty of a dukkata 1. I allow, O Bhikkhus, three kinds of flywhisks--those made
of bark, those made of Usîra-grass, and those made of peacocks' tails 2.'
2. [Similar paragraph ending]
'I allow you, O Bhikkhus, the use of sun-shades 3.'
Now at that time the Khabbaggiyas went about with sun-shades up. And at that,
time a certain Upâsaka went to a garden with a number of men who were followers
of the Âgîvakas (naked ascetics). And those followers of the Âgîvakas saw the
Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over
them; and on seeing them, they said to that Upâsaka:
'Are these, Sir, the men whom you reverence coming along, like lords of the
treasury, there with sun-shades held over them?'
'No, Sirs. These are not Bhikkhus; they are Paribbâgakas (wandering
mendicants).'
So they made a bet whether they were Bhikkhus or not. And when that Upâsaka
recognised them, when they came up, he murmured, was annoyed, and was indignant,
saying, 'How can their reverences go about with sun-shades held over them?'
The Bhikkhus heard of that Upâsaka's thus murmuring, &c.
p. 133
[paragraph continues] And those Bhikkhus told the matter to the Blessed One.
'Is it true, O Bhikkhus, as they say?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And
when he had rebuked them, and had delivered a religious discourse, he, addressed
the Bhikkhus, and said:
'You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so,
shall be guilty of a dukkata.'
3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being
held over him) he was ill at ease.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a sun-shade for the sick.'
Now at that time the Bhikkhus, thinking, 'It is for the sick only that
sun-shades have been allowed by the Blessed One, and not for those who are not
sick,' were afraid to use sun-shades in the Ârâma, or in the precincts of the
Ârâma.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a
sun-shade held over him either in the Ârâma, or in the precincts of the Ârâma 1.
Footnotes
132:1 Probably because this, like a white umbrella, was considered an appanage
of royalty.
132:2 Mora-piñkha. This word is spelt piñga by Childers, and by Fausböll, Gâtaka
I, 38, 207.
132:3 See the note at the end of the chapter.
133:1 There is an ambiguity, either in the use of the word khatta, or in the use
of the verb dhâreti, or both, running through this chapter. As a matter of fact,
the Bhikkhus now use sun-shades (usually those made of paper in China) of the
same shape as the umbrellas now used in England; and they make no distinction as
to the place in which they use them. But there is another shape for shades, to
be carried by a dependant walking behind the person to be shaded, in which the
handle is fastened to the rim at the side of, and not in the middle underneath
that part of it which p. 134 actually keeps off the sun. Both kinds are figured
on the most ancient Buddhist sculptures. The Old Commentary on the corresponding
rule for the nuns (Bhikkhunî-vibhaṅga, Pâkittiya LXXXIV, 2, 1) says that
suit-shades are either white, or made of matting, or made of leaves (doubtless
of the talipot palm); and it adds that they are either mandala-baddham or
salâka-baddham, which apparently refers to these two ways in which the handle
was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd
and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette
which show that it was a sign of courtesy or of respect to put down a sun-shade.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of mosquito-fans.'
A châmara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be
used by
p. 132
an attendant to whisk off flies) had come into the possession of the Samgha.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to make use of a châmara. Whosoever does so, shall be
guilty of a dukkata 1. I allow, O Bhikkhus, three kinds of flywhisks--those made
of bark, those made of Usîra-grass, and those made of peacocks' tails 2.'
2. [Similar paragraph ending]
'I allow you, O Bhikkhus, the use of sun-shades 3.'
Now at that time the Khabbaggiyas went about with sun-shades up. And at that,
time a certain Upâsaka went to a garden with a number of men who were followers
of the Âgîvakas (naked ascetics). And those followers of the Âgîvakas saw the
Khabbaggiya Bhikkhus coming along in the distance with sun-shades held over
them; and on seeing them, they said to that Upâsaka:
'Are these, Sir, the men whom you reverence coming along, like lords of the
treasury, there with sun-shades held over them?'
'No, Sirs. These are not Bhikkhus; they are Paribbâgakas (wandering
mendicants).'
So they made a bet whether they were Bhikkhus or not. And when that Upâsaka
recognised them, when they came up, he murmured, was annoyed, and was indignant,
saying, 'How can their reverences go about with sun-shades held over them?'
The Bhikkhus heard of that Upâsaka's thus murmuring, &c.
p. 133
[paragraph continues] And those Bhikkhus told the matter to the Blessed One.
'Is it true, O Bhikkhus, as they say?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And
when he had rebuked them, and had delivered a religious discourse, he, addressed
the Bhikkhus, and said:
'You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so,
shall be guilty of a dukkata.'
3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being
held over him) he was ill at ease.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a sun-shade for the sick.'
Now at that time the Bhikkhus, thinking, 'It is for the sick only that
sun-shades have been allowed by the Blessed One, and not for those who are not
sick,' were afraid to use sun-shades in the Ârâma, or in the precincts of the
Ârâma.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a
sun-shade held over him either in the Ârâma, or in the precincts of the Ârâma 1.
Footnotes
132:1 Probably because this, like a white umbrella, was considered an appanage
of royalty.
132:2 Mora-piñkha. This word is spelt piñga by Childers, and by Fausböll, Gâtaka
I, 38, 207.
132:3 See the note at the end of the chapter.
133:1 There is an ambiguity, either in the use of the word khatta, or in the use
of the verb dhâreti, or both, running through this chapter. As a matter of fact,
the Bhikkhus now use sun-shades (usually those made of paper in China) of the
same shape as the umbrellas now used in England; and they make no distinction as
to the place in which they use them. But there is another shape for shades, to
be carried by a dependant walking behind the person to be shaded, in which the
handle is fastened to the rim at the side of, and not in the middle underneath
that part of it which p. 134 actually keeps off the sun. Both kinds are figured
on the most ancient Buddhist sculptures. The Old Commentary on the corresponding
rule for the nuns (Bhikkhunî-vibhaṅga, Pâkittiya LXXXIV, 2, 1) says that
suit-shades are either white, or made of matting, or made of leaves (doubtless
of the talipot palm); and it adds that they are either mandala-baddham or
salâka-baddham, which apparently refers to these two ways in which the handle
was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd
and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette
which show that it was a sign of courtesy or of respect to put down a sun-shade.
Cullavagga - Fifth Khandhaka: Chapter 22
1. Now when the Blessed One had remained at Bhaggâ as long as he thought fit, he
set out on his journey towards Sâvatthi. And journeying straight on he arrived
in due course at Sâvatthi, and there, at Sâvatthi, he stayed in the Getavana, in
the Ârâma of Anâtha-pindika.
Now Visâkhâ the mother of Migâra, bringing small jars 2, and earthenware
foot-scrubbers 3, and brooms, went up to the place where the Blessed One was;
and when she had come there, she saluted the Blessed One, and took her seat on
one side. And so sitting, Visâkhâ the mother of Migâra said to the Blessed One,
'May the Blessed One accept these things at my hands, that that may be to me for
long for a blessing and a joy.' And the Blessed One accepted the small jars and
the brooms; but the Blessed One did not accept the earthenware foot-scrubbers.
p. 131
Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed
thence. And the Blessed One, on that occasion and in that connection, after
having delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to
make use of earthen-ware foot-scrubbers. Whosoever does so, shall be guilty of a
dukkata. I allow you, O Bhikkhus, three kinds of things to rub the feet with--to
wit, sandstone 1, gravel 1, and sea-foam 2.'
2. [A similar paragraph ending]
'I allow you, O Bhikkhus, the use of fans and flower-stands 3.'
Footnotes
130:2 Ghatakam. At Gâtaka I, 32 this word seems to mean the capital of a pillar.
We have taken it as the diminutive of ghata, especially as Buddhaghosa says
nothing; but this is doubtful.
130:3 Katakam. To the note quoted at p. 318 of the text, which shows that this
is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden
bâhulikânuyogattâ. This injunction is repeated below at V, 37, where kataka is
mentioned as a kind of earthenware.
131:1 Sakkharâ and kathala, the exact distinction between which two terms is not
stated.
131:2 Samudda-phenaka. By this name are designated the bones of the cuttle-fish
which, when cast up by the waves on the sea-shore, are not unlike petrified
foam, and have actually been introduced from the East into use in Europe as a
kind of rough natural soap; and are now sold for that purpose in most chemists'
shops in England (compare Meerschaum). The same word is found in later Sanskrit
works.
131:3 Tâlavantam. See Jâtaka I, 26, 5 (at the end); and compare tâlavantakam
below, V, 29, 4.
set out on his journey towards Sâvatthi. And journeying straight on he arrived
in due course at Sâvatthi, and there, at Sâvatthi, he stayed in the Getavana, in
the Ârâma of Anâtha-pindika.
Now Visâkhâ the mother of Migâra, bringing small jars 2, and earthenware
foot-scrubbers 3, and brooms, went up to the place where the Blessed One was;
and when she had come there, she saluted the Blessed One, and took her seat on
one side. And so sitting, Visâkhâ the mother of Migâra said to the Blessed One,
'May the Blessed One accept these things at my hands, that that may be to me for
long for a blessing and a joy.' And the Blessed One accepted the small jars and
the brooms; but the Blessed One did not accept the earthenware foot-scrubbers.
p. 131
Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed
thence. And the Blessed One, on that occasion and in that connection, after
having delivered a religious discourse, addressed the Bhikkhus, and said:
'I allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to
make use of earthen-ware foot-scrubbers. Whosoever does so, shall be guilty of a
dukkata. I allow you, O Bhikkhus, three kinds of things to rub the feet with--to
wit, sandstone 1, gravel 1, and sea-foam 2.'
2. [A similar paragraph ending]
'I allow you, O Bhikkhus, the use of fans and flower-stands 3.'
Footnotes
130:2 Ghatakam. At Gâtaka I, 32 this word seems to mean the capital of a pillar.
We have taken it as the diminutive of ghata, especially as Buddhaghosa says
nothing; but this is doubtful.
130:3 Katakam. To the note quoted at p. 318 of the text, which shows that this
is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden
bâhulikânuyogattâ. This injunction is repeated below at V, 37, where kataka is
mentioned as a kind of earthenware.
131:1 Sakkharâ and kathala, the exact distinction between which two terms is not
stated.
131:2 Samudda-phenaka. By this name are designated the bones of the cuttle-fish
which, when cast up by the waves on the sea-shore, are not unlike petrified
foam, and have actually been introduced from the East into use in Europe as a
kind of rough natural soap; and are now sold for that purpose in most chemists'
shops in England (compare Meerschaum). The same word is found in later Sanskrit
works.
131:3 Tâlavantam. See Jâtaka I, 26, 5 (at the end); and compare tâlavantakam
below, V, 29, 4.
Cullavagga - Fifth Khandhaka: Chapter 21
1. Now the Blessed One, when he had stayed at Vesâlî as long as he thought fit,
set out on his journey toward Bhaggâ 1. And journeying straight on he arrived in
due course at Bhaggâ. And there at Bhaggâ the Blessed One resided on the
Dragon's Hill, in the hermitage in the Bhesakalâ Wood 2.
Now at that time Bodhi the king's son's mansion, which was called Kokanada, had
just been finished, and had not as yet been used 3 by Samana, or by Brâhman, or
by any human being. And Bodhi the king's son gave command to the young Brahman,
the son of the Sañgika woman 4, saying, 'Come
p. 126
now, my friend Sañgikâ-putta, go thou to the place where the Blessed One is, and
when you have come there, bow down in salutation at his feet on my behalf, and
enquire in my name whether he is free from sickness and suffering, and is in the
enjoyment of ease and comfort and vigorous health, saying, "Bodhi the king's
son, Lord, bows down in salutation at thy feet, and enquires [as I have said] 1,
and asks: 'May my Lord the Blessed One consent to take his to-morrow's meal with
Bodhi the king's son, together with the Samgha of Bhikkhus.''
'Even so, Sir!' said the young Brahman Sañgikâ-putta, in assent to Bodhi the
king's son. And he went up to the place where the Blessed One was, and when he
had come there he exchanged with the Blessed One the greetings and compliments
of friendship and civility. And when he had done so, he took his seat on one
side, and se seated he [delivered to him the message even as me king's son had
commanded]. And the Blessed One gave, by silence, his consent.
2. And when the young Brahman Sañgikâ-putta had perceived that the Blessed One
had consented, he arose from his seat, and went up to the place where Bodhi the
king's son was. And when he had come there, he said to him: 'We have spoken,
Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have
received the consent of the Samana Gotama.'
Then Bodhi the king's son made ready at the end
p. 127
of that night sweet food, both hard and soft; and had the mansion Kokanada
spread over with white cloths even unto the last planks in the flight of steps
(at the entrance) 1; and gave command to the young Brahman Sañgikâ-putta,
saying, 'Come now, my friend Sañgikâ-putta, go thou up to the place where the
Blessed One is; and when you have come there, announce the time, saying, "The
meal, Lord, is ready, and the time has come."'
'Even so, Lord,' said Sañgikâ-putta in assent [and went to the Blessed One and
announced accordingly].
Now the Blessed One, having dressed himself early in the morning, went, duly
bowled and robed, to Bodhi the king's son's mansion. And Bodhi the king's son
stood at that time at the portico over the outer door to welcome the Blessed
One. And he saw the Blessed One coming from afar; and on seeing him he went
forth thence to meet him, and when he had saluted the Blessed One, he returned
again to the mansion Kokanada.
Now the Blessed One stopped at the last plank on the flight of steps at the
entrance. And Bodhi the king's son said to the Blessed One, 'May my Lord the
Blessed One walk over the cloths. May the Happy One walk over the cloths, that
the same may be to me for a long time for a weal and for a joy.'
And when he had thus spoken, the Blessed One remained silent. And a second time
he [preferred the same request in the same words with the same
p. 128
result]. And a third time he [preferred the same request]. Then the Blessed One
looked round at the venerable Ânanda.
And the venerable Ânanda said to Bodhi the king's son, 'Let them gather up, O
prince, these cloths. The Blessed One will not walk on a, strip of cloth (laid
down for ceremonial purposes) 1. The Tathâgata has mercy even on the meanest
thing.'
3. Then Bodhi the king's son had the cloths gathered up, and spread out a seat
on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat
down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the
king's son satisfied the Bhikkhu-samgha with the Buddha at their head with the
sweet food, both hard and soft, waiting upon them with his own hand 2. And when
the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on
one side. And the Blessed One instructed, and roused, and incited, and gladdened
him thus sitting with religious discourse. And when he had been thus instructed,
and roused, and incited, and gladdened
p. 129
with religious discourse, Bodhi the king's son rose from his seat and departed
thence.
Then the Blessed One, on that occasion and in that connection, convened an
assembly of the Bhikkhu-samgha, and after he had delivered a religious
discourse, he addressed the Bhikkhus and said:
'You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial
purposes). Whosoever does so, shall be guilty of a dukkata.'
4. Now at that time a certain woman who had had a miscarriage, and had invited
the Bhikkhus, and spread cloths in their honour, said to them. 'Step, Sirs, over
the cloth.'
The Bhikkhus, fearing to offend, would not do so.
'Step, Sirs, over the cloth, for good luck's sake.'
The Bhikkhus, fearing to offend, would not do so.
Then that woman murmured, was annoyed, and was indignant, saying, 'How can their
reverences refuse to step over the cloth when they are asked to do so for good
luck's sake?'
The Bhikkhus heard of that woman's murmuring, and being annoyed, and indignant.
And they told this matter to the Blessed One.
'I allow you, O Bhikkhus, when asked to do so for the sake of good luck to
laymen, to step over cloth laid down for ceremonial purposes.'
Now at the time the Bhikkhus were afraid to step on to a mat to be used for
wiping the feet 1.
They told this matter to the Blessed One.
p. 130
'I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.'
________________________
Here ends the second Portion 1 for Recitation.
Footnotes
125:1 Bhaggesu. Compare Buddhaghosa's note on a similar plural at
Mahâ-parinibbâna Sutta III, 5, quoted in Rh. D.'s 'Buddhist Suttas from the
Pâli,' p. 24.
125:2 This place is also mentioned in the Sutta-vibhaṅga on the 55th and 56th
Sekhiyas.
125:3 Anagghâvuttho, literally, no doubt, 'dwelt in.' But it is clear that the
meal afterwards taken in it by the Buddha was supposed to be the dedication, so
to say, or the house-warming, after which it was agghâvuttho.
125:4 On this habit of naming people after the family or tribal (not the
personal) name of their mothers, see Rh. D.'s note in his Buddhist Suttas,' p.
1.
126:1 So far this conversation is the stock phrase for a message from a royal
personage to the Buddha. See 'Book of the Great Decease,' I, 2 (Rh. D.'s
'Buddhist Suttas,' p. 2).
127:1 Sopâna-kaliṅgarâ. Compare the Sanskrit Kadaṅkara (also written kadaṅgara).
The correct reading is doubtless l, not l.
128:1 Kela-pattikâ ti kela-santharam, says Buddhaghosa. See pattikâ in Childers,
and compare pañka-patthikam at V, 11, 6. Kela is not merely ordinary cloth; it
is cloth regarded as a means of giving a decorative or festive appearance to a
house by spreading canopies, &c. See Gâtaka I, 178, and Mahâ-parinibbâna Sutta
VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa
erected in special honour of the guest) is covered with lengths of clean cotton
cloth--the same as are otherwise used for ordinary apparel--white being the
colour signifying peculiar respect. It is such lengths of cloth so used honoris
causâ that are called kela-pattikâ. Compare Rh. D.'s note in 'Buddhist Suttas,'
p. 122.
128:2 See the note above on Mahâvagga I, 8, 4.
129:1 Dhota-pâdaka.
130:1 There is no mention in the text of where the first such Portion
(Bhânavâra) ends. There is also no division into Bhânavâras in the previous
books of the Cullavagga.
set out on his journey toward Bhaggâ 1. And journeying straight on he arrived in
due course at Bhaggâ. And there at Bhaggâ the Blessed One resided on the
Dragon's Hill, in the hermitage in the Bhesakalâ Wood 2.
Now at that time Bodhi the king's son's mansion, which was called Kokanada, had
just been finished, and had not as yet been used 3 by Samana, or by Brâhman, or
by any human being. And Bodhi the king's son gave command to the young Brahman,
the son of the Sañgika woman 4, saying, 'Come
p. 126
now, my friend Sañgikâ-putta, go thou to the place where the Blessed One is, and
when you have come there, bow down in salutation at his feet on my behalf, and
enquire in my name whether he is free from sickness and suffering, and is in the
enjoyment of ease and comfort and vigorous health, saying, "Bodhi the king's
son, Lord, bows down in salutation at thy feet, and enquires [as I have said] 1,
and asks: 'May my Lord the Blessed One consent to take his to-morrow's meal with
Bodhi the king's son, together with the Samgha of Bhikkhus.''
'Even so, Sir!' said the young Brahman Sañgikâ-putta, in assent to Bodhi the
king's son. And he went up to the place where the Blessed One was, and when he
had come there he exchanged with the Blessed One the greetings and compliments
of friendship and civility. And when he had done so, he took his seat on one
side, and se seated he [delivered to him the message even as me king's son had
commanded]. And the Blessed One gave, by silence, his consent.
2. And when the young Brahman Sañgikâ-putta had perceived that the Blessed One
had consented, he arose from his seat, and went up to the place where Bodhi the
king's son was. And when he had come there, he said to him: 'We have spoken,
Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have
received the consent of the Samana Gotama.'
Then Bodhi the king's son made ready at the end
p. 127
of that night sweet food, both hard and soft; and had the mansion Kokanada
spread over with white cloths even unto the last planks in the flight of steps
(at the entrance) 1; and gave command to the young Brahman Sañgikâ-putta,
saying, 'Come now, my friend Sañgikâ-putta, go thou up to the place where the
Blessed One is; and when you have come there, announce the time, saying, "The
meal, Lord, is ready, and the time has come."'
'Even so, Lord,' said Sañgikâ-putta in assent [and went to the Blessed One and
announced accordingly].
Now the Blessed One, having dressed himself early in the morning, went, duly
bowled and robed, to Bodhi the king's son's mansion. And Bodhi the king's son
stood at that time at the portico over the outer door to welcome the Blessed
One. And he saw the Blessed One coming from afar; and on seeing him he went
forth thence to meet him, and when he had saluted the Blessed One, he returned
again to the mansion Kokanada.
Now the Blessed One stopped at the last plank on the flight of steps at the
entrance. And Bodhi the king's son said to the Blessed One, 'May my Lord the
Blessed One walk over the cloths. May the Happy One walk over the cloths, that
the same may be to me for a long time for a weal and for a joy.'
And when he had thus spoken, the Blessed One remained silent. And a second time
he [preferred the same request in the same words with the same
p. 128
result]. And a third time he [preferred the same request]. Then the Blessed One
looked round at the venerable Ânanda.
And the venerable Ânanda said to Bodhi the king's son, 'Let them gather up, O
prince, these cloths. The Blessed One will not walk on a, strip of cloth (laid
down for ceremonial purposes) 1. The Tathâgata has mercy even on the meanest
thing.'
3. Then Bodhi the king's son had the cloths gathered up, and spread out a seat
on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat
down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the
king's son satisfied the Bhikkhu-samgha with the Buddha at their head with the
sweet food, both hard and soft, waiting upon them with his own hand 2. And when
the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on
one side. And the Blessed One instructed, and roused, and incited, and gladdened
him thus sitting with religious discourse. And when he had been thus instructed,
and roused, and incited, and gladdened
p. 129
with religious discourse, Bodhi the king's son rose from his seat and departed
thence.
Then the Blessed One, on that occasion and in that connection, convened an
assembly of the Bhikkhu-samgha, and after he had delivered a religious
discourse, he addressed the Bhikkhus and said:
'You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial
purposes). Whosoever does so, shall be guilty of a dukkata.'
4. Now at that time a certain woman who had had a miscarriage, and had invited
the Bhikkhus, and spread cloths in their honour, said to them. 'Step, Sirs, over
the cloth.'
The Bhikkhus, fearing to offend, would not do so.
'Step, Sirs, over the cloth, for good luck's sake.'
The Bhikkhus, fearing to offend, would not do so.
Then that woman murmured, was annoyed, and was indignant, saying, 'How can their
reverences refuse to step over the cloth when they are asked to do so for good
luck's sake?'
The Bhikkhus heard of that woman's murmuring, and being annoyed, and indignant.
And they told this matter to the Blessed One.
'I allow you, O Bhikkhus, when asked to do so for the sake of good luck to
laymen, to step over cloth laid down for ceremonial purposes.'
Now at the time the Bhikkhus were afraid to step on to a mat to be used for
wiping the feet 1.
They told this matter to the Blessed One.
p. 130
'I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.'
________________________
Here ends the second Portion 1 for Recitation.
Footnotes
125:1 Bhaggesu. Compare Buddhaghosa's note on a similar plural at
Mahâ-parinibbâna Sutta III, 5, quoted in Rh. D.'s 'Buddhist Suttas from the
Pâli,' p. 24.
125:2 This place is also mentioned in the Sutta-vibhaṅga on the 55th and 56th
Sekhiyas.
125:3 Anagghâvuttho, literally, no doubt, 'dwelt in.' But it is clear that the
meal afterwards taken in it by the Buddha was supposed to be the dedication, so
to say, or the house-warming, after which it was agghâvuttho.
125:4 On this habit of naming people after the family or tribal (not the
personal) name of their mothers, see Rh. D.'s note in his Buddhist Suttas,' p.
1.
126:1 So far this conversation is the stock phrase for a message from a royal
personage to the Buddha. See 'Book of the Great Decease,' I, 2 (Rh. D.'s
'Buddhist Suttas,' p. 2).
127:1 Sopâna-kaliṅgarâ. Compare the Sanskrit Kadaṅkara (also written kadaṅgara).
The correct reading is doubtless l, not l.
128:1 Kela-pattikâ ti kela-santharam, says Buddhaghosa. See pattikâ in Childers,
and compare pañka-patthikam at V, 11, 6. Kela is not merely ordinary cloth; it
is cloth regarded as a means of giving a decorative or festive appearance to a
house by spreading canopies, &c. See Gâtaka I, 178, and Mahâ-parinibbâna Sutta
VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa
erected in special honour of the guest) is covered with lengths of clean cotton
cloth--the same as are otherwise used for ordinary apparel--white being the
colour signifying peculiar respect. It is such lengths of cloth so used honoris
causâ that are called kela-pattikâ. Compare Rh. D.'s note in 'Buddhist Suttas,'
p. 122.
128:2 See the note above on Mahâvagga I, 8, 4.
129:1 Dhota-pâdaka.
130:1 There is no mention in the text of where the first such Portion
(Bhânavâra) ends. There is also no division into Bhânavâras in the previous
books of the Cullavagga.
Cullavagga - Fifth Khandhaka: Chapter 20
1. Now at that time Vaddha the Likkhavi was a friend of the Bhikkhus who were
followers of Mettiya and Bhummagaka 1. Now Vaddha the Likkhavi went up to the
place where those Bhikkhus were, and on arriving there he said to them, 'My
salutation to you, Sirs!' When he had thus spoken, the Bhikkhus who were
followers of Mettiya and Bhummagaka gave him no reply. And a second and a third
time [he said the same words, and still received no reply].
'Wherein have I offended you, Sirs? Why do you give me no reply?'
'Therein, that you, friend, sit contented while we are being molested by Dabba
the Mallian.'
'But what, Sirs, can I do?'
'If you wished it, friend, to-day even would the Blessed One expel Dabba the
Mallian.'
'But what shall I do, Sirs? What is that it is in my power to do?'
'Come then, friend Vaddha. Do you go up to the place where the Blessed One is,
and when you have come there, say as follows: "This, Lord, is neither fit nor
becoming that the very quarter of the heavens which ought to be safe, secure,
and free from danger,
p. 119
that from that very quarter should arise danger, calamity, and distress--that
where one ought to expect a calm, that just there one should meet a gale!
Methinks the very water has taken fire! My wife has been defiled by Dabba the
Mallian!"'
2. 'Very well, Sirs!' said Vaddha the Likkhavi, accepting the word of the
followers of Mettiya and Bhummagaka. And he went up to the Blessed One [and
spake even as he had been directed].
Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the venerable Dabba the Mallian:
'Are you conscious 1, Dabba, of having done such a thing as this Vaddha says?'
'As my Lord, the Blessed One, knows.'
[And a second, and a third time, the Blessed One asked the same question, and
received the same reply.]
'The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you
have not done it, say you have not.'
'Since I was born, Lord, I cannot call to mind that I have practised sexual
intercourse, even in a dream, much less when I was awake!'
3. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha,
O Bhikkhus, turn the bowl down 2 in respect of Vaddha the Likkhavi,
p. 120
and make him incapable of granting an alms to the Samgha 1.
'There are eight things, O Bhikkhus, which when they characterise an Upâsaka,
the bowl is to be turned down in respect of him;--when he goes about to bring
loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus,
when he goes about to cause the Bhikkhus to want a place of residence, when he
reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and
Bhikkhus;--when he speaks in dispraise of the Buddha,;--when he speaks in
dispraise of the Dhamma;--when he speaks in dispraise of the Samgha. I allow
you, O Bhikkhus, to turn down the bowl in respect of an Upâsaka who is
characterised by these eight things 2.'
4. 'And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet
Bhikkhu is to lay the matter before the Samgha, saying,
p. 121
'"Let the venerable Samgha hear me. Vaddha the Likkhavi has brought a groundless
charge against the venerable Dabba the Mallian of a breach of morality. If the
time seems meet to the Samgha, let the Samgha turn down the bowl as respects
Vaddha the Likkhavi, and make him as one who has no dealings with the Samgha.
'"This is the motion (ñatti).
'"Vaddha the Likkhavi has brought a groundless charge against Dabba the Mallian
of a breach of morality. The Samgha turns down the bowl as respects Vaddha the
Likkhavi, and makes him as one who has no dealings with the Samgha. Whosoever of
the venerable ones approves of the bowl being turned down as regards Vaddha the
Likkhavi, and of making him as one who has no dealings with the Samgha, let him
keep silence. Whosoever approves not thereof, let him speak.
'"The bowl is turned down by the Samgha as regards Vaddha the Likkhavi, he is as
one who has no dealings with the Samgha. The Samgha approves thereof. Therefore
is it silent. Thus do I understand."'
5. Then the venerable Ânanda, having dressed himself early in the morning, went,
duly bowled and robed, to the residence of Vaddha the Likkhavi. And when he had
come there he spake to Vaddha the Likkhavi, and said: 'The bowl, friend Vaddha,
has been turned down by the Samgha as regards you, and you are as one who has no
dealings with the Samgha.' And Vaddha the Likkhavi, on hearing that saying,
immediately 1 fainted and fell.
p. 122
'Then the friends and companions of Vaddha the Likkhavi, and his relatives of
one blood with him, said to him: 'It is enough, friend Vaddha. Weep not, neither
lament. We will reconcile 1 the Blessed One to you, and the Order of Bhikkhus.'
And Vaddha the Likkhavi, with his wife and his children, and with his friends
and companions, and with his relatives of one blood with him, went up, with wet
garments and with streaming hair, to the place where the Blessed One was; and
when he had come there, he cast himself down with his head at the feet of the
Blessed One, and said: 'Sin has overcome me, Lord--even according to my
weakness, according to my folly, according to my unrighteousness--in that
without ground I brought a charge against Dabba the Mallian of a breach of
morality. In respect thereof may my Lord the Blessed One accept the confession I
make of my sin in its sinfulness 2, to the end that I may in future restrain
myself therefrom 3.'
'Verily, O friend Vaddha, sin hath overcome you--even according to your
weakness, and according to your folly, and according to your unrighteousness--in
that you brought without ground against Dabba the Mallian a charge of breach of
morality. But since you, O friend Vaddha, look upon your sin as sin, and make
amends for it as is meet, we do accept at your hands your confession of it. For
this, O friend Vaddha, is the advantage of
p. 123
the discipline of the noble one, that he who looks upon his sin as sin, and
makes amends for it as is meet, he becomes able in future to restrain himself
therefrom 1.'
6. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha
turn up the bowl again as regards Vaddha the Likkhavi, and make him as one who
has dealings with the Samgha.
'There are eight things, O Bhikkhus, which when they characterise an Upâsaka the
bowl should be turned up again as regards him;--when he goes not about to bring
loss of gifts on the Bhikkhus, when he goes not about to bring harm to the
Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of
residence, when he reviles or slanders not the Bhikkhus, when he causes not
divisions between Bhikkhus and Bhikkhus;--when he speaks not in dispraise of the
Buddha;--when he speaks not in dispraise of the Dhamma;--when he speaks not in
dispraise of the Samgha.
7. 'And thus, O Bhikkhus, is the bowl to be turned up 2. That Vaddha the
Likkhavi should go before the Samgha, with his upper robe arranged over one
shoulder 3, and squatting down, and raising
p. 124
his hands with the palms joined together, should speak as follows:
'"The bowl has been turned down against me, Sirs, by the Samgha, and I am become
as one having no dealings with the Samgha. I am conducting myself, Sirs, aright
in accordance thereto, and am broken in spirit 1, and I seek for release; and I
request the Samgha for a turning up again of the bowl."
'And a second time he is to prefer the same request, and a third time he is to
prefer the same request in the same words.
'Then some discreet and able Bhikkhu should lay the matter before the Samgha,
saying,
'"Let the venerable Samgha hear me. The bowl has been turned down by the Samgha
against Vaddha the Likkhavi, and he is conducting himself aright in accordance
thereto, and is broken in spirit, and seeks for release, and requests the Samgha
for a turning up again of the bowl. If the time seems meet to the Samgha, let
the Samgha turn up the bowl again as regards Vaddha the Likkhavi, and make him
as one who has dealings with the Samgha.
'"This is the motion (ñatti).
'"Let the venerable Samgha hear me. The bowl has been turned down (&c., as
before), and he is conducting himself (&c., as before), and he requests the
Samgha (&c., as before). The Samgha turns up again the bowl as regards Vaddha
the Likkhavi, and makes him as one who has dealings with the
p. 125
[paragraph continues] Samgha. Whosoever of the venerable ones approves thereof,
let him keep silence; whosoever approves not thereof, let him speak.
'"The bowl is turned up again by the Samgha as regards Vaddha the Likkhavi, and
he is as one who has dealings with the Samgha. The Samgha approves thereof.
Therefore is it silent. Thus do I understand."'
Footnotes
118:1 These are two of the Khabbaggiya Bhikkhus; and the evil deeds of the
followers form the subject of Kullavagga IV, 4, 5 and following sections. Our
sections 1, 2 are nearly the same as g 8, 9 there.
119:1 See the note above on IV, 4, 9.
119:2 Pattam nikkuggatu. This phrase is used in the ordinary signification
above, V, 9, 4. It is characteristic of the mildness of early Buddhism that this
should be the only penalty imposed upon a layman. Compare H.O.'s remarks in his
'Buddha, sein Leben, seine Lehre, seine Gemeinde,' pp. 391-393. The house of
such a layman becomes then an agokaro, 'an unlawful resort.' (Kullavagga VIII,
1, 2.)
120:1 Asambhogam samghena karotu. This phrase is used in regard to a Bhikkhu at
Kullavagga I, 25, 1, as the distinctive mark of the Act of Suspension
(Ukkhepaniya-kamma), and there means 'depriving him of his right to eat and
dwell with the other Bhikkhus.' Sambhoge anâpatti at Mahâvagga I, 79, 2 (at the
end), means that it is not an offence for the Bhikkhus to eat and dwell together
with a guilty Bhikkhu under certain conditions there specified. As an Upâsaka
never, under any circumstances, either eats or dwells together with the Bhikkhus
(in Pâkittiya 5 the reference is to sâmaneras), the meaning here must be to make
him one who has no dealings with the Samgha, to withdraw his privilege of
providing food or lodging for the Samgha. The sabhoganam kulam in the 43rd
Pâkittiya has probably nothing to do with this.
120:2 When a Bhikkhu behaves towards the laity in any one of the first five of
these eight ways the Patisâraniya-kamma is to be carried out against him--that
is to say, he has to ask pardon of the layman against whom he has offended. See
I, 20. The whole eight recur below, § 6.
121:1 Literally, 'on that very spot.'
122:1 This is precisely the expression made use of in the converse case, when a
Bhikkhu has offended against the laity. See I, 22, 3.
122:2 Akkayam akkayato patiganhâtu. See the parallel passages in Mahâvagga IX,
1, 9; Kullavagga VII, 3, 6, &c.
122:3 Âyatim samvarâya. So also above of an offending Bhikkhu, IV, 14, 30.
123:1 Samvaram âpaggati. Compare the use of vikappam âpaggeyya in the 8th
Nissaggiya.
123:2 The following paragraphs are precisely the same as those in which the
revocation of the Tagganiya-kamma is described in the reverse case of a Bhikkhu,
above, I, 8.
123:3 Ekamsam uttarâsaṅgam karitvâ. Unless these words have been introduced by
mistake from the corresponding passage in I, 8 (which is not probable), they
show that the uttarâsaṅga (on which see the note on Mahâvagga VIII, 13, 4) was
also worn by laymen. But this is the only passage known to p. 124 us in the
earlier literature in which such a use of it is mentioned or implied. Compare
Rh. D.'s note on the 'Book of the Great Decease,' VI, 26.
124:1 Lomam pâtemi. See the note on Cullavagga I, 6, 1.
followers of Mettiya and Bhummagaka 1. Now Vaddha the Likkhavi went up to the
place where those Bhikkhus were, and on arriving there he said to them, 'My
salutation to you, Sirs!' When he had thus spoken, the Bhikkhus who were
followers of Mettiya and Bhummagaka gave him no reply. And a second and a third
time [he said the same words, and still received no reply].
'Wherein have I offended you, Sirs? Why do you give me no reply?'
'Therein, that you, friend, sit contented while we are being molested by Dabba
the Mallian.'
'But what, Sirs, can I do?'
'If you wished it, friend, to-day even would the Blessed One expel Dabba the
Mallian.'
'But what shall I do, Sirs? What is that it is in my power to do?'
'Come then, friend Vaddha. Do you go up to the place where the Blessed One is,
and when you have come there, say as follows: "This, Lord, is neither fit nor
becoming that the very quarter of the heavens which ought to be safe, secure,
and free from danger,
p. 119
that from that very quarter should arise danger, calamity, and distress--that
where one ought to expect a calm, that just there one should meet a gale!
Methinks the very water has taken fire! My wife has been defiled by Dabba the
Mallian!"'
2. 'Very well, Sirs!' said Vaddha the Likkhavi, accepting the word of the
followers of Mettiya and Bhummagaka. And he went up to the Blessed One [and
spake even as he had been directed].
Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the venerable Dabba the Mallian:
'Are you conscious 1, Dabba, of having done such a thing as this Vaddha says?'
'As my Lord, the Blessed One, knows.'
[And a second, and a third time, the Blessed One asked the same question, and
received the same reply.]
'The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you
have not done it, say you have not.'
'Since I was born, Lord, I cannot call to mind that I have practised sexual
intercourse, even in a dream, much less when I was awake!'
3. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha,
O Bhikkhus, turn the bowl down 2 in respect of Vaddha the Likkhavi,
p. 120
and make him incapable of granting an alms to the Samgha 1.
'There are eight things, O Bhikkhus, which when they characterise an Upâsaka,
the bowl is to be turned down in respect of him;--when he goes about to bring
loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus,
when he goes about to cause the Bhikkhus to want a place of residence, when he
reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and
Bhikkhus;--when he speaks in dispraise of the Buddha,;--when he speaks in
dispraise of the Dhamma;--when he speaks in dispraise of the Samgha. I allow
you, O Bhikkhus, to turn down the bowl in respect of an Upâsaka who is
characterised by these eight things 2.'
4. 'And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet
Bhikkhu is to lay the matter before the Samgha, saying,
p. 121
'"Let the venerable Samgha hear me. Vaddha the Likkhavi has brought a groundless
charge against the venerable Dabba the Mallian of a breach of morality. If the
time seems meet to the Samgha, let the Samgha turn down the bowl as respects
Vaddha the Likkhavi, and make him as one who has no dealings with the Samgha.
'"This is the motion (ñatti).
'"Vaddha the Likkhavi has brought a groundless charge against Dabba the Mallian
of a breach of morality. The Samgha turns down the bowl as respects Vaddha the
Likkhavi, and makes him as one who has no dealings with the Samgha. Whosoever of
the venerable ones approves of the bowl being turned down as regards Vaddha the
Likkhavi, and of making him as one who has no dealings with the Samgha, let him
keep silence. Whosoever approves not thereof, let him speak.
'"The bowl is turned down by the Samgha as regards Vaddha the Likkhavi, he is as
one who has no dealings with the Samgha. The Samgha approves thereof. Therefore
is it silent. Thus do I understand."'
5. Then the venerable Ânanda, having dressed himself early in the morning, went,
duly bowled and robed, to the residence of Vaddha the Likkhavi. And when he had
come there he spake to Vaddha the Likkhavi, and said: 'The bowl, friend Vaddha,
has been turned down by the Samgha as regards you, and you are as one who has no
dealings with the Samgha.' And Vaddha the Likkhavi, on hearing that saying,
immediately 1 fainted and fell.
p. 122
'Then the friends and companions of Vaddha the Likkhavi, and his relatives of
one blood with him, said to him: 'It is enough, friend Vaddha. Weep not, neither
lament. We will reconcile 1 the Blessed One to you, and the Order of Bhikkhus.'
And Vaddha the Likkhavi, with his wife and his children, and with his friends
and companions, and with his relatives of one blood with him, went up, with wet
garments and with streaming hair, to the place where the Blessed One was; and
when he had come there, he cast himself down with his head at the feet of the
Blessed One, and said: 'Sin has overcome me, Lord--even according to my
weakness, according to my folly, according to my unrighteousness--in that
without ground I brought a charge against Dabba the Mallian of a breach of
morality. In respect thereof may my Lord the Blessed One accept the confession I
make of my sin in its sinfulness 2, to the end that I may in future restrain
myself therefrom 3.'
'Verily, O friend Vaddha, sin hath overcome you--even according to your
weakness, and according to your folly, and according to your unrighteousness--in
that you brought without ground against Dabba the Mallian a charge of breach of
morality. But since you, O friend Vaddha, look upon your sin as sin, and make
amends for it as is meet, we do accept at your hands your confession of it. For
this, O friend Vaddha, is the advantage of
p. 123
the discipline of the noble one, that he who looks upon his sin as sin, and
makes amends for it as is meet, he becomes able in future to restrain himself
therefrom 1.'
6. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha
turn up the bowl again as regards Vaddha the Likkhavi, and make him as one who
has dealings with the Samgha.
'There are eight things, O Bhikkhus, which when they characterise an Upâsaka the
bowl should be turned up again as regards him;--when he goes not about to bring
loss of gifts on the Bhikkhus, when he goes not about to bring harm to the
Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of
residence, when he reviles or slanders not the Bhikkhus, when he causes not
divisions between Bhikkhus and Bhikkhus;--when he speaks not in dispraise of the
Buddha;--when he speaks not in dispraise of the Dhamma;--when he speaks not in
dispraise of the Samgha.
7. 'And thus, O Bhikkhus, is the bowl to be turned up 2. That Vaddha the
Likkhavi should go before the Samgha, with his upper robe arranged over one
shoulder 3, and squatting down, and raising
p. 124
his hands with the palms joined together, should speak as follows:
'"The bowl has been turned down against me, Sirs, by the Samgha, and I am become
as one having no dealings with the Samgha. I am conducting myself, Sirs, aright
in accordance thereto, and am broken in spirit 1, and I seek for release; and I
request the Samgha for a turning up again of the bowl."
'And a second time he is to prefer the same request, and a third time he is to
prefer the same request in the same words.
'Then some discreet and able Bhikkhu should lay the matter before the Samgha,
saying,
'"Let the venerable Samgha hear me. The bowl has been turned down by the Samgha
against Vaddha the Likkhavi, and he is conducting himself aright in accordance
thereto, and is broken in spirit, and seeks for release, and requests the Samgha
for a turning up again of the bowl. If the time seems meet to the Samgha, let
the Samgha turn up the bowl again as regards Vaddha the Likkhavi, and make him
as one who has dealings with the Samgha.
'"This is the motion (ñatti).
'"Let the venerable Samgha hear me. The bowl has been turned down (&c., as
before), and he is conducting himself (&c., as before), and he requests the
Samgha (&c., as before). The Samgha turns up again the bowl as regards Vaddha
the Likkhavi, and makes him as one who has dealings with the
p. 125
[paragraph continues] Samgha. Whosoever of the venerable ones approves thereof,
let him keep silence; whosoever approves not thereof, let him speak.
'"The bowl is turned up again by the Samgha as regards Vaddha the Likkhavi, and
he is as one who has dealings with the Samgha. The Samgha approves thereof.
Therefore is it silent. Thus do I understand."'
Footnotes
118:1 These are two of the Khabbaggiya Bhikkhus; and the evil deeds of the
followers form the subject of Kullavagga IV, 4, 5 and following sections. Our
sections 1, 2 are nearly the same as g 8, 9 there.
119:1 See the note above on IV, 4, 9.
119:2 Pattam nikkuggatu. This phrase is used in the ordinary signification
above, V, 9, 4. It is characteristic of the mildness of early Buddhism that this
should be the only penalty imposed upon a layman. Compare H.O.'s remarks in his
'Buddha, sein Leben, seine Lehre, seine Gemeinde,' pp. 391-393. The house of
such a layman becomes then an agokaro, 'an unlawful resort.' (Kullavagga VIII,
1, 2.)
120:1 Asambhogam samghena karotu. This phrase is used in regard to a Bhikkhu at
Kullavagga I, 25, 1, as the distinctive mark of the Act of Suspension
(Ukkhepaniya-kamma), and there means 'depriving him of his right to eat and
dwell with the other Bhikkhus.' Sambhoge anâpatti at Mahâvagga I, 79, 2 (at the
end), means that it is not an offence for the Bhikkhus to eat and dwell together
with a guilty Bhikkhu under certain conditions there specified. As an Upâsaka
never, under any circumstances, either eats or dwells together with the Bhikkhus
(in Pâkittiya 5 the reference is to sâmaneras), the meaning here must be to make
him one who has no dealings with the Samgha, to withdraw his privilege of
providing food or lodging for the Samgha. The sabhoganam kulam in the 43rd
Pâkittiya has probably nothing to do with this.
120:2 When a Bhikkhu behaves towards the laity in any one of the first five of
these eight ways the Patisâraniya-kamma is to be carried out against him--that
is to say, he has to ask pardon of the layman against whom he has offended. See
I, 20. The whole eight recur below, § 6.
121:1 Literally, 'on that very spot.'
122:1 This is precisely the expression made use of in the converse case, when a
Bhikkhu has offended against the laity. See I, 22, 3.
122:2 Akkayam akkayato patiganhâtu. See the parallel passages in Mahâvagga IX,
1, 9; Kullavagga VII, 3, 6, &c.
122:3 Âyatim samvarâya. So also above of an offending Bhikkhu, IV, 14, 30.
123:1 Samvaram âpaggati. Compare the use of vikappam âpaggeyya in the 8th
Nissaggiya.
123:2 The following paragraphs are precisely the same as those in which the
revocation of the Tagganiya-kamma is described in the reverse case of a Bhikkhu,
above, I, 8.
123:3 Ekamsam uttarâsaṅgam karitvâ. Unless these words have been introduced by
mistake from the corresponding passage in I, 8 (which is not probable), they
show that the uttarâsaṅga (on which see the note on Mahâvagga VIII, 13, 4) was
also worn by laymen. But this is the only passage known to p. 124 us in the
earlier literature in which such a use of it is mentioned or implied. Compare
Rh. D.'s note on the 'Book of the Great Decease,' VI, 26.
124:1 Lomam pâtemi. See the note on Cullavagga I, 6, 1.
Cullavagga - Fifth Khandhaka: Chapter 19
1. Now at that time a sheath of felt 2 had come into the possession of the
Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, a sheath.'
The Bhikkhus considered whether a sheath was a thing which each one might keep
for himself, or a thing which ought to be handed over from time to time by one
Bhikkhu to another.'
p. 117
'A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over 1.'
Now at that time the Khabbaggiya Bhikkhus used to eat lying on decorated divans.
People murmured, &c saying, 'Like those still living in the pleasures of the
world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to eat lying on decorated divans 2. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu was sick, and when eating he was not able to
hold his bowl in his hand.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a stand for the bowl 3.'
Now at that time the Khabbaggiya Bhikkhus used to eat out of one dish, to drink
out of one vessel, and to lie on one bed, one coverlet, or one mat 4.
The people murmured, &c. . . . .
They told this matter to the Blessed One.
p. 118
'You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall
be guilty of a dukkata.'
Footnotes
116:2 Namatakam. See V, 11, 1.
117:1 Na adhitthâtabbam na vikappetabbam. That is, it is always to be kept as
common property of the Samgha (Samghika). See Mahâvagga VIII, 20, 2, where the
same expressions occur.
117:2 Âsittaktlpadhânam nâma tamba-lohena vâ ragatena vâ katâya pelâya (MS.
belâya) etam adhivakanam. The use of an ubhato-lohitakûpadhânam is condemned,
among other things of a like kind, in the Magghima Sîla, § 5 (Rh. D.'s 'Buddhist
Suttas,' p. 193), and above, Mahâvagga V, 10, 2.
117:3 Malorikâ ti dandâdhârako vukkati.
Yatthi-âdhâraka-pannâ-dhâraka-pakkhita-pitthâni pi etth’ eva pavitthâni.
Âdhâraka-samkhepana-gamanato hi patthâya khiddam viddham pi aviddham pi vattati
yeva (B.).
117:4 All these words have already occurred above at Cullavagga I. 13, 1.
'Sitting on one seat' is there added to the list.
Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, a sheath.'
The Bhikkhus considered whether a sheath was a thing which each one might keep
for himself, or a thing which ought to be handed over from time to time by one
Bhikkhu to another.'
p. 117
'A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over 1.'
Now at that time the Khabbaggiya Bhikkhus used to eat lying on decorated divans.
People murmured, &c saying, 'Like those still living in the pleasures of the
world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to eat lying on decorated divans 2. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu was sick, and when eating he was not able to
hold his bowl in his hand.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a stand for the bowl 3.'
Now at that time the Khabbaggiya Bhikkhus used to eat out of one dish, to drink
out of one vessel, and to lie on one bed, one coverlet, or one mat 4.
The people murmured, &c. . . . .
They told this matter to the Blessed One.
p. 118
'You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall
be guilty of a dukkata.'
Footnotes
116:2 Namatakam. See V, 11, 1.
117:1 Na adhitthâtabbam na vikappetabbam. That is, it is always to be kept as
common property of the Samgha (Samghika). See Mahâvagga VIII, 20, 2, where the
same expressions occur.
117:2 Âsittaktlpadhânam nâma tamba-lohena vâ ragatena vâ katâya pelâya (MS.
belâya) etam adhivakanam. The use of an ubhato-lohitakûpadhânam is condemned,
among other things of a like kind, in the Magghima Sîla, § 5 (Rh. D.'s 'Buddhist
Suttas,' p. 193), and above, Mahâvagga V, 10, 2.
117:3 Malorikâ ti dandâdhârako vukkati.
Yatthi-âdhâraka-pannâ-dhâraka-pakkhita-pitthâni pi etth’ eva pavitthâni.
Âdhâraka-samkhepana-gamanato hi patthâya khiddam viddham pi aviddham pi vattati
yeva (B.).
117:4 All these words have already occurred above at Cullavagga I. 13, 1.
'Sitting on one seat' is there added to the list.
Cullavagga - Fifth Khandhaka: Chapter 18
1. Now at that time the Khabbaggiya Bhikkhus separated themselves from the mats
on which they sat down for four months 5.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to separate yourselves for four months from the mats
on which you sit
p. 116
down. Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus lay down to sleep on beds scattered
over with flowers.
People who came on a visit to the Vihâras saw it, and murmured, &c., saying,
'Like those who still live in the pleasures of the world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to sleep on beds scattered over with flowers.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time people came to the Ârâma, bringing perfumes and garlands. The
Bhikkhus, fearing to offend, would not accept them.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus; to accept the perfume, and to apply it to the door for
a space of five finger-breadths 1; and to accept the flowers, and put them on
one side in the Vihâra.'
Footnotes
115:5 Compare the 2nd Nissaggiya.
116:1 Kavâte pañkaṅgulikam dâtum, on which Buddhaghosa has no note. This measure
occurs in Gâtaka I, 166, 192; Fausböll's 'Five Gâtakas' 6; and Mahâvamsa, p.
193.
on which they sat down for four months 5.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to separate yourselves for four months from the mats
on which you sit
p. 116
down. Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Khabbaggiya Bhikkhus lay down to sleep on beds scattered
over with flowers.
People who came on a visit to the Vihâras saw it, and murmured, &c., saying,
'Like those who still live in the pleasures of the world.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to sleep on beds scattered over with flowers.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time people came to the Ârâma, bringing perfumes and garlands. The
Bhikkhus, fearing to offend, would not accept them.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus; to accept the perfume, and to apply it to the door for
a space of five finger-breadths 1; and to accept the flowers, and put them on
one side in the Vihâra.'
Footnotes
115:5 Compare the 2nd Nissaggiya.
116:1 Kavâte pañkaṅgulikam dâtum, on which Buddhaghosa has no note. This measure
occurs in Gâtaka I, 166, 192; Fausböll's 'Five Gâtakas' 6; and Mahâvamsa, p.
193.
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