1. Now at that time the Bhikkhus used to bathe anywhere all over the Ârâma, and
the Ârâma became muddy.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, a pool (at the entrance to the Ârâma).'
The pool was public, and the Bhikkhus were ashamed to bathe in it.
'I allow you, O Bhikkhus, to surround it with enclosures of three kinds--brick
walls, stone walls, and wooden fences 1.'
The pool became muddy.
'I allow you, O Bhikkhus, to flag it with three kinds of flooring--brick
flooring, stone flooring, or wooden flooring.'
The water settled.
'I allow you, O Bhikkhus, a drain.'
Now at that time the Bhikkhus' limbs became cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make use of a towel 2, and to wipe the water off
with a cloth.'
2. Now at that time a certain Upâsaka was desirous of making a tank for the use
of the Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, a tank.'
The sides of the tank fell in 3.
p. 115
'I allow you, O Bhikkhus, to line the tank with facing of three kinds--brick
facing, stone facing, and wooden facing.'
They found difficulty 1 in getting into it.
'I allow you, O Bhikkhus, flights of stairs of three kinds--brick steps, stone
steps, and wooden steps.'
While going up them, they fell down.
'I allow you, O Bhikkhus, a balustrade.'
The water in the tank became stale.
'I allow you, O Bhikkhus, the use of pipes to lay on the water 2, and to drain
the water off 3.'
Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a
nillekha 4 roof for the use of the Samgha.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, a bath-room with such a roof to it.'
Footnotes
114:1 So also the closing words of V, 14, 3.
114:2 Udaka-puñkhani. This is also mentioned in the Old Commentary on the 86th
Pâkittiya. The verb recurs in the same Sense below, VI, 3, I.
114:3 Kûlam luggati. See V, 16, 2.
115:1 Vihaññanti. See V, 11, 6.
115:2 Udakâyatikan ti udakassa âgamana-mattikam (B.). Compare âyataka at IX, 1,
3.
115:3 See above our note on V, 14, 3.
115:4 Nillekha-gantâgharam nâma âviddha-pakkha-pisakam vukkati. Gopânasînam
upari-mandale pakkha-pâsake thapetvâ kata-kûta-kkhadanass’ etam nâmam (B.).
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 16
1. Now at that time the Bhikkhus in the bath-room put the robes down on the
ground, and the robes became dirty.
p. 111
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a
string to hang your robes on 1.'
When rain fell, it fell over the robes.
'I allow you, O Bhikkhus, to have a hall to the bath-room.'
The basement of the bath-room hall was too low [&c., as in 11. 6; 14. 2 as to
basement, roof-facing, stairs, and balustrade, followed by the closing words of
11. 6 and 14. 2, down to the end].
2. Now at that time the Bhikkhus were afraid 2 to do service to one another,
both when in the bath-room and in the water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, three kinds of coverings--the covering of the
bath-room, the covering of the water, and the covering by clothes 3.'
Now at that time there was no water in the bath-room.
They told this matter to the Blessed One. I allow, O Bhikkhus, a well.'
The facing of the well fell in 4.
'I allow you, O Bhikkhus, to line the well with
p. 112
facings of three kinds 1--brick facing, stone facing, and wooden facing.'
[Then follow the paragraphs as to the high basement, the facing of the roof, the
stairs, and the balustrade, as in 11. 6; 14. 2; and above, § 1 2.]
Now at that time the Bhikkhus drew water with jungle-rope 3, or with their
waistbands.
'I allow you, O Bhikkhus, the use of a string rope to draw water with.'
Their hands were hurt (by the rope).
'I allow you, O Bhikkhus, the use of a long pole balanced as a lever 4, of a
bullock machine 5, or of a wheel and axle 6.'
p. 113
A number of pots were broken.
'I allow you, O Bhikkhus, water-vessels 1 of three kinds--brass pots, wooden
pots, and skins 2.'
Now at that time the Bhikkhus, when drawing water in the open air, suffered from
heat and cold.
'I allow you, O Bhikkhus, to build a shed over the well 3.'
Straw and plaster fell into the building over the well.
'I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within
and without; and I allow the use of whitewash, blacking, red-colouring, wreath
work, creeper work, cupboards, bamboos to hang robes on, and strings to hang
robes on.'
The well was uncovered, and it was littered over with grass, and plaster, and
dirt.
'I allow you, O Bhikkhus, a lid 4 to the well.'
Water-vessels were found wanting.
'I allow you, O Bhikkhus, the use of troughs 5 and basons.'
Footnotes
111:1 So also above, 11. 6 (at the end), and 14. 2 (at the end).
111:2 On account of the rule laid down in chapter 15.
111:3 This rule abrogates that laid down in chapter 15, so far as regards
bathing and shampooing. Buddhaghosa says accordingly, Tisso patikkhâdayo ti.
Ettha gantâghara-patikkhâdi ka udakapatikkhâdi ka parikammam karontass’ eva
vattati, sesesu abhivâdanâdisu na vattati. Vattha-patikkhâdi sabba-kammesu
vattati.
111:4 Kûlam luggati. (The reading is not without doubt.) Compare Paluggati. The
same expression occurs below, V, 17, 2; and luggati at Mahâvagga VIII, 21, 1.
112:1 Kinitum tayo kaye. See our note 4 above on V, 14, 3, and the passages
there quoted. The whole passage occurs V, 11, 6.
112:2 All this refers doubtless to the kind of shed or portico to be erected
over the well. (See below.) One would expect that the formal licence for such a
mandapa would have been inserted here in due course as above, 11. 6, for the
Kathina-sâlâ.
112:3 This is the usual Anglo-Indian term for the creepers so commonly used for
such purposes. The Pâli word is vallikâ, which occurs in a different sense at V,
2, I.
112:4 Tulâ. This is the ordinary and simple machine, so common in all countries
where irrigation is carried on, for raising water from canals or from shallow
wells. Buddhaghosa says here: Tulan ti pannikânam viya udaka abbhâhana-tulâ.
Pannika is 'florist' (see Gâtaka I, 411, II, 180). Abbhâhana must be wrong (see
Sutta Nipâta III, 8, 8); possibly abbhâvâhana is the correct reading.
112:5 The name of this machine is spelt differently in the MSS. (karakataṅka the
Sinhalese MS., and karakadaka the Burmese MSS.), and the reading is doubtful.
Buddhaghosa says: Dakadakatako (sic! In the next note but two the same MS. reads
katadakatake) vukkati gone vâ yogetvâ hatthehi vâ gahetvâ dîgha-varattâdîhi
âkaddhana-yantam. We can only say negatively that the word can have nothing to
do either with karkataka, a hook in the form of a crab's claw; or with
kara-kantaka, finger-nail.
112:6 Kakkavattakam, on which Buddhaghosa has the unintelligible note
arahatta(!)-ghati-yantam.
113:1 Vârake. The spelling of this word in Childers's Dictionary (varâko) is a
misprint. Both the passages he quotes read vârako. Other water-vessels, besides
these three, are allowed by the closing rule of this chapter.
113:2 Kamma-khandam nâma tûlâya vâ katadakatake vâ yogetabbam kamma-bhâganam
(B.). The rendering adopted by Childers from Turnour (Mahâvamsa, p. 3) is
therefore incorrect.
113:3 The following passage has already occurred above, V, 11, 6 and V, 14, 3.
113:4 Apidhânam. See Mahâvagga VI, 12, 2.
113:5 Udaka-donim. At Jâtaka I, 450, such a doni is said to have been made out
of the trunk of a tree. Compare the use of mattikâ-donikam at V, 14, 3.
ground, and the robes became dirty.
p. 111
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a
string to hang your robes on 1.'
When rain fell, it fell over the robes.
'I allow you, O Bhikkhus, to have a hall to the bath-room.'
The basement of the bath-room hall was too low [&c., as in 11. 6; 14. 2 as to
basement, roof-facing, stairs, and balustrade, followed by the closing words of
11. 6 and 14. 2, down to the end].
2. Now at that time the Bhikkhus were afraid 2 to do service to one another,
both when in the bath-room and in the water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, three kinds of coverings--the covering of the
bath-room, the covering of the water, and the covering by clothes 3.'
Now at that time there was no water in the bath-room.
They told this matter to the Blessed One. I allow, O Bhikkhus, a well.'
The facing of the well fell in 4.
'I allow you, O Bhikkhus, to line the well with
p. 112
facings of three kinds 1--brick facing, stone facing, and wooden facing.'
[Then follow the paragraphs as to the high basement, the facing of the roof, the
stairs, and the balustrade, as in 11. 6; 14. 2; and above, § 1 2.]
Now at that time the Bhikkhus drew water with jungle-rope 3, or with their
waistbands.
'I allow you, O Bhikkhus, the use of a string rope to draw water with.'
Their hands were hurt (by the rope).
'I allow you, O Bhikkhus, the use of a long pole balanced as a lever 4, of a
bullock machine 5, or of a wheel and axle 6.'
p. 113
A number of pots were broken.
'I allow you, O Bhikkhus, water-vessels 1 of three kinds--brass pots, wooden
pots, and skins 2.'
Now at that time the Bhikkhus, when drawing water in the open air, suffered from
heat and cold.
'I allow you, O Bhikkhus, to build a shed over the well 3.'
Straw and plaster fell into the building over the well.
'I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within
and without; and I allow the use of whitewash, blacking, red-colouring, wreath
work, creeper work, cupboards, bamboos to hang robes on, and strings to hang
robes on.'
The well was uncovered, and it was littered over with grass, and plaster, and
dirt.
'I allow you, O Bhikkhus, a lid 4 to the well.'
Water-vessels were found wanting.
'I allow you, O Bhikkhus, the use of troughs 5 and basons.'
Footnotes
111:1 So also above, 11. 6 (at the end), and 14. 2 (at the end).
111:2 On account of the rule laid down in chapter 15.
111:3 This rule abrogates that laid down in chapter 15, so far as regards
bathing and shampooing. Buddhaghosa says accordingly, Tisso patikkhâdayo ti.
Ettha gantâghara-patikkhâdi ka udakapatikkhâdi ka parikammam karontass’ eva
vattati, sesesu abhivâdanâdisu na vattati. Vattha-patikkhâdi sabba-kammesu
vattati.
111:4 Kûlam luggati. (The reading is not without doubt.) Compare Paluggati. The
same expression occurs below, V, 17, 2; and luggati at Mahâvagga VIII, 21, 1.
112:1 Kinitum tayo kaye. See our note 4 above on V, 14, 3, and the passages
there quoted. The whole passage occurs V, 11, 6.
112:2 All this refers doubtless to the kind of shed or portico to be erected
over the well. (See below.) One would expect that the formal licence for such a
mandapa would have been inserted here in due course as above, 11. 6, for the
Kathina-sâlâ.
112:3 This is the usual Anglo-Indian term for the creepers so commonly used for
such purposes. The Pâli word is vallikâ, which occurs in a different sense at V,
2, I.
112:4 Tulâ. This is the ordinary and simple machine, so common in all countries
where irrigation is carried on, for raising water from canals or from shallow
wells. Buddhaghosa says here: Tulan ti pannikânam viya udaka abbhâhana-tulâ.
Pannika is 'florist' (see Gâtaka I, 411, II, 180). Abbhâhana must be wrong (see
Sutta Nipâta III, 8, 8); possibly abbhâvâhana is the correct reading.
112:5 The name of this machine is spelt differently in the MSS. (karakataṅka the
Sinhalese MS., and karakadaka the Burmese MSS.), and the reading is doubtful.
Buddhaghosa says: Dakadakatako (sic! In the next note but two the same MS. reads
katadakatake) vukkati gone vâ yogetvâ hatthehi vâ gahetvâ dîgha-varattâdîhi
âkaddhana-yantam. We can only say negatively that the word can have nothing to
do either with karkataka, a hook in the form of a crab's claw; or with
kara-kantaka, finger-nail.
112:6 Kakkavattakam, on which Buddhaghosa has the unintelligible note
arahatta(!)-ghati-yantam.
113:1 Vârake. The spelling of this word in Childers's Dictionary (varâko) is a
misprint. Both the passages he quotes read vârako. Other water-vessels, besides
these three, are allowed by the closing rule of this chapter.
113:2 Kamma-khandam nâma tûlâya vâ katadakatake vâ yogetabbam kamma-bhâganam
(B.). The rendering adopted by Childers from Turnour (Mahâvamsa, p. 3) is
therefore incorrect.
113:3 The following passage has already occurred above, V, 11, 6 and V, 14, 3.
113:4 Apidhânam. See Mahâvagga VI, 12, 2.
113:5 Udaka-donim. At Jâtaka I, 450, such a doni is said to have been made out
of the trunk of a tree. Compare the use of mattikâ-donikam at V, 14, 3.
Cullavagga - Fifth Khandhaka: Chapter 15
1. Now at that time the Bhikkhus, when naked 2, saluted one another, and
received salutes; did service to one another, and received services; gave to one
another, and accepted; ate, both hard food and soft; tasted; and drank.
They told this matter to the Blessed One.
'A man, O Bhikkhus, when naked, is not to give salutations, nor receive them; is
not to do services, nor to accept them 3; is not to give, nor to receive; is not
to eat either hard or soft; is not to taste; is not to drink. Whosoever does so,
shall be guilty of a dukkata.'
Footnotes
110:2 That is, while in the Gantâghara, which explains the otherwise
inexplicable fact of this chapter being inserted here instead of at the
commencement of 16. 2.
110:3 In Mahâvagga I, 25, 13, services are to be rendered to a Bhikkhu who is in
the bath. This is permitted by 16. 2 below.
received salutes; did service to one another, and received services; gave to one
another, and accepted; ate, both hard food and soft; tasted; and drank.
They told this matter to the Blessed One.
'A man, O Bhikkhus, when naked, is not to give salutations, nor receive them; is
not to do services, nor to accept them 3; is not to give, nor to receive; is not
to eat either hard or soft; is not to taste; is not to drink. Whosoever does so,
shall be guilty of a dukkata.'
Footnotes
110:2 That is, while in the Gantâghara, which explains the otherwise
inexplicable fact of this chapter being inserted here instead of at the
commencement of 16. 2.
110:3 In Mahâvagga I, 25, 13, services are to be rendered to a Bhikkhu who is in
the bath. This is permitted by 16. 2 below.
Cullavagga - Fifth Khandhaka: Chapter 14
1. Now at that time at Vesâlî a regular service of sweet food had been
established, the laity taking the duty in turns. The Bhikkhus, eating the sweet
food, became very sick with superfluity of humors in their body 5.
Now Gîvaka Komârabhakka went to Vesâlî on
p. 104
prescribe, O Bhikkhus, the use of the cloister and of the bath-room.'
2. Now at that time the Bhikkhus walked up and down on a cloister on uneven
ground; and their feet were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it level.'
The cloister had too low a basement, and was inundated with water 1.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement.'
The facing of the basement fell in 2.
'I allow you, O Bhikkhus, the use of facing of three kinds--brick facing, stone
facing, and wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds--brick stairs, stone
stairs, and wooden stairs.'
As they were going up them, they fell off.
'I allow you, O Bhikkhus, the use of a balustrade.'
Now at that time the Bhikkhus, when walking up and down in the cloister, fell
down.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to provide a railing 3 for the cloister.'
p. 105
Now at that time the Bhikkhus, when walking up and down in the open air, were
distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall for the cloister 1,'
Straw and plaster fell (from the walls and roof) into the cloister-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins),
and then plaster them. (And I allow the use of) whitewash, and blacking, and red
colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and
bamboos to hang robes on, and strings to hang robes on.'
3. [The whole of the above, from the basement down to the balustrade, is
repeated of the hot-bath house.]
The bath house had no door.
'I allow you, O Bhikkhus, the use of a door, with door-posts and lintel 2, with
hollows like a mortar (for the door to revolve in 3), with projections to
p. 106
revolve in those hollows 1, with rings on the door for, the bolt to work along
in 2, with a block of wood fixed unto the edge of the door-post and containing a
cavity for the bolt to go into (called the monkey's head 3), with a pin 4 (to
secure the bolt by), with a connecting bolt 5, with a key-hole 6, with a hole
for the string with which the door can be closed, and with a string for that
purpose 7.'
p. 107
The lower part of the wattle and daub wall 1 of the bath-room decayed (through
damp).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks
2).'
The bath-room had no chimney 3.
'I allow you, O Bhikkhus, the use of a chimney.'
Now at that time the Bhikkhus made a fire-place in the middle of a small
bath-room, and there was no room to get to (the bath).
'I allow you, O Bhikkhus, to make the fire-place at one side of a small
bath-room, and in the middle of a large one 4.'
The fire in the bath-room scorched their faces.
'I allow you, O Bhikkhus, the use of clay to spread over your faces 5.'
They moistened the clay in their hands.
'I allow you, O Bhikkhus, the use of a trough to moisten the clay in 6.'
p. 108
The clay had a bad smell.
'I allow you, O Bhikkhus, to scent it.'
The fire in the bath-room scorched their bodies.
'I allow you, O Bhikkhus, to have water poured over you.'
They poured the water out of dishes and alms-bowls.
'I allow you, O Bhikkhus, a stand for the water, and saucers 1 to pour it from.'
A bath-room with a thatched roof did not produce perspiration.
'I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins 2), and
to plaster it within and without.'
The bath-room became swampy.
'I allow you, O Bhikkhus, to lay the floor with flooring of three kinds--brick
flooring, stone flooring, and wooden flooring.'
It still became swampy.
'I allow you, O Bhikkhus, to wash the floor.'
The water settled on the floor.
'I allow you, O Bhikkhus, the use of a drain to carry off the water 3.'
Now at that time the Bhikkhus sat in the bath-room on the ground, and they had
pins and needles in their limbs 4.
p. 109
'I allow you, O Bhikkhus, the use of stools for the bath-room.'
Now at that time the bath-room had no enclosure.
'I allow you, O Bhikkhus, to enclose it with three kinds of enclosures--brick
walls, and stone walls, and wooden fences.'
4. There was no antechamber 1 (in which the water could be kept).
'I allow you, O Bhikkhus, to have an antechamber.'
The basement of the antechamber was too low, and it was inundated with water
[and so on, as in II. 6, and in the last section down to the end of the
description of the door, followed by the closing words of II. 6 and of § 2 from
'straw and plaster fell, &c.,' down to 'cupboards 2'].
5. The cell 3 became swampy.
'I allow you, O Bhikkhus, to spread gravel 4 over it.'
p. 110
They did not succeed in getting any 1.
'I allow you, O Bhikkhus, to flag it with stone.'
The water settled on the floor.
'I allow you, O Bhikkhus, to have a drain to it.'
Footnotes
102:5 Abhisannakâyâ ti semhâdi-dos’-ussanna-kâyâ (B.). This word has already
occurred at Mahâvagga VI, 14, 7, where Buddhaghosa's explanation is much the
same. See also Mahâvagga VIII, 1, 30.
p. 103
some business or other. And on seeing the Bhikkhus very sick with superfluity of
humors, he went up to where the Blessed One was; and when he had come there, he
saluted the Blessed One and took his seat on one side. And when so seated he
said to the Blessed One: 'The Bhikkhus, Lord are now very sick with superfluity
of humors. It would be well if the Blessed One were to prescribe, Lord for the
Bhikkhus the use of the cloister 1 and of the bath-room 2. Thus will the
Bhikkhus become convalescent.'
Then the Blessed One instructed, and aroused, and incited, and gladdened Gîvaka
Komârabhakka with religious discourse. And Gîvaka Komârabhakka; so instructed,
and incited, and aroused, and gladdened with religious discourse, arose from his
seat and saluted the Blessed One, and keeping him on his right hand as he passed
him, departed thence. And the Blessed One, on that occasion and in that
connection, convened an assembly of the Bhikkhu-samgha, and addressed the
Bhikkhus, and said, 'I
103:1 Kaṅkama. A straight piece of ground cleared and levelled for the purpose
of walking up and down upon for exercise and meditation. See our note on this
word at Mahâvagga V, 1, 14.
103:2 Gantâghara. See our note above on Mahâvagga I, 25, 12. It was not
ordinarily used for cold baths, which were taken in the rivers or tanks, but for
a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or
administering which is not as yet certain. Several Bhikkhus took the bath at the
same time, but it is not likely that they got into the water (though the
expression uttarati is used, loc. cit., of their leaving the bath), as they
scarcely would have made vessels large enough to contain a man. It rather seems
that they sat on stools close to a large fire, and had water poured over them.
The use of this kind of bath is forbidden to the Bhikkhunîs at Kullavagga X, 27,
4.
104:1 All the following paragraphs are the same as above, V, 11, 6, where see
our notes.
104:2 As we have pointed out above, in our note on Mahâvagga V, 1, 14, it is not
probable that the Kaṅkama at first had a roof and stairs and balustrade. These
were later improvements.
104:3 Vedikâ. See Mahâ-sudassana Sutta I, 60, and Rh. D.'s note there ('Buddhist
Suttas,' p. 262), and below, VI, 2, 2.
105:1 Kaṅkamana-sâla, already referred to at Mahâvagga III, 5.
105:2 Pittha-samghâtam. See Childers under saṅghâta, and the Samanta Pâsâdikâ on
the 19th Pâkittiya. Kavâta-pittha occurs in Mahâvagga I, 25, 15, and in the
Samanta Pâsâdikâ on Pâkittiya 19 (compare upari-pitthiti at Kullavagga VIII, 1,
1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has
nothing on them, either here or there; and they were probably therefore in quite
common use even in his day. The whole of this paragraph recurs below, VI, 3, 7.
105:3 Udukkhalikam. Presumably the door had no hinges, but the upper and lower
ends of one side projected into hollows pre-pared for them in the lintel and the
threshold. This suggestion is confirmed by the connection in which these words
are used at VI, 2, I.
106:1 Uttara-pâsakam. See the last note. Pâsaka recurs also in the next but one.
Compare aggala-pâsaga in Ayâraṅga Sutta II, 1, 5, 2.
106:2 Aggala-vatti nâma dvâra-bâhâye samappamâno yeva aggalatthambho vukkati
yattha tîni kattâri khiddâni katvâ sûkiyo denti (B.).
106:3 Kapi-sîsakam nâma dvâra-bâham vigghitva tattha pavesito aggala-pâsako
vukkati (B.). The word recurs in the Mahâ-parinibbâna Sutta V, 32, where it is
said of Ânanda that he kapisîsakam âlambitvâ atthâsi, just as in the
Mahâ-sudassana Sutta II, 24 it is said of the queen under similar circumstances
that she dvâra-bâham âlambitvâ atthâsi. Buddhaghosa's commentary on the word in
the former of these two passages is given by Rh. D. in his note at p. 95 of the
'Buddhist Suttas.'
106:4 Sûkikâ ti tattha (that is, kapi-sîsake) magghe khiddam katvâ pavesitâ
(B.). Apparently a pin to pass through the monkey's head so as to secure the
bolt in its place after it has been shot into the cavity. See the next note and
below, VI, 2, I.
106:5 Ghatikâ ti upari-yogitâ (B.). At Gâtaka I, 360 (compare Kullavagga IX, 1,
2), we are told of a man who dvârâni pidahanto sabba-dvâresu sûkighatikâdayo
datvâ talam (sic, query tâlam) abhiruhitvâ tattha pi dvâram pidahitvâ nisîdi. As
the principal bolt was probably called aggala (unless that were the name for the
whole machinery), this was some smaller bolt. And in Kullavagga VIII, 1, I an
instance is given of a man undoing the bolt (ghatikam ugghâtetvâ) of an
uninhabited vihâra, such as is referred to in VI, 2, I.
106:6 Tâlakkhiddam. See the end of VI, 2, 1, and Childers under the word tâlo.
Buddhaghosa says nothing. The word tâla occurs in the last note.
106:7 Âviñkhana-kkhiddam âviñkhana-raggum. These are said in VI, 2, 1 to be
necessary because the door could not be put p. 107 to, and doubtless have the
meaning above assigned to them. Âviñki (or âviñgi?) at Sutta-vibhaṅga,
Samghâdisesa II, 4, 9, means he drew towards himself; and Âviñkanâ (âviñganâ?),
ibid. II, 2, 2, is used as an equivalent of âkaddhanâ, which is much the same
thing.
107:1 Kudda-pâdo. Compare Rh. D.'s note on Mahâ-parinibbâna Sutta V, 41. The
phrase recurs below of Vihâras at VI, 3, 4.
107:2 Mandalikam kâtun ti nîka-vatthukam kinitum (B.). Kinâti is the technical
word for laying bricks one above another; the comment therefore means 'to line
or face the lower part with bricks.' (Compare pokkharaniyo itthikâhi kinitum at
Mahâsudassana Sutta I, 58; Rh. D.'s 'Buddhist Suttas,' p. 262, 'to face the
ponds with bricks or tiles;' and on facing a well below, V, 16, 2.)
107:3 Dhûma-nettan ti dhûma-nikkhamana-khiddam (B.). The word is used of a
surgical instrument at Mahâvagga VI, 13, 2.
107:4 A similar paragraph occurs below, VI, 3, 3, of Vihâras.
107:5 Mukha-mattikam. See our note 4 on Mahâvagga I, 25, 12.
107:6 Mattikâ-donikam. See the last words of V, 16, 2.
108:1 Sarâvakam. See Mahâvagga VI, 12, I, and Gâtaka, vol. i, p. 8.
108:2 Ogumphetvâ. See above, V, II, 6, and our note there.
108:3 Udaka-niddhamanam. See Gâtaka I, 175, 409, 425, 489, in which passages an
entrance to, or an exit from, a palace or a city is effected respectively
niddhamana-mukhena, niddhamana-dvârena, niddhamanena, and niddhamana-maggena.
Our phrase here recurs below, V, 35, 4.
108:4 Gattâni kanduvanti. Gattâni is nominative, not accusative. Compare
Mahâvagga VI, 14, 5, where kanduvati is used in the neuter sense. ('The sore was
irritable!)
109:1 Kotthako. This word means a room without a window; and it is used either
of 1. 'a room over a gateway,' or 2. 'a room used as a store-room.' (Compare
Mahâvagga III, 5, 6, 9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, I,
2; and Gâtaka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs
below, V, 35, 4, of the kotthaka to a privy; and the two passages taker together
show that an entrance room or passage, a porch or ante-chamber, is meant, in
which the water was kept ready for use For that reason this particular kind of
kotthaka is elsewhere called, in both connections, udaka-kotthaka (Mahâvagga VI,
14, 3, of the bath-room--where see Buddhaghosa's note quoted in our 'Vinaya
Texts,' vol. ii, p. 57--and Dhammapada, p. 103, of the privy). Buddhaghosa
explains it here by dvâra-kotthako; and it occurs again below, VIII, 8, 2, in
the same sense.
109:2 The last two items in § 2 are supplied for this case also in the next
chapter but one.
109:3 Parivena is doubtless here, and below at VIII, 8, 2 in the same
connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa
says nothing here, but gives a note below, V, 35, 4.
109:4 Marumba. This word occurs-in a description of different kinds of earths in
the Old Commentary on the 10th Pâkittiyap. 110 (Sutta-vibhaṅga, Pâkittiya X, 2,
I); and in a similar connection at Dîpavamsa XIX, 2. Also below, V, 35, 4, VI,
3, 8.
110:1 Na pariyâpunanti. See the use of this phrase at Cullavagga V, 5, 2.
established, the laity taking the duty in turns. The Bhikkhus, eating the sweet
food, became very sick with superfluity of humors in their body 5.
Now Gîvaka Komârabhakka went to Vesâlî on
p. 104
prescribe, O Bhikkhus, the use of the cloister and of the bath-room.'
2. Now at that time the Bhikkhus walked up and down on a cloister on uneven
ground; and their feet were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it level.'
The cloister had too low a basement, and was inundated with water 1.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement.'
The facing of the basement fell in 2.
'I allow you, O Bhikkhus, the use of facing of three kinds--brick facing, stone
facing, and wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds--brick stairs, stone
stairs, and wooden stairs.'
As they were going up them, they fell off.
'I allow you, O Bhikkhus, the use of a balustrade.'
Now at that time the Bhikkhus, when walking up and down in the cloister, fell
down.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to provide a railing 3 for the cloister.'
p. 105
Now at that time the Bhikkhus, when walking up and down in the open air, were
distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall for the cloister 1,'
Straw and plaster fell (from the walls and roof) into the cloister-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins),
and then plaster them. (And I allow the use of) whitewash, and blacking, and red
colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and
bamboos to hang robes on, and strings to hang robes on.'
3. [The whole of the above, from the basement down to the balustrade, is
repeated of the hot-bath house.]
The bath house had no door.
'I allow you, O Bhikkhus, the use of a door, with door-posts and lintel 2, with
hollows like a mortar (for the door to revolve in 3), with projections to
p. 106
revolve in those hollows 1, with rings on the door for, the bolt to work along
in 2, with a block of wood fixed unto the edge of the door-post and containing a
cavity for the bolt to go into (called the monkey's head 3), with a pin 4 (to
secure the bolt by), with a connecting bolt 5, with a key-hole 6, with a hole
for the string with which the door can be closed, and with a string for that
purpose 7.'
p. 107
The lower part of the wattle and daub wall 1 of the bath-room decayed (through
damp).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks
2).'
The bath-room had no chimney 3.
'I allow you, O Bhikkhus, the use of a chimney.'
Now at that time the Bhikkhus made a fire-place in the middle of a small
bath-room, and there was no room to get to (the bath).
'I allow you, O Bhikkhus, to make the fire-place at one side of a small
bath-room, and in the middle of a large one 4.'
The fire in the bath-room scorched their faces.
'I allow you, O Bhikkhus, the use of clay to spread over your faces 5.'
They moistened the clay in their hands.
'I allow you, O Bhikkhus, the use of a trough to moisten the clay in 6.'
p. 108
The clay had a bad smell.
'I allow you, O Bhikkhus, to scent it.'
The fire in the bath-room scorched their bodies.
'I allow you, O Bhikkhus, to have water poured over you.'
They poured the water out of dishes and alms-bowls.
'I allow you, O Bhikkhus, a stand for the water, and saucers 1 to pour it from.'
A bath-room with a thatched roof did not produce perspiration.
'I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins 2), and
to plaster it within and without.'
The bath-room became swampy.
'I allow you, O Bhikkhus, to lay the floor with flooring of three kinds--brick
flooring, stone flooring, and wooden flooring.'
It still became swampy.
'I allow you, O Bhikkhus, to wash the floor.'
The water settled on the floor.
'I allow you, O Bhikkhus, the use of a drain to carry off the water 3.'
Now at that time the Bhikkhus sat in the bath-room on the ground, and they had
pins and needles in their limbs 4.
p. 109
'I allow you, O Bhikkhus, the use of stools for the bath-room.'
Now at that time the bath-room had no enclosure.
'I allow you, O Bhikkhus, to enclose it with three kinds of enclosures--brick
walls, and stone walls, and wooden fences.'
4. There was no antechamber 1 (in which the water could be kept).
'I allow you, O Bhikkhus, to have an antechamber.'
The basement of the antechamber was too low, and it was inundated with water
[and so on, as in II. 6, and in the last section down to the end of the
description of the door, followed by the closing words of II. 6 and of § 2 from
'straw and plaster fell, &c.,' down to 'cupboards 2'].
5. The cell 3 became swampy.
'I allow you, O Bhikkhus, to spread gravel 4 over it.'
p. 110
They did not succeed in getting any 1.
'I allow you, O Bhikkhus, to flag it with stone.'
The water settled on the floor.
'I allow you, O Bhikkhus, to have a drain to it.'
Footnotes
102:5 Abhisannakâyâ ti semhâdi-dos’-ussanna-kâyâ (B.). This word has already
occurred at Mahâvagga VI, 14, 7, where Buddhaghosa's explanation is much the
same. See also Mahâvagga VIII, 1, 30.
p. 103
some business or other. And on seeing the Bhikkhus very sick with superfluity of
humors, he went up to where the Blessed One was; and when he had come there, he
saluted the Blessed One and took his seat on one side. And when so seated he
said to the Blessed One: 'The Bhikkhus, Lord are now very sick with superfluity
of humors. It would be well if the Blessed One were to prescribe, Lord for the
Bhikkhus the use of the cloister 1 and of the bath-room 2. Thus will the
Bhikkhus become convalescent.'
Then the Blessed One instructed, and aroused, and incited, and gladdened Gîvaka
Komârabhakka with religious discourse. And Gîvaka Komârabhakka; so instructed,
and incited, and aroused, and gladdened with religious discourse, arose from his
seat and saluted the Blessed One, and keeping him on his right hand as he passed
him, departed thence. And the Blessed One, on that occasion and in that
connection, convened an assembly of the Bhikkhu-samgha, and addressed the
Bhikkhus, and said, 'I
103:1 Kaṅkama. A straight piece of ground cleared and levelled for the purpose
of walking up and down upon for exercise and meditation. See our note on this
word at Mahâvagga V, 1, 14.
103:2 Gantâghara. See our note above on Mahâvagga I, 25, 12. It was not
ordinarily used for cold baths, which were taken in the rivers or tanks, but for
a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or
administering which is not as yet certain. Several Bhikkhus took the bath at the
same time, but it is not likely that they got into the water (though the
expression uttarati is used, loc. cit., of their leaving the bath), as they
scarcely would have made vessels large enough to contain a man. It rather seems
that they sat on stools close to a large fire, and had water poured over them.
The use of this kind of bath is forbidden to the Bhikkhunîs at Kullavagga X, 27,
4.
104:1 All the following paragraphs are the same as above, V, 11, 6, where see
our notes.
104:2 As we have pointed out above, in our note on Mahâvagga V, 1, 14, it is not
probable that the Kaṅkama at first had a roof and stairs and balustrade. These
were later improvements.
104:3 Vedikâ. See Mahâ-sudassana Sutta I, 60, and Rh. D.'s note there ('Buddhist
Suttas,' p. 262), and below, VI, 2, 2.
105:1 Kaṅkamana-sâla, already referred to at Mahâvagga III, 5.
105:2 Pittha-samghâtam. See Childers under saṅghâta, and the Samanta Pâsâdikâ on
the 19th Pâkittiya. Kavâta-pittha occurs in Mahâvagga I, 25, 15, and in the
Samanta Pâsâdikâ on Pâkittiya 19 (compare upari-pitthiti at Kullavagga VIII, 1,
1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has
nothing on them, either here or there; and they were probably therefore in quite
common use even in his day. The whole of this paragraph recurs below, VI, 3, 7.
105:3 Udukkhalikam. Presumably the door had no hinges, but the upper and lower
ends of one side projected into hollows pre-pared for them in the lintel and the
threshold. This suggestion is confirmed by the connection in which these words
are used at VI, 2, I.
106:1 Uttara-pâsakam. See the last note. Pâsaka recurs also in the next but one.
Compare aggala-pâsaga in Ayâraṅga Sutta II, 1, 5, 2.
106:2 Aggala-vatti nâma dvâra-bâhâye samappamâno yeva aggalatthambho vukkati
yattha tîni kattâri khiddâni katvâ sûkiyo denti (B.).
106:3 Kapi-sîsakam nâma dvâra-bâham vigghitva tattha pavesito aggala-pâsako
vukkati (B.). The word recurs in the Mahâ-parinibbâna Sutta V, 32, where it is
said of Ânanda that he kapisîsakam âlambitvâ atthâsi, just as in the
Mahâ-sudassana Sutta II, 24 it is said of the queen under similar circumstances
that she dvâra-bâham âlambitvâ atthâsi. Buddhaghosa's commentary on the word in
the former of these two passages is given by Rh. D. in his note at p. 95 of the
'Buddhist Suttas.'
106:4 Sûkikâ ti tattha (that is, kapi-sîsake) magghe khiddam katvâ pavesitâ
(B.). Apparently a pin to pass through the monkey's head so as to secure the
bolt in its place after it has been shot into the cavity. See the next note and
below, VI, 2, I.
106:5 Ghatikâ ti upari-yogitâ (B.). At Gâtaka I, 360 (compare Kullavagga IX, 1,
2), we are told of a man who dvârâni pidahanto sabba-dvâresu sûkighatikâdayo
datvâ talam (sic, query tâlam) abhiruhitvâ tattha pi dvâram pidahitvâ nisîdi. As
the principal bolt was probably called aggala (unless that were the name for the
whole machinery), this was some smaller bolt. And in Kullavagga VIII, 1, I an
instance is given of a man undoing the bolt (ghatikam ugghâtetvâ) of an
uninhabited vihâra, such as is referred to in VI, 2, I.
106:6 Tâlakkhiddam. See the end of VI, 2, 1, and Childers under the word tâlo.
Buddhaghosa says nothing. The word tâla occurs in the last note.
106:7 Âviñkhana-kkhiddam âviñkhana-raggum. These are said in VI, 2, 1 to be
necessary because the door could not be put p. 107 to, and doubtless have the
meaning above assigned to them. Âviñki (or âviñgi?) at Sutta-vibhaṅga,
Samghâdisesa II, 4, 9, means he drew towards himself; and Âviñkanâ (âviñganâ?),
ibid. II, 2, 2, is used as an equivalent of âkaddhanâ, which is much the same
thing.
107:1 Kudda-pâdo. Compare Rh. D.'s note on Mahâ-parinibbâna Sutta V, 41. The
phrase recurs below of Vihâras at VI, 3, 4.
107:2 Mandalikam kâtun ti nîka-vatthukam kinitum (B.). Kinâti is the technical
word for laying bricks one above another; the comment therefore means 'to line
or face the lower part with bricks.' (Compare pokkharaniyo itthikâhi kinitum at
Mahâsudassana Sutta I, 58; Rh. D.'s 'Buddhist Suttas,' p. 262, 'to face the
ponds with bricks or tiles;' and on facing a well below, V, 16, 2.)
107:3 Dhûma-nettan ti dhûma-nikkhamana-khiddam (B.). The word is used of a
surgical instrument at Mahâvagga VI, 13, 2.
107:4 A similar paragraph occurs below, VI, 3, 3, of Vihâras.
107:5 Mukha-mattikam. See our note 4 on Mahâvagga I, 25, 12.
107:6 Mattikâ-donikam. See the last words of V, 16, 2.
108:1 Sarâvakam. See Mahâvagga VI, 12, I, and Gâtaka, vol. i, p. 8.
108:2 Ogumphetvâ. See above, V, II, 6, and our note there.
108:3 Udaka-niddhamanam. See Gâtaka I, 175, 409, 425, 489, in which passages an
entrance to, or an exit from, a palace or a city is effected respectively
niddhamana-mukhena, niddhamana-dvârena, niddhamanena, and niddhamana-maggena.
Our phrase here recurs below, V, 35, 4.
108:4 Gattâni kanduvanti. Gattâni is nominative, not accusative. Compare
Mahâvagga VI, 14, 5, where kanduvati is used in the neuter sense. ('The sore was
irritable!)
109:1 Kotthako. This word means a room without a window; and it is used either
of 1. 'a room over a gateway,' or 2. 'a room used as a store-room.' (Compare
Mahâvagga III, 5, 6, 9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, I,
2; and Gâtaka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs
below, V, 35, 4, of the kotthaka to a privy; and the two passages taker together
show that an entrance room or passage, a porch or ante-chamber, is meant, in
which the water was kept ready for use For that reason this particular kind of
kotthaka is elsewhere called, in both connections, udaka-kotthaka (Mahâvagga VI,
14, 3, of the bath-room--where see Buddhaghosa's note quoted in our 'Vinaya
Texts,' vol. ii, p. 57--and Dhammapada, p. 103, of the privy). Buddhaghosa
explains it here by dvâra-kotthako; and it occurs again below, VIII, 8, 2, in
the same sense.
109:2 The last two items in § 2 are supplied for this case also in the next
chapter but one.
109:3 Parivena is doubtless here, and below at VIII, 8, 2 in the same
connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa
says nothing here, but gives a note below, V, 35, 4.
109:4 Marumba. This word occurs-in a description of different kinds of earths in
the Old Commentary on the 10th Pâkittiyap. 110 (Sutta-vibhaṅga, Pâkittiya X, 2,
I); and in a similar connection at Dîpavamsa XIX, 2. Also below, V, 35, 4, VI,
3, 8.
110:1 Na pariyâpunanti. See the use of this phrase at Cullavagga V, 5, 2.
Cullavagga - Fifth Khandhaka: Chapter 13
1. Now at that time the water as they went along could not be drunk without
breaking the rules 3, as they had no strainers.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a strainer.' The little cloth (that was
used for a strainer) was not sufficient (to filter enough water for the whole
party).
p. 100
'I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle 1'.'
Still the little cloth was not sufficient for the purpose.
'I allow you, O Bhikkhus, the use of a regulation water-pot 2'
2. Now at that time two Bhikkhus were travelling along the high-road in the
Kosala country. One of the Bhikkhus was guilty of some transgression. The other
one said to him, 'Do not, my friend, do such a thing. It is not becoming.' The
first one bore a grudge against him 3. Afterwards the other Bhikkhu, being
tormented with thirst, said to the Bhikkhu who bore the grudge, 'Give me,
friend, your strainer. I am going to drink some water.' The Bhikkhu who bore the
grudge would not give it to him. The other Bhikkhu died of thirst 4. Then that
Bhikkhu, when he had arrived at the Ârâma, told this matter to the Bhikkhus.
p. 101
'What then, Sir? when asked for your strainer, would you not lend it?'
'It is even so, Sirs.'
Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying,
'How can a Bhikkhu, when asked for his strainer, refuse to lend it?' And they
told this matter to the Blessed One.
Then the Blessed One on that occasion and in that connection (&c., as usual, see
for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said:
'A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his
strainer, when he is asked for it. Whosoever does so, shall be guilty of a
dukkata. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not
to undertake a journey. Whosoever does so, shall be guilty of a dukkata. If
there be no strainer nor regulation water-pot, the corner of the upper robe is
to be adopted 1 for the purpose of straining before drinking.'
3. Now the Blessed One, journeying straight on, arrived in due course at Vesâlî.
And there at Vesâlî the Blessed One lodged in the Mahâvana, in the Kûtâgâra
Hall.
Now at that time the Bhikkhus were engaged in building 2; and the strainer did
not act 3.
p. 102
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a double strainer 1.'
The double strainer did not act.
'I allow, O Bhikkhus, the use of a filter 2.'
Now at that time the Bhikkhus were troubled 3 by mosquitoes.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of mosquito curtains 4.'
Footnotes
99:3 The rule, that is, against destroying the life of living things.
100:1 Katakkhu-parissâvanam nâma tîsu dandakesu vinandhitvâ katam (B.).
100:2 Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it
that a quantity of water could be filtered quickly. The word occurs at
Mahâvamsa, p. 90, and below, VI, 21, 3.
100:3 So tasmim upanandhi. The Introductory Story in the Sutta-vibhaṅga on the
36th Pâkittiya is, so far, word for word the same as this section. Buddhaghosa
there explains upanandhi by ganita-upanâho. See vol. iv, p. 359, of H.O.'s
edition of the Vinaya Pitaka. The Introductory Story to the 31st Gâtaka is also
based on a similar incident, and there the corresponding expression is vivâdam
akamsu. (Fausböll's Gâtaka, vol. i, p. 198.)
100:4 In the Gâtaka commentary this tragic result of the refusal is absent. The
Bhikkhu who has no strainer merely drinks without straining. (Rh. D.'s 'Buddhist
Birth Stories,' vol. i, p. 278.)
101:1 Adhitthâtabbo, that is, the Bhikkhu is to determine in his mind that that
part of his robe is a strainer for the time.
101:2 Navakammam karonti. On the use of this and allied idioms, see Gâtaka I,
92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunî-vibhaṅga, Pârâgika I, 1;
Indian Antiquary XI, 29; Senart's Kakkâyana, p. 189.
101:3 Na sammati, which is curious. For 'did not suffice,' the standing
expression would be na ppahoti.
102:1 Danda-parissâvanam. Apparently a long box, both ends of which strain the
water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa
says, Danda-parisâvanan ti (sic; only one s) raganakânam khâra-parisâvanam viya
katusu pâdesu baddha-nisenikâya sâtakam bandhitvâ magghe dandake udakam
âsiñkitabbam. Tam ubhohi kotthâsehi pûretvâ parisâvati. Compare danda-satthakam
and danda-kathinam, above, V, 11, 1, 3.
102:2 Ottharakam nâma yam udake ottharitvâ ghatakena udakam ganhanti. Tam hi
katusu dandakesu vettham bandhitvâ sabbe pariyante udakato moketvâ magghe
ottharitvâ ghatena udakam ganhanti (B.).
102:3 Ubbâlhâ. See Mahâvagga III, 9, 1-4, and Gâtaka I, 300.
102:4 Makasa-kutikâ ti kîvara-kutikâ (B.). Literally, a 'mosquito hut,' the
walls of which are to be of cloth.
breaking the rules 3, as they had no strainers.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a strainer.' The little cloth (that was
used for a strainer) was not sufficient (to filter enough water for the whole
party).
p. 100
'I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle 1'.'
Still the little cloth was not sufficient for the purpose.
'I allow you, O Bhikkhus, the use of a regulation water-pot 2'
2. Now at that time two Bhikkhus were travelling along the high-road in the
Kosala country. One of the Bhikkhus was guilty of some transgression. The other
one said to him, 'Do not, my friend, do such a thing. It is not becoming.' The
first one bore a grudge against him 3. Afterwards the other Bhikkhu, being
tormented with thirst, said to the Bhikkhu who bore the grudge, 'Give me,
friend, your strainer. I am going to drink some water.' The Bhikkhu who bore the
grudge would not give it to him. The other Bhikkhu died of thirst 4. Then that
Bhikkhu, when he had arrived at the Ârâma, told this matter to the Bhikkhus.
p. 101
'What then, Sir? when asked for your strainer, would you not lend it?'
'It is even so, Sirs.'
Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying,
'How can a Bhikkhu, when asked for his strainer, refuse to lend it?' And they
told this matter to the Blessed One.
Then the Blessed One on that occasion and in that connection (&c., as usual, see
for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said:
'A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his
strainer, when he is asked for it. Whosoever does so, shall be guilty of a
dukkata. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not
to undertake a journey. Whosoever does so, shall be guilty of a dukkata. If
there be no strainer nor regulation water-pot, the corner of the upper robe is
to be adopted 1 for the purpose of straining before drinking.'
3. Now the Blessed One, journeying straight on, arrived in due course at Vesâlî.
And there at Vesâlî the Blessed One lodged in the Mahâvana, in the Kûtâgâra
Hall.
Now at that time the Bhikkhus were engaged in building 2; and the strainer did
not act 3.
p. 102
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a double strainer 1.'
The double strainer did not act.
'I allow, O Bhikkhus, the use of a filter 2.'
Now at that time the Bhikkhus were troubled 3 by mosquitoes.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of mosquito curtains 4.'
Footnotes
99:3 The rule, that is, against destroying the life of living things.
100:1 Katakkhu-parissâvanam nâma tîsu dandakesu vinandhitvâ katam (B.).
100:2 Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it
that a quantity of water could be filtered quickly. The word occurs at
Mahâvamsa, p. 90, and below, VI, 21, 3.
100:3 So tasmim upanandhi. The Introductory Story in the Sutta-vibhaṅga on the
36th Pâkittiya is, so far, word for word the same as this section. Buddhaghosa
there explains upanandhi by ganita-upanâho. See vol. iv, p. 359, of H.O.'s
edition of the Vinaya Pitaka. The Introductory Story to the 31st Gâtaka is also
based on a similar incident, and there the corresponding expression is vivâdam
akamsu. (Fausböll's Gâtaka, vol. i, p. 198.)
100:4 In the Gâtaka commentary this tragic result of the refusal is absent. The
Bhikkhu who has no strainer merely drinks without straining. (Rh. D.'s 'Buddhist
Birth Stories,' vol. i, p. 278.)
101:1 Adhitthâtabbo, that is, the Bhikkhu is to determine in his mind that that
part of his robe is a strainer for the time.
101:2 Navakammam karonti. On the use of this and allied idioms, see Gâtaka I,
92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunî-vibhaṅga, Pârâgika I, 1;
Indian Antiquary XI, 29; Senart's Kakkâyana, p. 189.
101:3 Na sammati, which is curious. For 'did not suffice,' the standing
expression would be na ppahoti.
102:1 Danda-parissâvanam. Apparently a long box, both ends of which strain the
water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa
says, Danda-parisâvanan ti (sic; only one s) raganakânam khâra-parisâvanam viya
katusu pâdesu baddha-nisenikâya sâtakam bandhitvâ magghe dandake udakam
âsiñkitabbam. Tam ubhohi kotthâsehi pûretvâ parisâvati. Compare danda-satthakam
and danda-kathinam, above, V, 11, 1, 3.
102:2 Ottharakam nâma yam udake ottharitvâ ghatakena udakam ganhanti. Tam hi
katusu dandakesu vettham bandhitvâ sabbe pariyante udakato moketvâ magghe
ottharitvâ ghatena udakam ganhanti (B.).
102:3 Ubbâlhâ. See Mahâvagga III, 9, 1-4, and Gâtaka I, 300.
102:4 Makasa-kutikâ ti kîvara-kutikâ (B.). Literally, a 'mosquito hut,' the
walls of which are to be of cloth.
Cullavagga - Fifth Khandhaka: Chapter 12
1. Now the Blessed One, when he had stayed at Râgagaha as long as he thought
fit, set out on his journey toward Vesâlî 3.
Now at that time the Bhikkhus went along, carrying their needles and scissors
and drugs in their bowls.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bag to carry the drugs in 4.'
p. 99
They had no shoulder-strap.
'I allow you, O Bhikkhus, the use of a shoulder-strap 1, or of a string to tie
the bags on with.'
Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then
entered the village for alms 2. A certain Upâsaka, when saluting that Bhikkhu,
knocked up against the sandals with his head. The Bhikkhu was annoyed; and when
he had returned to the Ârâma, he told this matter to the Bhikkhus. They told
this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bag to carry your sandals in,'
They had no shoulder-strap.
'I allow you, O Bhikkhus, the use of a shoulder-strap, or of a string to tie the
bags on with.'
Footnotes
98:3 This is merely introduced to show that the following rules or privileges in
this and the next chapter (§§ 1, 2) were to be in force when the Bhikkhus were
on a journey.
98:4 Neither here nor in V, 11, 5 are we to understand that the needles and
scissors are to be carried in bags. They are mentioned in both passages merely
to show the inconvenience of having no separate receptacles for the thimbles and
the drugs.
99:1 See the note on V, 9, 4.
99:2 He would require the sandals only when he came, in his journey, to rough
places; not on the smooth, well-trodden, village paths.
fit, set out on his journey toward Vesâlî 3.
Now at that time the Bhikkhus went along, carrying their needles and scissors
and drugs in their bowls.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bag to carry the drugs in 4.'
p. 99
They had no shoulder-strap.
'I allow you, O Bhikkhus, the use of a shoulder-strap 1, or of a string to tie
the bags on with.'
Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then
entered the village for alms 2. A certain Upâsaka, when saluting that Bhikkhu,
knocked up against the sandals with his head. The Bhikkhu was annoyed; and when
he had returned to the Ârâma, he told this matter to the Bhikkhus. They told
this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bag to carry your sandals in,'
They had no shoulder-strap.
'I allow you, O Bhikkhus, the use of a shoulder-strap, or of a string to tie the
bags on with.'
Footnotes
98:3 This is merely introduced to show that the following rules or privileges in
this and the next chapter (§§ 1, 2) were to be in force when the Bhikkhus were
on a journey.
98:4 Neither here nor in V, 11, 5 are we to understand that the needles and
scissors are to be carried in bags. They are mentioned in both passages merely
to show the inconvenience of having no separate receptacles for the thimbles and
the drugs.
99:1 See the note on V, 9, 4.
99:2 He would require the sandals only when he came, in his journey, to rough
places; not on the smooth, well-trodden, village paths.
Cullavagga - Fifth Khandhaka: Chapter 11
1. Now at that time the Bhikkhus sewed their robes together after tearing the
cloth with their hands 2; and the robes became jagged.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade)
made of felt 3.'
Now at that time a blade with a haft to it 4 had come into the possession of the
Samgha.
They told this matter to the Blessed One.
p. 91
'I allow you, O Bhikkhus, the use of a blade with a haft to it.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of long handles to
their blades, made of silver, and made of gold.
People murmured (&c., as usual, down to) They told this matter to the Blessed
One.
'You are not, O Bhikkhus, to use various kinds of handles to your blades.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, the
use of handles to your blades made of bone, or ivory. or horn, or of the na la
reed, or of bamboo, or hard wood, or of lac, or of the shells of fruit, or of
bronze, or of the centre of the chank-shell 1:
2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo
rind, and the robes were badly sewn.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of needles.'
The needles got blunted 2.
'I allow you, O Bhikkhus, the use of a needle-case made of bamboo 3.'
Even in the needle-cases the needles became blunt.
p. 92
'I allow you, O Bhikkhus, to fill the cases with chunam 1.
Even in the chunam the needles became blunt.
'I allow you, O Bhikkhus, to fill the cases with barley-meal 2.'
Even in the barley-meal the needles became blunt.
'I allow you, O Bhikkhus, the use of powdered stone 3.'
Even in the powdered stone the needles became blunt.
'I allow you, O Bhikkhus, to mix (the powder) with beeswax 4.'
The powder still did not cohere.
'I allow you, O Bhikkhus, to mix sipâtika gum 5 with the powder 6.'
3. Now at that time the Bhikkhus sewed their robes together by planting stakes
here and there, and uniting them (with strings). The robes became out of shape
7.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a Kathina 8,
p. 93
and that you are to sew the robes together after tying down Kathina-strings here
and there.'
They spread out the Kathina on uneven (ground), and the Kathina fell to pieces
1.
'You are not, O Bhikkhus, to spread out the Kathina on uneven (ground).
Whosoever does so, shall be guilty of a dukkata.'
They spread out the Kathina on the ground, and the Kathina became dirty.
'I allow you, O Bhikkhus, the use of a grass-mat.'
The edge of the Kathina decayed through age.
'I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the
edge 2.
The Kathina was not large enough 3.
'I allow you, O Bhikkhus, the use of a
p. 94
danda-kathina 1, of a pidalaka 1, of a ticket, of binding strings, and of
binding threads 2; and that you sew your robes together after binding them
therewith.'
The interstices between the threads became irregular in length 3.
'I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot
palm, or such-like things) 4.'
The threads became crooked.
'I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show
where it is to be cut or sewn) 5.'
4. Now at that time the Bhikkhus got on to the Kathina with unwashen feet, or
wet feet, or with their shoes on 6, and the Kathina was soiled.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to get on to the Kathina with unwashen feet, or with
wet feet, or with your shoes on. Whosoever does so, shall be guilty of a
dukkata.'
5. Now at that time the Bhikkhus, when sewing
p. 95
their robes, held the stuff with their fingers, and their fingers were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a thimble 1.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of thimbles; gold
ones, and silver ones.
People murmured, &c. The Bhikkhus heard, &c. They told this matter to the
Blessed One.
'You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so,
shall be guilty of a dukkata. I allow you, O Bhikkhus, thimbles made of bone, or
ivory, or horn, or of the na la reed, or of bamboo, or of hard wood, or of lac,
or of the shells of fruit, or of bronze, or of the centre of the chank-shell 2.'
Now at that time the needles, and scissors, and thimbles got lost.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a box or drawer 3 in the workshop.'
They got crowded together in the workshop box. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about
in).'
They had no shoulder-strap.
p. 96
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a shoulder-strap, or of a piece of string,
to tie the bags on with 1.'
6 2. Now at that time the Bhikkhus, when sewing their robes in the open air,
were distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall or of a shed for the Kathina:
The Kathina hall had too low a basement, and it was inundated with water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement 3.'
The facing (of the basement) fell in.
'I allow you, O Bhikkhus, to line the basement with facing of three kinds
4--brick facing, stone facing, or wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds--brick stairs, stone
stairs, or wooden stairs.'
As they were going up them they fell off.
'I allow you, O Bhikkhus, the use of a balustrade 5.'
p. 97
Straw and plaster fell (from the walls and roof) into the Kathina-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins 1),
and then plaster them within and without. (And I allow the use of) whitewash,
and blacking, and red colouring 2, and wreath-work, and creeper-work, and bone
hooks, and cupboards 3, and bamboos to hang robes on, and strings to hang robes
on.'
7. Now at that time the Bhikkhus, when they had sewn the robes together, left
the Kathina as it was, and went away; and the robes were eaten by rats and white
ants.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fold up the Kathina.
The Kathina came to pieces.
p. 98
'I allow you, O Bhikkhus, to fold up the Kathina in a cow-hide (?) 1.'
The Kathina got uncovered.
'I allow you, O Bhikkhus, the use of strings to tie it up with.'
Now at that time the Bhikkhus went away, putting the Kathina up against the wall
or a pillar; and the Kathina, falling over, was broken.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to hang it on a stake of the wall,. or on a hook 2.'
Footnotes
90:2 Vipatetvâ. The three MSS. read vippâdetvâ, the same corrected to
vipphâdetvâ, and vipphâmetvâ. M for L is a common-mistake in Sinhalese MSS., and
the correct reading may possibly be vipphâletvâ, if it is not vipphâtetvâ, as
suggested in H.O.'s note, vol. v, p. 259.
90:3 Namatakan ti satthaka-vethanakam pilotika-khandam (B.). The word occurs
again below at V, 19, I, V, 27, I, and X, 10, 4 (where the nuns are forbidden to
use it). Namata is felt; and nâmatika-aṅga, the wearing of felt, is inserted by
some Sanskrit Buddhist writers in the list of Dhutaṅgas. (Burnout, Introduction,
&c., p. 306.)
90:4 Danda-satthakan ti vippalikam vâ aññam pi vâ yam kiñki dandam yogetvâ
kata-satthakam (B.). Compare danda-kathinam at V, II, 3, and danda-parissâvanam
at V, 13, 3.
91:1 This list is given in the Mahâvagga VI, 12, 1 (where see our notes), as the
materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles.
91:2 Kannakitâ hontî ti malagga-kitâ (B.). Mala may probably here. mean 'rust,'
if the needles were made of iron. Kannakitâ, 'spoiled,' is used of plastered
walls and the floors of a Vihâra at Mahâvagga I, 25, 15 = Kullavagga VIII, 1, 3;
and pamsu-kitâ occurs just below in our present passage. Compare also the note
on vikannam in the following section.
91:3 Sûki-nâlikam. On these needle-cases compare the Introductory Story to the
10th Gâtaka. It is Pâkittiya to have them made of ivory, horn, or bone. (80th
Pâkittiya, but they are there called Sûki-gharam.)
92:1 Kinnena kunnena (B.).
92:2 Satthuyâ ti halidda-missakena pittha-kunnena (B.).
92:3 Saritakan ti pâsâna-kunnam vukkati (B.).
92:4 Madhu-sitthakena sâretun ti madhu-sitthakena makkhetum (B.).
92:5 The use of this gum for medicine purposes is allowed at Mahâvagga VI, 7,
where see our note. The present use is again mentioned below, V, 27, I.
92:6 Sarita-sibbâtikan ti madhu-sitthaka-pilotikam (B.).
92:7 Vikannam hoti. See the note on this expression at Mahâvagga VI, 21, I. The
'robes' were lengths of cloth, and 'out of shape' (vikannam) must mean either
that one side was larger than the other, so that each corner (kanno) was not a
right angle, or perhaps that each edge (kanno) was not straight.
92:8 What Kathina may meats in this connection is not exactly p. 93 clear to us,
but it is evidently a sort of framework, or bench, for the tailors to lay out
their work upon. Our notes above on the 1st Nissaggiya and on Mahâvagga VII, 1,
3, refer to a different and secondary use of the word in the Kathina
ceremonies--so-called doubtless because the Kathina-dussa (the supply of cloth
to be dyed, sewn, and made up into robes, and distributed, on one and the same
day) was to be so sewn with the aid of the Kathina here referred to. Buddhaghosa
says here, Kathinan ti nisseni pi tattha attharita-katasâraka-kilañkanam
aññataram pi kathinam vukkati yâya dupatta-kîvaram sibbenti kathine kîvaram pi
bandhanti. On Dupatta, see Mahâvagga VIII, 14, I.
The use of obandhitvâ (in reference to the Kathina), in opposition to
sambandhitvâ (in reference to the mere stakes), is worthy of notice.
93:1 Paribhiggati. Perhaps we should translate, 'did not hold together.' See the
last section.
93:2 Anuvâtam paribhandam. See Mahâvagga VII, 1, 5, VIII, 21, Kullavagga V, 9,
4, VI, 17, I, XI, I, 14, and our notes there.
93:3 Kathinam na ppahotî ti dîghassa bhikkhuno pamânena katam kathinam tattha
rassassa bhikkhuno kîvaram patthariyamânam na ppahoti auto yeva hoti (B.).
94:1 On these terms, which we do not attempt to translate, see Buddhaghosa's
notes as quoted by H.O. at p. 317 of the edition of the text. The first seems to
be a Kathina with a cross-bar, but danda at V, 11, 1, and V, 13, 3, means
handle.
94:2 Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa's notes loc. cit.,
and compare Mahâvagga V, 11.
94:3 Visamâ honti ti kâki khuddakâ honti kâki mahantâ (B.). Sutta here probably
means those threads or strings just referred to by which the stuff was to be
tied on to the Kathina.
94:4 Kalimbhakam: so explained by Buddhaghosa, loc. cit.
94:5 Mogha-suttakam. Buddhaghosa says, 'the making of a mark with a green
thread, as carpenters do on wood with a black thread.' Compare also our notes 2
and 3 on Mahâvagga VII, 1, 5.
94:6 The whole section is repeated in the text at length for each of these three
cases.
95:1 Patiggaho, 'receptacle' for the finger. See our note above on V, 10, 3,
where the same word means a waste-tub. For other secondary uses of the word, see
Gâtaka I, 146, II, 9, 26. Buddhaghosa says here, patiggahan ti aṅguli-kosakam.
95:2 So of ointment-boxes, Mahâvagga VII, 12, 1; and of scissors, above, V, 1,
1.
95:3 Âsevana-(sic)vitthakam nâma yam kiñki pâtîi-kaṅgotakâdi (B.).
96:1 See our note above on V, 9, 4.
96:2 The whole of this paragraph is repeated below, though not in the same
order, of the Kaṅkama or cloister, and of the Gantâghara, or bath-house. (See V,
14, 2, 3.)
96:3 That is, to build it on a raised platform, the technical term for which is
kaya.
96:4 See our note below on V, 14, 3. The whole passage recurs of the lining of a
well at V, 16, 2, and of Vihâras themselves at VI, 3, 3.
96:5 Âlambana-bâham. At Mahâ-sudassana Sutta I, 59, there is p. 97 a description
of flights of stairs (sopânâ), each of which had thambhâ, evidently posts or
banisters; sûkiyo, apparently cross-bars let in to these banisters; and unhîsam,
either a head-line running along the top of the banisters, or a figure-head at
the lower end of such a head-line. (See Rh. D.'s 'Buddhist Suttas,' p. 262.)
This and the previous paragraphs are repeated below, V, 14, 2, of the Kaṅkama.
97:1 See Mahâvagga V, 11, where the same technical term (ogumpheti) is used.
Buddhaghosa's note is given at p. 317 of the text. See also V, 14, 3, below.
97:2 Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1,
VI, 17, 1, where the two previous words also occur. On this mode of preparing
walls and floors, see our note below on VI, 20.
97:3 Pañka-patikam or -patthikam, a term of doubtful signification which recurs,
together with all the previous words, in the Old Commentary on the 19th
Pâkittiya. Compare pañka-prastha in BR. The word is perhaps however connected
with Sanskrit pattikâ, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs
below, in a similar connection, at VI, 3, 1.
98:1 Go-ghamsikâya. Compare pâda-ghamsani at 22. 1; and on the use of samharati
in a similar connection, see VI, 2, 7.
98:2 Nâga-dante. See the note on Mallaka at Kullavagga V, I, 4.
cloth with their hands 2; and the robes became jagged.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade)
made of felt 3.'
Now at that time a blade with a haft to it 4 had come into the possession of the
Samgha.
They told this matter to the Blessed One.
p. 91
'I allow you, O Bhikkhus, the use of a blade with a haft to it.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of long handles to
their blades, made of silver, and made of gold.
People murmured (&c., as usual, down to) They told this matter to the Blessed
One.
'You are not, O Bhikkhus, to use various kinds of handles to your blades.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, the
use of handles to your blades made of bone, or ivory. or horn, or of the na la
reed, or of bamboo, or hard wood, or of lac, or of the shells of fruit, or of
bronze, or of the centre of the chank-shell 1:
2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo
rind, and the robes were badly sewn.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of needles.'
The needles got blunted 2.
'I allow you, O Bhikkhus, the use of a needle-case made of bamboo 3.'
Even in the needle-cases the needles became blunt.
p. 92
'I allow you, O Bhikkhus, to fill the cases with chunam 1.
Even in the chunam the needles became blunt.
'I allow you, O Bhikkhus, to fill the cases with barley-meal 2.'
Even in the barley-meal the needles became blunt.
'I allow you, O Bhikkhus, the use of powdered stone 3.'
Even in the powdered stone the needles became blunt.
'I allow you, O Bhikkhus, to mix (the powder) with beeswax 4.'
The powder still did not cohere.
'I allow you, O Bhikkhus, to mix sipâtika gum 5 with the powder 6.'
3. Now at that time the Bhikkhus sewed their robes together by planting stakes
here and there, and uniting them (with strings). The robes became out of shape
7.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a Kathina 8,
p. 93
and that you are to sew the robes together after tying down Kathina-strings here
and there.'
They spread out the Kathina on uneven (ground), and the Kathina fell to pieces
1.
'You are not, O Bhikkhus, to spread out the Kathina on uneven (ground).
Whosoever does so, shall be guilty of a dukkata.'
They spread out the Kathina on the ground, and the Kathina became dirty.
'I allow you, O Bhikkhus, the use of a grass-mat.'
The edge of the Kathina decayed through age.
'I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the
edge 2.
The Kathina was not large enough 3.
'I allow you, O Bhikkhus, the use of a
p. 94
danda-kathina 1, of a pidalaka 1, of a ticket, of binding strings, and of
binding threads 2; and that you sew your robes together after binding them
therewith.'
The interstices between the threads became irregular in length 3.
'I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot
palm, or such-like things) 4.'
The threads became crooked.
'I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show
where it is to be cut or sewn) 5.'
4. Now at that time the Bhikkhus got on to the Kathina with unwashen feet, or
wet feet, or with their shoes on 6, and the Kathina was soiled.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to get on to the Kathina with unwashen feet, or with
wet feet, or with your shoes on. Whosoever does so, shall be guilty of a
dukkata.'
5. Now at that time the Bhikkhus, when sewing
p. 95
their robes, held the stuff with their fingers, and their fingers were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a thimble 1.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of thimbles; gold
ones, and silver ones.
People murmured, &c. The Bhikkhus heard, &c. They told this matter to the
Blessed One.
'You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so,
shall be guilty of a dukkata. I allow you, O Bhikkhus, thimbles made of bone, or
ivory, or horn, or of the na la reed, or of bamboo, or of hard wood, or of lac,
or of the shells of fruit, or of bronze, or of the centre of the chank-shell 2.'
Now at that time the needles, and scissors, and thimbles got lost.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a box or drawer 3 in the workshop.'
They got crowded together in the workshop box. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about
in).'
They had no shoulder-strap.
p. 96
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a shoulder-strap, or of a piece of string,
to tie the bags on with 1.'
6 2. Now at that time the Bhikkhus, when sewing their robes in the open air,
were distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall or of a shed for the Kathina:
The Kathina hall had too low a basement, and it was inundated with water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement 3.'
The facing (of the basement) fell in.
'I allow you, O Bhikkhus, to line the basement with facing of three kinds
4--brick facing, stone facing, or wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds--brick stairs, stone
stairs, or wooden stairs.'
As they were going up them they fell off.
'I allow you, O Bhikkhus, the use of a balustrade 5.'
p. 97
Straw and plaster fell (from the walls and roof) into the Kathina-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins 1),
and then plaster them within and without. (And I allow the use of) whitewash,
and blacking, and red colouring 2, and wreath-work, and creeper-work, and bone
hooks, and cupboards 3, and bamboos to hang robes on, and strings to hang robes
on.'
7. Now at that time the Bhikkhus, when they had sewn the robes together, left
the Kathina as it was, and went away; and the robes were eaten by rats and white
ants.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fold up the Kathina.
The Kathina came to pieces.
p. 98
'I allow you, O Bhikkhus, to fold up the Kathina in a cow-hide (?) 1.'
The Kathina got uncovered.
'I allow you, O Bhikkhus, the use of strings to tie it up with.'
Now at that time the Bhikkhus went away, putting the Kathina up against the wall
or a pillar; and the Kathina, falling over, was broken.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to hang it on a stake of the wall,. or on a hook 2.'
Footnotes
90:2 Vipatetvâ. The three MSS. read vippâdetvâ, the same corrected to
vipphâdetvâ, and vipphâmetvâ. M for L is a common-mistake in Sinhalese MSS., and
the correct reading may possibly be vipphâletvâ, if it is not vipphâtetvâ, as
suggested in H.O.'s note, vol. v, p. 259.
90:3 Namatakan ti satthaka-vethanakam pilotika-khandam (B.). The word occurs
again below at V, 19, I, V, 27, I, and X, 10, 4 (where the nuns are forbidden to
use it). Namata is felt; and nâmatika-aṅga, the wearing of felt, is inserted by
some Sanskrit Buddhist writers in the list of Dhutaṅgas. (Burnout, Introduction,
&c., p. 306.)
90:4 Danda-satthakan ti vippalikam vâ aññam pi vâ yam kiñki dandam yogetvâ
kata-satthakam (B.). Compare danda-kathinam at V, II, 3, and danda-parissâvanam
at V, 13, 3.
91:1 This list is given in the Mahâvagga VI, 12, 1 (where see our notes), as the
materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles.
91:2 Kannakitâ hontî ti malagga-kitâ (B.). Mala may probably here. mean 'rust,'
if the needles were made of iron. Kannakitâ, 'spoiled,' is used of plastered
walls and the floors of a Vihâra at Mahâvagga I, 25, 15 = Kullavagga VIII, 1, 3;
and pamsu-kitâ occurs just below in our present passage. Compare also the note
on vikannam in the following section.
91:3 Sûki-nâlikam. On these needle-cases compare the Introductory Story to the
10th Gâtaka. It is Pâkittiya to have them made of ivory, horn, or bone. (80th
Pâkittiya, but they are there called Sûki-gharam.)
92:1 Kinnena kunnena (B.).
92:2 Satthuyâ ti halidda-missakena pittha-kunnena (B.).
92:3 Saritakan ti pâsâna-kunnam vukkati (B.).
92:4 Madhu-sitthakena sâretun ti madhu-sitthakena makkhetum (B.).
92:5 The use of this gum for medicine purposes is allowed at Mahâvagga VI, 7,
where see our note. The present use is again mentioned below, V, 27, I.
92:6 Sarita-sibbâtikan ti madhu-sitthaka-pilotikam (B.).
92:7 Vikannam hoti. See the note on this expression at Mahâvagga VI, 21, I. The
'robes' were lengths of cloth, and 'out of shape' (vikannam) must mean either
that one side was larger than the other, so that each corner (kanno) was not a
right angle, or perhaps that each edge (kanno) was not straight.
92:8 What Kathina may meats in this connection is not exactly p. 93 clear to us,
but it is evidently a sort of framework, or bench, for the tailors to lay out
their work upon. Our notes above on the 1st Nissaggiya and on Mahâvagga VII, 1,
3, refer to a different and secondary use of the word in the Kathina
ceremonies--so-called doubtless because the Kathina-dussa (the supply of cloth
to be dyed, sewn, and made up into robes, and distributed, on one and the same
day) was to be so sewn with the aid of the Kathina here referred to. Buddhaghosa
says here, Kathinan ti nisseni pi tattha attharita-katasâraka-kilañkanam
aññataram pi kathinam vukkati yâya dupatta-kîvaram sibbenti kathine kîvaram pi
bandhanti. On Dupatta, see Mahâvagga VIII, 14, I.
The use of obandhitvâ (in reference to the Kathina), in opposition to
sambandhitvâ (in reference to the mere stakes), is worthy of notice.
93:1 Paribhiggati. Perhaps we should translate, 'did not hold together.' See the
last section.
93:2 Anuvâtam paribhandam. See Mahâvagga VII, 1, 5, VIII, 21, Kullavagga V, 9,
4, VI, 17, I, XI, I, 14, and our notes there.
93:3 Kathinam na ppahotî ti dîghassa bhikkhuno pamânena katam kathinam tattha
rassassa bhikkhuno kîvaram patthariyamânam na ppahoti auto yeva hoti (B.).
94:1 On these terms, which we do not attempt to translate, see Buddhaghosa's
notes as quoted by H.O. at p. 317 of the edition of the text. The first seems to
be a Kathina with a cross-bar, but danda at V, 11, 1, and V, 13, 3, means
handle.
94:2 Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa's notes loc. cit.,
and compare Mahâvagga V, 11.
94:3 Visamâ honti ti kâki khuddakâ honti kâki mahantâ (B.). Sutta here probably
means those threads or strings just referred to by which the stuff was to be
tied on to the Kathina.
94:4 Kalimbhakam: so explained by Buddhaghosa, loc. cit.
94:5 Mogha-suttakam. Buddhaghosa says, 'the making of a mark with a green
thread, as carpenters do on wood with a black thread.' Compare also our notes 2
and 3 on Mahâvagga VII, 1, 5.
94:6 The whole section is repeated in the text at length for each of these three
cases.
95:1 Patiggaho, 'receptacle' for the finger. See our note above on V, 10, 3,
where the same word means a waste-tub. For other secondary uses of the word, see
Gâtaka I, 146, II, 9, 26. Buddhaghosa says here, patiggahan ti aṅguli-kosakam.
95:2 So of ointment-boxes, Mahâvagga VII, 12, 1; and of scissors, above, V, 1,
1.
95:3 Âsevana-(sic)vitthakam nâma yam kiñki pâtîi-kaṅgotakâdi (B.).
96:1 See our note above on V, 9, 4.
96:2 The whole of this paragraph is repeated below, though not in the same
order, of the Kaṅkama or cloister, and of the Gantâghara, or bath-house. (See V,
14, 2, 3.)
96:3 That is, to build it on a raised platform, the technical term for which is
kaya.
96:4 See our note below on V, 14, 3. The whole passage recurs of the lining of a
well at V, 16, 2, and of Vihâras themselves at VI, 3, 3.
96:5 Âlambana-bâham. At Mahâ-sudassana Sutta I, 59, there is p. 97 a description
of flights of stairs (sopânâ), each of which had thambhâ, evidently posts or
banisters; sûkiyo, apparently cross-bars let in to these banisters; and unhîsam,
either a head-line running along the top of the banisters, or a figure-head at
the lower end of such a head-line. (See Rh. D.'s 'Buddhist Suttas,' p. 262.)
This and the previous paragraphs are repeated below, V, 14, 2, of the Kaṅkama.
97:1 See Mahâvagga V, 11, where the same technical term (ogumpheti) is used.
Buddhaghosa's note is given at p. 317 of the text. See also V, 14, 3, below.
97:2 Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1,
VI, 17, 1, where the two previous words also occur. On this mode of preparing
walls and floors, see our note below on VI, 20.
97:3 Pañka-patikam or -patthikam, a term of doubtful signification which recurs,
together with all the previous words, in the Old Commentary on the 19th
Pâkittiya. Compare pañka-prastha in BR. The word is perhaps however connected
with Sanskrit pattikâ, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs
below, in a similar connection, at VI, 3, 1.
98:1 Go-ghamsikâya. Compare pâda-ghamsani at 22. 1; and on the use of samharati
in a similar connection, see VI, 2, 7.
98:2 Nâga-dante. See the note on Mallaka at Kullavagga V, I, 4.
Cullavagga - Fifth Khandhaka: Chapter 10
1. Now at that time the Bhikkhus went on their round for alms, carrying water
jugs made out of gourds 2, or water-pots 3.
p. 89
People murmured, were shocked, and indignant, saying, 'As the Titthiyas do.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to go on your rounds for alms with water jugs, or
pots. Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear
or use nothing except what he could procure from dust-heaps or cemeteries, went
on his rounds for alms carrying a bowl made out of a skull. A certain woman saw
him, and was afraid, and made an outcry 1, saying, 'O horror! This is surely a
devil!'
People murmured, were shocked, and indignant, saying, 'How can the Sakyaputtiya
Samanas carry about bowls made out of skulls, as the devil-worshippers 2 do?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so,
shall be guilty of a dukkata. And you are not, O Bhikkhus, to take a vow to wear
or to use nothing except what you procure from dust-heaps or cemeteries.
Whosoever does so, shall be guilty of a dukkata.'
3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty
water 3 in their bowls.
People murmured, were shocked, and were indignant, saying, 'The very vessel out
of which
p. 90
these Sakyaputtiya Samanas eat, that they use as a waste-tub!'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in
your bowls. Whosoever does so, shall be guilty of a dukkata. I allow you, O
Bhikkhus, the use of a waste-tub 1.'
Footnotes
88:2 Tumba-katâhan ti lâpu-katâham vukkati (B.). Tumba is gourd, according to
Böhtlingk-Roth. See Khuddha Sikkhâ V. 11.
88:3 Ghati-katâhan ti ghati-kapâlam (B.). The whole section is repeated in the
text of each kind of vessel.
89:1 Vissaram akâsi, on the use of which idiom see the passages quoted below,
Kullavagga VIII, 1, 1.
89:2 Pisâkillikâ. See below, 27, 5, and Mahâvagga III, 12, 3.
89:3 This list recurs in the Old Commentary on the 10th Pâkittiya in the
Bhikkhunî-vibhaṅga. As an explanation of vighâsa, Buddhaghosa says here
ukkhittodakan ti mukha-vikkhâlanodakam.
90:1 Patiggaho. Slop-basin, waste-tub, 'receptacle' for odd bits. It is so used
below at VIII, 4, 4.
jugs made out of gourds 2, or water-pots 3.
p. 89
People murmured, were shocked, and indignant, saying, 'As the Titthiyas do.'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to go on your rounds for alms with water jugs, or
pots. Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear
or use nothing except what he could procure from dust-heaps or cemeteries, went
on his rounds for alms carrying a bowl made out of a skull. A certain woman saw
him, and was afraid, and made an outcry 1, saying, 'O horror! This is surely a
devil!'
People murmured, were shocked, and indignant, saying, 'How can the Sakyaputtiya
Samanas carry about bowls made out of skulls, as the devil-worshippers 2 do?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so,
shall be guilty of a dukkata. And you are not, O Bhikkhus, to take a vow to wear
or to use nothing except what you procure from dust-heaps or cemeteries.
Whosoever does so, shall be guilty of a dukkata.'
3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty
water 3 in their bowls.
People murmured, were shocked, and were indignant, saying, 'The very vessel out
of which
p. 90
these Sakyaputtiya Samanas eat, that they use as a waste-tub!'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in
your bowls. Whosoever does so, shall be guilty of a dukkata. I allow you, O
Bhikkhus, the use of a waste-tub 1.'
Footnotes
88:2 Tumba-katâhan ti lâpu-katâham vukkati (B.). Tumba is gourd, according to
Böhtlingk-Roth. See Khuddha Sikkhâ V. 11.
88:3 Ghati-katâhan ti ghati-kapâlam (B.). The whole section is repeated in the
text of each kind of vessel.
89:1 Vissaram akâsi, on the use of which idiom see the passages quoted below,
Kullavagga VIII, 1, 1.
89:2 Pisâkillikâ. See below, 27, 5, and Mahâvagga III, 12, 3.
89:3 This list recurs in the Old Commentary on the 10th Pâkittiya in the
Bhikkhunî-vibhaṅga. As an explanation of vighâsa, Buddhaghosa says here
ukkhittodakan ti mukha-vikkhâlanodakam.
90:1 Patiggaho. Slop-basin, waste-tub, 'receptacle' for odd bits. It is so used
below at VIII, 4, 4.
Cullavagga - Fifth Khandhaka: Chapter 9
1. Now at that time the Khabbaggiya Bhikkhus used to use bowls of various kinds,
made of gold and silver.
The people murmured (etc., as usual, down to) They told this matter to the
Blessed One.
'You are not, O Bhikkhus, to use bowls made
p. 82
of gold, or made of silver, or set with jewels, or made of beryl (veluriya 1),
or made of crystal, or made of copper, or made of glass 2, or made of tin, or
made of lead, or made of bronze. Whosoever does so, shall be guilty of a
dukkata. I allow you, O Bhikkhus, bowls of two kinds,--those made of iron, and
those made of clay.'
2. Now at that time the support at the bottom of the bowls wore out 3.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for
your bowls.'
Now at that time the Khabbaggiya Bhikkhus used to have various kinds of circular
supports to their bowls.--silver ones, and gold ones.
The people murmured (&c., down to) They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have various kinds of circular supports to your
bowls. Whosoever does
p. 83
so, shall be guilty of a dukkata. I allow you, O Bhikkhus, two kinds of circular
supports to your bowls,--tin ones, and lead ones.'
The thick circular supports could not be inserted 1. They told this matter to
the Blessed One.
'I allow you, O Bhikkhus, to shape them 2 (until they get to be the right size
to fit in) 3.'
They would not stay in (?) 4.
'I allow you, O Bhikkhus, to split little pieces of crocodiles' teeth (to fit
them in with) 5.'
Now at that time the Khabbaggiya Bhikkhus had painted circular linings to the
bottoms of their bowls, with painted figures scattered over them, or painted in
patches of colour 6, and they used to walk about the streets exhibiting them.
People murmured (&c., down to) They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have painted circular supports to the bottoms of
your bowls, covered
p. 84
with figures, and painted in patches of colour. Whosoever shall do so, shall be
guilty of a dukkata. I allow you, O Bhikkhus, only ordinary linings.'
3. Now at that time the Bhikkhus put away their bowls with water in them, and
the bowls were split.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever
does so, shall be guilty of a dukkata. I enjoin upon you, O Bhikkhus, to dry
your bowls in the sunshine 1 before putting them away.'
Now at that time the Bhikkhus dried their bowls in the sunshine, with water in
them; and the bowls became evil-smelling.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus; to
empty out the water 2, and then warm the bowls, before you put them away.'
Now at that time the Bhikkhus put their bowls away in a warm place; and the
colour of the bowls was spoilt.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does
so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to dry your bowls for
a short time in a warm place, and then to put them away.'
p. 85
4. Now at that time a number of bowls were left in the open air without
supports; and the bowls were turned over by a whirlwind 1 and broke.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of supports for your bowls (when they are left
out).'
Now at that time the Bhikkhus put their bowls away at the edge of the
sleeping-benches in the verandahs 2, and the bowls fell down and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away on the edge of the
sleeping-benches in the verandah. Whosoever does so, shall be guilty of a
dukkata.'
Now at that time the Bhikkhus put their bowls away on the edge of the Paribhanda
3, and the bowls fell down and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhanda.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus turned their bowls upside down 4 on the ground,
and the lips wore out.
p. 86
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a mat made of grass 1.'
The grass-mat was eaten by white ants.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a small cloth 2.'
The small cloth was eaten by the white ants. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your
bowls) 3.'
The bowls fell down from the parapet and were broken.
They told this matter to the Blessed One.
'I allow your O Bhikkhus, the use of a wicker-work stand 4.'
On the wicker-work stand the bowls wore out. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of bags to carry your bowls in.'
They had no shoulder-straps 5
p. 87
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a shoulder-strap (by which to carry the
bag), or of a piece of string (by which to tie it on).'
5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on
hooks 1. The pins or hooks falling down, the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time the Bhikkhus put their bowls down on a bed 2, or a chair; and
sitting down thoughtlessly 3 they upset them, and the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever
does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus kept their bowls on their laps; and rising up
thoughtlessly they upset them, and the bowls were broken.
p. 88
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time the Bhikkhus put their bowls down on a sunshade; and the
sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus, when they were holding the bowls in their hands,
opened the door 1. The door springing back the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to open the door with your bowls in your hands.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
82:1 It is clear from verses 192-196 of the 13th chapter of the Râga-nighantu,
written by Narahari of Kashmîr in the thirteenth century A. D., that at that
time Vaidûrya meant 'cat's-eye: But it is uncertain whether that was the only
meaning of the word veluriya at the time when this passage was composed. (See
especially V. 124, p. 25, of Dr. Richard Garbe's edition in his work, 'Die
Indischen Mineralien,' Leipzig, 1882.) See also Professor Max Müller's
interesting note at p. 266 of his 'What can India teach us?'
82:2 Kâkamayo. There was probably no glass in our modern sense of the word when
the Kullavagga was written. But kâka is a silicious earth, and some sort of
glass-like earthenware may very well have been in use. The phrase has already
occurred, together with all the others in this passage, at Mahâvagga V, 8, 3, of
foot-coverings, but is omitted in the list at Khudda Sikkhâ V. 10.
82:3 Ghamsîyati. Literally, 'were rubbed.' See below, § 3, and our note below on
V, 9, 2, 4.
83:1 Akkhûpiyanti. On the use of this word, compare Mahâvagga VIII, 14, 1, where
it is used of inserting a slip of cloth in a torn garment.
83:2 See our note above on V, 8, I. Buddhaghosa says here likhitun ti
tanu-karan-atthây’ etam vuttam. The 'shaping' may be by carving, adzing, or
planing.
83:3 Compare above, V, 8, 1, and see Buddhaghosa's note at p. 316 of the edition
of the text.
83:4 The reading is corrupt; and therefore this rendering is merely conjectural.
See H.O.'s note at p. 316 of his edition of the text.
83:5 On these split crocodiles' teeth, see our note above on V, 1, 4.
83:6 Rûpakokinnâni bhati-kamma-katâni. Buddhaghosa has nothing on these words.
On the second, see below, VI, 2, 7, and H.O.'s note on that passage at p. 321 of
the edition of the text. It is most probable that the reading in both passages
should be bhatti-kamma, 'patchwork,' as further explained in our note below on
VI, 2, 7; and we have translated accordingly.
84:1 Otâpetvâ. The word has already occurred in Mahâvagga I, 25, 16. Compare
Khudda Sikkhâ V. 6.
84:2 Vodakam katvâ. Vodakam bears, of course, the same relation to sa-udakam,
used just before, as vagga does to samagga. The expression has occurred already
at Mahâvagga I, 25, 13.
85:1 Vâta-mandalikâya. So also in the next section and in the
Bhikkhunî-vibhaṅga, Pâkittiya 96. The reading at Gâtaka I, 72 is vâta-mandalam.
85:2 Midhante. This word recurs below in VI, 2, 3, where see our note.
Buddhaghosa's note is given at p. 317 of the edition of the text. See also
Khudda Sikkhâ V. 7.
85:3 Used of a house, this probably means a plastered flooring of scented earth
or dried cowdung. See Kullavagga VI, 17, 1, and Buddhaghosa's note there. On the
use of the word in tailoring, see Mahâvagga VII, 1, 5, VIII, 21. Buddhaghosa,
loc. cit. (p. 3 i 7), uses the expression mattika-paribhanda-katâya-bhûmiyâ.
85:4 Nikkugganti. See the use of this word at V, 20, 3.
86:1 Tina-santhârakam. That this word means a mat, and not a layer, of grass is
clear from its use at Gâtaka I, 360, and below, V, II, 3.
86:2 Kolaka. The meaning of the word is doubtful, but see Mahâvagga VIII, 18. In
the uddâna (at p. 143) the corresponding word is kola. See also below, VI, 3, I,
VI, 19, VI, 20, 2.
86:3 Patta-mâlakam. Buddhaghosa says merely, 'It should be made either of bricks
or of wood.' He confirms the reading of the text (with l as against Childers's
reading mâlako).
86:4 Patta-kandolikâ ti mahâ-mukha-kunda-santhânâ bhandakukkhaliknâ vukkati
(B.). Kandola is a wicker-work basket; see Böhtlingk-Roth, sub voce.
86:5 See H.O.'s note on the reading here; and compare the table of contents to
this chapter (at p. 143), where the reading amsabaddham confirms the suggested
alteration. If there were any p. 87 further doubt it would be removed on
comparing the closing words of Mahâvagga VI, 12, 4, which are identical with the
present passage and contain the correct reading. The same remarks apply to other
passages, where the same words occur below, V, It, 5, V, 12, VI, 12, 3.
87:1 The use of these appliances is formally allowed at VI, 3, 5.
87:2 Mañka. Compare Rh. D.'s note at p. 277 of the 'Buddhist Birth Stories,' and
Khuddha Sikkhâ V. 7.
87:3 Sati-sammosâ. The word occurs at Milinda-panha (ed. Trenckner), p. 260. It
must be connected with muttha-sati, of which the Buddhist Sanskrit equivalent is
mushita-smritih (see Kathâ Sarit Sâgara 56, 289). It is evident that Childers's
original explanation of muttha-sati from mûlha was wrong, and that both words
must be referred to the root mush, as he points out at p. .618 of his
Dictionary.
88:1 Kavâtam panâmetvâ. The construction of doors is described in detail at V,
14, 3, with reference to the bath-house, and again at VI, 2. That panâmeti is to
open, and not to shut, is clear from VIII, 1, 1, just as pattam panâmeti at
VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkhâ V. 8.
made of gold and silver.
The people murmured (etc., as usual, down to) They told this matter to the
Blessed One.
'You are not, O Bhikkhus, to use bowls made
p. 82
of gold, or made of silver, or set with jewels, or made of beryl (veluriya 1),
or made of crystal, or made of copper, or made of glass 2, or made of tin, or
made of lead, or made of bronze. Whosoever does so, shall be guilty of a
dukkata. I allow you, O Bhikkhus, bowls of two kinds,--those made of iron, and
those made of clay.'
2. Now at that time the support at the bottom of the bowls wore out 3.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for
your bowls.'
Now at that time the Khabbaggiya Bhikkhus used to have various kinds of circular
supports to their bowls.--silver ones, and gold ones.
The people murmured (&c., down to) They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have various kinds of circular supports to your
bowls. Whosoever does
p. 83
so, shall be guilty of a dukkata. I allow you, O Bhikkhus, two kinds of circular
supports to your bowls,--tin ones, and lead ones.'
The thick circular supports could not be inserted 1. They told this matter to
the Blessed One.
'I allow you, O Bhikkhus, to shape them 2 (until they get to be the right size
to fit in) 3.'
They would not stay in (?) 4.
'I allow you, O Bhikkhus, to split little pieces of crocodiles' teeth (to fit
them in with) 5.'
Now at that time the Khabbaggiya Bhikkhus had painted circular linings to the
bottoms of their bowls, with painted figures scattered over them, or painted in
patches of colour 6, and they used to walk about the streets exhibiting them.
People murmured (&c., down to) They told this matter to the Blessed One.
'You are not, O Bhikkhus, to have painted circular supports to the bottoms of
your bowls, covered
p. 84
with figures, and painted in patches of colour. Whosoever shall do so, shall be
guilty of a dukkata. I allow you, O Bhikkhus, only ordinary linings.'
3. Now at that time the Bhikkhus put away their bowls with water in them, and
the bowls were split.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever
does so, shall be guilty of a dukkata. I enjoin upon you, O Bhikkhus, to dry
your bowls in the sunshine 1 before putting them away.'
Now at that time the Bhikkhus dried their bowls in the sunshine, with water in
them; and the bowls became evil-smelling.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus; to
empty out the water 2, and then warm the bowls, before you put them away.'
Now at that time the Bhikkhus put their bowls away in a warm place; and the
colour of the bowls was spoilt.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does
so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to dry your bowls for
a short time in a warm place, and then to put them away.'
p. 85
4. Now at that time a number of bowls were left in the open air without
supports; and the bowls were turned over by a whirlwind 1 and broke.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of supports for your bowls (when they are left
out).'
Now at that time the Bhikkhus put their bowls away at the edge of the
sleeping-benches in the verandahs 2, and the bowls fell down and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away on the edge of the
sleeping-benches in the verandah. Whosoever does so, shall be guilty of a
dukkata.'
Now at that time the Bhikkhus put their bowls away on the edge of the Paribhanda
3, and the bowls fell down and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhanda.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus turned their bowls upside down 4 on the ground,
and the lips wore out.
p. 86
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a mat made of grass 1.'
The grass-mat was eaten by white ants.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a small cloth 2.'
The small cloth was eaten by the white ants. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your
bowls) 3.'
The bowls fell down from the parapet and were broken.
They told this matter to the Blessed One.
'I allow your O Bhikkhus, the use of a wicker-work stand 4.'
On the wicker-work stand the bowls wore out. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of bags to carry your bowls in.'
They had no shoulder-straps 5
p. 87
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a shoulder-strap (by which to carry the
bag), or of a piece of string (by which to tie it on).'
5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on
hooks 1. The pins or hooks falling down, the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be
guilty of a dukkata.'
Now at that time the Bhikkhus put their bowls down on a bed 2, or a chair; and
sitting down thoughtlessly 3 they upset them, and the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever
does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus kept their bowls on their laps; and rising up
thoughtlessly they upset them, and the bowls were broken.
p. 88
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time the Bhikkhus put their bowls down on a sunshade; and the
sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus, when they were holding the bowls in their hands,
opened the door 1. The door springing back the bowls were broken.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to open the door with your bowls in your hands.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
82:1 It is clear from verses 192-196 of the 13th chapter of the Râga-nighantu,
written by Narahari of Kashmîr in the thirteenth century A. D., that at that
time Vaidûrya meant 'cat's-eye: But it is uncertain whether that was the only
meaning of the word veluriya at the time when this passage was composed. (See
especially V. 124, p. 25, of Dr. Richard Garbe's edition in his work, 'Die
Indischen Mineralien,' Leipzig, 1882.) See also Professor Max Müller's
interesting note at p. 266 of his 'What can India teach us?'
82:2 Kâkamayo. There was probably no glass in our modern sense of the word when
the Kullavagga was written. But kâka is a silicious earth, and some sort of
glass-like earthenware may very well have been in use. The phrase has already
occurred, together with all the others in this passage, at Mahâvagga V, 8, 3, of
foot-coverings, but is omitted in the list at Khudda Sikkhâ V. 10.
82:3 Ghamsîyati. Literally, 'were rubbed.' See below, § 3, and our note below on
V, 9, 2, 4.
83:1 Akkhûpiyanti. On the use of this word, compare Mahâvagga VIII, 14, 1, where
it is used of inserting a slip of cloth in a torn garment.
83:2 See our note above on V, 8, I. Buddhaghosa says here likhitun ti
tanu-karan-atthây’ etam vuttam. The 'shaping' may be by carving, adzing, or
planing.
83:3 Compare above, V, 8, 1, and see Buddhaghosa's note at p. 316 of the edition
of the text.
83:4 The reading is corrupt; and therefore this rendering is merely conjectural.
See H.O.'s note at p. 316 of his edition of the text.
83:5 On these split crocodiles' teeth, see our note above on V, 1, 4.
83:6 Rûpakokinnâni bhati-kamma-katâni. Buddhaghosa has nothing on these words.
On the second, see below, VI, 2, 7, and H.O.'s note on that passage at p. 321 of
the edition of the text. It is most probable that the reading in both passages
should be bhatti-kamma, 'patchwork,' as further explained in our note below on
VI, 2, 7; and we have translated accordingly.
84:1 Otâpetvâ. The word has already occurred in Mahâvagga I, 25, 16. Compare
Khudda Sikkhâ V. 6.
84:2 Vodakam katvâ. Vodakam bears, of course, the same relation to sa-udakam,
used just before, as vagga does to samagga. The expression has occurred already
at Mahâvagga I, 25, 13.
85:1 Vâta-mandalikâya. So also in the next section and in the
Bhikkhunî-vibhaṅga, Pâkittiya 96. The reading at Gâtaka I, 72 is vâta-mandalam.
85:2 Midhante. This word recurs below in VI, 2, 3, where see our note.
Buddhaghosa's note is given at p. 317 of the edition of the text. See also
Khudda Sikkhâ V. 7.
85:3 Used of a house, this probably means a plastered flooring of scented earth
or dried cowdung. See Kullavagga VI, 17, 1, and Buddhaghosa's note there. On the
use of the word in tailoring, see Mahâvagga VII, 1, 5, VIII, 21. Buddhaghosa,
loc. cit. (p. 3 i 7), uses the expression mattika-paribhanda-katâya-bhûmiyâ.
85:4 Nikkugganti. See the use of this word at V, 20, 3.
86:1 Tina-santhârakam. That this word means a mat, and not a layer, of grass is
clear from its use at Gâtaka I, 360, and below, V, II, 3.
86:2 Kolaka. The meaning of the word is doubtful, but see Mahâvagga VIII, 18. In
the uddâna (at p. 143) the corresponding word is kola. See also below, VI, 3, I,
VI, 19, VI, 20, 2.
86:3 Patta-mâlakam. Buddhaghosa says merely, 'It should be made either of bricks
or of wood.' He confirms the reading of the text (with l as against Childers's
reading mâlako).
86:4 Patta-kandolikâ ti mahâ-mukha-kunda-santhânâ bhandakukkhaliknâ vukkati
(B.). Kandola is a wicker-work basket; see Böhtlingk-Roth, sub voce.
86:5 See H.O.'s note on the reading here; and compare the table of contents to
this chapter (at p. 143), where the reading amsabaddham confirms the suggested
alteration. If there were any p. 87 further doubt it would be removed on
comparing the closing words of Mahâvagga VI, 12, 4, which are identical with the
present passage and contain the correct reading. The same remarks apply to other
passages, where the same words occur below, V, It, 5, V, 12, VI, 12, 3.
87:1 The use of these appliances is formally allowed at VI, 3, 5.
87:2 Mañka. Compare Rh. D.'s note at p. 277 of the 'Buddhist Birth Stories,' and
Khuddha Sikkhâ V. 7.
87:3 Sati-sammosâ. The word occurs at Milinda-panha (ed. Trenckner), p. 260. It
must be connected with muttha-sati, of which the Buddhist Sanskrit equivalent is
mushita-smritih (see Kathâ Sarit Sâgara 56, 289). It is evident that Childers's
original explanation of muttha-sati from mûlha was wrong, and that both words
must be referred to the root mush, as he points out at p. .618 of his
Dictionary.
88:1 Kavâtam panâmetvâ. The construction of doors is described in detail at V,
14, 3, with reference to the bath-house, and again at VI, 2. That panâmeti is to
open, and not to shut, is clear from VIII, 1, 1, just as pattam panâmeti at
VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkhâ V. 8.
Cullavagga - Fifth Khandhaka: Chapter 8
1. Now at that time the Setthi of Râgagaha had acquired a block 2 of sandal-wood
of the most precious sandal-wood flavour. And the Setthi of Râgagaha thought,
'How would it be if I were to have a bowl carved out of this block of
sandal-wood, so that the chips 3 shall remain my property, and I can give the
bowl away?' And the Setthi of Râgagaha had a bowl turned out of that block of
sandal-wood, and put it in a balance, and had it lifted on to the top of a
bamboo 4, and tying that bamboo at the top of a succession of bamboos, he let it
be known, saying, 'If any Samana or Brahman be an Arahat and possessed of Iddhi,
let him get down the bowl. It is a gift to him!'
Then Pûrana Kassapa went to the Setthi of Râgagaha, and said to him, 'I, O
householder, am
p. 79
an Arahat and possessed of Iddhi. Give me the bowl.'
'If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down
the bowl!'
Then Makkhali Gosâla, and Agita Kesa-kambalî, and Pakudha Kakkâyana, and Sañgaya
Belatthiputta, and Nigantha Nâta-putta went severally to the Setthi of Râgagaha,
[and preferred the same request, and received the same reply.]
Now at that time the venerable Mahâ Moggallâna and the venerable Pindola
Bhâradvâga, having dressed themselves early in the morning, went into Râgagaha,
duly bowled and robed, for alms. And the venerable Pindola Bhâradvâga said to
the venerable Mahâ Moggallâna: 'The venerable Mahâ Moggallâna is both an Arahat
and possessed of Iddhi. Go, friend Moggallâna, and fetch down this bowl, for
this bowl belongs to thee.'
'The venerable Pindola Bhâradvâga also is both an Arahat and possessed of Iddhi.
Go, friend Bhâradvâga, and fetch down the bowl, for this bowl belongs to thee.'
Then the venerable Pindola Bhâradvâga, rising up in the air, took the bowl, and
went thrice round Râgagaha (in the air). And at that time the Setthi of Râgagaha
stood in his dwelling-place with his wife and children, and holding up his
clasped hands in reverent salutation, he exclaimed, 'May the venerable
Bhâradvâga be pleased to descend upon our dwelling-place.' And the venerable
Bhâradvâga descended into his dwelling-place. Then the Setthi of Râgagaha took
the bowl from the hands of the venerable Bhâradvâga, and filled it with costly
food, and presented it to the venerable Bhâradvâga. And
p. 80
the venerable Bhâradvâga took the bowl, and departed to his Ârâma.
2. Now the people heard, 'The venerable Pindola Bhâradvâga, they say, has got
down the Râgagaha Setthi's bowl.' And those people, with shouts loud and long,
followed in the steps of Pindola Bhâradvâga. And the Blessed One heard the
shouts loud and long, and on hearing them he asked the venerable Ânanda, 'What
now, Ânanda, does this so great shouting mean?'
The venerable Pindola Bhâradvâga, Lord, has got down the Râgagaha Setthi's bowl;
and the people thereof are following in his steps with shouts loud and long.'
Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-Samgha, and asked Pindola Bhâradvâga, 'Is it true, as
they say, that you, Bhâradvâga, have got down the Râgagaha Setthi's bowl?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'This is improper, Bhâradvâga, not
according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not
to be done. How can you, Bhâradvâga, for the sake of a miserable wooden pot,
display before the laity the superhuman quality of your miraculous power of
Iddhi? Just, Bhâradvâga, like a woman who displays herself for the sake of a
miserable piece of money 1, have you, for the sake of a miserable
p. 81
wooden pot displayed before the laity the superhuman quality of your miraculous
power of Iddhi. This will not conduce, Bhâradvâga, either to the conversion of
the unconverted, or to the increase of the converted; but rather to those who
have not been converted remaining unconverted, and to the turning back of those
who have been converted.'
And when he had rebuked him, and had delivered a religious discourse 1, he
addressed the Bhikkhus, and said: 'You are not, O Bhikkhus, to display before
the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a
dukkata 2. Break to pieces, O Bhikkhus, that wooden bowl; and when you have
ground it to powder, give it to the Bhikkhus as perfume for their eye ointments
3. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be
guilty of a dukkata 4.'
Footnotes
78:1 A Burmese version of the following legend is translated by Bishop Bigandet
in his 'Legend of the Burmese Buddha,' vol. ii, pp. 212-216 (Third Edition).
78:2 Kandana-ganthî uppannâ hoti ti kandana-ghattikâ uppannâ hoti (B.). Compare
ganthikâ at Gâtaka I, 150 = gandikâ at ibid. II, 124, and our note below on that
word at V, 29, 3.
78:3 Lekham. It is clear from V, 9, 2, below, and Buddhaghosa's note there, that
likhitum is used in the sense of 'to plane' or 'to adze' wood or metal; and the
Sinhalese MSS. read here likham instead of lekham. It cannot be 'to turn,' as
the turning lathe is quite a modern invention.
78:4 A similar proceeding is related of a Bhikkhu at 24, 1.
80:1 Mâsaka-rûpassa. On the mâsaka, see Rh. D.'s 'Ancient Coins and Measures,
&c.,' p. 13. It is evident from the use of the word rûpa here that stamped
pieces of money were known in the valley of the Ganges as early as the time when
the Kullavagga p. 81 was composed. The word occurs also below at Kullavagga XII,
1, X.
81:1 See Kullavagga I, 1, 2.
81:2 Compare the 4th Pârâgika.
81:3 The use of sandal-wood for this purpose is allowed by the closing words of
Mahâvagga VI, 11.
81:4 This injunction is repeated below in the summary at V, 37.
of the most precious sandal-wood flavour. And the Setthi of Râgagaha thought,
'How would it be if I were to have a bowl carved out of this block of
sandal-wood, so that the chips 3 shall remain my property, and I can give the
bowl away?' And the Setthi of Râgagaha had a bowl turned out of that block of
sandal-wood, and put it in a balance, and had it lifted on to the top of a
bamboo 4, and tying that bamboo at the top of a succession of bamboos, he let it
be known, saying, 'If any Samana or Brahman be an Arahat and possessed of Iddhi,
let him get down the bowl. It is a gift to him!'
Then Pûrana Kassapa went to the Setthi of Râgagaha, and said to him, 'I, O
householder, am
p. 79
an Arahat and possessed of Iddhi. Give me the bowl.'
'If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down
the bowl!'
Then Makkhali Gosâla, and Agita Kesa-kambalî, and Pakudha Kakkâyana, and Sañgaya
Belatthiputta, and Nigantha Nâta-putta went severally to the Setthi of Râgagaha,
[and preferred the same request, and received the same reply.]
Now at that time the venerable Mahâ Moggallâna and the venerable Pindola
Bhâradvâga, having dressed themselves early in the morning, went into Râgagaha,
duly bowled and robed, for alms. And the venerable Pindola Bhâradvâga said to
the venerable Mahâ Moggallâna: 'The venerable Mahâ Moggallâna is both an Arahat
and possessed of Iddhi. Go, friend Moggallâna, and fetch down this bowl, for
this bowl belongs to thee.'
'The venerable Pindola Bhâradvâga also is both an Arahat and possessed of Iddhi.
Go, friend Bhâradvâga, and fetch down the bowl, for this bowl belongs to thee.'
Then the venerable Pindola Bhâradvâga, rising up in the air, took the bowl, and
went thrice round Râgagaha (in the air). And at that time the Setthi of Râgagaha
stood in his dwelling-place with his wife and children, and holding up his
clasped hands in reverent salutation, he exclaimed, 'May the venerable
Bhâradvâga be pleased to descend upon our dwelling-place.' And the venerable
Bhâradvâga descended into his dwelling-place. Then the Setthi of Râgagaha took
the bowl from the hands of the venerable Bhâradvâga, and filled it with costly
food, and presented it to the venerable Bhâradvâga. And
p. 80
the venerable Bhâradvâga took the bowl, and departed to his Ârâma.
2. Now the people heard, 'The venerable Pindola Bhâradvâga, they say, has got
down the Râgagaha Setthi's bowl.' And those people, with shouts loud and long,
followed in the steps of Pindola Bhâradvâga. And the Blessed One heard the
shouts loud and long, and on hearing them he asked the venerable Ânanda, 'What
now, Ânanda, does this so great shouting mean?'
The venerable Pindola Bhâradvâga, Lord, has got down the Râgagaha Setthi's bowl;
and the people thereof are following in his steps with shouts loud and long.'
Then the Blessed One, on that occasion and in that connection, convened a
meeting of the Bhikkhu-Samgha, and asked Pindola Bhâradvâga, 'Is it true, as
they say, that you, Bhâradvâga, have got down the Râgagaha Setthi's bowl?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'This is improper, Bhâradvâga, not
according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not
to be done. How can you, Bhâradvâga, for the sake of a miserable wooden pot,
display before the laity the superhuman quality of your miraculous power of
Iddhi? Just, Bhâradvâga, like a woman who displays herself for the sake of a
miserable piece of money 1, have you, for the sake of a miserable
p. 81
wooden pot displayed before the laity the superhuman quality of your miraculous
power of Iddhi. This will not conduce, Bhâradvâga, either to the conversion of
the unconverted, or to the increase of the converted; but rather to those who
have not been converted remaining unconverted, and to the turning back of those
who have been converted.'
And when he had rebuked him, and had delivered a religious discourse 1, he
addressed the Bhikkhus, and said: 'You are not, O Bhikkhus, to display before
the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a
dukkata 2. Break to pieces, O Bhikkhus, that wooden bowl; and when you have
ground it to powder, give it to the Bhikkhus as perfume for their eye ointments
3. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be
guilty of a dukkata 4.'
Footnotes
78:1 A Burmese version of the following legend is translated by Bishop Bigandet
in his 'Legend of the Burmese Buddha,' vol. ii, pp. 212-216 (Third Edition).
78:2 Kandana-ganthî uppannâ hoti ti kandana-ghattikâ uppannâ hoti (B.). Compare
ganthikâ at Gâtaka I, 150 = gandikâ at ibid. II, 124, and our note below on that
word at V, 29, 3.
78:3 Lekham. It is clear from V, 9, 2, below, and Buddhaghosa's note there, that
likhitum is used in the sense of 'to plane' or 'to adze' wood or metal; and the
Sinhalese MSS. read here likham instead of lekham. It cannot be 'to turn,' as
the turning lathe is quite a modern invention.
78:4 A similar proceeding is related of a Bhikkhu at 24, 1.
80:1 Mâsaka-rûpassa. On the mâsaka, see Rh. D.'s 'Ancient Coins and Measures,
&c.,' p. 13. It is evident from the use of the word rûpa here that stamped
pieces of money were known in the valley of the Ganges as early as the time when
the Kullavagga p. 81 was composed. The word occurs also below at Kullavagga XII,
1, X.
81:1 See Kullavagga I, 1, 2.
81:2 Compare the 4th Pârâgika.
81:3 The use of sandal-wood for this purpose is allowed by the closing words of
Mahâvagga VI, 11.
81:4 This injunction is repeated below in the summary at V, 37.
Cullavagga - Fifth Khandhaka: Chapter 7
1. Now at that time a certain Bhikkhu, tormented by distaste (for meditation,
&c.), castrated himself 3. They told this matter to the Blessed One.
'When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off
another! You are
p. 78
not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a
thullakkaya.'
Footnotes
77:3 Anabhiratiyâ pîlito attano aṅgagâtam khindi. This anabhirati is constantly
referred to, and always as the result of falling in love, or in connection with
sexual desire.
&c.), castrated himself 3. They told this matter to the Blessed One.
'When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off
another! You are
p. 78
not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a
thullakkaya.'
Footnotes
77:3 Anabhiratiyâ pîlito attano aṅgagâtam khindi. This anabhirati is constantly
referred to, and always as the result of falling in love, or in connection with
sexual desire.
Cullavagga - Fifth Khandhaka: Chapter 6
1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the
matter to the Blessed One.
p. 76
'Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the
four royal breeds of serpents! Had he done so, he would not die of the bite of a
snake. And which are the four royal breeds of serpents? The Virûpakkhas are a
royal breed. The Erâpathas are a royal breed. The Khabyâputtas are a royal
breed. The Kanhâgotamakas are a royal breed. Now surely that Bhikkhu, O
Bhikkhus, had not let his love flow out over the four royal breeds of serpents!
Had he done so, he would not die of the bite of a snake. I allow you, O
Bhikkhus, to make use of a safeguard for yourselves for your security and
protection, by letting your love flow out over the four royal breeds of
serpents. And thus, O Bhikkhus, are you to do so.
'"I love Virûpakkhas, the Erâpathas I love.
'"I love Khabyâputtas, the Kanhâgotamakas I love.
'"I love live things that have no feet, the bipeds too I love.
'"I love four-footed creatures, and things with many feet.
'"Let no footless thing do hurt to me, nor thing that has two feet.
'"Let no four-footed creature hurt, nor thing with many feet.
'"Let all creatures, all things that live, all beings of whatever kind,
'"Let all behold good fortune 1 and let none fall into sin.
p. 77
'"Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are
creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and
mice.
'"Made is my safeguard, made my defence. Let living things retreat,
'"Whilst I revere the Blessed One, the Buddhas seven supreme 1."'
'I allow you, O Bhikkhus, to let blood 2.'
Footnotes
75:4 This ancient legend has been expanded into a Gâtaka story, under the title
of Khandha-vatta Gâtaka, No. 203 in Professor Fausböll's edition (vol. ii, pp.
144-148), in which recur all the verses here given as a snake-charm. The names
of the serpents are derived from the ancient mythology, and are not to be
supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5,
where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use
of a higher bedstead.
76:1 This phrase occurs in the passage at Mahâ-parinibbâna Sutta I, 31, by which
Buddhaghosa is so much perplexed.
77:1 This is only one of the many passages from which it is evident that in the
oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive,
were known by name to the members of the Buddhist community. Compare Rh. D.'s
'Hibbert Lectures, 1881,' p. 142. It is nevertheless probable that, with their
ideas as to the infinite number of worlds which had succeeded one another in the
past, they considered that the number of previous Buddhas had also been
infinite.
77:2 This last injunction, which comes in here so tamely, is omitted in the
Gâtaka story, and is merely a hook on which to hang an excuse for introducing
this ancient and evidently favourite prescription into the Vinaya. That it is
quite out of place is sufficiently evident from the fact that it has already
been laid down in identical terms in the Mahâvagga VI, 14, 4, where it is found
in its natural connection.
matter to the Blessed One.
p. 76
'Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the
four royal breeds of serpents! Had he done so, he would not die of the bite of a
snake. And which are the four royal breeds of serpents? The Virûpakkhas are a
royal breed. The Erâpathas are a royal breed. The Khabyâputtas are a royal
breed. The Kanhâgotamakas are a royal breed. Now surely that Bhikkhu, O
Bhikkhus, had not let his love flow out over the four royal breeds of serpents!
Had he done so, he would not die of the bite of a snake. I allow you, O
Bhikkhus, to make use of a safeguard for yourselves for your security and
protection, by letting your love flow out over the four royal breeds of
serpents. And thus, O Bhikkhus, are you to do so.
'"I love Virûpakkhas, the Erâpathas I love.
'"I love Khabyâputtas, the Kanhâgotamakas I love.
'"I love live things that have no feet, the bipeds too I love.
'"I love four-footed creatures, and things with many feet.
'"Let no footless thing do hurt to me, nor thing that has two feet.
'"Let no four-footed creature hurt, nor thing with many feet.
'"Let all creatures, all things that live, all beings of whatever kind,
'"Let all behold good fortune 1 and let none fall into sin.
p. 77
'"Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are
creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and
mice.
'"Made is my safeguard, made my defence. Let living things retreat,
'"Whilst I revere the Blessed One, the Buddhas seven supreme 1."'
'I allow you, O Bhikkhus, to let blood 2.'
Footnotes
75:4 This ancient legend has been expanded into a Gâtaka story, under the title
of Khandha-vatta Gâtaka, No. 203 in Professor Fausböll's edition (vol. ii, pp.
144-148), in which recur all the verses here given as a snake-charm. The names
of the serpents are derived from the ancient mythology, and are not to be
supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5,
where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use
of a higher bedstead.
76:1 This phrase occurs in the passage at Mahâ-parinibbâna Sutta I, 31, by which
Buddhaghosa is so much perplexed.
77:1 This is only one of the many passages from which it is evident that in the
oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive,
were known by name to the members of the Buddhist community. Compare Rh. D.'s
'Hibbert Lectures, 1881,' p. 142. It is nevertheless probable that, with their
ideas as to the infinite number of worlds which had succeeded one another in the
past, they considered that the number of previous Buddhas had also been
infinite.
77:2 This last injunction, which comes in here so tamely, is omitted in the
Gâtaka story, and is merely a hook on which to hang an excuse for introducing
this ancient and evidently favourite prescription into the Vinaya. That it is
quite out of place is sufficiently evident from the fact that it has already
been laid down in identical terms in the Mahâvagga VI, 14, 4, where it is found
in its natural connection.
Cullavagga - Fifth Khandhaka: Chapter 5
1. Now at that time the mangoes were ripe in the park of Seniya Bimbisâra, the
king of Magadha. And Seniya Bimbisâra, the king of Magadha, had given command,
saying,' Let the venerable ones have as much fruit as they like.' Then the
Khabbaggiya Bhikkhus plucked even the young fruits and ate them.
Now Seniya Bimbisâra, the king of Magadha, wanted a mango; and he gave orders,
saying, 'Go,
p. 74
my good men, to the park, and bring me hither a mango.'
'Even so, Lord,' said the men in assent to Seniya Bimbisâra, the king of Magadha
and they went to the park, and said to the park-keepers, 'Our lord, good
friends, has need of a mango. Give us one!'
'There are no mangoes, Sirs. The Bhikkhus have plucked even the young ones, and
eaten them.'
Then those men told the matter to Seniya Bimbisâra, the king of Magadha, and he
said: 'The mangoes have been well used, my good men, by the venerable ones.
Notwithstanding it is moderation that has been exalted by the Blessed One.'
The people murmured, were shocked, and were indignant, &c., saying, 'How can the
Sakyaputtiya Samanas, knowing no moderation, use up the king's mangoes?' The
Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus
told this matter to the Blessed One.
'You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of
a dukkata.'
2. Now at that time it was the turn of a certain multitude to provide the Samgha
with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend,
would not partake of it.
'Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the
mango.'
Now at that time it was the turn of a certain multitude to provide the Samgha
with a meal. They did not get so far as to make (curry with) the peal, but went
about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend,
would not accept them.
p. 75
'Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has
become allowable to Samanas in any one of these five ways--when it has been
injured by fire 1--or by sword 2--or by nails--when it has not yet had any seed
in it--and fifthly, when it has no more seed in it 3. I allow you, O Bhikkhus,
to eat fruit which has become allowable to Samanas in any one of these five
ways.'
Footnotes
75:1 Buddhaghosa gives in the Samanta Pâsâdikâ on the 11th Pâkittiya the
following explanations of these terms. Aggi-parigitan ti agginâ parigitam
abhibhûtam daddham phutthan ti attho. The reading parigitam is correct and
should be inserted in the text for parikitam.
75:2 Sattha-parigitan ti satthena parigitam abhibhûtam khinnam viddham vâ ti
attho. Esa nayo nakha-parigite (B., loc. cit.).
75:3 These last two clauses have already occurred at Mahâvagga VI, 21. The
principle of the injunction throughout its five divisions is one and the
same--the seed, or the capacity of fructification, must either have never
existed, or have passed away, or have been destroyed.
king of Magadha. And Seniya Bimbisâra, the king of Magadha, had given command,
saying,' Let the venerable ones have as much fruit as they like.' Then the
Khabbaggiya Bhikkhus plucked even the young fruits and ate them.
Now Seniya Bimbisâra, the king of Magadha, wanted a mango; and he gave orders,
saying, 'Go,
p. 74
my good men, to the park, and bring me hither a mango.'
'Even so, Lord,' said the men in assent to Seniya Bimbisâra, the king of Magadha
and they went to the park, and said to the park-keepers, 'Our lord, good
friends, has need of a mango. Give us one!'
'There are no mangoes, Sirs. The Bhikkhus have plucked even the young ones, and
eaten them.'
Then those men told the matter to Seniya Bimbisâra, the king of Magadha, and he
said: 'The mangoes have been well used, my good men, by the venerable ones.
Notwithstanding it is moderation that has been exalted by the Blessed One.'
The people murmured, were shocked, and were indignant, &c., saying, 'How can the
Sakyaputtiya Samanas, knowing no moderation, use up the king's mangoes?' The
Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus
told this matter to the Blessed One.
'You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of
a dukkata.'
2. Now at that time it was the turn of a certain multitude to provide the Samgha
with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend,
would not partake of it.
'Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the
mango.'
Now at that time it was the turn of a certain multitude to provide the Samgha
with a meal. They did not get so far as to make (curry with) the peal, but went
about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend,
would not accept them.
p. 75
'Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has
become allowable to Samanas in any one of these five ways--when it has been
injured by fire 1--or by sword 2--or by nails--when it has not yet had any seed
in it--and fifthly, when it has no more seed in it 3. I allow you, O Bhikkhus,
to eat fruit which has become allowable to Samanas in any one of these five
ways.'
Footnotes
75:1 Buddhaghosa gives in the Samanta Pâsâdikâ on the 11th Pâkittiya the
following explanations of these terms. Aggi-parigitan ti agginâ parigitam
abhibhûtam daddham phutthan ti attho. The reading parigitam is correct and
should be inserted in the text for parikitam.
75:2 Sattha-parigitan ti satthena parigitam abhibhûtam khinnam viddham vâ ti
attho. Esa nayo nakha-parigite (B., loc. cit.).
75:3 These last two clauses have already occurred at Mahâvagga VI, 21. The
principle of the injunction throughout its five divisions is one and the
same--the seed, or the capacity of fructification, must either have never
existed, or have passed away, or have been destroyed.
Cullavagga - Fifth Khandhaka: Chapter 4
1. Now at that time the Khabbaggiya Bhikkhus used to wear woollen cloth with
long fleece to it 1.
The people murmured . . . (etc., down to) They told this matter to the Blessed
One.
'You are not, O Bhikkhus, to wear woollen cloth with long fleece to it.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
73:1 Bâhira-lomim-unnim. Literally, 'with the fleece outside.' Compare Mahâvagga
V, 10, 4, and the Majjhima Sîla, § 5 (p. 193 of Rh. D.'s 'Buddhist Suttas').
long fleece to it 1.
The people murmured . . . (etc., down to) They told this matter to the Blessed
One.
'You are not, O Bhikkhus, to wear woollen cloth with long fleece to it.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
73:1 Bâhira-lomim-unnim. Literally, 'with the fleece outside.' Compare Mahâvagga
V, 10, 4, and the Majjhima Sîla, § 5 (p. 193 of Rh. D.'s 'Buddhist Suttas').
Cullavagga - Fifth Khandhaka: Chapter 3
1. Now at that time the Khabbaggiya Bhikkhus used to sing the Dhamma with the
abrupt transitions of song-singing.
The people murmured, were annoyed, and became indignant, saying, 'How can the
Sakyaputtiya Samanas [do so]?' The Bhikkhus heard (&c., as usual, down to) he
addressed the Bhikkhus, and said:
'These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt
1 transitions of song-singing.--He himself becomes captivated with respect to
the sound thereof.--Other people become captivated with respect to the sound
thereof.--The laymen are shocked.--The meditation of one who strains after
accuracy in the sound is broken.--The common people fall into heresy 2.--These
five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt
transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that
manner]. Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time the Bhikkhus were afraid to make use of intoning 3. They
told this matter to the Blessed One.
'I allow you, O Bhikkhus, to intone.'
Footnotes
72:1 Âyatakena gîta-ssarena. Compare âyataken’ eva papâto at Kullavagga IX, 1,
3.
72:2 Probably this is supposed to result because dhamma being sung and not said
is not intelligible to them--a complaint often made against the singing of
prayers among Protestant Christians. On pakkhimâ ganatâ, compare the closing
words of V, 21, 2; and on the rest of the phrase, Puggala III, 10, 14 The
translation of sarakuttim is also very doubtful.
72:3 Sara-bhaññam. So in the Mahâvagga we hear that Sona p. 73 intoned before
the Buddha a chapter from the Sutta Nipâta. The expression there used is sarena
abhâsi, of which our word is used as the verbal noun, the roots bhan and bhâs
being not only synonymous but interchangeable. (See, for instance, Vin. Pit.
vol. iv, p. 353.) Perhaps 'recitative' would be a good rendering. I have several
times heard the Dhamma thus recited by living Buddhists in accordance with the
traditional interpretation of this passage, and their Sara-bhaññam was precisely
like the intoning of prose passages as practised in our cathedral churches (Rh.
D.).
abrupt transitions of song-singing.
The people murmured, were annoyed, and became indignant, saying, 'How can the
Sakyaputtiya Samanas [do so]?' The Bhikkhus heard (&c., as usual, down to) he
addressed the Bhikkhus, and said:
'These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt
1 transitions of song-singing.--He himself becomes captivated with respect to
the sound thereof.--Other people become captivated with respect to the sound
thereof.--The laymen are shocked.--The meditation of one who strains after
accuracy in the sound is broken.--The common people fall into heresy 2.--These
five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt
transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that
manner]. Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time the Bhikkhus were afraid to make use of intoning 3. They
told this matter to the Blessed One.
'I allow you, O Bhikkhus, to intone.'
Footnotes
72:1 Âyatakena gîta-ssarena. Compare âyataken’ eva papâto at Kullavagga IX, 1,
3.
72:2 Probably this is supposed to result because dhamma being sung and not said
is not intelligible to them--a complaint often made against the singing of
prayers among Protestant Christians. On pakkhimâ ganatâ, compare the closing
words of V, 21, 2; and on the rest of the phrase, Puggala III, 10, 14 The
translation of sarakuttim is also very doubtful.
72:3 Sara-bhaññam. So in the Mahâvagga we hear that Sona p. 73 intoned before
the Buddha a chapter from the Sutta Nipâta. The expression there used is sarena
abhâsi, of which our word is used as the verbal noun, the roots bhan and bhâs
being not only synonymous but interchangeable. (See, for instance, Vin. Pit.
vol. iv, p. 353.) Perhaps 'recitative' would be a good rendering. I have several
times heard the Dhamma thus recited by living Buddhists in accordance with the
traditional interpretation of this passage, and their Sara-bhaññam was precisely
like the intoning of prose passages as practised in our cathedral churches (Rh.
D.).
Cullavagga - Fifth Khandhaka: Chapter 2
1. Now at that time the Khabbaggiya Bhikkhus
p. 69
used to wear ear-rings 1, and ear-drops 2, and strings of beads for the throat,
and girdles of beads 3, and bangles 4, and necklaces 5, and bracelets, and
rings.
The people murmured, etc. . . . . The Bhikkhus heard, etc. . . . . They told the,
Blessed One (etc., as in II, 1, 1, down to) he addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall
be guilty of a dukkata.'
2. [A similar paragraph concluding]
'You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty
of a dukkata. I allow you, O Bhikkhus, hair that is two months old, or two
inches long.'
3. [Similar paragraph concluding]
'You are not, O Bhikkhus, to smooth 6 the hair
p. 70
with a comb, or with a smoothing instrument shaped like a snake's hood 1, or
with the hand used as such an instrument 2, or with pomade 3, or with hair-oil
of beeswax 3. Whosoever does so, shall be guilty of a dukkata.'
4. [Similar paragraph concluding]
'You are not, O Bhikkhus, to look at the image of your faces in a looking-glass,
or a bowl of water 4. Whosoever does so, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu had a sore in his face. He asked the Bhikkhus
what kind of a sore he had. 'Such and such a kind of sore,' replied they. He did
not believe what they said. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of a disease, to look at your faces in a
looking-glass, or in a bowl of water.'
5. Now at that time the Khabbaggiya Bhikkhus (&c., down to)
p. 71
'You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &c.) into
your faces, nor to put chunam on your faces, nor to smear red arsenic on your
faces, nor to paint your bodies, nor to paint your faces 1.'
Now at that time a certain Bhikkhu had disease in his eyes. They told the matter
to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to anoint your faces.'
6 2. Now at that time there was a festival on the mountain-top 3 at Râgagaha;
and the Khabbaggiya Bhikkhus went to see it.
The people murmured, were annoyed, and became indignant, saying, 'How can the
Sakyaputtiya Samanas go to see dancing, and singing, and music, like those who
are still enjoying the pleasures of the world?' And they told this matter to the
Blessed One.
'You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever
does so, shall be guilty of a dukkata.'
Footnotes
69:1 Vallikâ ti kannato nikkhanta-mutt-olambakâdînam etam adhivakanam. Na
kevalañ ka vallikâ eva, yam kiñki kanna-pilandhanam antamaso tâla-pannam pi na
vattati (B.). Compare satavallikam at V, 29, 4.
69:2 Pâmaṅga. The meaning of which is not clear from Buddhaghosa's note loc.
cit. It occurs also at Dîpavamsa XII, 1, and below in Buddhaghosa's note on
maddavina at V, 29, 2 (twice).
69:3 Kati-suttakam. This is not mentioned in the similar paragraph at V, 29, 2,
where all special kinds of girdles are enumerated. It is forbidden below to the
Bhikkhunîs at X, 16.
69:4 Ovattika. This word is explained by Buddhaghosa as the same as valayam.
Ovattiya occurs, apparently in a different sense, at Mahâvagga VII, 1, 5, and
the present word in Buddhaghosa on sata-vallikam at V, 29, 4.
69:5 Kâyura, on which Buddhaghosa, loc. cit., merely says that the meaning of
this, and of the following words, is evident. But the Gâtaka commentary
(Fausböll III, 437, 14) says kâyûan ti gîvâya pilandhana-pasâdhanam.
69:6 Osanheti. Compare the Sanskrit slakshnayati. The art of hair-dressing had,
at the time when the Kullavagga was composed, been already carried to a high
state of efficiency in the valley of the Ganges, as may reasonably be concluded
from the numerous kinds of headdresses figured in bas-relief on some of the
oldest Buddhist sculptures.
70:1 Phanakenâ ti dantamayâdisu yena kenaki (B.).
70:2 Hattha-phanakenâ ti hatthen’ eva phanaka-kikkam karonti, aṅgulîhi osanhenti
(B.). It is clear from this last explanation that the phanaka was a kind of very
primitive brush, but without bristles. In passing the fingers through the hair
the fingers are naturally held separate, slightly forward, and stiff--precisely
as one would hold them if one wished to imitate the hood of a cobra. To make a
real brush with bristles was evidently beyond the mechanical appliances of those
times, or such an article would certainly have been mentioned in this
connection.
70:3 On the use of Telaka, compare Mahâvagga VI, 13, I, and Sittha-telaka at
Kullavagga IV, 3, 1.
70:4 Compare Kullavagga X, 10, 4.
71:1 All these practices are seriatim forbidden to the Bhikkhunîs also in
Kullavagga X, 10, 3.
71:2 The following section recurs, almost word for word, of the Bhikkhunîs, in
the Bhikkhunî-vibhaṅga, Pâkittiya X (Sutta-vibhaṅga, vol. ii, p. 267).
71:3 Giragga-samagga. Compare Dîpavamsa XXI, 32, and Mahâvamsa, p. 214, line 2.
It occurs also in the Introductory Story in the Sutta-vibhaṅga on the 37th
Pâkittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti
girimhi agga-samaggo girissa vâ agga-dese samaggo. He is evidently in doubt
about the word, which is probably connected with ancient local worship or
custom, a worship in high-places, as little allied to Vedic Brahmanism as it was
to Buddhism.
p. 69
used to wear ear-rings 1, and ear-drops 2, and strings of beads for the throat,
and girdles of beads 3, and bangles 4, and necklaces 5, and bracelets, and
rings.
The people murmured, etc. . . . . The Bhikkhus heard, etc. . . . . They told the,
Blessed One (etc., as in II, 1, 1, down to) he addressed the Bhikkhus, and said:
'You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall
be guilty of a dukkata.'
2. [A similar paragraph concluding]
'You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty
of a dukkata. I allow you, O Bhikkhus, hair that is two months old, or two
inches long.'
3. [Similar paragraph concluding]
'You are not, O Bhikkhus, to smooth 6 the hair
p. 70
with a comb, or with a smoothing instrument shaped like a snake's hood 1, or
with the hand used as such an instrument 2, or with pomade 3, or with hair-oil
of beeswax 3. Whosoever does so, shall be guilty of a dukkata.'
4. [Similar paragraph concluding]
'You are not, O Bhikkhus, to look at the image of your faces in a looking-glass,
or a bowl of water 4. Whosoever does so, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu had a sore in his face. He asked the Bhikkhus
what kind of a sore he had. 'Such and such a kind of sore,' replied they. He did
not believe what they said. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, on account of a disease, to look at your faces in a
looking-glass, or in a bowl of water.'
5. Now at that time the Khabbaggiya Bhikkhus (&c., down to)
p. 71
'You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &c.) into
your faces, nor to put chunam on your faces, nor to smear red arsenic on your
faces, nor to paint your bodies, nor to paint your faces 1.'
Now at that time a certain Bhikkhu had disease in his eyes. They told the matter
to the Blessed One.
'I allow you, O Bhikkhus, on account of disease, to anoint your faces.'
6 2. Now at that time there was a festival on the mountain-top 3 at Râgagaha;
and the Khabbaggiya Bhikkhus went to see it.
The people murmured, were annoyed, and became indignant, saying, 'How can the
Sakyaputtiya Samanas go to see dancing, and singing, and music, like those who
are still enjoying the pleasures of the world?' And they told this matter to the
Blessed One.
'You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever
does so, shall be guilty of a dukkata.'
Footnotes
69:1 Vallikâ ti kannato nikkhanta-mutt-olambakâdînam etam adhivakanam. Na
kevalañ ka vallikâ eva, yam kiñki kanna-pilandhanam antamaso tâla-pannam pi na
vattati (B.). Compare satavallikam at V, 29, 4.
69:2 Pâmaṅga. The meaning of which is not clear from Buddhaghosa's note loc.
cit. It occurs also at Dîpavamsa XII, 1, and below in Buddhaghosa's note on
maddavina at V, 29, 2 (twice).
69:3 Kati-suttakam. This is not mentioned in the similar paragraph at V, 29, 2,
where all special kinds of girdles are enumerated. It is forbidden below to the
Bhikkhunîs at X, 16.
69:4 Ovattika. This word is explained by Buddhaghosa as the same as valayam.
Ovattiya occurs, apparently in a different sense, at Mahâvagga VII, 1, 5, and
the present word in Buddhaghosa on sata-vallikam at V, 29, 4.
69:5 Kâyura, on which Buddhaghosa, loc. cit., merely says that the meaning of
this, and of the following words, is evident. But the Gâtaka commentary
(Fausböll III, 437, 14) says kâyûan ti gîvâya pilandhana-pasâdhanam.
69:6 Osanheti. Compare the Sanskrit slakshnayati. The art of hair-dressing had,
at the time when the Kullavagga was composed, been already carried to a high
state of efficiency in the valley of the Ganges, as may reasonably be concluded
from the numerous kinds of headdresses figured in bas-relief on some of the
oldest Buddhist sculptures.
70:1 Phanakenâ ti dantamayâdisu yena kenaki (B.).
70:2 Hattha-phanakenâ ti hatthen’ eva phanaka-kikkam karonti, aṅgulîhi osanhenti
(B.). It is clear from this last explanation that the phanaka was a kind of very
primitive brush, but without bristles. In passing the fingers through the hair
the fingers are naturally held separate, slightly forward, and stiff--precisely
as one would hold them if one wished to imitate the hood of a cobra. To make a
real brush with bristles was evidently beyond the mechanical appliances of those
times, or such an article would certainly have been mentioned in this
connection.
70:3 On the use of Telaka, compare Mahâvagga VI, 13, I, and Sittha-telaka at
Kullavagga IV, 3, 1.
70:4 Compare Kullavagga X, 10, 4.
71:1 All these practices are seriatim forbidden to the Bhikkhunîs also in
Kullavagga X, 10, 3.
71:2 The following section recurs, almost word for word, of the Bhikkhunîs, in
the Bhikkhunî-vibhaṅga, Pâkittiya X (Sutta-vibhaṅga, vol. ii, p. 267).
71:3 Giragga-samagga. Compare Dîpavamsa XXI, 32, and Mahâvamsa, p. 214, line 2.
It occurs also in the Introductory Story in the Sutta-vibhaṅga on the 37th
Pâkittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti
girimhi agga-samaggo girissa vâ agga-dese samaggo. He is evidently in doubt
about the word, which is probably connected with ancient local worship or
custom, a worship in high-places, as little allied to Vedic Brahmanism as it was
to Buddhism.
Cullavagga - Fifth Khandhaka: Chapter 1
FIFTH KHANDHAKA.
ON THE DAILY LIFE OF THE BHIKKHUS.
1.
1. Now at that time the Blessed One was staying at Râgagaha, in the Bamboo
Grove, in the Kalandaka Nivâpa. And at that time the Khabbaggiya Bhikkhus, when
bathing, used to rub 1 their bodies--thighs, and arms, and breast, and
back--against wood. The people were annoyed, murmured, and became indignant,
saying, 'How can the Sakyaputtiya Samanas do so, like wrestlers, boxers, or
shampooers 2?' The Bhikkhus heard the people so murmuring, &c.; and they told
the matter to the Blessed One.
Then the Blessed One, on that occasion and in that connection, having convened a
meeting of the Bhikkhu-samgha, asked the Bhikkhus: 'Is this true, O Bhikkhus,
what they say, that the Khabbaggiya Bhikkhus, when bathing, rub (&c., as
before)?'
'It is true, Lord.'
p. 67
The Blessed Buddha rebuked them, saying, 'This is improper, O Bhikkhus (&c., as
usual, see I, 1, 2, down to the end).' And when he had rebuked them, and had
delivered a religious discourse, he addressed the Bhikkhus, and said: 'A
Bhikkhu, when bathing, is not, O Bhikkhus, to rub his body against wood.
Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time the Khabbaggiya Bhikkhus: when bathing, used to rub their
bodies--thighs, and arms, and breast, and back--against a pillar--against a wall
(&c., as in last section, down to the end).
3. Now at that time the Khabbaggiya Bhikkhus used to bathe on an Attâna (a sort
of shampooing stand 1). The people (&c., as before). The Bhikkhus (&c., as
before). Then the Blessed One (&c., as before, down to) addressed the Bhikkhus,
and said: 'You are not to bathe, O Bhikkhus, on an Attâna. Whosoever does so,
shall be guilty of a dukkata.'
[Paragraphs similar in every respect to the last follow as to
Using a Gandhabba-hatthaka 2 when bathing.
Using a Kuruvindaka-sutti 3 when bathing.
Rubbing their bodies, when under water, up against each other 4.
p. 68
Using a Mallaka 1 when bathing.]
4. Now at that time a certain Bhikkhu had the scab, and he could not bathe with
comfort without a Mallaka 1.
They told the matter to the Blessed One.
'I allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made
2.'
5. Now at that time a certain Bhikkhu who was weak through old age was not able
to shampoo his own body.
'I allow you, O Bhikkhus, the use of an Ukkâsika 3.
Now at that time the Bhikkhus, (fearing to offend against these rules,) were
afraid to shampoo one another.
'I allow you, O Bhikkhus, the ordinary mode of shampooing with the hand 4.'
Footnotes
66:1 Ugghamseti. The simple verb occurs below, V, 9, 2, 4, X, 10, 2, and at
Gâtaka, vol. i, p. 190. It is the Sanskrit root gharsh.
66:2 On malla-mutthikâ Buddhaghosa merely says mutthika-mallâ. His note on
gâma-poddavâ (already given by H.O. at p. 3.15 of the edition to the text) says,
'town’s people given to adorning themselves by painting their skin' (on which
compare below, V, 2, 5). But it is difficult to see how that fits in with the
connection here.
67:1 So Buddhaghosa loc. cit.
67:2 A wooden instrument in the shape of a hand, which was firs; covered with
chunam (fine lime), and then rubbed over the body. See Buddhaghosa's note at p.
315 of H.O.'s edition of the text.
67:3 Apparently a string of beads which was first covered with the chunam made
from Kuruvindaka stone (a ruby-coloured stone), and then held at both ends and
rubbed over the body. See Buddhaghosa's note loc. cit.
67:4 As Buddhaghosa, loc. cit., explains this by 'rubbing their p. 68 bodies up
against each other'(!), vigayha has here probably nothing to do with gâh, but is
simply vigrihya.
68:1 A kind of back-scratcher, made according to Buddhaghosa, loc. cit., by
placing together, by the roots, hooks made of the teeth of crocodiles
(makara-dantaka; see V, 11, 6; VI, 3, 2), which had previously been split. Such
hooks of split crocodiles' teeth are mentioned in the text itself below, V, 9,
2; and pins or hooks made of raga's teeth at V, 9, 5, and VI, 3, 5
(nâga-dantaka), and V, It, 7 (nâga-danta).
68:2 Buddhaghosa, loc. cit., makes this phrase mean only 'made of teeth that had
not been previously split.'
68:3 Buddhaghosa, loc. cit., explains this word by vattovatti; which is to us
equally unintelligible.
68:4 Pudhu-pânikan ti hattha-parikammam vukkati. Tasmâ sabbesam hatthena
pitthi-parikammam kâtum vattati (B.).
ON THE DAILY LIFE OF THE BHIKKHUS.
1.
1. Now at that time the Blessed One was staying at Râgagaha, in the Bamboo
Grove, in the Kalandaka Nivâpa. And at that time the Khabbaggiya Bhikkhus, when
bathing, used to rub 1 their bodies--thighs, and arms, and breast, and
back--against wood. The people were annoyed, murmured, and became indignant,
saying, 'How can the Sakyaputtiya Samanas do so, like wrestlers, boxers, or
shampooers 2?' The Bhikkhus heard the people so murmuring, &c.; and they told
the matter to the Blessed One.
Then the Blessed One, on that occasion and in that connection, having convened a
meeting of the Bhikkhu-samgha, asked the Bhikkhus: 'Is this true, O Bhikkhus,
what they say, that the Khabbaggiya Bhikkhus, when bathing, rub (&c., as
before)?'
'It is true, Lord.'
p. 67
The Blessed Buddha rebuked them, saying, 'This is improper, O Bhikkhus (&c., as
usual, see I, 1, 2, down to the end).' And when he had rebuked them, and had
delivered a religious discourse, he addressed the Bhikkhus, and said: 'A
Bhikkhu, when bathing, is not, O Bhikkhus, to rub his body against wood.
Whosoever does so, shall be guilty of a dukkata.'
2. Now at that time the Khabbaggiya Bhikkhus: when bathing, used to rub their
bodies--thighs, and arms, and breast, and back--against a pillar--against a wall
(&c., as in last section, down to the end).
3. Now at that time the Khabbaggiya Bhikkhus used to bathe on an Attâna (a sort
of shampooing stand 1). The people (&c., as before). The Bhikkhus (&c., as
before). Then the Blessed One (&c., as before, down to) addressed the Bhikkhus,
and said: 'You are not to bathe, O Bhikkhus, on an Attâna. Whosoever does so,
shall be guilty of a dukkata.'
[Paragraphs similar in every respect to the last follow as to
Using a Gandhabba-hatthaka 2 when bathing.
Using a Kuruvindaka-sutti 3 when bathing.
Rubbing their bodies, when under water, up against each other 4.
p. 68
Using a Mallaka 1 when bathing.]
4. Now at that time a certain Bhikkhu had the scab, and he could not bathe with
comfort without a Mallaka 1.
They told the matter to the Blessed One.
'I allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made
2.'
5. Now at that time a certain Bhikkhu who was weak through old age was not able
to shampoo his own body.
'I allow you, O Bhikkhus, the use of an Ukkâsika 3.
Now at that time the Bhikkhus, (fearing to offend against these rules,) were
afraid to shampoo one another.
'I allow you, O Bhikkhus, the ordinary mode of shampooing with the hand 4.'
Footnotes
66:1 Ugghamseti. The simple verb occurs below, V, 9, 2, 4, X, 10, 2, and at
Gâtaka, vol. i, p. 190. It is the Sanskrit root gharsh.
66:2 On malla-mutthikâ Buddhaghosa merely says mutthika-mallâ. His note on
gâma-poddavâ (already given by H.O. at p. 3.15 of the edition to the text) says,
'town’s people given to adorning themselves by painting their skin' (on which
compare below, V, 2, 5). But it is difficult to see how that fits in with the
connection here.
67:1 So Buddhaghosa loc. cit.
67:2 A wooden instrument in the shape of a hand, which was firs; covered with
chunam (fine lime), and then rubbed over the body. See Buddhaghosa's note at p.
315 of H.O.'s edition of the text.
67:3 Apparently a string of beads which was first covered with the chunam made
from Kuruvindaka stone (a ruby-coloured stone), and then held at both ends and
rubbed over the body. See Buddhaghosa's note loc. cit.
67:4 As Buddhaghosa, loc. cit., explains this by 'rubbing their p. 68 bodies up
against each other'(!), vigayha has here probably nothing to do with gâh, but is
simply vigrihya.
68:1 A kind of back-scratcher, made according to Buddhaghosa, loc. cit., by
placing together, by the roots, hooks made of the teeth of crocodiles
(makara-dantaka; see V, 11, 6; VI, 3, 2), which had previously been split. Such
hooks of split crocodiles' teeth are mentioned in the text itself below, V, 9,
2; and pins or hooks made of raga's teeth at V, 9, 5, and VI, 3, 5
(nâga-dantaka), and V, It, 7 (nâga-danta).
68:2 Buddhaghosa, loc. cit., makes this phrase mean only 'made of teeth that had
not been previously split.'
68:3 Buddhaghosa, loc. cit., explains this word by vattovatti; which is to us
equally unintelligible.
68:4 Pudhu-pânikan ti hattha-parikammam vukkati. Tasmâ sabbesam hatthena
pitthi-parikammam kâtum vattati (B.).
Friday, March 18, 2011
Mahavagga - Fifth Khandhaka: Chapter 13
1. Now at that time the venerable Mahâ Kakkâyana was staying in Avanti on the
hill called the Precipice, near Kuraraghara 2. And at that time the lay-disciple
named Sona Kutikanna 3 was the personal attendant upon the venerable Mahâ
Kakkâyana.
And the disciple Sona Kutikanna went to the place where the venerable Mahâ
Kakkâyana was, and saluted him, and took his seat beside him. And when he was
thus seated, he said to the venerable Mahâ Kakkâyana:
'As I understand the doctrine laid down by the venerable Mahâ Kakkâyana, it is
difficult for the man who dwells at home to live the higher life in all its
fulness, in all its purity, in all its bright perfection. I wish therefore to
cut off my hair and beard, to clothe myself in the orange-coloured robes, and to
go forth from the household life into the houseless state 4. May the venerable
Mahâ Kakkâyana receive me into the Order of those who have renounced the world!'
2. 'Hard is it, Sona, your life long to live the
p. 33
higher life using only one bed, and with but one meal a day. Do you, therefore,
Sona, remain in the state of a householder, and practise only for a time the
higher life, the precepts of the Buddhas, using only one bed, and with but one
meal a day.'
Then the desire for renunciation 1 which had arisen in the disciple Sona
Kutikanna abated in him.
A second time the disciple Sona Kutikanna [made the same request, and received
the same reply with the same result].
And a third time Sona Kutikanna made the same request. Then the venerable Mahâ
Kakkâyana conferred the pabbaggâ (ordination) on the disciple Sona Kutikanna.
Now at that time in the Southern country and in Avanti there were but few
Bhikkhus. And it was only after the lapse of three years that the venerable Mahâ
Kakkâyana was able, with difficulty, and with trouble, to get together a meeting
of the Order in which ten Bhikkhus were present 2. And then he admitted the
venerable Sona into the higher rank of the Order.
3. Now when the venerable Sona had passed the rainy season there sprang up in
his mind, when he was meditating alone, this thought:
'I have heard indeed that the Blessed One is such and such a one. But I have not
as yet seen him face to face. I should like to go and visit the Blessed One, the
Arahat Buddha, if my superior would allow me.'
And in the evening the venerable Sona, leaving his solitude, went to the place
where the venerable
p. 34
[paragraph continues] Mahâ Kakkâyana was, and saluted him, and took his seat
beside him. And when he was thus seated, he said to the venerable Mahâ
Kakkâyana:
4. 'When I was meditating alone, venerable Sir, the following thought occurred
to my mind, "I have heard (&c., as above)." Now I would go and visit the Blessed
One, the Arahat Buddha, if you, as my superior, allow it.'
'That is good, that is good, Sona! Go then, Sona, to visit the Blessed One, the
Arahat Buddha. [5.] You shall see, Sona, how the Blessed One arouses faith, is
worthy of faith, calm in his senses, calm in his mind, gifted with the highest
self-control and quietude, an elephant among men, subdued, guarded, with his
senses in subjection to himself. Do you therefore, Soma, bow down in my name at
the feet of the Blessed One, and say, "Lord! my superior, the venerable Mahâ
Kakkâyana, bows down in salutation at the feet of the Blessed One!" and add, "In
the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was
only after the lapse of three years that with difficulty and with trouble an
assembly of the Order was got together, in which ten members were present, and I
could be received into the higher rank of the Order. May the Blessed One be
pleased, therefore, to allow the higher ordination in the Southern country and
in Avanti before a meeting of a lesser number. [6.] In the Southern country and
in Avanti, Lord, the soil is black on the surface 1, rough, and trampled by the
feet of cattle 2.
p. 35
[paragraph continues] May the Blessed One be pleased, therefore, to allow the
use, in the Southern country and in Avanti, of shoes with thick linings. In the
Southern country and in Avanti, Lord, men attach great importance to bathing,
and are pure by use of water. May the Blessed One be pleased to allow, in the
Southern country and in Avanti, the constant use of the bath 1. In the Southern
country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and
deer-skins, are used as coverlets. Just as in the Middle country 2 the eragu,
moragu, magghâru, and gantu grasses 3 are used for coverlets, so are
sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti.
May the Blessed One be pleased to allow the use of such coverlets there. [7.] At
present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who
have left the district, saying, 'We give this set of robes to (a Bhikkhu) of
such and such a name.' When they return, the Bhikkhus tell them, 'A set of robes
has been given to you by a person of such and such a name.' But they, fearing to
offend, do not accept it, saying, 'Let us not be guilty of a Nissaggiya.' May
the Blessed One be pleased to make a detailed statement in the matter of robes."
p. 36
'Even so, Lord,' said the venerable Sona in assent to the venerable Mahâ
Kakkâyana, and, rising from his seat, he departed thence, keeping his right side
towards him. And taking up his bed, he went on with his robe on, and his bowl in
his hand to Sâvatthi.
8. And wandering from place to place he arrived at the place where the Blessed
One was, at Sâvatthi in the Getavana, Anâtha-pindika's park. And when he had
come there he saluted the Blessed One, and took his seat beside him.
Then the Blessed One said to the venerable Ânanda: 'Make ready a sleeping-place,
Ânanda, for this Bhikkhu who has just arrived.' And the venerable Ânanda
thought:
'Inasmuch as the Blessed One commands me to make ready a sleeping-place for the
Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the
same Vihâra with that Bhikkhu, he desires to dwell in the same Vihâra with the
venerable Sona.' And he made ready a sleeping-place for the .venerable Sona at
the place where the Blessed One was staying.
9. Then the Blessed One, after spending the greater part of the night in the
open air, entered the Vihâra. And also the venerable Sona, having spent the
greater part of the night in the open air, entered the Vihâra. And the Blessed
One rose up, early in the morning, towards dawn, and requested the venerable
Sona, saying,
'May the Dhamma so become clear to you that you may speak 1.'
p. 37
.Even so, Lord!' said the venerable Sona in assent to the Blessed One; and he
intoned all the verses in the Book of the Eights (Atthaka-vaggikâni 1).
And the Blessed One, at the conclusion of the venerable Sona's recitation,
expressed his pleasure, saying,
'Excellent, most excellent, O Bhikkhu! Well have the Eights been grasped by
thee, well thought over, well learnt by heart: and with a fine voice art thou
gifted, distinct, pleasant 2, able to make things understood. How many years is
it since thou hast been ordained?'
'One year, my Lord!'
10. 'But why have you postponed it so long?'
'’Tis long, Lord, since I saw into the danger of the passions, but life in a
household is crowded with business and with cares.'
And the Blessed One, when he heard that matter, gave utterance at that time to
the expression of emotion:
'When he has seen the danger of the world, when he has understood the Truth,
when he has become free from Upadhi 3,
p. 38
'The pilgrim finds in sin no pleasure, his delight is in the word, the pure.'
11. Then thought the venerable Sona: 'The Blessed One is pleased with me. This
then is the time which my superior spoke of.' And rising from his seat, and
arranging his robe on one shoulder, he bowed down with his head at the feet of
the Blessed One, and said:
'Lord! my superior Mahâ Kakkâyana bows down in salutation at the feet of the
Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7,
down to the end of the message).'
Then the Blessed One on that occasion and in that connection, having delivered a
religious discourse, addressed the Bhikkhus and said:
'The Southern country and Avanti has but few Bhikkhus. I allow the upasampadâ
(ordination) in border countries to be held in a meeting of only four Bhikkhus,
beside the chairman, who must be a Vinaya-dhara.'
12. 'In this passage the following are the border countries referred to 1. To
the East is the town Kagaṅgala, and beyond it Mahâsâlâ. Beyond that is border
country; this side of it is the Middle country. To the South-east is the river
Salalavatî. Beyond that is border country; this side of it is the Middle
country. To the South is the town Setakannika. Beyond that is border country;
this side of it is the Middle country. To the West is the Brâhman district of
Thûna. Beyond that is
p. 39
border country; this side of it is the Middle country. To the North is the
mountain range called Usîradhaga. Beyond that is border country; this side of it
is the Middle country. In such border countries, I allow, O Bhikkhus, the
upasampadâ (ordination) to be held in a meeting of only four Bhikkhus, beside
the chairman, who must be a Vinaya-dhara.
13. 'In the Southern country and in Avanti, O Bhikkhus, the soil is black on the
surface and rough, and trampled by the feet of cattle. I allow the use, in all
the border countries, O Bhikkhus, of shoes with thick linings.
'In the Southern country and in Avanti, O Bhikkhus, men attach great importance
to bathing, and are pure by use of water. I allow the constant use of the bath,
O Bhikkhus, in all the border countries.
'In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins,
goat-skins, and deer-skins, are used as coverlets. Just as in the Middle
country, Bhikkhus, the eragu, moragu, magghâru, and gantu grasses are used for
coverlets, so in the Southern country and in Avanti are used skins, such as
sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins,
such as sheep-skins, goat-skins, and deer-skins, as coverlets, in all the border
countries.
'There also, O Bhikkhus, people are in the habit of giving a set of robes to
Bhikkhus who have left the district, saying, "We give this set of robes to (a
Bhikkhu) with such and such a name." I allow you, O Bhikkhus, to accept such
robes. The set of robes does not become subject to the ten-days'
p. 40
rule, before it reaches the hand (of the person for whom it was intended) 1.'
Footnotes
32:1 Sections 1-6 of this chapter were published and translated by Alwis in his
'Kakkâyana's Pali Grammar,' pp. 92 and following.
32:2 Buddhaghosa spells this name Kuduraghara, and says it was there that
Kakkâyana had been accustomed to go for alms, and that he dwelt on the precipice
itself.
32:3 Buddhaghosa has a curious explanation of this name, Kotiagghanakam pana
kanna-pilandhanakam dhâreti, tasmâ Kutikanno ’ti vukkati. This is evidently
merely drawn from the word itself, which may just as well have meant 'with
pointed ears.'
32:4 This is a common phrase. Compare Tevigga Sutta (Rh. D., 'Buddhist Suttas
from the Pâli,' pp. 187, 188).
33:1 Compare gamikâbhisamkhâra, Mahâvagga VI, 31, 2.
33:2 On the necessity of this, see Mahâvagga IX, 4, I.
34:1 Kanhuttarâ ’ti kanha-mattik-uttarâ upari-vaddhitâ kanha-mattikâ (B.). Alwis
translates, 'overrun with thorns.'
34:2 Gokantaka-hatâ ’ti gunnam khurehi akkanta-bhumito samutthehi go-kantakehi
upahatâ. Te kira gokantake ekapatalikâ upâhanâ p. 35 rakkhitum na sakkonti, evam
kharâ honti (B.). Alwis takes gokantaka as a plant (Ruellia Longifolia).
35:1 Compare the 57th Pâkittiya.
35:2 See below, § 12; and compare Rh. D., 'Buddhist Birth Stories,' p. 61.
35:3 Imâ katasso pi tina-gâtiyo. Etehi kata-sâtake ka tattikâyo ka karonti.
Ettha eragû ’ti ekaraka-tinam, tam olârikam. Moragutinam tamba-sisam sukhumam
mudukam sukha-samphassam; tena katâ tattikâ nipaggitvâ vutthitamatte pana
uddhumâtâ hutvâ titthati. Maggârunâ (sic, and so Alwis) kata-sâtake pi karonti.
Gantussa mani-sadiso vanno hoti, Tattikâ is a mat; see Gâtaka I, 142. Compare
Sanskrit Eraka, and Mayûraka.
36:1 Patibhâtu tam bhikkhu dhammo bhâsitum. Compare Buddhaghosa's commentary on
the similar idiom used in the Mahâ-parinibbâna p. 37 Sutta II, 31 as given by
Rh. D. ('Buddhist Suttas from the Pâli,' p. 36).
37:1 Atthaka-vagga is the name of the fourth book in the Sutta Nipâta. See
Professor Fausböll's translation, p. viii. It may also be the name of divisions
of other books, but probably that portion of the Sutta Nipâta is here referred
to.
37:2 On Anelagalâya compare nelâ vâkâ in § 6 of the Kûla-sîla.
37:3 Ariyo is the man who has entered the Path, Suki is locative. Nirûpadhi, he
in whom there remains no longer the cause of the renewal of existence as a
separate individual (the cause referred to being thirst or excitement and
craving, Tanhâ, Upâdâna).
38:1 Compare Cunningham, 'Ancient Geography of India,' I, 440; Childers,
Khuddaka Pâtha, p. 20; Alwis, 'Introduction to Pali Grammar,' XXIX; Lassen,
Indische Alterthumskunde, I, 119 (2nd ed.); Rhys Davids, 'Buddhist Birth
Stories,' p, 61.
40:1 On this last clause compare the first Nissaggiya, and our note there. The
clause here means that the ten days of the rule in the Pâtimokkha are not to
begin to run, under the circumstances specified, till the set of robes has
actually reached the hand of the Bhikkhu for whom they were intended.
Buddhaghosa says here: Yâva âharitvâ vâ na dinnam tumhâkam bhante kîvaram
uppannan ti pahinitva vâ nârokitam, tâva gananam na upeti, anadhitthitam na
vattati. Yadâ pana ânetvâ vâ dinnam hoti, uppannan ti vâ sutam, tato patthâya
dasâham eva parihâram labhati.
hill called the Precipice, near Kuraraghara 2. And at that time the lay-disciple
named Sona Kutikanna 3 was the personal attendant upon the venerable Mahâ
Kakkâyana.
And the disciple Sona Kutikanna went to the place where the venerable Mahâ
Kakkâyana was, and saluted him, and took his seat beside him. And when he was
thus seated, he said to the venerable Mahâ Kakkâyana:
'As I understand the doctrine laid down by the venerable Mahâ Kakkâyana, it is
difficult for the man who dwells at home to live the higher life in all its
fulness, in all its purity, in all its bright perfection. I wish therefore to
cut off my hair and beard, to clothe myself in the orange-coloured robes, and to
go forth from the household life into the houseless state 4. May the venerable
Mahâ Kakkâyana receive me into the Order of those who have renounced the world!'
2. 'Hard is it, Sona, your life long to live the
p. 33
higher life using only one bed, and with but one meal a day. Do you, therefore,
Sona, remain in the state of a householder, and practise only for a time the
higher life, the precepts of the Buddhas, using only one bed, and with but one
meal a day.'
Then the desire for renunciation 1 which had arisen in the disciple Sona
Kutikanna abated in him.
A second time the disciple Sona Kutikanna [made the same request, and received
the same reply with the same result].
And a third time Sona Kutikanna made the same request. Then the venerable Mahâ
Kakkâyana conferred the pabbaggâ (ordination) on the disciple Sona Kutikanna.
Now at that time in the Southern country and in Avanti there were but few
Bhikkhus. And it was only after the lapse of three years that the venerable Mahâ
Kakkâyana was able, with difficulty, and with trouble, to get together a meeting
of the Order in which ten Bhikkhus were present 2. And then he admitted the
venerable Sona into the higher rank of the Order.
3. Now when the venerable Sona had passed the rainy season there sprang up in
his mind, when he was meditating alone, this thought:
'I have heard indeed that the Blessed One is such and such a one. But I have not
as yet seen him face to face. I should like to go and visit the Blessed One, the
Arahat Buddha, if my superior would allow me.'
And in the evening the venerable Sona, leaving his solitude, went to the place
where the venerable
p. 34
[paragraph continues] Mahâ Kakkâyana was, and saluted him, and took his seat
beside him. And when he was thus seated, he said to the venerable Mahâ
Kakkâyana:
4. 'When I was meditating alone, venerable Sir, the following thought occurred
to my mind, "I have heard (&c., as above)." Now I would go and visit the Blessed
One, the Arahat Buddha, if you, as my superior, allow it.'
'That is good, that is good, Sona! Go then, Sona, to visit the Blessed One, the
Arahat Buddha. [5.] You shall see, Sona, how the Blessed One arouses faith, is
worthy of faith, calm in his senses, calm in his mind, gifted with the highest
self-control and quietude, an elephant among men, subdued, guarded, with his
senses in subjection to himself. Do you therefore, Soma, bow down in my name at
the feet of the Blessed One, and say, "Lord! my superior, the venerable Mahâ
Kakkâyana, bows down in salutation at the feet of the Blessed One!" and add, "In
the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was
only after the lapse of three years that with difficulty and with trouble an
assembly of the Order was got together, in which ten members were present, and I
could be received into the higher rank of the Order. May the Blessed One be
pleased, therefore, to allow the higher ordination in the Southern country and
in Avanti before a meeting of a lesser number. [6.] In the Southern country and
in Avanti, Lord, the soil is black on the surface 1, rough, and trampled by the
feet of cattle 2.
p. 35
[paragraph continues] May the Blessed One be pleased, therefore, to allow the
use, in the Southern country and in Avanti, of shoes with thick linings. In the
Southern country and in Avanti, Lord, men attach great importance to bathing,
and are pure by use of water. May the Blessed One be pleased to allow, in the
Southern country and in Avanti, the constant use of the bath 1. In the Southern
country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and
deer-skins, are used as coverlets. Just as in the Middle country 2 the eragu,
moragu, magghâru, and gantu grasses 3 are used for coverlets, so are
sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti.
May the Blessed One be pleased to allow the use of such coverlets there. [7.] At
present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who
have left the district, saying, 'We give this set of robes to (a Bhikkhu) of
such and such a name.' When they return, the Bhikkhus tell them, 'A set of robes
has been given to you by a person of such and such a name.' But they, fearing to
offend, do not accept it, saying, 'Let us not be guilty of a Nissaggiya.' May
the Blessed One be pleased to make a detailed statement in the matter of robes."
p. 36
'Even so, Lord,' said the venerable Sona in assent to the venerable Mahâ
Kakkâyana, and, rising from his seat, he departed thence, keeping his right side
towards him. And taking up his bed, he went on with his robe on, and his bowl in
his hand to Sâvatthi.
8. And wandering from place to place he arrived at the place where the Blessed
One was, at Sâvatthi in the Getavana, Anâtha-pindika's park. And when he had
come there he saluted the Blessed One, and took his seat beside him.
Then the Blessed One said to the venerable Ânanda: 'Make ready a sleeping-place,
Ânanda, for this Bhikkhu who has just arrived.' And the venerable Ânanda
thought:
'Inasmuch as the Blessed One commands me to make ready a sleeping-place for the
Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the
same Vihâra with that Bhikkhu, he desires to dwell in the same Vihâra with the
venerable Sona.' And he made ready a sleeping-place for the .venerable Sona at
the place where the Blessed One was staying.
9. Then the Blessed One, after spending the greater part of the night in the
open air, entered the Vihâra. And also the venerable Sona, having spent the
greater part of the night in the open air, entered the Vihâra. And the Blessed
One rose up, early in the morning, towards dawn, and requested the venerable
Sona, saying,
'May the Dhamma so become clear to you that you may speak 1.'
p. 37
.Even so, Lord!' said the venerable Sona in assent to the Blessed One; and he
intoned all the verses in the Book of the Eights (Atthaka-vaggikâni 1).
And the Blessed One, at the conclusion of the venerable Sona's recitation,
expressed his pleasure, saying,
'Excellent, most excellent, O Bhikkhu! Well have the Eights been grasped by
thee, well thought over, well learnt by heart: and with a fine voice art thou
gifted, distinct, pleasant 2, able to make things understood. How many years is
it since thou hast been ordained?'
'One year, my Lord!'
10. 'But why have you postponed it so long?'
'’Tis long, Lord, since I saw into the danger of the passions, but life in a
household is crowded with business and with cares.'
And the Blessed One, when he heard that matter, gave utterance at that time to
the expression of emotion:
'When he has seen the danger of the world, when he has understood the Truth,
when he has become free from Upadhi 3,
p. 38
'The pilgrim finds in sin no pleasure, his delight is in the word, the pure.'
11. Then thought the venerable Sona: 'The Blessed One is pleased with me. This
then is the time which my superior spoke of.' And rising from his seat, and
arranging his robe on one shoulder, he bowed down with his head at the feet of
the Blessed One, and said:
'Lord! my superior Mahâ Kakkâyana bows down in salutation at the feet of the
Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7,
down to the end of the message).'
Then the Blessed One on that occasion and in that connection, having delivered a
religious discourse, addressed the Bhikkhus and said:
'The Southern country and Avanti has but few Bhikkhus. I allow the upasampadâ
(ordination) in border countries to be held in a meeting of only four Bhikkhus,
beside the chairman, who must be a Vinaya-dhara.'
12. 'In this passage the following are the border countries referred to 1. To
the East is the town Kagaṅgala, and beyond it Mahâsâlâ. Beyond that is border
country; this side of it is the Middle country. To the South-east is the river
Salalavatî. Beyond that is border country; this side of it is the Middle
country. To the South is the town Setakannika. Beyond that is border country;
this side of it is the Middle country. To the West is the Brâhman district of
Thûna. Beyond that is
p. 39
border country; this side of it is the Middle country. To the North is the
mountain range called Usîradhaga. Beyond that is border country; this side of it
is the Middle country. In such border countries, I allow, O Bhikkhus, the
upasampadâ (ordination) to be held in a meeting of only four Bhikkhus, beside
the chairman, who must be a Vinaya-dhara.
13. 'In the Southern country and in Avanti, O Bhikkhus, the soil is black on the
surface and rough, and trampled by the feet of cattle. I allow the use, in all
the border countries, O Bhikkhus, of shoes with thick linings.
'In the Southern country and in Avanti, O Bhikkhus, men attach great importance
to bathing, and are pure by use of water. I allow the constant use of the bath,
O Bhikkhus, in all the border countries.
'In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins,
goat-skins, and deer-skins, are used as coverlets. Just as in the Middle
country, Bhikkhus, the eragu, moragu, magghâru, and gantu grasses are used for
coverlets, so in the Southern country and in Avanti are used skins, such as
sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins,
such as sheep-skins, goat-skins, and deer-skins, as coverlets, in all the border
countries.
'There also, O Bhikkhus, people are in the habit of giving a set of robes to
Bhikkhus who have left the district, saying, "We give this set of robes to (a
Bhikkhu) with such and such a name." I allow you, O Bhikkhus, to accept such
robes. The set of robes does not become subject to the ten-days'
p. 40
rule, before it reaches the hand (of the person for whom it was intended) 1.'
Footnotes
32:1 Sections 1-6 of this chapter were published and translated by Alwis in his
'Kakkâyana's Pali Grammar,' pp. 92 and following.
32:2 Buddhaghosa spells this name Kuduraghara, and says it was there that
Kakkâyana had been accustomed to go for alms, and that he dwelt on the precipice
itself.
32:3 Buddhaghosa has a curious explanation of this name, Kotiagghanakam pana
kanna-pilandhanakam dhâreti, tasmâ Kutikanno ’ti vukkati. This is evidently
merely drawn from the word itself, which may just as well have meant 'with
pointed ears.'
32:4 This is a common phrase. Compare Tevigga Sutta (Rh. D., 'Buddhist Suttas
from the Pâli,' pp. 187, 188).
33:1 Compare gamikâbhisamkhâra, Mahâvagga VI, 31, 2.
33:2 On the necessity of this, see Mahâvagga IX, 4, I.
34:1 Kanhuttarâ ’ti kanha-mattik-uttarâ upari-vaddhitâ kanha-mattikâ (B.). Alwis
translates, 'overrun with thorns.'
34:2 Gokantaka-hatâ ’ti gunnam khurehi akkanta-bhumito samutthehi go-kantakehi
upahatâ. Te kira gokantake ekapatalikâ upâhanâ p. 35 rakkhitum na sakkonti, evam
kharâ honti (B.). Alwis takes gokantaka as a plant (Ruellia Longifolia).
35:1 Compare the 57th Pâkittiya.
35:2 See below, § 12; and compare Rh. D., 'Buddhist Birth Stories,' p. 61.
35:3 Imâ katasso pi tina-gâtiyo. Etehi kata-sâtake ka tattikâyo ka karonti.
Ettha eragû ’ti ekaraka-tinam, tam olârikam. Moragutinam tamba-sisam sukhumam
mudukam sukha-samphassam; tena katâ tattikâ nipaggitvâ vutthitamatte pana
uddhumâtâ hutvâ titthati. Maggârunâ (sic, and so Alwis) kata-sâtake pi karonti.
Gantussa mani-sadiso vanno hoti, Tattikâ is a mat; see Gâtaka I, 142. Compare
Sanskrit Eraka, and Mayûraka.
36:1 Patibhâtu tam bhikkhu dhammo bhâsitum. Compare Buddhaghosa's commentary on
the similar idiom used in the Mahâ-parinibbâna p. 37 Sutta II, 31 as given by
Rh. D. ('Buddhist Suttas from the Pâli,' p. 36).
37:1 Atthaka-vagga is the name of the fourth book in the Sutta Nipâta. See
Professor Fausböll's translation, p. viii. It may also be the name of divisions
of other books, but probably that portion of the Sutta Nipâta is here referred
to.
37:2 On Anelagalâya compare nelâ vâkâ in § 6 of the Kûla-sîla.
37:3 Ariyo is the man who has entered the Path, Suki is locative. Nirûpadhi, he
in whom there remains no longer the cause of the renewal of existence as a
separate individual (the cause referred to being thirst or excitement and
craving, Tanhâ, Upâdâna).
38:1 Compare Cunningham, 'Ancient Geography of India,' I, 440; Childers,
Khuddaka Pâtha, p. 20; Alwis, 'Introduction to Pali Grammar,' XXIX; Lassen,
Indische Alterthumskunde, I, 119 (2nd ed.); Rhys Davids, 'Buddhist Birth
Stories,' p, 61.
40:1 On this last clause compare the first Nissaggiya, and our note there. The
clause here means that the ten days of the rule in the Pâtimokkha are not to
begin to run, under the circumstances specified, till the set of robes has
actually reached the hand of the Bhikkhu for whom they were intended.
Buddhaghosa says here: Yâva âharitvâ vâ na dinnam tumhâkam bhante kîvaram
uppannan ti pahinitva vâ nârokitam, tâva gananam na upeti, anadhitthitam na
vattati. Yadâ pana ânetvâ vâ dinnam hoti, uppannan ti vâ sutam, tato patthâya
dasâham eva parihâram labhati.
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