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Theravāda Vinayapiṭaka Theravāda Collection on Monastic Law
Cūḷavagga The Small Division
15. Khuddakavatthukkhandhaka The chapter on minor topics
Bathing
Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” “Boxers” renders mallamuṭṭhikā and “city slickers who beautify their bodies” is for gāmamoddavā. In relation to mallamuṭṭhikā Sp 4.243 simply says mallamuṭṭhikāti muṭṭhikamallā, which is not very helpful. Muṭṭhikamallā is then explained at Sp-yoj 4.243: Muṭṭhikamallāti muṭṭhikena mathanti aññamaññaṁ hiṁsantīti, “Muṭṭhikamallā: hitting with a fist, they hurt each other.” As regards gāmamoddavā, Sp 4.243 says: Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho, “Gāmamuddavā means townspeople who are devoted to beautifying their skin with color; gāmamoddavā is another reading, with the same meaning.” See OPM, pp. 13-20 and 27, for a detailed discussion of these two phrases. The discussion in OPM concludes that “the word formation of gāmaphoḍava and the first member of this compound remain obscure.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpī”ti? “Is it true, monks, that the monks from the group of six are doing this?”
“Saccaṁ, bhagavā”ti. “It’s true, sir.”
Vigarahi buddho bhagavā—The Buddha rebuked them,
“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma te, bhikkhave, moghapurisā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi? How can they do this?
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”
vigarahitvā …pe… After rebuking them …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṁsetabbo. “You shouldn’t rub your body against a tree while bathing.
Yo ugghaṁseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… and they told the Buddha. …
“saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …
vigarahitvā …pe… After rebuking them …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo. “You shouldn’t rub your body against a post while bathing.
Yo ugghaṁseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti …pe… “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” …
“na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo. “You shouldn’t rub your body against a wall while bathing.
Yo ugghaṁseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing. Sp 4.243: Aṭṭāne nhāyantīti ettha aṭṭānaṁ nāma rukkhaṁ phalakaṁ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṁ ghaṁsanti, “Aṭṭāne nahāyanti: here an aṭṭāna means: having carved a tree to become like a plank, having cut lines in a cross-wise pattern, having dug it in at a bathing ford, people sprinkle powder there and rub their bodies.”
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti. They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
“saccaṁ, bhagavā”ti …pe…
vigarahitvā …pe…
dhammiṁ kathaṁ katvā bhikkhū āmantesi—
“na, bhikkhave, aṭṭāne nahāyitabbaṁ. “You shouldn’t rub your body against a rubbing board while bathing.
Yo nahāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti. At that time the monks from the group of six bathed with a wooden rubbing-hand. Sp 4.243: Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṁ ghaṁsanti, “Gandhabbahatthakena: having taken powders with a hand made of wood, which is kept at a bathing ford, people rub their bodies.”
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti. They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… and they told the Buddha.
“na, bhikkhave, gandhabbahatthakena nahāyitabbaṁ. “You shouldn’t bathe with a wooden rubbing-hand.
Yo nahāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti. At that time the monks from the group of six bathed with a string of cinnabar beads. Sp 4.243: Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṁ ubhosu antesu gahetvā sarīraṁ ghaṁsanti, “Kuruvindakasuttiyā: having bound powder from a cinnabar-stone with resin, it is said a string of beads is made; having grasped it at both ends, they rub their bodies.”
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhoginoti. They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṁ. “You shouldn’t bathe with a string of cinnabar beads.
Yo nahāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṁ kārāpenti. At that time the monks from the group of six massaged one another. Viggayha parikammaṁ kārāpenti, literally, “Having stretched out, they caused a massage to be done.” Sp 4.243: Viggayha parikammaṁ kārāpentīti aññamaññaṁ sarīrena sarīraṁ ghaṁsanti, “Viggayha parikammaṁ kārāpenti: they rubbed each other, body with body.”
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti. They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, viggayha parikammaṁ kārāpetabbaṁ. “You shouldn’t massage one another.
Yo kārāpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti. At that time the monks from the group of six bathed with an ornamented scrubber. Sp 4.243: Mallakaṁ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṁ mallakanti vuccati, “Mallaka: having cut a shark-teeth pattern at the position of the base of the mallaka, it is called a mallaka.” It is not clear what this refers to, apart from the fact that it is decorated. I follow the suggestion in PED.
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti. They’re just like householders who indulge in worldly pleasures!” …
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, mallakena nahāyitabbaṁ. “You shouldn’t bathe with an ornamented scrubber.
Yo nahāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno kacchurogābādho hoti. Soon afterwards a certain monk had an itchy skin disease.
Na tassa vinā mallakena phāsu hoti. He was not comfortable without a scrubber.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa akatamallakan”ti. “I allow a plain scrubber for those who are sick.”
Tena kho pana samayena aññataro bhikkhu jarādubbalo nahāyamāno na sakkoti attano kāyaṁ ugghaṁsetuṁ. At that time a monk who was weak from old age was unable to rub his own body while bathing.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ukkāsikan”ti. “I allow gloves of cloth.” Sp 4.244: Ukkāsikanti vatthavaṭṭiṁ, “Ukkāsika means a sheath of cloth.”
Tena kho pana samayena bhikkhū piṭṭhiparikammaṁ kātuṁ kukkuccāyanti. Being afraid of wrongdoing, the monks did not give back massages.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, puthupāṇikan”ti. “I allow a massage with the flat of the hand.”
Personal beautification
Tena kho pana samayena chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… At that time the monks from the group of six wore earrings, Sp 4.245: Vallikāti kaṇṇato nikkhantamuttolambakādīnaṁ etaṁ adhivacanaṁ, “Vallikā: this is a term for a pearl, etc., hanging and protruding from the ear.”
pāmaṅgaṁ dhārenti …pe… ornamental hanging strings, Sp 4.245: Pāmaṅganti yaṅkiñci palambakasuttaṁ, “Pāmaṅga: whatever is a hanging thread.”
kaṇṭhasuttakaṁ dhārenti …pe… necklaces,
kaṭisuttakaṁ dhārenti …pe… ornamental girdles,
ovaṭṭikaṁ dhārenti …pe… bangles, Sp 4.245: Ovaṭṭikanti valayaṁ, “An ovaṭṭika is a bangle.” This is further explained at Vmv 4.245: Valayanti hatthapādavalayaṁ, “A bangle: a bangle for the hands or the feet.”
kāyuraṁ dhārenti …pe… armlets, Sp 4.245: Kāyūrādīni pākaṭāneva, akkhakānaṁ heṭṭhā bāhābharaṇaṁ yaṅkiñci ābharaṇaṁ na vaṭṭati, “Just ordinary kāyūras, etc.; any arm-ornaments below the collar-bone, are not allowable.”
hatthābharaṇaṁ dhārenti …pe… bracelets, Hatthābharaṇa, literally, “a hand ornament”, is not further explained in the commentaries.
aṅgulimuddikaṁ dhārenti. and rings.
Manussā ujjhāyanti khiyyanti vipācenti …pe… People complained and criticized them,
seyyathāpi gihī kāmabhogino”ti. “… They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people.
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… “Is it true, monks, that the monks from the group of six are wearing these things?”
pāmaṅgaṁ dhārenti, kaṇṭhasuttakaṁ dhārenti, kaṭisuttakaṁ dhārenti, ovaṭṭikaṁ dhārenti, kāyuraṁ dhārenti, hatthābharaṇaṁ dhārenti, aṅgulimuddikaṁ dhārentī”ti?
“Saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …
vigarahitvā …pe… After rebuking them …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, vallikā dhāretabbā …pe… “You shouldn’t wear earrings,
na pāmaṅgo dhāretabbo … an ornamental hanging string,
na kaṇṭhasuttakaṁ dhāretabbaṁ … a necklace,
na kaṭisuttakaṁ dhāretabbaṁ … an ornamental girdle,
na ovaṭṭikaṁ dhāretabbaṁ … a bangle,
na kāyuraṁ dhāretabbaṁ … an armlet,
na hatthābharaṇaṁ dhāretabbaṁ … a bracelet,
na aṅgulimuddikā dhāretabbā. or a ring.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti. At that time the monks from the group of six grew their hair long.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, dīghā kesā dhāretabbā. “You shouldn’t grow your hair long.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, dumāsikaṁ vā duvaṅgulaṁ vā”ti. I allow you to grow it to a length of 3.5 centimeters or for two months at the most.” That is, two fingerbreadths. For a discussion of the aṅgula, see sugata in Appendix of Technical Terms.
Tena kho pana samayena chabbaggiyā bhikkhū kocchena kese osaṇṭhenti …pe… At that time the monks from the group of six brushed their hair,
phaṇakena kese osaṇṭhenti, hatthaphaṇakena kese osaṇṭhenti, sitthatelakena kese osaṇṭhenti, udakatelakena kese osaṇṭhenti. and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, kocchena kesā osaṇṭhetabbā …pe… “You shouldn’t brush your hair, or comb it, comb it with your hands,
na sitthatelakena kesā osaṇṭhetabbā … smooth it with beeswax,
na udakatelakena kesā osaṇṭhetabbā. or smooth it with water and oil.
Yo osaṇṭheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṁ olokenti. At that time the monks from the group of six looked at their faces in mirrors and in bowls of water.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṁ oloketabbaṁ. “You shouldn’t look at your face in a mirror or in a bowl of water.
Yo olokeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno mukhe vaṇo hoti. Soon afterwards a certain monk had a sore on his face.
So bhikkhū pucchi—He asked the monks,
“kīdiso me, āvuso, vaṇo”ti? “What kind of sore is it?”
Bhikkhū evamāhaṁsu—They replied,
“ediso te, āvuso vaṇo”ti. “It’s this kind of sore.”
So na saddahati. He did not trust them.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṁ oloketun”ti. “I allow you to look at your face in a mirror or in a bowl of water if you have a disease.”
Tena kho pana samayena chabbaggiyā bhikkhū mukhaṁ ālimpanti …pe… At that time the monks from the group of six used facial ointments,
mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti. applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face. “Applied facial creams” renders mukhaṁ ummaddenti. The verb ummaddeti normally just means “rubs” or “massages”, but here the context requires the application of some kind of cosmetic or cream. Sp 3.247: Ummaddentīti nānāummaddanehi ummaddenti, “Ummaddenti: they rub with various creams.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, mukhaṁ ālimpitabbaṁ …pe… “You shouldn’t use facial ointments,
na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo. apply facial creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face.
Yo kareyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. Soon afterwards a certain monk had an eye disease.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā mukhaṁ ālimpitun”ti. “I allow facial ointments for those who are sick.”
Entertainment, etc.
Tena kho pana samayena rājagahe giraggasamajjo hoti. On one occasion in Rājagaha there was a hilltop fair,
Chabbaggiyā bhikkhū giraggasamajjaṁ dassanāya agamaṁsu. and the monks from the group of six went to see it.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā naccampi gītampi vāditampi dassanāya gacchissanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, naccaṁ vā gītaṁ vā vāditaṁ vā dassanāya gantabbaṁ. “You shouldn’t go and see dancing, singing, and music.
Yo gaccheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyanti. At that time the monks from the group of six were singing the Teaching with a drawn-out voice.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“yatheva mayaṁ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṁ gāyantī”ti. “These Sakyan monastics sing with a drawn-out voice just like we do.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people,
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyissantī”ti. “How can the monks from the group of six sing like this?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Saccaṁ kira, bhikkhave …pe… “Is it true, monks, that the monks from the group of six are singing like this?”
“saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ gāyantassa. “There are these five drawbacks to singing the Teaching with a drawn-out voice: This is parallel to AN 5.209.
Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati—one delights in the sound; others delight in the sound; householders criticize it; when one who takes pleasure in performing with the voice, one’s stillness is disrupted; later generations follow one’s example. “Performing with the voice” renders sarakutti. According to DOP, kutti means “arranging, dressing, preparation; action; forming; contriving”. Sp 4.249: Sarakuttinti sarakiriyaṁ, “Sarakuttiṁ means activity/performance with the voice”.
ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ gāyantassa.
Na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo. You shouldn’t sing the Teaching with a drawn-out voice.
Yo gāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū sarabhaññe kukkuccāyanti. Being afraid of wrongdoing, the monks did not chant. “Chant” renders sarabhañña. PED says: “Intoning, a particular mode of reciting.” Sp 4.249: Sarabhaññanti sarena bhaṇanaṁ, “Sarabhañña means reciting with intonation.” Sara can mean either “voice” or “intonation”. But since “voice” would be redundant in the present context (“reciting with a voice”), intonation seems to be the likely meaning.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, sarabhaññan”ti. “I allow chanting.”
Tena kho pana samayena chabbaggiyā bhikkhū bāhiralomiṁ uṇṇiṁ dhārenti. At that time the monks from the group of six wore fleecy woolen robes with fleece on the outside.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, bāhiyalomi uṇṇi dhāretabbā. “You shouldn’t wear a fleecy woolen robe with fleece on the outside.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Fruit
Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ārāme ambā phalino honti. On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit,
Raññā māgadhena seniyena bimbisārena anuññātaṁ hoti—the king allowed the monks
“yathāsukhaṁ ayyā ambaṁ paribhuñjantū”ti. to eat as many mangoes as they wished.
Chabbaggiyā bhikkhū taruṇaññeva ambaṁ pātāpetvā paribhuñjiṁsu. The monks from the group of six plucked and ate them all, even the unripe ones. Vmv 4.250: Pāḷiyaṁ taruṇaññeva ambanti taruṇaṁ asañjātabījaṁ eva ambaphalaṁ, “In the Canonical text, taruṇaññeva ambaṁ means: a mango fruit even with undeveloped seed.”
Rañño ca māgadhassa seniyassa bimbisārassa ambena attho hoti. Just then the king needed mangoes.
Atha kho rājā māgadho seniyo bimbisāro manusse āṇāpesi—He told his people,
“gacchatha, bhaṇe, ārāmaṁ gantvā ambaṁ āharathā”ti. “Go to the park and bring back mangoes.”
“Evaṁ, devā”ti kho te manussā rañño māgadhassa seniyassa bimbisārassa paṭissutvā ārāmaṁ gantvā ārāmapālaṁ etadavocuṁ—Saying, “Yes, sir,” they went to the park and said to the park keeper,
“devassa, bhaṇe, ambena attho, ambaṁ dethā”ti. “The king needs mangoes. Please get some.”
“Natthāyyā, ambaṁ. “There aren’t any.
Taruṇaññeva ambaṁ pātāpetvā bhikkhū paribhuñjiṁsū”ti. The monks plucked and ate them all, including the unripe ones.”
Atha kho te manussā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. They reported it to the king. He said,
“Suparibhuttaṁ, bhaṇe, ayyehi ambaṁ, api ca bhagavatā mattā vaṇṇitā”ti. “It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā rañño ambaṁ paribhuñjissantī”ti. “How can the Sakyan monastics eat the king’s mangoes without moderation?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and then told the Buddha.
“Na, bhikkhave, ambaṁ paribhuñjitabbaṁ. “You shouldn’t eat mangoes.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Soon afterwards a certain association was offering a meal to the Sangha.
Sūpe ambapesikāyo pakkhittā honti. They had prepared mango curry.
Bhikkhū kukkuccāyantā nappaṭiggaṇhanti …pe… Being afraid of wrongdoing, the monks did not accept it.
“paṭiggaṇhatha, bhikkhave, paribhuñjatha. “Accept, monks, and eat it.
Anujānāmi, bhikkhave, ambapesikan”ti. I allow pieces of mango.”
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Soon afterwards a certain association was offering a meal to the Sangha.
Te na pariyāpuṇiṁsu ambapesikaṁ kātuṁ, bhattagge sakaleheva ambehi denti. They were unable to prepare mango pieces and so gave whole mangoes in the dining hall.
Bhikkhū kukkuccāyantā nappaṭiggaṇhanti. Being afraid of wrongdoing, the monks did not accept them.
“Paṭiggaṇhatha, bhikkhave, paribhuñjatha. “Accept, monks, and eat it.
Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṁ paribhuñjituṁ—I allow you to eat fruit that’s allowable for monastics for any of five reasons:
aggiparicitaṁ, satthaparicitaṁ, nakhaparicitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ. it’s been damaged by fire, a knife, or a fingernail, or it’s seedless, or the seeds have been removed.”
Anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṁ paribhuñjitun”ti.
Protection
Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. On one occasion a monk had been bitten by a snake and died.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. “That monk hadn’t spread good will to the four royal snake clans. The following is parallel to AN 4.67.
Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Had he done so, he wouldn’t have died.
Katamāni cattāri ahirājakulāni? What are the four clans?
Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ. The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas.
Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari.
Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.
Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ. To protect yourselves, monks, you should spread good will to these four royal snake clans. We see here that it is the spreading of good will that matters, not the chant as such. This accords with the Mettānisaṁsa Sutta at AN 11.15, which states that one is protected from various things only if one develops love to a high level. For the rendering “should” for anujānāmi, see Appendix of Technical Terms.
Evañca pana, bhikkhave, kātabbaṁ—And it should be done like this:
‘Virūpakkhehi me mettaṁ, I have good will toward the Virūpakkhas,
Mettaṁ erāpathehi me; Toward the Erāpathas I have good will;
Chabyāputtehi me mettaṁ, I have good will toward the Chabyāputtas,
Mettaṁ kaṇhāgotamakehi ca. And toward the Kaṇhāgotamas.
Apādakehi me mettaṁ, I have good will toward the legless,
mettaṁ dvipādakehi me; Toward the two-legged I have good will;
Catuppadehi me mettaṁ, I have good will toward the four-legged,
mettaṁ bahuppadehi me. And toward the many-legged.
Mā maṁ apādako hiṁsi, May the legless not hurt me,
mā maṁ hiṁsi dvipādako; May the two-legged not hurt me.
Mā maṁ catuppado hiṁsi, May the four-legged not hurt me,
mā maṁ hiṁsi bahuppado. May the many-legged not hurt me.
Sabbe sattā sabbe pāṇā, All beings, all creatures,
sabbe bhūtā ca kevalā; All living beings everywhere,
Sabbe bhadrāni passantu, May they all have good fortune,
mā kiñci pāpamāgamā. May none meet with anything bad.
Appamāṇo buddho, The Buddha is unlimited,
Appamāṇo dhammo; The Teaching is unlimited,
Appamāṇo saṅgho, The Sangha is unlimited.
Pamāṇavantāni sarīsapāni. But creeping animals are limited:
Ahi vicchikā satapadī, Snakes, scorpions, centipedes,
Uṇṇanābhi sarabū mūsikā; Spiders, lizards, and mice.
Katā me rakkhā kataṁ me parittaṁ, I’m now protected and guarded;
Paṭikkamantu bhūtāni; May the creatures turn back.
Sohaṁ namo bhagavato, I pay homage to the Buddha,
Namo sattannaṁ sammāsambuddhānan’”ti. To the seven fully awakened Buddhas.”
Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito attano aṅgajātaṁ chindi. On one occasion a monk who was plagued by lust cut off his own penis.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. He said,
“Aññamhi so, bhikkhave, moghapuriso chetabbamhi, aññaṁ chindi. “This fool has cut off one thing, when he should’ve cut off something else.
Na, bhikkhave, attano aṅgajātaṁ chetabbaṁ. You shouldn’t cut off your own penis.
Yo chindeyya, āpatti thullaccayassā”ti. If you do, you commit a serious offense.”
Bowls
Tena kho pana samayena rājagahakassa seṭṭhissa mahagghassa candanassa candanagaṇṭhi uppannā hoti. On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood.
Atha kho rājagahakassa seṭṭhissa etadahosi—He thought,
“yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ. “Why don’t I have a bowl carved from this block of sandal?
Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī”ti. I’d use the chips myself, but give the bowl away as a gift.”
Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha—He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced, “Carrying net” renders sikkā. Vin-vn-ṭ 91: Sikkāyāti olambikādhāre, “Sikkā means a holder for hanging.” CPD, under uḍḍeti, says, “To put in a sling or carrying net”, evidently referring to the sikkā.
“yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.”
Atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—Pūraṇa Kassapa went to that merchant and said,
“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti. “I’m perfected and have supernormal powers. Give me the bowl.”
“Sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. “If you’re perfected and have supernormal powers, then bring it down and it’s yours.”
Atha kho makkhali gosālo … The same thing happened with Makkhali Gosāla,
ajito kesakambalo … Ajita Kesakambala,
pakudho kaccāyano … Pakudha Kaccāyana,
sañcayo belaṭṭhaputto … Sañcaya Belaṭṭhaputta,
nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—and the Jain ascetic from Ñātika.
“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti.
“Sace, bhante, āyasmā arahā ceva iddhimā ca, dinnaṁyeva pattaṁ oharatū”ti.
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms.
Atha kho āyasmā piṇḍolabhāradvājo āyasmantaṁ mahāmoggallānaṁ etadavoca—Piṇḍola Bhāradvāja said to Mahāmoggallāna,
“āyasmā kho mahāmoggallāno arahā ceva iddhimā ca. “Venerable, you’re perfected and have supernormal powers.
Gacchāvuso, moggallāna, etaṁ pattaṁ ohara. If you go and bring down that bowl,
Tuyheso patto”ti. it’s yours.”
“Āyasmā kho bhāradvājo arahā ceva iddhimā ca. “Venerable, you too are perfected and have supernormal powers.
Gacchāvuso, bhāradvāja, etaṁ pattaṁ ohara. If you bring it down,
Tuyheso patto”ti. it’s yours.”
Atha kho āyasmā piṇḍolabhāradvājo vehāsaṁ abbhuggantvā taṁ pattaṁ gahetvā tikkhattuṁ rājagahaṁ anupariyāyi. Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times.
Tena kho pana samayena rājagahako seṭṭhi saputtadāro sake nivesane ṭhito hoti pañjaliko namassamāno—Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking,
idheva, bhante, ayyo bhāradvājo amhākaṁ nivesane patiṭṭhātūti. “May Venerable Piṇḍola Bhāradvāja land right here at our house.”
Atha kho āyasmā piṇḍolabhāradvājo rājagahakassa seṭṭhissa nivesane patiṭṭhāsi. And Piṇḍola Bhāradvāja did just that.
Atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṁ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi. The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja, For the rendering “fresh food” for khādanīya, see Appendix of Technical Terms.
Atha kho āyasmā piṇḍolabhāradvājo taṁ pattaṁ gahetvā ārāmaṁ agamāsi. who then left for the monastery.
Assosuṁ kho manussā—People heard
ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. that Piṇḍola Bhāradvāja had taken down the merchant’s bowl,
Te ca manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhiṁsu. and making a great uproar, they followed right behind him.
Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ; Hearing all the noise,
sutvāna āyasmantaṁ ānandaṁ āmantesi—the Buddha asked Venerable Ānanda what it was,
“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo”ti?
“Āyasmatā, bhante, piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohārito. and Ānanda told him what had happened.
Assosuṁ kho, bhante, manussā—
ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti.
Te ca, bhante, manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhā.
So eso, bhante, bhagavā uccāsaddo mahāsaddo”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ piṇḍolabhāradvājaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha of monks gathered and questioned Piṇḍola Bhāradvāja:
“saccaṁ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito”ti? “Is it true, Bhāradvāja, that you brought down that merchant’s bowl?”
“Saccaṁ, bhagavā”ti. “It’s true, sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him,
“ananucchavikaṁ, bhāradvāja, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassessasi. How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl?
Seyyathāpi, bhāradvāja, mātugāmo chavassa māsakarūpassa kāraṇā kopinaṁ dasseti; It’s just like a woman showing her private parts for a miserable māsaka coin.
evameva kho tayā, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitaṁ.
Netaṁ, bhāradvāja, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”
vigarahitvā …pe… After rebuking him …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, gihīnaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetabbaṁ. “You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders.
Yo dasseyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Bhindathetaṁ, bhikkhave, dārupattaṁ sakalikaṁ sakalikaṁ katvā, bhikkhūnaṁ añjanupapisanaṁ detha. Now destroy that wooden bowl and turn it into splinters. Give these to the monks to use as scent in ointments.
Na ca, bhikkhave, dārupatto dhāretabbo. And you shouldn’t use a wooden bowl.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. At that time the monks from the group of six used luxurious bowls made with gold and silver. It is not clear whether sovaṇṇamayaṁ rūpiyamayaṁ means “made of gold or silver” or “made with gold or silver”. It seems unlikely, however, that a bowl made partly of gold/silver would be acceptable, since it would still be considered luxurious. Moreover, just below the text mentions bowls made of/with crystal and gems (maṇimayo … veḷuriyamayo). It is hard to imagine that a bowl could be made of any of these in its entirety. It seems more likely that they were used as decorations. In either case “made with” seems preferable to “made of”. With smaller requisites, however, “made of” gold and silver may be the preferable rendering. The commentaries are silent.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sovaṇṇamayo patto dhāretabbo …pe… “You shouldn’t use almsbowls made with gold,
na rūpiyamayo patto dhāretabbo … silver,
na maṇimayo patto dhāretabbo … gems,
na veḷuriyamayo patto dhāretabbo … beryl, “Beryl” renders veḷuriya. The commentary at Sp-ṭ 1.281 says: Veḷuriyoti vaṁsavaṇṇamaṇi, “The bamboo-colored gem is called veḷuriya.” According to PED veḷuriya is lapis lazuli, which cannot be correct because lapis lazuli is blue.
na phalikamayo patto dhāretabbo … crystal,
na kaṁsamayo patto dhāretabbo … bronze,
na kācamayo patto dhāretabbo … glass,
na tipumayo patto dhāretabbo … tin,
na sīsamayo patto dhāretabbo … lead,
na tambalohamayo patto dhāretabbo. or copper.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, dve patte—I allow two kinds of almsbowls:
ayopattaṁ, mattikāpattan”ti. iron bowls and ceramic bowls.”
Tena kho pana samayena pattamūlaṁ ghaṁsiyati. At that time the bottoms of the bowls became scratched.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pattamaṇḍalan”ti. “I allow a circular bowl rest.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon afterwards the monks from the group of six used luxurious bowl rests made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. “You shouldn’t use luxurious bowl rests.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, dve pattamaṇḍalāni—I allow two kinds of bowl rests:
tipumayaṁ, sīsamayan”ti. bowl-rests made of tin and a bowl-rests made of lead.”
Bahalāni maṇḍalāni na acchupiyanti. There were thick bowl rests on which the bowls did not sit properly. Sp-ṭ 4.253: Na acchupiyantīti na suphassitāni honti, “Na acchupiyanti: not touching properly.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, likhitun”ti. “I allow you to carve them out.”
Valī honti. There were marks left from the carving.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, makaradantakaṁ chinditun”ti. “I allow you to cut a shark-teeth pattern.” “A shark-teeth pattern” renders makaradantaka, literally, “like the teeth of a makara”. In later Buddhism the makara is the name of a mythological marine animal, but what it refers to in this context is not clear. According to Sp-yoj 4.243 makara is the name of a certain species of fish: Makaradantaketi makaranāmakassa macchassa dantasadise dante, “Teeth like the teeth of a fish called makara.” Vin-vn-ṭ 3048: Makaradantakanti girikūṭākāraṁ, “Makaradantaka means making (a design) like the peak of a hill.” PED suggests “the tooth of a swordfish”, but apparently swordfish do not have teeth. Given that the makara were fearsome creatures and that their teeth looked like the peak of a hill, presumably meaning that their teeth were pointed, “shark teeth” seems like a reasonable guess.
Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. Soon the monks from the group of six used colorful bowl rests, decorated like walls. Bhittikamma, literally, “wall-work”. Vmv 4.297: Bhittikammanti nānāvaṇṇehi vibhittirājikaraṇaṁ, “Bhittikamma means making separate lines by means of many colors.”
Tāni rathikāyapi dassentā āhiṇḍanti. As they were walking about, they showed them off in the streets.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni. “You shouldn’t use colorful bowl rests, decorated like a wall.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, pakatimaṇḍalan”ti. I allow ordinary bowl rests.”
Tena kho pana samayena bhikkhū sodakaṁ pattaṁ paṭisāmenti. At this time there were monks who put away their bowls while still wet.
Patto dussati. The bowls were stained.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sodako patto paṭisāmetabbo. “You shouldn’t put away your bowl while still wet.
Yo paṭisāmeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, otāpetvā pattaṁ paṭisāmetun”ti. You should sun your bowl and then put it away.”
Tena kho pana samayena bhikkhū sodakaṁ pattaṁ otāpenti. Soon afterwards there were monks who sunned their bowls while still wet.
Patto duggandho hoti. The bowls became smelly.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sodako patto otāpetabbo. “You shouldn’t sun your bowl while still wet.
Yo otāpeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, vodakaṁ katvā otāpetvā pattaṁ paṭisāmetun”ti. You should dry the bowl and then sun it before you put it away.”
Tena kho pana samayena bhikkhū uṇhe pattaṁ nidahanti. Monks left their bowls in the heat of the sun.
Pattassa vaṇṇo dussati. The bowls became discolored.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uṇhe patto nidahitabbo. “You shouldn’t leave your bowl in the heat of the sun.
Yo nidaheyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, muhuttaṁ uṇhe otāpetvā pattaṁ paṭisāmetun”ti. You should sun it in the heat for a short time and then put it away.”
Tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti. On one occasion a number of almsbowls had been put down outside without support.
Vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṁsu. A whirlwind rolled the bowls around and as a result they broke. Sp 4.254: Āvaṭṭitvāti aññamaññaṁ paharitvā, “Āvaṭṭitva: (the bowls) struck one another.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pattādhārakan”ti. “I allow a bowl rack.” Sp 4.254: Pattādhārakanti ettha “dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṁ vaṭṭatī”ti kurundiyaṁ vuttaṁ. Mahāaṭṭhakathāyaṁ pana vuttaṁ – “bhūmiādhārake tiṇṇaṁ pattānaṁ anokāso, dve ṭhapetuṁ vaṭṭati”, “Pattādhāraka: in the Kurundī it is said: in a tiered rack made of ivory, creepers, cane, etc., three bowls may be placed on top of one another; in a rack made of wood, two bowls. But in the Mahāaṭṭhakathā it is said: in a tiered rack, there is no occasion for three bowls, but placing two is allowed.”
Tena kho pana samayena bhikkhū miḍḍhante pattaṁ nikkhipanti. On one occasion there were monks who had put their bowls on the edge of a bench.
Paripatitvā patto bhijjati. They fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, miḍḍhante patto nikkhipitabbo. “You shouldn’t put your almsbowl on the edge of a bench. Sp 4.254: Miḍḍhanteti ālindakamiḍḍhikādīnaṁ ante, “Miḍḍhante means on the edge of a porch bench, etc.” See CPD, sv. ālindakamiḍḍhika.
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū paribhaṇḍante pattaṁ nikkhipanti. On one occasion there were monks who had put their bowls on the edge of a ledge.
Paripatitvā patto bhijjati. They fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo. “You shouldn’t put your almsbowl on the edge of a ledge. Sp 4.254: Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante, “Paribhaṇḍante means on the edge of a small bench made on an external slope.” Vmv 4.254: Tanukamiḍḍhikāyāti vedikāya, “On a small bench means on a ledge (or railing).”
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū chamāya pattaṁ nikkujjanti. At that time the monks put their bowls upside down on the ground.
Oṭṭho ghaṁsiyati. The edges of the bowls were scratched.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tiṇasanthārakan”ti. “I allow a spread of grass.”
Tiṇasanthārako upacikāhi khajjati. The grass was eaten by termites.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, coḷakan”ti. “I allow a cloth.”
Coḷakaṁ upacikāhi khajjati. The cloth was eaten by termites.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pattamāḷakan”ti. “I allow a platform for bowls.” Sp 4.254: Pattamāḷakaṁ iṭṭhakāhi vā dārūhi vā kātuṁ vaṭṭati, “Pattamāḷaka: made of bricks or wood is allowed.” Sp-yoj 4.254: Pattamāḷakanti pattassa ṭhapanatthāya kataṁ aṭṭaṁ, “Pattamāḷaka: a platform made for the purpose of placing the bowl.”
Pattamāḷako paripatitvā patto bhijjati. The bowls fell off the platform and broke. I here follow the PTS reading, pattamāḷakā, rather than the MS reading of pattamāḷako. According to the PTS reading the bowl fell from the platform, whereas according to the MS reading the platform itself fell.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pattakuṇḍolikan”ti. “I allow a storage container for almsbowls.” Sp 4.254: Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati, “A pot for goods in the appearance of a pot with a large mouth is called a pattakuṇḍolika.”
Pattakuṇḍolikāya patto ghaṁsiyati. The bowls were scratched in the storage containers.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pattatthavikan”ti. “I allow a bowl bag.”
Aṁsabaddhako na hoti. There were no shoulder straps.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. “I allow a shoulder strap and a string for fastening.”
Tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṁ laggenti. At that time there were monks who hung their bowls from wall pegs. Bhittikhilepi nāgadantakepi, literally, “wall pegs and elephant tusks”. These are different kinds of pegs and I have not tried to differentiate between them.
Paripatitvā patto bhijjati. The bowls fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, patto laggetabbo. “You shouldn’t hang up your almsbowl.
Yo laggeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū mañce pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, mañce patto nikkhipitabbo. “You shouldn’t place your bowl on a bed.
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū pīṭhe pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pīṭhe patto nikkhipitabbo. “You shouldn’t place your bowl on a bench.
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū aṅke pattaṁ nikkhipanti, satisammosā uṭṭhahanti. At that time there were monks who put their bowls in their laps. When they got up absentmindedly,
Paripatitvā patto bhijjati. the bowls fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, aṅke patto nikkhipitabbo. “You shouldn’t put your bowl in your lap.
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū chatte pattaṁ nikkhipanti. At one time there were monks who put their bowls on a sunshade.
Vātamaṇḍalikāya chattaṁ ukkhipiyati paripatitvā patto bhijjati. A whirlwind lifted the sunshade, and the bowls fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, chatte patto nikkhipitabbo. “You shouldn’t put your bowl on a sunshade.
Yo nikkhipeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū pattahatthā kavāṭaṁ paṇāmenti. At that time there were monks who opened doors with a bowl in their hand.
Kavāṭo āvaṭṭitvā patto bhijjati. The doors swung back and the bowls broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pattahatthena kavāṭaṁ paṇāmetabbaṁ. “You shouldn’t open a door with an almsbowl in your hand.
Yo paṇāmeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti. At that time there were monks who walked for alms with gourds as bowls.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi titthiyā”ti. “They’re just like the monastics of other religions.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṁ. “You shouldn’t walk for alms with a gourd as a bowl. Sp 4.255: Tumbakaṭāhanti lābukaṭāhaṁ vuccati, “A gourd as a bowl is called a tumbakaṭāha.”
Yo careyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti. At that time there were monks who walked for alms with waterpots as bowls.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi titthiyā”ti. “They’re just like the monastics of other religions.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṁ. “You shouldn’t walk for alms with a waterpot as a bowl.
Yo careyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu sabbapaṁsukūliko hoti. At that time a certain monk who only used discarded things
So chavasīsassa pattaṁ dhāreti. used a skull as a bowl.
Aññatarā itthī passitvā bhītā vissaramakāsi—A woman who saw this was terrified, screaming,
“abhuṁ me pisāco vatāyan”ti. “Oh my God, a demon!”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him,
“kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṁ dhāressanti, seyyathāpi pisācillikā”ti. “How can the Sakyan monastics use skulls as bowls? They’re just like goblins.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, chavasīsassa patto dhāretabbo. “You shouldn’t use a skull as a bowl.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Na ca, bhikkhave, sabbapaṁsukūlikena bhavitabbaṁ. And you shouldn’t use only discarded things.
Yo bhaveyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti. At that time there were monks who carried away chewed food remnants, bones, and wastewater in their bowls.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“yasmiṁ yevime samaṇā sakyaputtiyā bhuñjanti sova nesaṁ paṭiggaho”ti. “These Sakyan monastics use the vessel they’re eating from as a trash can.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṁ vā pattena nīharitabbaṁ. “You shouldn’t carry away chewed food remnants, bones, and wastewater in your almsbowl.
Yo nīhareyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, paṭiggahan”ti. I allow trash cans.”
Robe making
Tena kho pana samayena bhikkhū hatthena vipphāḷetvā cīvaraṁ sibbenti. At that time the monks tore cloth to pieces by hand and then sewed robes.
Cīvaraṁ vilomikaṁ hoti. The robes were ugly.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, satthakaṁ namatakan”ti. “I allow a knife and a felt sheath.”
Tena kho pana samayena saṅghassa daṇḍasatthakaṁ uppannaṁ hoti. Soon afterwards the Sangha was offered a knife with a handle.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, daṇḍasatthakan”ti. “I allow a knife with a handle.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace satthakadaṇḍe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. At this time the monks from the group of six used luxurious knife handles made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā satthakadaṇḍā dhāretabbā. “You shouldn’t use luxurious knife handles.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti. I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.” “Made of fruit” renders phalamaya. In its discussion of ointment boxes, Khuddasikkhā-purāṇaṭīkā, para. 185: Āmalakakakkādīhi katā phalamayā, “Made of fruit means made from ground emblic myrobalan, etc.”
Tena kho pana samayena bhikkhū kukkuṭapattenapi veḷupesikāyapi cīvaraṁ sibbenti. At that time the monks used chicken feathers and pieces of bamboo to sew robes.
Cīvaraṁ dussibbitaṁ hoti. The robes were badly sewn.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sūcin”ti. “I allow needles.”
Sūciyo kaṇṇakitāyo honti …pe… The needles rusted.
“anujānāmi, bhikkhave, sūcināḷikan”ti. “I allow a cylinder for the needles.”
Sūcināḷikāyapi kaṇṇakitāyo honti …pe… The needles still rusted.
“anujānāmi, bhikkhave, kiṇṇena pūretun”ti. “I allow you to fill them with yeast.” Sp 4.256: Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṁ, “To fill it with yeast means to fill it with yeast powder.”
Kiṇṇepi kaṇṇakitāyo honti …pe… The needles still rusted.
“anujānāmi, bhikkhave, sattuyā pūretun”ti. “I allow you to fill them with flour.”
Sattuyāpi kaṇṇakitāyo honti …pe… The needles still rusted.
“anujānāmi, bhikkhave, saritakan”ti. “I allow stone powder.” Sp 4.256: Saritakanti pāsāṇacuṇṇaṁ vuccati; tena pūretuṁ anujānāmīti attho, “Stone powder is called saritaka. The meaning is ‘I allow you to fill with that.’”
Saritakepi kaṇṇakitāyo honti …pe… The needles still rusted.
“anujānāmi, bhikkhave, madhusitthakena sāretun”ti. “I allow you to mix it with beeswax.” Sp 4.256: Madhusitthakena sāretunti madhusitthakena makkhetuṁ, “Madhusitthakena sāretuṁ means to mix with beeswax.”
Saritakaṁ paribhijjati …pe… The stone powder broke apart. Sp 4.256: Saritakaṁ paribhijjatīti taṁ makkhitamadhusitthakaṁ bhijjati, “Saritakaṁ paribhijjati: that mixture with beeswax broke apart.”
“anujānāmi, bhikkhave, saritakasipāṭikan”ti. “I allow a case.” Sp 4.256: Saritasipāṭikanti madhusitthakapilotikaṁ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṁ vuttaṁ, “Saritasipāṭika: a piece of cloth with beeswax; but in the Kurundī it is said that a knife-sheath-sipāṭiyā is in conformity with a saritakasipāṭika.” At Kd 15:27.3.7 sipāṭika refers to a case (for a razor). I translate accordingly.
Tena kho pana samayena bhikkhū tattha tattha khilaṁ nikkhaṇitvā sambandhitvā cīvaraṁ sibbenti. At that time the monks erected posts here and there, bound them together, and sewed robes.
Cīvaraṁ vikaṇṇaṁ hoti. The corners of the robes were deformed.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, kathinaṁ kathinarajjuṁ tattha tattha obandhitvā cīvaraṁ sibbetun”ti. “I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.” The word rendered as “frame” is kathina. See discussion of kathina in Appendix of Technical Terms.
Visame kathinaṁ pattharanti. They laid the frame on uneven ground.
Kathinaṁ paribhijjati …pe… The frame broke.
“na, bhikkhave, visame kathinaṁ pattharitabbaṁ. “You shouldn’t lay the frame on uneven ground.
Yo patthareyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Chamāya kathinaṁ pattharanti. They laid the frame on the ground.
Kathinaṁ paṁsukitaṁ hoti …pe… The frame got dirty.
“anujānāmi, bhikkhave, tiṇasanthārakan”ti. “I allow a spread of grass.”
Kathinassa anto jīrati …pe… The edges of the frame deteriorated.
“anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti. “I allow you to add an edge lengthwise and crosswise.”
Kathinaṁ nappahoti …pe… The frame was not the right size. Sp 4.256: Kathinaṁ nappahotīti dīghassa bhikkhuno pamāṇena kataṁ kathinaṁ; tattha rassassa bhikkhuno cīvaraṁ patthariyamānaṁ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho, “The frame was not the right size: the frame had been made to fit the size of a tall monk and it was not the right size for spreading out the robe-cloth for a short monk—it fell within; the meaning is the sticks (of the frame) are the wrong size.”
“anujānāmi, bhikkhave, daṇḍakathinaṁ bidalakaṁ salākaṁ vinandhanarajjuṁ vinandhanasuttaṁ vinandhitvā cīvaraṁ sibbetun”ti. “I allow an inner frame, folding a straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.” “An inner frame” renders daṇḍakathina. Sp 4.256: Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṁ nisseṇiṁ bandhituṁ anujānāmīti attho, “Daṇḍakathina: the meaning is ‘I allow you to bind another frame to fit the size of another monk in the middle of that (large frame).’” Sp 4.256: Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṁharitvā duguṇakaraṇaṁ, “Bidalaka: making a double layer by folding the ends of a straw mat to fit the inner frame.” Sp 4.256: Salākanti dupaṭṭacīvarassa antare pavesanasalākaṁ, “Salāka: a salāka for inserting between a double-layer robe-cloth.” Sp 4.256: Vinandhanarajjunti mahānisseṇiyā saddhiṁ khuddakaṁ nisseṇiṁ vinandhituṁ rajjuṁ, “Vinandhanarajju: a string to tie the small frame to the large frame.” Sp 4.256: Vinandhanasuttanti khuddakanisseṇiyā cīvaraṁ vinandhituṁ suttakaṁ, “Vinandhanasutta: a string to tie the robe-cloth to the small frame.”
Suttantarikāyo visamā honti …pe… The seams were unevenly spaced.
“anujānāmi, bhikkhave, kaḷimbhakan”ti. “I allow a ruler.” Sp 4.256: Kaḷimbhakanti pamāṇasaññākaraṇaṁ yaṅkiñci tālapaṇṇādiṁ, “Kaḷimbhaka: whatever enables one to perceive the distance, (such as) a palmleaf, etc.”
Suttā vaṅkā honti …pe… The seams were not straight.
“anujānāmi, bhikkhave, moghasuttakan”ti. “I allow you to make a guide line.” Sp 4.256: Moghasuttakanti vaḍḍhakīnaṁ dārūsu kāḷasuttena viya haliddisuttena saññākaraṇaṁ, “Moghasuttaka: by means of a thread with turmeric, like the black thread on wood used by carpenters; what enables one to perceive.”
Tena kho pana samayena bhikkhū adhotehi pādehi kathinaṁ akkamanti. There were monks who stepped on the frame with dirty feet.
Kathinaṁ dussati. The frame got dirty.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, adhotehi pādehi kathinaṁ akkamitabbaṁ. “You shouldn’t step on the frame with dirty feet.
Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū allehi pādehi kathinaṁ akkamanti. There were monks who stepped on the frame with wet feet.
Kathinaṁ dussati. The frame got dirty.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, allehi pādehi kathinaṁ akkamitabbaṁ. “You shouldn’t step on the frame with wet feet.
Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū saupāhanā kathinaṁ akkamanti. There were monks who stepped on the frame while wearing sandals.
Kathinaṁ dussati. The frame got dirty.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saupāhanena kathinaṁ akkamitabbaṁ. “You shouldn’t step on the frame while wearing sandals.
Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū cīvaraṁ sibbantā aṅguliyā paṭiggaṇhanti. When sewing robes, the monks used their bare fingers.
Aṅguliyo dukkhā honti. They pricked their fingers.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, paṭiggahan”ti. “I allow thimbles.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon the monks from the group of six used luxurious thimbles made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā paṭiggahā dhāretabbā. “You shouldn’t use luxurious thimbles.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
saṅkhanābhimayan”ti. or shell.”
Tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti. Needles, knives, and thimbles got lost.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, āvesanavitthakan”ti. “I allow a small bowl.”
Āvesanavitthake samākulā honti. The small bowls became crowded.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, paṭiggahathavikan”ti. “I allow a bag for thimbles.”
Aṁsabaddhako na hoti. There was no shoulder strap.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. “I allow a shoulder strap and a string for fastening.”
Tena kho pana samayena bhikkhū abbhokāse cīvaraṁ sibbantā sītenapi uṇhenapi kilamanti. When sewing robes outside, the monks were troubled by the cold and heat.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, kathinasālaṁ kathinamaṇḍapan”ti. “I allow sewing sheds and roof covers.” For an explanation of rendering sālā as “shed”, see Appendix of Technical Terms.
Kathinasālā nīcavatthukā hoti, udakena otthariyyati. They built the sewing shed on a low base. It was flooded.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up to the sewing sheds.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Kathinasālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the sewing sheds.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including: “To firm up the structure” renders ogumphetvā. Sp 4.257: Ogumphetvā ullittāvalittaṁ kātunti chadanaṁ odhunitvā ghanadaṇḍakaṁ katvā anto ceva bahi ca mattikāya limpitunti attho, “Ogumphetvā ullittāvalittaṁ kātuṁ: having shook out the roof cover and added rods to firm up (the structure), to smear with clay inside and outside—this is the meaning.” At Kd 5:11.1.5 the same verb, in the form ogumphiyanti, is used to show how dwellings are “held together” by straps of leather. This makes it certain that ogumphetvā in the present context must refer to “firming up” rather than “shaking out”.
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjukan”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” “The fivefold pattern” renders pañcapaṭika. Vmv 4.299: Pāḷiyaṁ pañcapaṭikanti jātiādipañcappakāravaṇṇamaṭṭhaṁ, “Pañcapaṭika in the canonical text means the fivefold appearance, starting with jasmine.” The meaning is not clear. It seems unlikely to me, however, that it should refer to colors, since such have just been listed.
Tena kho pana samayena bhikkhū cīvaraṁ sibbetvā tattheva kathinaṁ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati. At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kathinaṁ saṅgharitun”ti. “You should fold up the frame.”
Kathinaṁ paribhijjati …pe… The frame broke.
“anujānāmi, bhikkhave, goghaṁsikāya kathinaṁ saṅgharitun”ti. “You should fold it up with a rod for support.”
Kathinaṁ viniveṭhiyati …pe… The frame unfolded.
“anujānāmi, bhikkhave, bandhanarajjun”ti. “You should tie it up with a rope.”
Tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṁ ussāpetvā pakkamanti. At that time there were monks who leaned the frame against a wall or a pillar and left.
Paripatitvā kathinaṁ bhijjati. It fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bhittikhile vā nāgadante vā laggetun”ti. “You should hang it from a wall peg.”
Various allowable requisites
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī.
Tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti. And so did the monks, having put their needles, knives, and medicines in their almsbowls.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, bhesajjatthavikan”ti. “I allow a medicine bag.”
Aṁsabaddhako na hoti …pe… There was no shoulder strap.
“anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. “I allow a shoulder strap and a string for fastening it.”
Tena kho pana samayena aññataro bhikkhu upāhanāyo kāyabandhanena bandhitvā gāmaṁ piṇḍāya pāvisi. On one occasion a certain monk bound his sandals to his belt and entered the village for alms.
Aññataro upāsako taṁ bhikkhuṁ abhivādento upāhanāyo sīsena ghaṭṭeti. A lay follower who bowed to him hit his head against those sandals.
So bhikkhu maṅku ahosi. The monk was embarrassed.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he had returned to the monastery, he told the monks what had happened,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha.
“Anujānāmi, bhikkhave, upāhanatthavikan”ti. “I allow a bag for sandals.”
Aṁsabaddhako na hoti …pe… There was no shoulder strap.
“anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. “I allow a shoulder strap and a string for fastening it.”
Tena kho pana samayena antarāmagge udakaṁ akappiyaṁ hoti. While they were traveling, there was only unallowable water, Vmv 4.258: Udakaṁ akappiyanti sappāṇakaṁ, “Unallowable water: it contained living beings.”
Parissāvanaṁ na hoti. but no water filter.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, parissāvanan”ti. “I allow a water filter.”
Coḷakaṁ nappahoti …pe… There was no suitable cloth.
“anujānāmi, bhikkhave, kaṭacchuparissāvanan”ti. “I allow a filter with a handle.”
Coḷakaṁ nappahoti …pe… There was still no suitable cloth.
“anujānāmi, bhikkhave, dhammakaraṇan”ti. “I allow a water strainer.” It is not clear how the “water strainer”, dhammakaraṇa, is different from the “water filter”, arissāvana. The commentaries are silent.
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. On one occasion, there were two monks traveling through the Kosalan country.
Eko bhikkhu anācāraṁ ācarati. One monk misbehaved,
Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca—and the other monk said to him,
“mā, āvuso, evarūpaṁ akāsi. “Don’t do that.
Netaṁ kappatī”ti. It’s not allowable.”
So tasmiṁ upanandhi. Because of that, the first monk became resentful.
Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca—Soon afterwards the other monk was very thirsty. He asked the resentful monk
“dehi me, āvuso, parissāvanaṁ, pānīyaṁ pivissāmī”ti. to borrow his water filter.
Upanaddho bhikkhu na adāsi. He refused
So bhikkhu pipāsāya pīḷito kālamakāsi. and the other monk died from thirst.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When the resentful monk arrived at the monastery, he told the monks what had happened.
“Kiṁ pana tvaṁ, āvuso, parissāvanaṁ yāciyamāno na adāsī”ti? “So you refused to lend your water filter when asked?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu parissāvanaṁ yāciyamāno na dassatī”ti. “How could a monk do such a thing?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—Soon afterwards the Buddha had the monks gathered and questioned that monk:
“saccaṁ kira tvaṁ, bhikkhu, parissāvanaṁ yāciyamāno na adāsī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, parissāvanaṁ yāciyamāno na dassasi. How could you refuse to lend your water filter when asked?
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”
vigarahitvā …pe… After rebuking him …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṁ yāciyamānena na dātabbaṁ. “If you’re traveling with a monk and he asks to borrow your water filter, you should lend it.
Yo na dadeyya, āpatti dukkaṭassa. If you don’t, you commit an offense of wrong conduct.
Na ca, bhikkhave, aparissāvanakena addhāno paṭipajjitabbo. On the other hand, you shouldn’t travel without a water filter.
Yo paṭipajjeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Sace na hoti parissāvanaṁ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo—If there’s no water filter or strainer, you should determine a corner of your robe: For an explanation of rendering saṅghāṭi as “robe”, see Appendix of Technical Terms.
iminā parissāvetvā pivissāmī”ti. ‘I’ll drink after filtering with this.’”
Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. The Buddha eventually arrived at Vesālī
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. where he stayed in the house with the peaked roof in the Great Wood.
Tena kho pana samayena bhikkhū navakammaṁ karonti. At this time the monks were doing building work,
Parissāvanaṁ na sammati. but there were not enough water filters. Sp-ṭ 4.259: Na sammatīti nappahoti, “Na sammati: not enough.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, daṇḍaparissāvanan”ti. “I allow a water filter of cloth fitted to a wooden framework.” Sp 4.259: Daṇḍaparissāvananti rajakānaṁ khāraparissāvanaṁ viya catūsu pādesu baddhanisseṇikāya sāṭakaṁ bandhitvā majjhedaṇḍake udakaṁ āsiñcitabbaṁ, taṁ ubhopi koṭṭhāse pūretvā parissavati, “Daṇḍaparissāvana: like the filters for caustic substances used by dyers, having bound a cloth to a framework fastened on four legs, the water is filtered by pouring on the middle rod, having filled on both sides.”
Daṇḍaparissāvanaṁ na sammati. There were still not enough filters.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ottharakan”ti. “I allow you to filter by spreading cloth on water.” Sp 4.259: Ottharakaṁ nāma yaṁ udake ottharitvā ghaṭakena udakaṁ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṁ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṁ gaṇhanti, “Ottharaka: having spread it on water, they collect water with a jar. That is, having bound a cloth onto four rods, having implanted four stakes in the water, having bound them together, keeping it out of the water on all sides, having spread it out (in the water) in the middle, they collect water with a jar.”
Tena kho pana samayena bhikkhū makasehi ubbāḷhā honti. At this time the monks were troubled by mosquitoes.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, makasakuṭikan”ti. “I allow a mosquito tent.” Makasakuṭika, literally, “a mosquito hut”.
Buildings
Walking paths
Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. At this time in Vesālī people had arranged a succession of fine meals.
Bhikkhū paṇītāni bhojanāni bhuñjitvā abhisannakāyā honti bahvābādhā. After eating the fine food, the monks were often sick, their bodies being full of impurities.
Atha kho jīvako komārabhacco vesāliṁ agamāsi kenacideva karaṇīyena. Just then Jīvaka Komārabhacca was in Vesālī on some business,
Addasā kho jīvako komārabhacco bhikkhū abhisannakāye bahvābādhe. and he saw those monks.
Disvāna yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. He went to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—and said,
“etarahi, bhante, bhikkhū abhisannakāyā bahvābādhā. “At present, sir, there are monks who are often sick, their bodies being full of impurities.
Sādhu, bhante, bhagavā bhikkhūnaṁ caṅkamañca jantāgharañca anujānātu. Please allow walking-meditation paths and saunas.
Evaṁ bhikkhū appābādhā bhavissantī”ti. In this way the monks will rarely get sick.”
Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha then instructed, inspired, and gladdened him with a teaching,
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, caṅkamañca jantāgharañcā”ti. “I allow walking-meditation paths and saunas.” For an explanation of rendering jantāghara as “sauna”, see Appendix of Technical Terms.
Tena kho pana samayena bhikkhū visame caṅkame caṅkamanti. Monks did walking meditation on uneven walking paths.
Pādā dukkhā honti. As a result their feet hurt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, samaṁ kātun”ti. “I allow you to even them out.”
Caṅkamo nīcavatthuko hoti. They built walking-meditation paths on a low base.
Udakena otthariyyati …pe… They were flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up on the walking-meditation paths.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Tena kho pana samayena bhikkhū caṅkame caṅkamantā paripatanti. Monks fell off while doing walking meditation.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, caṅkamanavedikan”ti. “I allow railings.”
Tena kho pana samayena bhikkhū ajjhokāse caṅkamantā sītenapi uṇhenapi kilamanti. Doing walking meditation outside, monks were troubled by the cold and the heat.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, caṅkamanasālan”ti. “I allow indoor walking-meditation paths.” For a discussion of sālā, see Appendix of Technical Terms.
Caṅkamanasālāyaṁ tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the indoor walking-meditation paths.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Saunas
Jantāgharaṁ nīcavatthukaṁ hoti, udakena otthariyyati …pe… They built saunas on a low base. They were flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up to the saunas.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Jantāgharassa kavāṭaṁ na hoti …pe… The saunas didn’t have doors.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” “A lower hinge” renders udukkhalika, while “an upper hinge” is for uttarapāsaka. Sp 1.77: … yena kenaci kavāṭaṁ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṁ parivattakadvārameva saṁvaritabbaṁ … atha dvārassa udukkhalaṁ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṁvarituṁ na sakkoti, “Having made a door by whatever (material), having entered it into the udukkhala below and into the uttarapāsaka above, it is made a revolving door to be closed … but when the udukkhala or the uttarapāsaka is broken or not mounted, then one cannot close the door.” From this it seems that the udukkhala and uttarapāsaka, together with the two corresponding “projecting pivots” on the door, are the functional equivalents of hinges. Udukkhalika and udukkhala refer to the same thing, the former being used in the canonical text, whereas the latter is found in the summary verses. For further details see CPD, sv. uttarapāsaka. “Door jambs” renders aggaḷavaṭṭi. Sp 4.260: Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti, “Aggaḷavaṭṭi: it is called a door post, which is the same length as the door frame. It is where three or four holes are made for inserting bolts.” Whenever the Canonical text lists the parts of a door and door frame, the aggaḷavaṭṭi always has the same position, being grouped together with the parts for the locking mechanism, such as latches and bolts. Given the commentarial explanation, it is natural to think that it was a special post added to the door frame, or perhaps replacing the door frame, for the purpose of receiving bolts. “Bolt socket” renders kapisīsaka. Sp 4.260: Kapisīsakaṁ nāma dvārabāhaṁ vijjhitvā tattha pavesito aggaḷapāsako vuccati, “The bolt-receiving socket which is inserted after piercing the door post is called a kapisīsaka.” “Bolt” renders sūcika. Sp 4.260: Sūcikāti tattha majjhe chiddaṁ katvā pavesitā, “It is entered, having made a hole in the middle there.” Vmv 4.260: Tattha majjheti aggaḷapāsakassa majjhe, “In the middle there: in the middle of the door jamb.” “Latch” renders ghaṭika. Sp-ṭ 4.255: Ghaṭikanti upari yojitaṁ aggaḷaṁ, “Ghaṭika: it connected the door at the top.” From the origin story to Bu Ss 2:1.1.11 it seems that the ghaṭika was a device that could be opened with a key: Avāpuraṇaṁ ādāya ghaṭikaṁ ugghāṭetvā kavāṭaṁ paṇāmetvā vihāraṁ pāvisi, “(Udāyī) took the key, lifted the latch, opened the door, and entered the dwelling.” It follows from this that the ghaṭika is unlikely to be a bolt, but probably a kind of bar, like a latch, that would require lifting for the door to open. The lifting would be done with a tāḷa, a key-like device. “A door-pulling hole” renders āviñchanachidda. Vmv 4.296: Āviñchanachiddanti yattha aṅguliṁ vā rajjusaṅkhalikādiṁ vā pavesetvā kavāṭaṁ ākaḍḍhantā dvārabāhaṁ phusāpenti, “Āviñchanachidda: where, having entered the finger or a rope or a chain, etc., they pull the door and make it touch the door post.” “A door-pulling rope” renders āviñchanarajju. Sp-ṭ 4.296: Āviñchanarajjunti kavāṭeyeva chiddaṁ katvā tattha pavesetvā yena rajjukena kaḍḍhantā dvāraṁ phusāpenti, “Having made a hole in the door, having entered (the rope) there, the rope with which they close and make the door touch (the post).” For a discussion of the aggaḷa as “door”, see Appendix of Technical Terms.
Jantāgharassa kuṭṭapādo jīrati …pe… The base of the sauna walls deteriorated.
“anujānāmi, bhikkhave, maṇḍalikaṁ kātun”ti. “I allow you to make encircling trenches.” Sp 4.260: Maṇḍalikaṁ kātunti nīcavatthukaṁ cinituṁ, “To make a maṇḍalika means to construct a low site.” Sp-ṭ 4.260: Nīcavatthukaṁ cinitunti bahikuṭṭassa samantato nīcavatthukaṁ katvā cinituṁ, “Nīcavatthukaṁ cinituṁ means to construct after making the ground low on all sides outside the wall.”
Jantāgharassa dhūmanettaṁ na hoti …pe… The saunas didn’t have flues.
“anujānāmi, bhikkhave, dhūmanettan”ti. “I allow flues.”
Tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṁ karonti. At that time the monks built a fireplace in the middle of a small sauna.
Upacāro na hoti. There was no access around the fireplace.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe”ti. “In a small sauna, you should make the fireplace to one side, but in a large one in the middle.”
Jantāghare aggi mukhaṁ ḍahati …pe… The fire in the sauna scorched their faces.
“anujānāmi, bhikkhave, mukhamattikan”ti. “I allow clay for the face.”
Hatthe mattikaṁ tementi …pe… They moistened the clay in their hands.
“anujānāmi, bhikkhave, mattikādoṇikan”ti. “I allow a trough for the clay.”
Mattikā duggandhā hoti …pe… The clay was smelly.
“anujānāmi, bhikkhave, vāsetun”ti. “I allow you to add scent.”
Jantāghare aggi kāyaṁ ḍahati …pe… The fire in the sauna scorched their bodies.
“anujānāmi, bhikkhave, udakaṁ atiharitun”ti. “I allow you to bring water.”
Pātiyāpi pattenapi udakaṁ atiharanti …pe… They brought the water in basins and bowls.
“anujānāmi, bhikkhave, udakaṭṭhānaṁ, udakasarāvakan”ti. “I allow a place for the water and a water scoop.”
Jantāgharaṁ tiṇacchadanaṁ na sedeti …pe… Because the sauna had a grass roof, they did not sweat.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti. “I allow you to firm up the structure and then to plaster it inside and outside.”
Jantāgharaṁ cikkhallaṁ hoti …pe… The sauna was muddy.
“anujānāmi, bhikkhave, santharituṁ tayo santhare—“I allow three kinds of floors:
iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan”ti. floors of brick, stone, and wood.”
Cikkhallaṁyeva hoti …pe… It was still muddy.
“anujānāmi, bhikkhave, dhovitun”ti. “You should wash it.”
Udakaṁ santiṭṭhati …pe… The water remained.
“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”
Tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti. The monks sat on the ground and their limbs became itchy.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, jantāgharapīṭhan”ti. “I allow sauna benches.”
Tena kho pana samayena jantāgharaṁ aparikkhittaṁ hoti …pe… At that time the saunas were unenclosed.
“anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow three kinds of encircling walls:
iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. walls of brick, stone, and wood.”
Koṭṭhako na hoti …pe… There were no gatehouses. For the rendering “gatehouse” for koṭṭhaka, see Appendix of Technical Terms.
“anujānāmi, bhikkhave, koṭṭhakan”ti. “I allow gatehouses.”
Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe… They built the gatehouses on a low base. They were flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up to the gatehouses.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Koṭṭhakassa kavāṭaṁ na hoti …pe… The gatehouses didn’t have doors.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the gatehouses.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”
Pariveṇaṁ cikkhallaṁ hoti …pe… The yards were muddy. For an explanation of rendering pariveṇa as “yard”, see Appendix of Technical Terms.
“anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. “I allow a you to cover them with gravel.”
Na pariyāpuṇanti …pe… They were unable to do it. This is an unusual use of the verb pariyāpuṇati, which normally means “to learn”. I follow the suggestion in DOP.
“anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. “I allow you to lay paving stones.” Or “slabs of stone”, padarasila. See Bu Pc 18:2.3.5 where padara means “floor boards”.
Udakaṁ santiṭṭhati …pe… The water remained.
“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”
Tena kho pana samayena bhikkhū naggā naggaṁ abhivādenti …pe… At that time naked monks bowed down to other naked monks,
naggā naggaṁ abhivādāpenti, naggā naggassa parikammaṁ karonti, naggā naggassa parikammaṁ kārāpenti, naggā naggassa denti, naggā paṭiggaṇhanti, naggā khādanti, naggā bhuñjanti, naggā sāyanti, naggā pivanti. had other naked monks bow down to them, provided assistance to other naked monks, had other naked monks provide assistance to them, gave to other naked monks, received, ate fresh foods, ate cooked foods, ate other foods, and drank.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, naggena naggo abhivādetabbo …pe… “One who is naked shouldn’t bow down to one who is naked,
na naggena abhivādetabbaṁ … shouldn’t bow down to anyone,
na naggena naggo abhivādāpetabbo … shouldn’t have a naked monk bow down to him,
na naggena abhivādāpetabbaṁ … shouldn’t have anyone bow down to him,
na naggena naggassa parikammaṁ kātabbaṁ … shouldn’t provide assistance to a naked monk,
na naggena naggassa parikammaṁ kārāpetabbaṁ … shouldn’t have a naked monk provide assistance to him,
na naggena naggassa dātabbaṁ … shouldn’t give to a naked monk,
na naggena paṭiggahetabbaṁ … shouldn’t receive,
na naggena khāditabbaṁ … shouldn’t eat fresh foods,
na naggena bhuñjitabbaṁ … shouldn’t eat cooked food,
na naggena sāyitabbaṁ … shouldn’t eat anything,
na naggena pātabbaṁ. and shouldn’t drink.
Yo piveyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū jantāghare chamāya cīvaraṁ nikkhipanti. At that time the monks put their robes on the ground in the sauna.
Cīvaraṁ paṁsukitaṁ hoti. The robes got dirty.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti. “I allow bamboo robe racks and clotheslines.”
Deve vassante cīvaraṁ ovassati …pe… It rained and the robes became wet.
“anujānāmi, bhikkhave, jantāgharasālan”ti. “I allow sauna sheds.” “Sauna shed” renders jantāgharasālā. It seems from the above description of a sauna that it was a building, including a roof. A jantāgharasālā is then presumably another building (from the description below it seems to be a separate building from the sauna) where you get undressed and hang up your robes, etc. For an explanation of rendering sālā as “shed”, see Appendix of Technical Terms.
Jantāgharasālā nīcavatthukā hoti, udakena otthariyyati …pe… They built the sauna sheds on a low base. They were flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ …pe… “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
ārohantā vihaññanti …pe… It was difficult to get up to the sauna sheds.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Jantāgharasālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the sauna sheds.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ …pe… “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern;
cīvaravaṁsaṁ cīvararajjun”ti. putting up bamboo robe racks and clotheslines.”
Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti. Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tisso paṭicchādiyo—“I allow you to regard three things as a ‘covering’:
jantāgharapaṭicchādiṁ, udakapaṭicchādiṁ, vatthapaṭicchādin”ti. a sauna, water, and a cloth.”
Wells
Tena kho pana samayena jantāghare udakaṁ na hoti. On one occasion there was no water in the sauna.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, udapānan”ti. “I allow a well.”
Udapānassa kūlaṁ lujjati …pe… The edge of the well collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. foundations of brick, stone, and wood.”
Udapāno nīcavatthuko hoti, udakena otthariyyati …pe… The well was situated at a low point. It was flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
ārohantā vihaññanti …pe… It was difficult to get up to the well.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṁ vāhenti. At that time the monks used creepers and belts to haul water.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, udakavāhanarajjun”ti. “I allow a water-hauling rope.”
Hatthā dukkhā honti …pe… It hurt their hands.
“anujānāmi, bhikkhave, tulaṁ karakaṭakaṁ cakkavaṭṭakan”ti. “I allow a well-sweep, a pulley, and well-wheels.” “Well-sweep”, “pulley”, and “well-wheels” respectively render tula, karakaṭaka, and cakkavaṭṭaka. For all three words see CPD, sv. karakaṭaka.
Bhājanā bahū bhijjanti …pe… Many vessels broke.
“anujānāmi, bhikkhave, tayo vārake—“I allow three kinds of buckets:
lohavārakaṁ, dāruvārakaṁ, cammakkhaṇḍan”ti. buckets made of iron, wood, and hide.”
Tena kho pana samayena bhikkhū ajjhokāse udakaṁ vāhentā sītenapi uṇhenapi kilamanti. Hauling water outside, the monks were troubled by the cold and the heat.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, udapānasālan”ti. “I allow well houses.” For an explanation of rendering sālā as “house”, see Appendix of Technical Terms.
Udapānasālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the well houses.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Udapāno apāruto hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… The wells were not covered. Grass, dust, and dirt fell into them.
“anujānāmi, bhikkhave, apidhānan”ti. “I allow covers.”
Udakabhājanaṁ na saṁvijjati …pe… There were no vessels for the water.
“anujānāmi, bhikkhave, udakadoṇiṁ udakakaṭāhan”ti. “I allow water troughs and waterpots.”
Other structures
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ nahāyanti. At that time the monks bathed here and there in the monastery.
Ārāmo cikkhallo hoti. The monastery became muddy.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, candanikan”ti. “I allow a waste-water disposal area.” “Waste-water disposal area” renders candanika, which is not defined in the Vinaya commentaries. Elsewhere, however, we find the following definition, e.g. at Majjhima Nikāya aṭṭhakathā, vol. 1, para. 25: Candanikanti ucchiṭṭhodakagabbhamalādīnaṁ chaḍḍanaṭṭhānaṁ, “Candanika means a place for the discarding of used water, afterbirth, etc.” We also know that it is not a cesspit, which is known as a vaccakūpa, see below.
Candanikā pākaṭā hoti. The area was unenclosed. Sp 4.262: Pākaṭā hotīti aparikkhittā hoti, “Pākaṭā hoti means it is unenclosed.”
Bhikkhū hiriyanti nahāyituṁ …pe… The monks were embarrassed to bathe there.
“anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow three kinds of encircling walls:
iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. walls of brick, stone, and wood.”
Candanikā cikkhallā hoti …pe… The area became muddy.
“anujānāmi, bhikkhave, santharituṁ tayo santhare—“I allow three kinds of deckings:
iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan”ti. deckings of brick, stone, and wood.”
Udakaṁ santiṭṭhati …pe… The water remained.
“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”
Tena kho pana samayena bhikkhūnaṁ gattāni sītigatāni honti. The monks were cold.
Bhagavato etamatthaṁ ārocesuṁ …pe…
“anujānāmi, bhikkhave, udakapuñchaniṁ coḷakenapi paccuddharitun”ti. “I allow a water wiper and a towel to dry yourselves.”
Tena kho pana samayena aññataro upāsako saṅghassa atthāya pokkharaṇiṁ kāretukāmo hoti. On one occasion a lay follower wanted to build a lotus bathing tank for the benefit of the Sangha. For an explanation of the rendering “lotus bathing tank” for pokkharaṇī, see Appendix of Technical Terms.
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha.
“anujānāmi, bhikkhave, pokkharaṇin”ti. “I allow lotus bathing tanks.”
Pokkharaṇiyā kūlaṁ lujjati …pe… The edges of the tank collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up to the tank.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Pokkharaṇiyā udakaṁ purāṇaṁ hoti …pe… The water in the tanks became stagnant.
“anujānāmi, bhikkhave, udakamātikaṁ udakaniddhamanan”ti. “I allow a channel and a drain.”
Tena kho pana samayena aññataro bhikkhu saṅghassa atthāya nillekhaṁ jantāgharaṁ kattukāmo hoti. On one occasion a certain monk wanted to build a sauna with a pointed roof for the benefit of the Sangha.
Bhagavato etamatthaṁ ārocesuṁ …pe…
“anujānāmi, bhikkhave, nillekhaṁ jantāgharan”ti. “I allow saunas with pointed roofs.” “Saunas with pointed roofs” renders nillekhaṁ jantāgharaṁ. Sp 4.263: Nillekhajantāgharaṁ nāma āviddhapakkhapāsakaṁ vuccati, gopānasīnaṁ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṁ nāmaṁ, “One with a side loop all around is called a nillekhajantāghara. Having fixed on a side loop circle above the rafters, this is a name for a roof made with a peak.” The exact meaning is not clear to me.
Various regulations on proper conduct and allowable requisites
Tena kho pana samayena chabbaggiyā bhikkhū cātumāsaṁ nisīdanena vippavasanti. At one time the monks from the group of six did not have sitting mats for a period of four months.
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha.
“na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ. “You shouldn’t be without a sitting mat for a period of four months. For an explanation of the rendering “sitting mat” for nisīdana, see Appendix of Technical Terms.
Yo vippavaseyya, āpatti dukkaṭassā”ti. If you are, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. At that time the monks from the group of six slept in beds covered in flowers.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ. “You shouldn’t sleep in a bed covered in flowers.
Yo sayeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti. Soon, people brought scents and garlands to the monastery.
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. Being afraid of wrongdoing, the monks did not accept.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun”ti. “I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”
Tena kho pana samayena saṅghassa namatakaṁ uppannaṁ hoti. On one occasion the Sangha was offered a piece of felt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, namatakan”ti. “I allow felt.”
Atha kho bhikkhūnaṁ etadahosi—The monks thought,
“namatakaṁ adhiṭṭhātabbaṁ nu kho udāhu vikappetabban”ti …pe… “Should it be determined or assigned to another?”
“na, bhikkhave, namatakaṁ adhiṭṭhātabbaṁ, na vikappetabban”ti. “It should neither be determined nor assigned to another.” For an explanation of the idea of vikappanā, see Appendix of Technical Terms.
Tena kho pana samayena chabbaggiyā bhikkhū āsittakūpadhāne bhuñjanti. The monks from the group of six ate food on a stand with a heating device. Sp 4.264: Āsittakūpadhānaṁ nāma tambalohena vā rajatena vā katāya peḷāya etaṁ adhivacanaṁ, paṭikkhittattā pana dārumayāpi na vaṭṭati, “Āsittakūpadhāna: this is a term for a container made of copper or silver. But a prohibited one made of wood is also not allowable.” Vmv 4.264: Peḷāyāti aṭṭhaṁsasoḷasaṁsādiākārena katāya bhājanākārāya peḷāya. Yattha uṇhapāyāsādiṁ pakkhipitvā upari bhojanapātiṁ ṭhapenti bhattassa uṇhabhāvāvigamanatthaṁ, tādisassa bhājanākārassa ādhārassetaṁ adhivacanaṁ. Teneva pāḷiyaṁ āsittakūpadhānanti vuttaṁ, “Peḷāya: a container having the form of a vessel made with eight or sixteen edges, etc., where, for the purpose of keeping the food hot, having filled with hot milk-rice, etc., they place a bowl with food on top. This is a term for the stand for such a vessel. For this reason it is said āsittakūpadhāna in the Canonical text.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ …pe…
“na, bhikkhave, āsittakūpadhāne bhuñjitabbaṁ. “You shouldn’t eat food on a stand with a heating device.
Yo bhuñjeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain sick monk
So bhuñjamāno na sakkoti hatthena pattaṁ sandhāretuṁ. was unable to hold his bowl with his hands while eating.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, maḷorikan”ti. “I allow a stand.” Sp-ṭ 4.264: Pubbe pattasaṅgopanatthaṁ ādhārako anuññāto, idāni bhuñjanatthaṁ, “Previously a stand for the purpose of protecting the bowls was allowed; now (it is allowed) for the purpose of eating.” The stand referred to here was allowed above at Kd 15:9.4.4 (there rendered as “rack”).
Tena kho pana samayena chabbaggiyā bhikkhū ekabhājanepi bhuñjanti …pe… At that time the monks from the group of six ate from the same vessel and
ekathālakepi pivanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti. drank from the same vessel, and they lay down on the same bed, on the same sheet, under the same cover, and both on the same sheet and under the same cover. “The same sheet and under the same cover” renders ekattharaṇapāvuraṇa. Sp 2.937: Ekattharaṇapāvuraṇā; saṁhārimānaṁ pāvārattharaṇakaṭasārakādīnaṁ ekaṁ antaṁ attharitvā ekaṁ pārupitvā tuvaṭṭentīnametaṁ adhivacanaṁ, “Ekattharaṇapāvuraṇa: this is an expression for: a mobile blanket, a mat, a straw mat, etc., having spread one of these to one side and having covered with another, one lies down.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ekabhājane bhuñjitabbaṁ …pe… “You shouldn’t eat from the same vessel,
na ekathālake pātabbaṁ … drink from the same vessel,
na ekamañce tuvaṭṭitabbaṁ … lie down on the same bed,
na ekattharaṇā tuvaṭṭitabbaṁ … lie down on the same sheet,
na ekapāvuraṇā tuvaṭṭitabbaṁ … lie down under the same cover,
na ekattharaṇapāvuraṇā tuvaṭṭitabbaṁ. or lie down both on the same sheet and under the same cover.
Yo tuvaṭṭeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Overturning the bowl
Tena kho pana samayena vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ sahāyo hoti. At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka.
Atha kho vaḍḍho licchavī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—On one occasion he went to them and said,
“vandāmi, ayyā”ti. “Respectful greetings, venerables.”
Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. They did not respond.
Dutiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—A second time
“vandāmi, ayyā”ti.
Dutiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
Tatiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—and a third time he said the same thing,
“vandāmi, ayyā”ti.
Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. but they still did not respond.
“Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī”ti? “Have I done something wrong? Why don’t you respond?”
“Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti. “It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.”
“Kyāhaṁ, ayyā, karomī”ti? “But what can I do?”
“Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti. “If you like, you could make the Buddha expel Dabba.”
“Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti? “And how can I do that?”
“Ehi tvaṁ, āvuso vaḍḍha, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi—“Go to the Buddha and say,
‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. ‘Sir, this is not proper or appropriate.
Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; There’s fear, distress, and oppression in this district, where none of these should exist.
yato nivātaṁ tato savātaṁ; It’s windy where it should be calm.
udakaṁ maññe ādittaṁ; It’s as if water is burning.
ayyena me dabbena mallaputtena pajāpati dūsitā’”ti. Venerable Dabba the Mallian has raped my wife.’”
“Evaṁ, ayyā”ti kho vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Saying, “Alright, venerables,” he went to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho vaḍḍho licchavī bhagavantaṁ etadavoca—and repeated
“idaṁ, bhante, nacchannaṁ nappatirūpaṁ. what he had been told to say.
Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
yato nivātaṁ tato savātaṁ;
udakaṁ maññe ādittaṁ;
ayyena me dabbena mallaputtena pajāpati dūsitā”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Dabba:
“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti? “Dabba, do you remember doing as Vaḍḍha says?”
“Yathā maṁ, bhante, bhagavā jānātī”ti. “Sir, you know what I’m like.”
Dutiyampi kho bhagavā …pe… A second
tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—and a third time the Buddha asked the same question
“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti?
“Yathā maṁ, bhante, bhagavā jānātī”ti. and got the same response.
“Na kho, dabba, dabbā evaṁ nibbeṭhenti. He then said, “Dabba, the Dabbas don’t give such evasive answers.
Sace tayā kataṁ, katanti vadehi; If it was done by you, say so;
sace akataṁ, akatanti vadehī”ti. if it wasn’t, then say that.”
“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti. “Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
Atha kho bhagavā bhikkhū āmantesi—The Buddha addressed the monks:
“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjatu, asambhogaṁ saṅghena karotu. “Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo—When a lay follower has eight qualities, you should overturn your bowl against him:
bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati. he’s trying to stop monks from getting material support; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.
Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ nikkujjituṁ.
Evañca pana, bhikkhave, nikkujjitabbo. And the overturning of the bowl is to be done like this.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.
Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjeyya, asambhogaṁ saṅghena kareyya. If the Sangha is ready, it should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.
Saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjati, asambhogaṁ saṅghena karoti. The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha, should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Nikkujjito saṅghena vaḍḍhassa licchavissa patto, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”
Turning the bowl upright
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā vaḍḍhaṁ licchaviṁ etadavoca—After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him,
“saṅghena te, āvuso vaḍḍha, patto nikkujjito. “Vaḍḍha, the Sangha has overturned the bowl against you.
Asambhogosi saṅghenā”ti. You’re prohibited from interacting with the Sangha.”
Atha kho vaḍḍho licchavī—
saṅghena kira me patto nikkujjito, asambhogomhi kira saṅghenāti—
tattheva mucchito papato. And Vaḍḍha fainted right there.
Atha kho vaḍḍhassa licchavissa mittāmaccā ñātisālohitā vaḍḍhaṁ licchaviṁ etadavocuṁ—But Vaḍḍha’s friends and relatives said to him,
“alaṁ, āvuso vaḍḍha, mā soci, mā paridevi. “Don’t be sad, Vaḍḍha.
Mayaṁ bhagavantaṁ pasādessāma bhikkhusaṅghañcā”ti. We’ll reconcile you with the Buddha and the Sangha of monks.”
Atha kho vaḍḍho licchavī saputtadāro samittāmacco sañātisālohito allavattho allakeso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said,
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ ayyaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesiṁ. “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful.
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. Please forgive me so that I may restrain myself in the future.”
“Taggha tvaṁ, āvuso vaḍḍha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesi. “You have certainly made a mistake. You’ve been foolish, confused, and unskillful.
Yato ca kho tvaṁ, āvuso vaḍḍha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you acknowledge your mistake and make proper amends, I forgive you.
Vuḍḍhihesā, āvuso vaḍḍha, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.” For an explanation of the rendering “training” for vinaya, see Appendix of Technical Terms.
Atha kho bhagavā bhikkhū āmantesi—The Buddha then addressed the monks:
“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjatu, sambhogaṁ saṅghena karotu. “Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo—When a lay follower has eight qualities, you should turn your bowl upright for him:
na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, na buddhassa avaṇṇaṁ bhāsati, na dhammassa avaṇṇaṁ bhāsati, na saṅghassa avaṇṇaṁ bhāsati. he’s not trying to stop monks from getting material support; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Sangha.
Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ ukkujjituṁ.
Evañca pana, bhikkhave, ukkujjitabbo. And the turning of the bowl upright is to be done like this.
Tena, bhikkhave, vaḍḍhena licchavinā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—Vaḍḍha the Licchavī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say:
‘saṅghena me, bhante, patto nikkujjito, asambhogomhi saṅghena. ‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha.
Sohaṁ, bhante, sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, saṅghaṁ pattukkujjanaṁ yācāmī’ti. I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’ The meaning of the first of these phrases, sammā vattati, is straightforward, but the last two, lomaṁ pāteti and netthāraṁ vattati, are more difficult. Commenting on Bu Ss 13, Sp 1.435 explains: Na lomaṁ pātentīti anulomapaṭipadaṁ appaṭipajjanatāya na pannalomā honti. Na netthāraṁ vattantīti attano nittharaṇamaggaṁ na paṭipajjanti, “Na lomaṁ pātenti: because of their non-practicing in conformity with the path, their bodily hairs are not flat. Na netthāraṁ vattanti: they are not practicing the path for their own getting out (of the offense).” My rendering attempts to capture the meaning in a non-literal way.
Dutiyampi yācitabbo. And he should ask a second
Tatiyampi yācitabbo. and a third time.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.
Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjeyya, sambhogaṁ saṅghena kareyya. If the Sangha is ready, it should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.
Saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjati, sambhogaṁ saṅghena karoti. The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha, should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Ukkujjito saṅghena vaḍḍhassa licchavissa patto, sambhogo saṅghena. The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”
Stepping on cloth
Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaggā tena cārikaṁ pakkāmi. When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward the country of Bhaggā.
Anupubbena cārikaṁ caramāno yena bhaggā tadavasari. When he eventually arrived,
Tatra sudaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. he stayed at Susumāragira in the Bhesakaḷā Grove, the deer park.
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti, anajjhāvuttho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. At this time Prince Bodhi had recently built the Kokanada stilt house. It had not yet been inhabited by any monastic or brahmin, or anyone else.
Atha kho bodhi rājakumāro sañcikāputtaṁ māṇavaṁ āmantesi—The prince said to the young brahmin Sañcikāputta,
“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda; “My dear Sañcikāputta, please go to the Buddha, bow down in my name with your head at his feet,
appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—and ask
‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. if he’s healthy, strong, and living at ease.
Evañca vadehi—And then say,
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. ‘Sir, please accept tomorrow’s meal from Prince Bodhi together with the Sangha of monks.’”
“Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Saying, “Yes, sir,” Sañcikāputta went to the Buddha and exchanged pleasantries with him. He then sat down
Ekamantaṁ nisinno kho sañcikāputto māṇavo bhagavantaṁ etadavoca—and told the Buddha all he had been asked to say,
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
Evañca vadeti—
‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. concluding with the invitation for the meal on the following day.
Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent.
Atha kho sañcikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami, upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca—Knowing that the Buddha had consented, Sañcikāputta got up from his seat, returned to the prince, and told him what had happened.
“avocumha kho mayaṁ bhoto vacanena taṁ bhavantaṁ gotamaṁ—
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
Evañca vadeti—
adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
Adhivutthañca pana samaṇena gotamenā”ti.
Atha kho bodhi rājakumāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañcikāputtaṁ māṇavaṁ āmantesi—The next morning Prince Bodhi had various kinds of fine foods prepared, and had the entire Kokanada stilt house covered with white cloth, all the way to the bottom step of the staircase. He then said to Sañcikāputta,
“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavato kālaṁ ārocehi—“Go to the Buddha
‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. and tell him the meal is ready.”
“Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—And Sañcikāputta did as instructed.
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the prince’s house.
Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti, bhagavantaṁ āgamayamāno. The prince was standing outside the gatehouse, waiting for the Buddha.
Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. When he saw the Buddha coming,
Disvāna tato paccuggantvā bhagavantaṁ abhivādetvā purekkhatvā yena kokanado pāsādo tenupasaṅkami. he went out to meet him, bowed down to him, and then returned to the Kokanada stilt house with the Buddha in front.
Atha kho bhagavā pacchimasopānakaḷevaraṁ nissāya aṭṭhāsi. But the Buddha stopped at the bottom stair of that staircase.
Atha kho bodhi rājakumāro bhagavantaṁ etadavoca—The prince said,
“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. “Sir, please step on the cloth. It will be for my long-term benefit and happiness.”
Evaṁ vutte, bhagavā tuṇhī ahosi. The Buddha remained silent.
Dutiyampi kho …pe… A second time the prince repeated his request, but the Buddha still remained silent.
tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca—When the prince made his request for the third time,
“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. the Buddha looked at Venerable Ānanda.
Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca—And Ānanda said to the prince,
“saṁharantu, rājakumāra, dussāni. “Please fold up the cloth.
Na bhagavā celapaṭikaṁ akkamissati pacchimaṁ janataṁ tathāgato anukampatī”ti. The Buddha doesn’t step on cloth coverings. He has compassion for later generations.”
Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanade pāsāde āsanaṁ paññapesi. The prince then had the cloth folded up and had a seat prepared up in the stilt house.
Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks.
Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side.
Ekamantaṁ nisinnaṁ kho bodhiṁ rājakumāraṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, celapaṭikā akkamitabbā. “You shouldn’t step on a cloth covering.
Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṁ paññapetvā etadavoca—On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said,
“akkamatha, bhante, dussan”ti. “Venerables, please step on the cloth.”
Bhikkhū kukkuccāyantā na akkamanti. But being afraid of wrongdoing, they refused.
“Akkamatha, bhante, dussaṁ maṅgalatthāyā”ti. “Please step on the cloth as a blessing.”
Bhikkhū kukkuccāyantā na akkamiṁsu. They still refused.
Atha kho sā itthī ujjhāyati khiyyati vipāceti—That woman complained and criticized them,
“kathañhi nāma ayyā maṅgalatthāya yāciyamānā celapaṭikaṁ na akkamissantī”ti. “How can the venerables not step on a cloth as a blessing when asked?”
Assosuṁ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā. The monks heard the complaints of that woman,
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha what had happened.
“Gihī, bhikkhave, maṅgalikā. “Householders want blessings.
Anujānāmi, bhikkhave, gihīnaṁ maṅgalatthāya yāciyamānena celapaṭikaṁ akkamitun”ti. I allow you, when asked, to step on a cloth covering as a blessing for householders.”
Tena kho pana samayena bhikkhū dhotapādakaṁ akkamituṁ kukkuccāyanti. Being afraid of wrongdoing, the monks did not step on a towel after washing their feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhotapādakaṁ akkamitun”ti. “I allow you to step on a towel after washing your feet.” Sp 4.268: Dhotapādakaṁ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṁ atthataṁ hoti, taṁ akkamituṁ vaṭṭati, “Dhotapādaka: a mat that has been spread out for the purpose of stepping on with the washed feet at the place of washing the feet. To step on that is allowable.”
Dutiyabhāṇavāro niṭṭhito. The second section for recitation is finished.
More regulations on proper conduct and allowable requisites.
Atha kho bhagavā bhaggesu yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. When he eventually arrived,
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Atha kho visākhā migāramātā ghaṭakañca katakañca sammajjaniñca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Soon Visākhā Migāramātā went to the Buddha, taking a waterpot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down, That the foot scrubber, the kataka, is ceramic is clear from Kd 15:37.1.8 below.
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—and said,
“paṭiggaṇhātu me, bhante, bhagavā ghaṭakañca katakañca sammajjaniñca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. “Sir, for my long-term benefit and happiness, please accept this waterpot, foot scrubber, and broom.”
Paṭiggahesi bhagavā ghaṭakañca sammajjaniñca. The Buddha accepted the waterpot and the broom,
Na bhagavā katakaṁ paṭiggahesi. but not the ceramic foot scrubber.
Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. He then instructed, inspired, and gladdened her with a teaching,
Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, ghaṭakañca sammajjaniñca. “I allow waterpots and brooms.
Na, bhikkhave, katakaṁ paribhuñjitabbaṁ. But you shouldn’t use a ceramic foot scrubber.
Yo paribhuñjeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, tisso pādaghaṁsaniyo—I allow three kinds of foot scrubbers:
sakkharaṁ, kathalaṁ, samuddapheṇakan”ti. stones, pebbles, and pumice.” “Stones” renders sakkhara. Sp 4.269: Sakkharāti pāsāṇo vuccati, “A rock is called sakkhara.” “Pumice” renders samuddapheṇaka, literally, “ocean foam”. Sp 4.269: Pāsāṇapheṇakopi vaṭṭati, “Also rock-foam is allowable”.
Atha kho visākhā migāramātā vidhūpanañca tālavaṇṭañca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Visākhā again went to the Buddha, now taking a standard fan and a palm-leaf fan. She bowed, sat down,
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—and said,
“paṭiggaṇhātu me, bhante, bhagavā vidhūpanañca tālavaṇṭañca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. “Sir, for my long-term benefit and happiness, please accept this standard fan and this palm-leaf fan.”
Paṭiggahesi bhagavā vidhūpanañca tālavaṇṭañca. The Buddha accepted both.
Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi …pe… He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed, circumambulated him with her right side toward him,
padakkhiṇaṁ katvā pakkāmi. and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā”ti. “I allow standard fans and a palm-leaf fans.” “A fan” renders vidhūpana. Sp 4.269: Vidhūpananti vījanī vuccati, “A fan is called a vidhūpana.” To distinguish it from the “palm-leaf fan”, I render it as “standard fan”.
Tena kho pana samayena saṅghassa makasabījanī uppannā hoti. On one occasion the Sangha was offered a mosquito whisk.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, makasabījanin”ti. “I allow mosquito whisks.”
Cāmaribījanī uppannā hoti. The Sangha was offered a yak-tail whisk.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, cāmaribījanī dhāretabbā. “You shouldn’t use a yak-tail whisk.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, tisso bījaniyo—I allow three kinds of whisks:
vākamayaṁ, usīramayaṁ, morapiñchamayan”ti. those made of bark, vetiver grass, and peacocks’ tail feathers.”
Tena kho pana samayena saṅghassa chattaṁ uppannaṁ hoti. On one occasion the Sangha was offered a sunshade.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, chattan”ti. “I allow sunshades.”
Tena kho pana samayena chabbaggiyā bhikkhū chattappaggahitā āhiṇḍanti. Soon afterwards the monks from the group of six walked about holding sunshades.
Tena kho pana samayena aññataro upāsako sambahulehi ājīvakasāvakehi saddhiṁ uyyānaṁ agamāsi. Then, as a certain Buddhist lay follower and a number of Ājīvaka disciples were going to the park,
Addasāsuṁ kho te ājīvakasāvakā chabbaggiye bhikkhū dūratova chattappaggahite āgacchante. the Ājīvakas saw those monks in the distance with their sunshades.
Disvāna taṁ upāsakaṁ etadavocuṁ—They said to that lay follower,
“ete kho ayyā tumhākaṁ bhadantā chattappaggahitā āgacchanti, seyyathāpi gaṇakamahāmattā”ti. “These venerables of yours are coming. They’re holding sunshades, just like accountants and government officials.”
“Nāyyā ete bhikkhū, paribbājakā”ti. “These aren’t monks. They’re wanderers.”
“Bhikkhū na bhikkhū”ti abbhutaṁ akaṁsu. And they made a bet on whether they were monks or not.
Atha kho so upāsako upagate sañjānitvā ujjhāyati khiyyati vipāceti—When the monks came close, that lay follower recognized them. And he complained and criticized them,
“kathañhi nāma bhadantā chattappaggahitā āhiṇḍissantī”ti. “How can the venerables walk about holding sunshades?”
Assosuṁ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that lay follower
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha.
“Saccaṁ kira, bhikkhave …pe… “Is it true, monks, that the monks from the group of six are doing this?”
“saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …
vigarahitvā …pe… After rebuking them …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, chattaṁ dhāretabbaṁ. “You shouldn’t use a sunshade.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Soon afterwards a certain sick monk
Tassa bhikkhuno vinā chattaṁ na phāsu hoti. was not comfortable without a sunshade.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa chattaṁ dhāretun”ti. “I allow sick monks to use sunshades.”
Tena kho pana samayena bhikkhū—When they heard
gilānasseva bhagavatā chattaṁ anuññātaṁ no agilānassāti—that the Buddha had allowed sunshades for the sick, but not for the healthy,
ārāme ārāmūpacāre chattaṁ dhāretuṁ kukkuccāyanti. and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṁ dhāretun”ti. “I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.”
Carrying nets and staffs, etc.
Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. “Carrying net” renders sikkā. Vin-vn-ṭ 91: Sikkāyāti olambikādhāre, “Sikkā means a holder for hanging.” CPD, sv. uḍḍeti, says, “To put in a sling or carrying net”, evidently referring to the sikkā.
Manussā—People said,
“esayyo coro gacchati, asissa vijjotalatī”ti anupatitvā gahetvā sañjānitvā muñciṁsu. “This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He returned to the monastery and told the monks what had happened.
“Kiṁ pana tvaṁ, āvuso, daṇḍasikkaṁ dhāresī”ti? They said, “So you used a carrying net and a staff?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu daṇḍasikkaṁ dhāressasī”ti. “How can a monk use a carrying net and a staff?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha …
“saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …
vigarahitvā …pe… After rebuking him …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, daṇḍasikkā dhāretabbā. “You shouldn’t use a carrying net and a staff.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ. On one occasion there was a sick monk who was unable to walk about without a staff.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasammutiṁ dātuṁ. “I allow you to give a sick monk permission to use a staff.
Evañca pana, bhikkhave, dātabbā. And it should be given like this.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘ahaṁ, bhante, gilāno; ‘Venerables, I’m sick.
na sakkomi vinā daṇḍena āhiṇḍituṁ. I’m unable to walk about without a staff.
Sohaṁ, bhante, saṅghaṁ daṇḍasammutiṁ yācāmī’ti. I ask the Sangha for permission to use a staff.’
Dutiyampi yācitabbā. And he should ask a second
Tatiyampi yācitabbā. and a third time.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. Monk so-and-so is sick. He is unable to walk about without a staff.
So saṅghaṁ daṇḍasammutiṁ yācati. He is asking the Sangha for permission to use a staff.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ dadeyya. If the Sangha is ready, it should give monk so-and-so permission to use a staff.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. Monk so-and-so is sick. He is unable to walk about without a staff.
So saṅghaṁ daṇḍasammutiṁ yācati. He is asking the Sangha for permission to use a staff.
Saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ deti. The Sangha gives monk so-and-so permission to use a staff.
Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving monk so-and-so permission to use a staff should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasammuti. The Sangha has given monk so-and-so permission to use a staff.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṁ pariharituṁ. On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying net.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno sikkāsammutiṁ dātuṁ. “I allow you to give a sick monk permission to use a carrying net.
Evañca pana, bhikkhave, dātabbā. And it should be given like this.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘ahaṁ, bhante, gilāno; ‘Venerables, I’m sick.
na sakkomi vinā sikkāya pattaṁ pariharituṁ. I’m unable to carry my bowl without a carrying net.
Sohaṁ, bhante, saṅghaṁ sikkāsammutiṁ yācāmī’ti. I ask the Sangha for permission to use a carrying net.’
Dutiyampi yācitabbā. And he should ask a second
Tatiyampi yācitabbā. and a third time.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He is unable to carry his bowl without a carrying net.
So saṅghaṁ sikkāsammutiṁ yācati. He is asking the Sangha for permission to use a carrying net.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ dadeyya. If the Sangha is ready, it should give monk so-and-so permission to use a carrying net.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He is unable to carry his bowl without a carrying net.
So saṅghaṁ sikkāsammutiṁ yācati. He is asking the Sangha for permission to use a carrying net.
Saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ deti. The Sangha gives monk so-and-so permission to use a carrying net.
Yassāyasmato khamati itthannāmassa bhikkhuno sikkāsammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving monk so-and-so permission to use a carrying net should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Dinnā saṅghena itthannāmassa bhikkhuno sikkāsammuti. The Sangha has given monk so-and-so permission to use a carrying net.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying net.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasikkāsammutiṁ dātuṁ. “I allow you to give a sick monk permission to use a staff and a carrying net.
Evañca pana, bhikkhave, dātabbā. And it should be given like this.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘ahaṁ, bhante, gilāno; ‘Venerables, I’m sick.
na sakkomi vinā daṇḍena āhiṇḍituṁ; I’m unable to walk about without a staff
na sakkomi vinā sikkāya pattaṁ pariharituṁ. or to carry my bowl without a carrying net.
Sohaṁ, bhante, saṅghaṁ daṇḍasikkāsammutiṁ yācāmī’ti. I ask the Sangha for permission to use a staff and a carrying net.’
Dutiyampi yācitabbā. And he should ask a second
Tatiyampi yācitabbā. and a third time.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net.
So saṅghaṁ daṇḍasikkāsammutiṁ yācati. He is asking the Sangha for permission to use a staff and a carrying net.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ dadeyya. If the Sangha is ready, it should give monk so-and-so permission to use a staff and a carrying net.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net.
So saṅghaṁ daṇḍasikkāsammutiṁ yācati. He is asking the Sangha for permission to use a staff and a carrying net.
Saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ deti. The Sangha gives monk so-and-so permission to use a staff and a carrying net.
Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasikkāsammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving monk so-and-so permission to use a staff and a carrying net should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasikkāsammuti. The Sangha has given monk so-and-so permission to use a staff and a carrying net.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”
Tena kho pana samayena aññataro bhikkhu romanthako hoti. At that time there was a monk who was a regurgitator.
So romanthitvā romanthitvā ajjhoharati. After regurgitating, he would swallow.
Bhikkhū ujjhāyanti khiyyanti vipācenti—The monks complained and criticized him,
“vikālāyaṁ bhikkhu bhojanaṁ bhuñjatī”ti. “This monk is eating at the wrong time.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Eso, bhikkhave, bhikkhu aciraṅgoyoniyā cuto. “This monk has only recently passed away as a cow.
Anujānāmi, bhikkhave, romanthakassa romanthanaṁ. I allow a regurgitator to regurgitate.
Na ca, bhikkhave, bahimukhadvāraṁ nīharitvā ajjhoharitabbaṁ. But you shouldn’t take it out of the mouth and then swallow it.
Yo ajjhohareyya, yathādhammo kāretabbo”ti. If you do, you should be dealt with according to the rule.” That is, Bu Pc 37:1.22.1/Bi Pc 120.
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Soon afterwards a certain association was offering a meal to the Sangha.
Bhattagge bahusitthāni pakiriyiṁsu. Lots of rice fell on the floor in the dining hall.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā odane diyyamāne na sakkaccaṁ paṭiggahessanti, ekamekaṁ sitthaṁ kammasatena niṭṭhāyatī”ti. “When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people.
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, yaṁ diyyamānaṁ patati, taṁ sāmaṁ gahetvā paribhuñjituṁ. “I allow you to pick up and eat what falls down while being given.
Pariccattaṁ taṁ, bhikkhave, dāyakehī”ti. It has been relinquished by the donors.”
Personal grooming
Tena kho pana samayena aññataro bhikkhu dīghehi nakhehi piṇḍāya carati. On one occasion a certain monk with long nails was walking for alms.
Aññatarā itthī passitvā taṁ bhikkhuṁ etadavoca—A woman who saw him said to him,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Come, venerable, and have sex.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Sace kho tvaṁ, bhante, nappaṭisevissasi, idānāhaṁ attano nakhehi gattāni vilikhitvā kuppaṁ karissāmi—“If you don’t, I’ll scratch my limbs with my nails and make a scene,
ayaṁ maṁ bhikkhu vippakarotī”ti. saying that you abused me.”
“Pajānāhi tvaṁ, bhaginī”ti. “That’s your business, sister.” Pajānāhi tvaṁ, bhaginīti, literally, “You understand, sister.” Commenting on a different context, DN-a 2.436 says: Tvaṁ pajānāhīti tvaṁ jāna. Sace gaṇhitukāmosi, gaṇhāhīti vuttaṁ hoti, “Tvaṁ pajānāhi: you know. If you wish to take it, please do: this is what is meant.” In other words, do as you please.
Atha kho sā itthī attano nakhehi gattāni vilikhitvā kuppaṁ akāsi—Yet that woman did as she had threatened.
“ayaṁ maṁ bhikkhu vippakarotī”ti.
Manussā upadhāvitvā taṁ bhikkhuṁ aggahesuṁ. People rushed up and took hold of that monk.
Addasāsuṁ kho te manussā tassā itthiyā nakhe chavimpi lohitampi. But when they saw the skin and blood on that woman’s nails,
Disvāna—they realized
“imissāyeva itthiyā idaṁ kammaṁ, akārako bhikkhū”ti—she had done it herself,
taṁ bhikkhuṁ muñciṁsu. and they released the monk.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He then returned to the monastery and told the monks what had happened.
“Kiṁ pana tvaṁ, āvuso, dīghe nakhe dhāresī”ti? “So you grow your nails long?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu dīghe nakhe dhāressasī”ti. “How can a monk grow his nails long?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, dīghā nakhā dhāretabbā. “You shouldn’t grow your nails long.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū nakhenapi nakhaṁ chindanti, mukhenapi nakhaṁ chindanti, kuṭṭepi ghaṁsanti. Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls.
Aṅguliyo dukkhā honti. Their fingers hurt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, nakhacchedanan”ti. “I allow nail clippers.”
Salohitaṁ nakhaṁ chindanti. They cut their nails so short that they bled.
Aṅguliyo dukkhā honti …pe… Their fingers hurt.
“anujānāmi, bhikkhave, maṁsappamāṇena nakhaṁ chinditun”ti. “You should cut your nails so that they’re even with the tip of the flesh.” “Even with the tip of the flesh” renders maṁsappamāṇena. Vin-ālaṅ-ṭ 34.40: Maṁsappamāṇenāti aṅgulaggamaṁsappamāṇena, “Maṁsappamāṇena: measured by the flesh at the tip of the finger.”
Tena kho pana samayena chabbaggiyā bhikkhū vīsatimaṭṭhaṁ kārāpenti. At this time the monks from the group of six polished their fingernails and toenails. “Polished their fingernails and toenails” renders vīsatimaṭṭhaṁ, literally, “Polished the twenty”. Sp 4.274: Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti, “Vīsatimaṭṭhaṁ: they polished their twenty nails.” Which is further explained at Vin-vn-ṭ 2800: Satthakena tacchetvā cuṇṇakena pamajjitvā phalikamaṇīnaṁ viya ujjalakaraṇaṁ likhitamaṭṭhaṁ nāma, “Likhitamaṭṭha: having cut with scissors, having polished with powder, making it shiny like a crystal.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, vīsatimaṭṭhaṁ kārāpetabbaṁ. “You shouldn’t polish your fingernails and toenails.
Yo kārāpeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, malamattaṁ apakaḍḍhitun”ti. But I allow you to remove dirt.”
Tena kho pana samayena bhikkhūnaṁ kesā dīghā honti. At that time there were monks who had long hair.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Ussahanti pana, bhikkhave, bhikkhū aññamaññaṁ kese oropetun”ti? “Are you able to shave each other’s heads?”
“Ussahanti, bhagavā”ti. “We are.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā …pe… The Buddha then gave a teaching
bhikkhū āmantesi—and addressed the monks: Following the PTS version.
“anujānāmi, bhikkhave, khuraṁ khurasilaṁ khurasipāṭikaṁ namatakaṁ sabbaṁ khurabhaṇḍan”ti. “I allow a razor, a whetstone, a razor case, felt, and all barber equipment.”
Tena kho pana samayena chabbaggiyā bhikkhū massuṁ kappāpenti …pe… At this time the monks from the group of six trimmed their beards,
massuṁ vaḍḍhāpenti … grew their beards long,
golomikaṁ kārāpenti … grew goatees, “Goatees” renders golomikaṁ kārāpenti. Sp 4.275: Golomikanti hanukamhi dīghaṁ katvā ṭhapitaṁ eḷakamassu vuccati, “Making it long at the jaw, a beard like that of a goat is called golomika.”
caturassakaṁ kārāpenti … grew sideburns, “Sideburns” renders caturassakaṁ kārāpenti. Sp 4.275: Caturassakanti catukoṇaṁ, “Caturassaka: the four-cornered one.” This is further explained by Vmv 4.275: Catukoṇanti yathā upari nalāṭantesu dve, heṭṭhā hanukapasse dveti cattāro koṇā paññāyanti, evaṁ caturassaṁ katvā kappāpanaṁ, “Catukoṇa: when four corners are seen—two above at the end of the forehead and two below on the side of the jaw—trimming it, having made it four-cornered like this.”
parimukhaṁ kārāpenti … grew circle beards, Sp 4.275: Parimukhanti ure lomasaṁharaṇaṁ, “Parimukha: removing the hair from the chest.” It is a stretch, however, to take parimukha as referring to the chest, rather than the face or the mouth. Assuming that beard fashions are fairly timeless, it seems possible that this may refer to a beard around the mouth, that is, a circle beard.
aḍḍhadukaṁ kārāpenti … sculpted their chest hair, My rendering is based on the reading aḍḍhuraka. Sp 4.275: Aḍḍhadukanti udare lomarājiṭṭhapanaṁ, “Aḍḍhaduka: arrangement of lines of hair on the stomach.” The problem with this is that it is difficult to see how this meaning bears any relationship with aḍḍhaduka. In fact, aḍḍhaduka is a curious word. On the face of it, it should mean “half a dyad”, but this hardly makes much sense in the context. A major problem with aḍḍhaduka is that the reading is highly uncertain. The Buddha Jayantī Tipiṭaka of Sri Lanka gives the alternative aḍḍhuraka, SRT aḍḍharuka, and the PTS edition aḍḍharūka. The first of these is particularly interesting: it almost certainly means “half-chest-ed”. It could well be that this is the basis for the commentarial gloss. The actual commentarial reading (the lemma) may be due to a later “correction”, perhaps based on a change in the Canonical text. If we start with aḍḍhuraka as the original form, it is relatively easy to explain the other two forms, which weighs in favor of this reading. Aḍḍharuka can be explained as an a/u metathesis in aḍḍhuraka, which is all too common in oral tradition, especially with obscure words. Once the meaning was lost, aḍḍhaduka may have formed as a kind of further corruption, either by accident or through intentional “correction”. We would then see the following pattern of corruption: aḍḍhuraka > aḍḍharuka > aḍḍhaduka.
dāṭhikaṁ ṭhapenti … grew mustaches,
sambādhe lomaṁ saṁharāpenti. and removed the hair from their private parts.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, massu kappāpetabbaṁ …pe… “You shouldn’t trim your beards,
na massu vaḍḍhāpetabbaṁ … grow your beard long,
na golomikaṁ kārāpetabbaṁ … grow goatees,
na caturassakaṁ kārāpetabbaṁ … grow sideburns,
na parimukhaṁ kārāpetabbaṁ … grow circle beards,
na aḍḍhadukaṁ kārāpetabbaṁ … sculpt your chest hair,
na dāṭhikā ṭhapetabbā … grow mustaches,
na sambādhe lomaṁ saṁharāpetabbaṁ. or remove the hair from your private parts.
Yo saṁharāpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno sambādhe vaṇo hoti. A certain monk had a sore on his private parts,
Bhesajjaṁ na santiṭṭhati. and the medicine did not stick.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā sambādhe lomaṁ saṁharāpetun”ti. “I allow you to remove hair from the private parts if you have a disease.”
Tena kho pana samayena chabbaggiyā bhikkhū kattarikāya kese chedāpenti. At that time the monks from the group of six cut their hair with scissors.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, kattarikāya kesā chedāpetabbā. “You shouldn’t cut your hair with scissors.
Yo chedāpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno sīse vaṇo hoti, na sakkoti khurena kese oropetuṁ. A monk who had a sore on his head was unable to shave with a razor.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā kattarikāya kese chedāpetun”ti. “I allow you to cut your hair with scissors if you have a disease.”
Tena kho pana samayena bhikkhū dīghāni nāsikālomāni dhārenti. At this time there were monks who grew their nasal hair long.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi pisācillikā”ti. “They’re just like goblins!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, dīghaṁ nāsikālomaṁ dhāretabbaṁ. “You shouldn’t grow your nasal hair long.
Yo dhāreyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṁ gāhāpenti. The monks had their nasal hair removed with small stones and beeswax.
Nāsikā dukkhā honti. Their noses hurt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, saṇḍāsan”ti. “I allow tweezers.”
Tena kho pana samayena chabbaggiyā bhikkhū palitaṁ gāhāpenti. The monks from the group of six had their gray hairs removed.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, palitaṁ gāhāpetabbaṁ. “You shouldn’t remove gray hairs.
Yo gāhāpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno kaṇṇagūthakehi kaṇṇā thakitā honti. On one occasion a monk’s ear was blocked by earwax.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kaṇṇamalaharaṇin”ti. “I allow earpicks.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā kaṇṇamalaharaṇiyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon the monks from the group of six used luxurious earpicks made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā kaṇṇamalaharaṇiyo dhāretabbā. “You shouldn’t use luxurious earpicks.
Yo dhāreyya, āpatti dukkaṭassāti. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti. I allow earpicks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.” “Made of fruit” renders phalamaya. Khuddasikkhā-purāṇaṭīkā, para. 185: Āmalakakakkādīhi katā phalamayā, “Made of fruit means made from ground emblic myrobalan, etc.”
More regulations on proper conduct and allowable requisites
Tena kho pana samayena chabbaggiyā bhikkhū bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karonti. At one time the monks from the group of six had amassed a large number of metal and bronze goods.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karissanti, seyyathāpi kaṁsapattharikā”ti. “How can the Sakyan monastics amass a large number of metal and bronze goods? They’re just like merchants.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayo kātabbo. “You shouldn’t amass a large number of metal and bronze goods.
Yo kareyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalaharaṇimpi bandhanamattampi kukkuccāyanti. Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding. “Even metal used for binding” renders bandhanamatta. Vmv 4.277: Bandhanamattanti vāsidaṇḍādīnaṁ koṭīsu apātanatthaṁ, lohehi bandhanaṁ, “Bandhanamatta: bindings of metal used for the purpose of the non-falling off at the top end of the handle of a machete, etc.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, añjaniṁ añjanisalākaṁ kaṇṇamalaharaṇiṁ bandhanamattan”ti. “I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.”
Tena kho pana samayena chabbaggiyā bhikkhū saṅghāṭipallatthikāya nisīdanti. On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap. This refers to using the upper robe as a support in the pallatthikā sitting posture. See Bhikkhu Ñāṇatusita, “Analysis of the Bhikkhu Pātimokkha”, p. 259 (re. Bu Sk 26:1.3.1).
Saṅghāṭiyā pattā lujjanti. The panels of the robes were torn apart. Sp 3.359: Pattā lujjantīti mahantesu pattamukhesu dinnāni suttāni gaḷanti, tato pattā lujjanti, “Pattā lujjanti: concerning large openings in the panels, the sewing thread had vanished; therefore the panels were torn apart.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghāṭipallatthikāya nisīditabbaṁ. “You shouldn’t sit with your upper robe as a back-and-knee strap.
Yo nisīdeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti. There was a sick monk
Tassa vinā āyogena na phāsu hoti. who was not comfortable without a back-and-knee strap. The āyoga is used as a support for the pallatthikā sitting posture.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, āyogan”ti. “I allow back-and-knee straps.”
Atha kho bhikkhūnaṁ etadahosi—The monks thought,
“kathaṁ nu kho āyogo kātabbo”ti? “How are the back-and-knee straps to be made?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tantakaṁ vemaṁ kavaṭaṁ salākaṁ sabbaṁ tantabhaṇḍakan”ti. “I allow a warp, a reed, a weft, a shuttle, and all weaving equipment.” “Warp” renders tantaka. Vmv 4.277: Tantakanti āyogavāyanatthaṁ tadākārena pasāritatantaṁ, “The stretched thread by means of which the purpose of weaving the back-and-knee strap (is achieved).” It is curious, however, that the loom is missing from this list of weaving equipment. It is possible that tantaka is merely another term for tanta “a loom”. “Reed” renders vema. Commenting on Bu Np 26, Kkh-pṭ says: Vemanti vāyanūpakaraṇo eko daṇḍo, suttaṁ pavesetvā yena ākoṭento ghanabhāvaṁ sampādenti, “Vema: a weaving instrument consisting of a single rod; having entered the thread, that by which they make it firm by knocking.” Vmv 1.636 clarifies that this concerns the cross-going thread, the weft: Vāyantā tiriyaṁ suttaṁ pavesetvā …, “Those weaving, having entered the weft …” According to SED, however, the vema is the loom. “Weft” renders kavaṭa. I am unable to trace any exegetical information on this word; quite possibly the reading is corrupted. It may be that we should prefer the PTS reading of vaṭa, which can mean “string” or “tie”, according to SED. Since the warp seems to be covered by tantaka, it does not seem unreasonable to suggest vaṭa refers to the “weft”, that is, the cross-thread. “Shuttle” renders salāka. The basic meaning of this word is “small stick”. In the Vinaya Piṭaka the word salāka is used especially to designate the “voting tickets” that were sometimes used when making decisions in the monastic Sangha. A “shuttle” is a basic weaving implement and its size would seem to fit well with the size of a salāka. However, since there is no exegetical information on this word used in this context, this is no more than a hypothesis.
Tena kho pana samayena aññataro bhikkhu akāyabandhano gāmaṁ piṇḍāya pāvisi. On one occasion a monk went to the village for alms without a belt.
Tassa rathikāya antaravāsako pabhassittha. His sarong fell off on the street.
Manussā ukkuṭṭhimakaṁsu. People shouted out,
So bhikkhu maṅku ahosi. and he felt humiliated.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he had returned to the monastery, he told the monks what had happened.
Bhikkhū bhagavato etamatthaṁ ārocesuṁ. They in turn told the Buddha, who said:
“Na, bhikkhave, akāyabandhanena gāmo pavisitabbo. “You shouldn’t enter an inhabited area without a belt. For the rendering “inhabited area” for gāma, see Appendix of Technical Terms.
Yo paviseyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, kāyabandhanan”ti. I allow belts.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni kāyabandhanāni dhārenti—Soon the monks from the group of six wore luxurious belts:
kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ. belts with multiple strings, belts like the head of a water snake, belts of twisted strings of various colors, belts like ornamental ropes. Sp 4.278: Kalābukaṁ nāma bahurajjukaṁ, “Kalābuka: one having many strings.” Sp 4.278: Deḍḍubhakaṁ nāma udakasappasīsasadisaṁ, “Deḍḍubhaka: one that is like the head of a water snake.” Sp-ṭ 1.85: Murajañhi nāma nānāvaṇṇehi suttehi murajavaṭṭisaṇṭhānaṁ veṭhetvā kataṁ, “Muraja: one that is made by the twisting of strings of various colors in the manner of the skin of a muraja drum.” Sp 4.275: Maddavīṇaṁ nāma pāmaṅgasaṇṭhānaṁ, “Maddavīṇa: it looks like an ornamental hanging string.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni—“You shouldn’t wear luxurious belts.
kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, dve kāyabandhanāni—I allow two kinds of belts:
paṭṭikaṁ, sūkarantakan”ti. belts made from strips of cloth and from pigs’ intestines.”
Kāyabandhanassa dasā jīranti …pe… The edges of the belts wore away.
“anujānāmi, bhikkhave, murajaṁ maddavīṇan”ti. “I allow belts of twisted strings of various colors and belts like ornamental ropes.” Sp 4.278: Idaṁ dasāsuyeva anuññātaṁ, “This is only allowed in regard to the edges.” According to the commentary, in other words, the Buddha is not overturning the prohibition found in the previous rule.
Kāyabandhanassa anto jīrati …pe… The ends of the belts wore away.
“anujānāmi, bhikkhave, sobhaṇaṁ guṇakan”ti. “I allow making a loop and a knot.” Sp 4.278: Sobhaṇaṁ nāma veṭhetvā mukhavaṭṭisibbanaṁ, “Sobhaṇa: having twisted, sewing along the edge of the opening.” Sp 4.278: Guṇakaṁ nāma mudiṅgasaṇṭhānena sibbanaṁ, “Guṇaka: sewing with the appearance of a mudiṅga drum”, which according to Sp-ṭ 4.278 means: Mudiṅgasaṇṭhānenāti varakasīsākārena, “Mudiṅgasaṇṭhānena: with the characteristic of the head of the varaka bean.” It is not clear what is meant. Perhaps the point is that one end of the belt should form a loop and the other a knot, with the knot fitting into the loop.
Kāyabandhanassa pavananto jīrati …pe… The loop at the end wore away. Sp 4.275: Pavanantoti pāsanto vuccati, “The loop-end is called pavananta.”
“anujānāmi, bhikkhave, vidhan”ti. “I allow buckles.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace vidhe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon the monks from the group of six wore luxurious buckles made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā vidhā dhāretabbā. “You shouldn’t wear luxurious buckles.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… I allow buckles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
saṅkhanābhimayaṁ suttamayan”ti. shell, or string.”
Tena kho pana samayena āyasmā ānando lahukā saṅghāṭiyo pārupitvā gāmaṁ piṇḍāya pāvisi. On one occasion Venerable Ānanda robed up in light upper robes and went to the village for alms.
Vātamaṇḍalikāya saṅghāṭiyo ukkhipiyiṁsu. A whirlwind lifted up his robes.
Atha kho āyasmā ānando ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he had returned to the monastery, he told the monks what had happened.
Bhikkhū bhagavato etamatthaṁ ārocesuṁ. They in turn told the Buddha.
“Anujānāmi, bhikkhave, gaṇṭhikaṁ pāsakan”ti. “I allow toggles and loops.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā gaṇṭhikāyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon the monks from the group of six wore luxurious toggles made with gold and silver.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā gaṇṭhikā dhāretabbā. “You shouldn’t wear luxurious toggles.
Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayaṁ suttamayan”ti. I allow toggles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, or string.”
Tena kho pana samayena bhikkhū gaṇṭhikampi pāsakampi cīvare appenti. When the monks fastened toggles and loops to their robes,
Cīvaraṁ jīrati. they caused the robes to wear.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ pāsakaphalakan”ti. “I allow toggle shields and loop shields.”
Gaṇṭhikaphalakampi pāsakaphalakampi ante appenti. They fastened the toggle shields and the loop shields on the edge of the robe.
Koṭṭo vivariyati. The corners of the robe separated. Reading koṇa with SRT, as against koṭṭa of MS.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ ante appetuṁ; “I allow you to fasten the toggle shields at the edge
pāsakaphalakaṁ sattaṅgulaṁ vā aṭṭhaṅgulaṁ vā ogāhetvā appetun”ti. and the loop shields twelve or thirteen centimeters in from the edge.” That is, seven or eight fingerbreadths. For a discussion of the aṅgula, see sugata in Appendix of Technical Terms.
Tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṁ nivāsenti—At this time the monks from the group of six wore their sarongs like householders—
hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, and with pleats. “With pleats” renders satavalika, literally, “the hundred fold (style)”. Sp 4.280 : Satavalikaṁ nāma dīghasāṭakaṁ anekakkhattuṁ obhañjitvā ovaṭṭikaṁ karontena nivatthaṁ, vāmadakkhiṇapassesu vā nirantaraṁ valiyo dassetvā nivatthaṁ, “Satavalika means: having folded a long wrap many times, it is worn by one making a waist cloth, or it is worn showing folds on the left and right sides without interval.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, gihinivatthaṁ nivāsetabbaṁ—“You shouldn’t wear your sarong like householders—
hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, or with pleats.
Yo nivāseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṁ pārupanti. The monks from the group of six wore their upper robes like householders. The context provided by the previous rule on sarongs suggests that this rule concerns the style of dressing rather than the kind of robe used.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, gihipārutaṁ pārupitabbaṁ. “You shouldn’t wear your upper robe like householders.
Yo pārupeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū saṁvelliyaṁ nivāsenti. The monks from the group of six wore their sarongs like loin cloths.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi rañño muṇḍavaṭṭī”ti. “They’re just like the king’s porters!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṁvelliyaṁ nivāsetabbaṁ. “You shouldn’t wear your sarong like a loin cloth.
Yo nivāseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū ubhatokājaṁ haranti. At that time the monks from the group of six used carrying poles with loads on both ends.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi rañño muṇḍavaṭṭī”ti. “They’re just like the king’s porters!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ubhatokājaṁ haritabbaṁ. “You shouldn’t use a carrying pole with loads on both ends.
Yo hareyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, ekatokājaṁ antarākājaṁ sīsabhāraṁ khandhabhāraṁ kaṭibhāraṁ olambakan”ti. I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.”
Tena kho pana samayena bhikkhū dantakaṭṭhaṁ na khādanti. At that time there were monks who did not clean their teeth.
Mukhaṁ duggandhaṁ hoti. As a result, they had bad breath.
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. “There are these five drawbacks to not cleaning your teeth: This is parallel to AN 5.208.
Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti—it’s bad for your eyes; you get bad breath; your taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food. “It’s bad for your eyes” renders acakkhussa. Sp 4.282: Acakkhussanti cakkhūnaṁ hitaṁ na hoti; parihāniṁ janeti, “Acakkhussa: it is not beneficial for the eyes; it causes their decline.” Tooth infections can apparently affect the eyes.
ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.
Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane. There are these five benefits of cleaning your teeth:
Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti—it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food.
ime kho, bhikkhave, pañca ānisaṁsā dantakaṭṭhassa khādane.
Anujānāmi, bhikkhave, dantakaṭṭhan”ti. I allow tooth cleaners.”
Tena kho pana samayena chabbaggiyā bhikkhū dīghāni dantakaṭṭhāni khādanti, teheva sāmaṇeraṁ ākoṭenti. The monks from the group of six used long tooth cleaners, which they even used to smack the novices.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, dīghaṁ dantakaṭṭhaṁ khāditabbaṁ. “You shouldn’t use long tooth cleaners.
Yo khādeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ dantakaṭṭhaṁ, na ca tena sāmaṇero ākoṭetabbo. I allow tooth cleaners that are at most thirteen centimeters long. And you shouldn’t use them to smack the novice monks. That is, eight fingerbreadths. For a discussion of the aṅgula, see sugata in Appendix of Technical Terms.
Yo ākoṭeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno atimaṭāhakaṁ dantakaṭṭhaṁ khādantassa kaṇṭhe vilaggaṁ hoti. On one occasion a monk used a tooth cleaner that was too short and it got stuck in his throat.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, atimaṭāhakaṁ dantakaṭṭhaṁ khāditabbaṁ. “You shouldn’t use tooth cleaners that are too short.
Yo khādeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, caturaṅgulapacchimaṁ dantakaṭṭhan”ti. You shouldn’t use tooth cleaners shorter than seven centimeters.”
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpenti. On one occasion the monks from the group of six set fire to a forest.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi davaḍāhakā”ti. “They’re just like land clearers.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, dāyo ālimpitabbo. “You shouldn’t set fire to a forest.
Yo ālimpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti. On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down.
Bhikkhū kukkuccāyanti paṭaggiṁ dātuṁ, parittaṁ kātuṁ. Being afraid of wrongdoing, the monks had not lit a counterfire for protection.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṁ dātuṁ, parittaṁ kātun”ti. “When there is a forest fire, I allow you to light a counterfire for protection.”
Tena kho pana samayena chabbaggiyā bhikkhū rukkhaṁ abhiruhanti, rukkhā rukkhaṁ saṅkamanti. At that time the monks from the group of six climbed trees and then jumped between them.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi makkaṭā”ti. “They’re just like monkeys!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, rukkho abhiruhitabbo. “You shouldn’t climb trees.
Yo abhiruheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge hatthī pariyuṭṭhāti. On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant.
Atha kho so bhikkhu rukkhamūlaṁ upadhāvitvā kukkuccāyanto rukkhaṁ na abhiruhi. He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it.
So hatthī aññena agamāsi. Soon the elephant went away.
Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he arrived at Sāvatthī, he told the monks what had happened.
Bhikkhū bhagavato etamatthaṁ ārocesuṁ. They in turn told the Buddha.
“Anujānāmi, bhikkhave, sati karaṇīye porisaṁ rukkhaṁ abhiruhituṁ āpadāsu yāvadatthan”ti. “I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.” For the rendering “emergency” for āpadāsu, see Appendix of Technical Terms.
Teaching, etc.
Tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā. At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices.
Te yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. They went to the Buddha, bowed, sat down,
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—and said,
“etarahi, bhante, bhikkhū nānānāmā nānāgottā nānājaccā nānākulā pabbajitā. “Sir, the monks now have a variety of names and come from a variety of families, castes, and households.
Te sakāya niruttiyā buddhavacanaṁ dūsenti. They corrupt the word of the Buddha by using their own expressions. “Their own expressions” renders sakāya niruttiyā. Nirutti is found at Bu Pj 2:7.6.9, Bu Pj 2:7.6.19, and Bu Pj 2:7.6.30 where its contextual meaning must be “expression” or “manner of speaking” rather than “language”. If the word is used in the same way here, it follows that sakāya must refer to the particular expressions used by the monks. Using the Buddha’s own way of expression would not have been a problem. For a scholarly discussion of nirutti that supports this view, see Bryan Levman, “Sakāya niruttiyā revisited”, BEI 26–27 (2008–2009): 33–51.
Handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti. Now we could give metrical form to the word of the Buddha.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them,
kathañhi nāma tumhe, moghapurisā, evaṁ vakkhatha—“Foolish men, how can you suggest such a thing?
“handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti.
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”
vigarahitvā …pe… After rebuking them …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, buddhavacanaṁ chandaso āropetabbaṁ. “You shouldn’t give metrical form to the word of the Buddha.
Yo āropeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun”ti. You should learn the word of the Buddha using its own expressions.” Sp 4.285: Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro, “Sakāya niruttiyā: here ‘own expression’ means the Māghadhan language as spoken by the fully Awakened One.” This gloss refers to this particular usage of this expression, and it does not necessarily follow that it also glosses the same expression as used immediately above.
Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti. At that time the monks from the group of six were studying cosmological theory. “Cosmological theory” renders lokāyata. At SN 12.48:2.2 we have: Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṁ lokāyataṁ … Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ … Sabbamekatta’nti kho, brāhmaṇa, tatiyametaṁ lokāyataṁ … Sabbaṁ puthutta’nti kho, brāhmaṇa, catutthametaṁ lokāyataṁ, “‘Everything exists’ is the oldest cosmological theory … ‘Nothing exists’ is the second oldest cosmological theory … ‘Everything is one’ is the third oldest cosmological theory … ‘Everything is diversity’ is the fourth oldest cosmological theory.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those lay people
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and told the Buddha.
“Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā”ti? “Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?” For an explanation of the rendering “spiritual path” for dhammavinaya, see Appendix of Technical Terms.
“No hetaṁ, bhante”. “No, sir.”
“Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā”ti? “Would anyone who sees this spiritual path as the essence learn cosmological theory?”
“No hetaṁ, bhante”. “No.”
“Na, bhikkhave, lokāyataṁ pariyāpuṇitabbaṁ. “You shouldn’t learn cosmological theory.
Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti. The monks from the group of six taught cosmological theory.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, lokāyataṁ vācetabbaṁ. “You shouldn’t teach cosmological theory.
Yo vāceyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti. The monks from the group of six studied worldly subjects. At DN 1:1.21.1 we find a list of such worldly subjects, most prominently prognostication and the performing of rituals. At Bi Pc 49:2.1.5 “worldly subjects” is defined more broadly as anything outside of the Buddha’s teachings.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ. The monks heard the complaints of those lay people and told the Buddha.
“Na, bhikkhave, tiracchānavijjā pariyāpuṇitabbā. “You shouldn’t study worldly subjects.
Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ vācenti. The monks from the group of six taught worldly subjects.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, tiracchānavijjā vācetabbā. “You shouldn’t teach worldly subjects.
Yo vāceyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento khipi. On one occasion the Buddha sneezed while teaching a large gathering.
Bhikkhū—The monks made an uproar, saying,
“jīvatu, bhante, bhagavā; “May you live long, venerable sir!”
jīvatu sugato”ti—
uccāsaddaṁ mahāsaddaṁ akaṁsu.
Tena saddena dhammakathā antarā ahosi. Because of the noise, the teaching was interrupted.
Atha kho bhagavā bhikkhū āmantesi—The Buddha said to the monks:
“api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā”ti? “If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?”
“No hetaṁ, bhante”. “No, sir.”
“Na, bhikkhave, khipite ‘jīvā’ti vattabbo. “You shouldn’t say, ‘May you live long!’ to one who sneezes.
Yo vadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena manussā bhikkhūnaṁ khipite “jīvatha, bhante”ti vadanti. At that time when monks sneezed, people said, “May you live long, venerable!”
Bhikkhū kukkuccāyantā nālapanti. Being afraid of wrongdoing, the monks did not respond.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī”ti. “How can the Sakyan monastics not respond when spoken to like this?”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Gihī, bhikkhave, maṅgalikā. “Monks, householders want blessings.
Anujānāmi, bhikkhave, gihīnaṁ ‘jīvatha, bhante’ti vuccamānena ‘ciraṁ jīvā’ti vattun”ti. When householders say, ‘May you live long!’ I allow you to respond with similar words.”
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. On one occasion when the Buddha was seated teaching a large gathering,
Aññatarena bhikkhunā lasuṇaṁ khāyitaṁ hoti. there was a monk who had eaten garlic.
So—
mā bhikkhū byābādhiṁsūti—Not to annoy the other monks,
ekamantaṁ nisīdi. he was sitting at a distance.
Addasā kho bhagavā taṁ bhikkhuṁ ekamantaṁ nisinnaṁ. The Buddha saw him
Disvāna bhikkhū āmantesi—and asked the monks why he was sitting there.
“kiṁ nu kho so, bhikkhave, bhikkhu ekamantaṁ nisinno”ti? The monks told him and the Buddha said,
“Etena, bhante, bhikkhunā lasuṇaṁ khāyitaṁ.
So—
mā bhikkhū byābādhiṁsūti—
ekamantaṁ nisinno”ti.
“Api nu kho, bhikkhave, taṁ khāditabbaṁ, yaṁ khāditvā evarūpāya dhammakathāya paribāhiyo assā”ti? “Monks, should one eat anything that would stop one from hearing a teaching such as this?”
“No hetaṁ, bhante”. “No, sir.”
“Na, bhikkhave, lasuṇaṁ khāditabbaṁ. “You shouldn’t eat garlic.
Yo khādeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti. On one occasion Venerable Sāriputta had a stomachache.
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca—Venerable Mahāmoggallāna went to him and said,
“pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī”ti? “When you had a stomachache in the past, Sāriputta, what made you better?”
“Lasuṇena me, āvuso”ti. “Garlic.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṁ khāditun”ti. “I allow you to eat garlic if you’re sick.”
Restrooms
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ passāvaṁ karonti. At that time there were monks who urinated here and there in the monastery.
Ārāmo dussati. The monastery became filthy.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ekamantaṁ passāvaṁ kātun”ti. “You should urinate in one location.”
Ārāmo duggandho hoti …pe… The monastery became smelly.
“anujānāmi, bhikkhave, passāvakumbhin”ti. “I allow urine-collection pots.”
Dukkhaṁ nisinnā passāvaṁ karonti …pe… It was painful to sit there while urinating.
“anujānāmi, bhikkhave, passāvapādukan”ti. “I allow foot stands for urinating.” Pāduka, normally rendered as “shoe”, I here translate as “foot stands”. This seems to be required from the context. Sp 4.290: Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṁ vaṭṭati. Vaccapādukāyapi eseva nayo, “A pāduka for urinating: here it is allowable to make a pāduka of bricks, stone, or wood. The same method also applies for pāduka for defecating.” These fixtures seem more likely to be platforms or stands than shoes in any ordinary sense.
Passāvapādukā pākaṭā honti. The foot stands were unenclosed.
Bhikkhū hiriyanti passāvaṁ kātuṁ …pe… The monks were embarrassed to urinate there.
“anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow three kinds of encircling walls:
iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. walls of brick, stone, and wood.”
Passāvakumbhī apārutā duggandhā hoti …pe… Not being covered, the urine-collection pots were smelly.
“anujānāmi, bhikkhave, apidhānan”ti. “I allow lids.”
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ vaccaṁ karonti. At that time there were monks who defecated here and there in the monastery.
Ārāmo dussati. The monastery became filthy.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ekamantaṁ vaccaṁ kātun”ti. “You should defecate in one location.”
Ārāmo duggandho hoti …pe… The monastery became smelly.
“anujānāmi, bhikkhave, vaccakūpan”ti. “I allow cesspits.”
Vaccakūpassa kūlaṁ lujjati …pe… The edge of the cesspit collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. foundations of brick, stone, and wood.”
Vaccakūpo nīcavatthuko hoti, udakena otthariyyati …pe… The cesspit was situated at a low point. It was flooded.
“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”
Cayo paripatati …pe… The mound collapsed.
“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:
iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”
Ārohantā vihaññanti …pe… It was difficult to get up to the cesspit.
“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:
iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”
Ārohantā paripatanti …pe… People fell down while climbing the stairs.
“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”
Ante nisinnā vaccaṁ karontā paripatanti …pe… When seated on the edge to defecate, they fell down.
“anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun”ti. “I allow you to lay a floor with a gap in the middle for defecating.”
Dukkhaṁ nisinnā vaccaṁ karonti …pe… It was painful to sit there while defecating.
“anujānāmi, bhikkhave, vaccapādukan”ti. “I allow foot stands for defecating.”
Bahiddhā passāvaṁ karonti …pe… They urinated outside the cesspit.
“anujānāmi, bhikkhave, passāvadoṇikan”ti. “I allow urinals.”
Avalekhanakaṭṭhaṁ na hoti …pe… There were no wiping sticks.
“anujānāmi, bhikkhave, avalekhanakaṭṭhan”ti. “I allow wiping sticks.”
Avalekhanapiṭharo na hoti …pe… There was no container for the wiping sticks.
“anujānāmi, bhikkhave, avalekhanapiṭharan”ti. “I allow containers for wiping sticks.”
Vaccakūpo apāruto duggandho hoti …pe… Not being covered, the cesspit was smelly.
“anujānāmi, bhikkhave, apidhānan”ti. “I allow lids.”
Ajjhokāse vaccaṁ karontā sītenapi uṇhenapi kilamanti …pe… Because they were defecating outdoors, the monks were troubled by the cold and the heat.
“anujānāmi, bhikkhave, vaccakuṭin”ti. “I allow restrooms.”
Vaccakuṭiyā kavāṭaṁ na hoti …pe… The restrooms didn’t have doors.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
Vaccakuṭiyā tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the restrooms.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Tena kho pana samayena aññataro bhikkhu jarādubbalo vaccaṁ katvā vuṭṭhahanto paripatati. On one occasion a monk who was weak from old age fell over as he was getting up after defecating.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, olambakan”ti. “I allow suspended ropes to hold onto.”
Vaccakuṭi aparikkhittā hoti …pe… The restrooms were unenclosed.
“anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow three kinds of encircling walls:
iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. walls of brick, stone, and wood.”
Koṭṭhako na hoti …pe… There were no gatehouses.
“ anujānāmi, bhikkhave, koṭṭhakan”ti. “I allow gatehouses.”
Koṭṭhakassa kavāṭaṁ na hoti …pe… The gatehouses didn’t have doors.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the gatehouses.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”
Pariveṇaṁ cikkhallaṁ hoti …pe… The yards were muddy.
“anujānāmi, bhikkhave, marumbaṁ pakiritun”ti. “I allow you to cover them with gravel.”
Na pariyāpuṇanti …pe… They were unable to do it.
“anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. “I allow you to lay paving stones.”
Udakaṁ santiṭṭhati …pe… The water remained.
“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”
Ācamanakumbhī na hoti …pe… There were no restroom ablution pots.
“anujānāmi, bhikkhave, ācamanakumbhin”ti. “I allow restroom ablution pots.”
Ācamanasarāvako na hoti …pe… There were no scoops for the ablution pots.
“anujānāmi, bhikkhave, ācamanasarāvakan”ti. “I allow scoops for the ablution pots.”
Dukkhaṁ nisinnā ācamenti …pe… It was painful to sit there while washing.
“anujānāmi, bhikkhave, ācamanapādukan”ti. “I allow ablution foot stands.”
Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ …pe… The foot stands were unenclosed. The monks were embarrassed to wash there.
“anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow three kinds of encircling walls:
iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. walls of brick, stone, and wood.”
Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… The restroom ablution pots were not covered. Grass, dust, and dirt fell into them.
“anujānāmi, bhikkhave, apidhānan”ti. “I allow lids.”
Even more regulations on proper conduct and allowable requisites
Tena kho pana samayena chabbaggiyā bhikkhū evarūpaṁ anācāraṁ ācaranti—At one time the monks from the group of six were misbehaving in many ways.
mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same.
Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families.
Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed.
naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe… While the women were dancing, singing, playing instruments, and performing,
lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; so would they.
aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tipcat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities.
hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; They trained in elephant riding, in horsemanship, in carriage riding, in archery,
tharusmimpi sikkhanti; in swordsmanship.
hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; And they ran in front of elephants, horses, and carriages, and they ran backward and forward.
usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; They whistled, clapped their hands, wrestled, and boxed.
raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—They spread their outer robe on a stage and said to the dancing girls,
“idha, bhagini, naccassū”ti; “Dance here, sister,”
nalāṭikampi denti; and they made gestures of approval.
vividhampi anācāraṁ ācaranti. And they misbehaved in a variety of ways.
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
“na, bhikkhave, vividhaṁ anācāraṁ ācaritabbaṁ. “You shouldn’t engage in various kinds of misbehavior.
Yo ācareyya, yathādhammo kāretabbo”ti. If you do, you should be dealt with according to the rule.” That is, Bu Ss 13:1.8.10.1.
Tena kho pana samayena āyasmante uruvelakassape pabbajite saṅghassa bahuṁ lohabhaṇḍaṁ dārubhaṇḍaṁ mattikābhaṇḍaṁ uppannaṁ hoti. At the time of Venerable Uruvelakassapa’s going forth, the Sangha was offered a large number of iron, wooden, and ceramic goods.
Atha kho bhikkhūnaṁ etadahosi—The monks thought,
“kiṁ nu kho bhagavatā lohabhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; “Which iron,
kiṁ dārubhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; wooden,
kiṁ mattikābhaṇḍaṁ anuññātaṁ, kiṁ ananuññātan”ti? and ceramic goods have been allowed by the Buddha, and which not?”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—The Buddha then gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, ṭhapetvā paharaṇiṁ sabbaṁ lohabhaṇḍaṁ, ṭhapetvā āsandiṁ pallaṅkaṁ dārupattaṁ dārupādukaṁ sabbaṁ dārubhaṇḍaṁ, ṭhapetvā katakañca kumbhakārikañca sabbaṁ mattikābhaṇḍan”ti. “I allow all iron goods except weapons; all wooden goods except high couches, luxurious couches, wooden almsbowls, and wooden shoes; and all ceramic goods except ceramic foot scrubbers and clay huts.” Reading kumbhakārika as an adjective, it means “that which belongs to the potter” or “of the potter”, that is, a clay hut. Sp 4.293: Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati, “Dhaniya’s hut made entirely of clay is called ‘that which belongs to the potter’.”
Khuddakavatthukkhandhako pañcamo. The fifth chapter on minor topics is finished.
Tassuddānaṁ This is the summary:
Rukkhe thambhe ca kuṭṭe ca, “On a tree, and on a post, and against a wall,
aṭṭāne gandhasuttiyā; On a rubbing board, rubbing-hand, and with a string;
Vigayha mallako kacchu, Massage, scrubber, itchy,
jarā ca puthupāṇikā. And old age, ordinary hand massage.
Vallikāpi ca pāmaṅgo, And earrings, hanging strings,
kaṇṭhasuttaṁ na dhāraye; shouldn’t wear a necklace;
Kaṭi ovaṭṭi kāyuraṁ, Hips, bangles, armlets,
hatthābharaṇamuddikā. Bracelets, rings.
Dīghe kocche phaṇe hatthe, Long, brush, comb, hands,
sitthā udakatelake; Beeswax, water and oil;
Ādāsudapattavaṇā, Sores in a mirror or bowl of water,
ālepommaddacuṇṇanā. Ointment, creams, powder.
Lañchenti aṅgarāgañca, They applied, and body cosmetics,
mukharāgaṁ tadūbhayaṁ; Facial cosmetics, both;
Cakkhurogaṁ giraggañca, Eye disease, and hilltop,
āyataṁ sarabāhiraṁ. drawn-out voice, outside.
Ambapesisakalehi, Mangoes, pieces, with whole,
ahicchindi ca candanaṁ; Snake, and cut off, sandal;
Uccāvacā pattamūlā, Luxurious, bowl bottoms,
suvaṇṇo bahalā valī. Gold, thick, marks.
Citrā dussati duggandho, Colorful, stained, smelly,
uṇhe bhijjiṁsu miḍḍhiyā; In the heat, they broke, on a bench;
Paribhaṇḍaṁ tiṇaṁ coḷaṁ, Ledge, straw, cloth,
mālaṁ kuṇḍolikāya ca. Platform, and container.
Thavikā aṁsabaddhañca, Bag, and shoulder strap,
tathā bandhanasuttakā; So a string for fastening;
Khile mañce ca pīṭhe ca, From a peg, and on a bed, and on a bench,
aṅke chatte paṇāmanā. In the lap, on a sunshade, opening.
Tumbaghaṭichavasīsaṁ, Gourd, waterpots, skull,
calakāni paṭiggaho; Chewed food remnants, trash can;
Vipphālidaṇḍasovaṇṇaṁ, Tore, handle, gold,
patte pesi ca nāḷikā. Feather, and piece, cylinder.
Kiṇṇasattu saritañca, Yeast, flour, and stone powder,
madhusitthaṁ sipāṭikaṁ; Beeswax, case;
Vikaṇṇaṁ bandhivisamaṁ, Deformed corners, tied down, uneven,
chamājirapahoti ca. Ground, deteriorating, and not right.
Kaḷimbhaṁ moghasuttañca, Ruler, and guide line,
adhotallaṁ upāhanā; Dirty, wet, sandals;
Aṅgule paṭiggahañca, Finger, and thimble,
vitthakaṁ thavikabaddhakā. Small bowl, bag, strap.
Ajjhokāse nīcavatthu, Outside, low base,
cayo cāpi vihaññare; And also the mound, they had difficulty;
Paripati tiṇacuṇṇaṁ, Fell down, grass and dust,
ullittaavalittakaṁ. Plaster inside and outside.
Setaṁ kāḷakavaṇṇañca, White, and black color,
parikammañca gerukaṁ; And treating with red ocher;
Mālākammaṁ latākammaṁ, Making a garland pattern, and a creeper pattern,
makaradantakapāṭikaṁ. A shark-teeth pattern, pattern.
Cīvaravaṁsaṁ rajjuñca, Bamboo robe rack, and line,
anuññāsi vināyako; Did the Leader allow;
Ujjhitvā pakkamanti ca, Abandoned and left,
kathinaṁ paribhijjati. The frame broke.
Viniveṭhiyati kuṭṭepi, Unfolded, and against a wall,
pattenādāya gacchare; Taking their bowls they went;
Thavikā bandhasuttañca, Bag, and fastening string,
bandhitvā ca upāhanā. And bound the sandals.
Upāhanatthavikañca, And sandal bag,
aṁsabaddhañca suttakaṁ; And shoulder strap, string;
Udakākappiyaṁ magge, Unallowable water while traveling,
parissāvanacoḷakaṁ. Water filter, cloth.
Dhammakaraṇaṁ dve bhikkhū, Water strainer, two monks,
vesāliṁ agamā muni; The Sage went to Vesālī;
Daṇḍaṁ ottharakaṁ tattha, Wooden frame, spreading there,
anuññāsi parissāvanaṁ. He allowed a filter.
Makasehi paṇītena, With mosquitoes, with fine,
bahvābādhā ca jīvako; And often sick, Jīvaka;
Caṅkamanajantāgharaṁ, Walking-meditation paths, sauna,
visame nīcavatthuko. On uneven, low base.
Tayo caye vihaññanti, Three foundations, they had difficulty,
sopānālambavedikaṁ; Stairs, rails, railings;
Ajjhokāse tiṇacuṇṇaṁ, Outside, grass and dust,
ullittaavalittakaṁ. Plastered inside and outside.
Setakaṁ kāḷavaṇṇañca, White, and black color,
parikammañca gerukaṁ; And treating with red ocher;
Mālākammaṁ latākammaṁ, Making a garland pattern, and a creeper pattern,
makaradantakapāṭikaṁ. A shark-teeth pattern, pattern.
Vaṁsaṁ cīvararajjuñca, Bamboo, and clothesline,
uccañca vatthukaṁ kare; And should raise the base;
Cayo sopānabāhañca, Mound, and stairs, rails,
kavāṭaṁ piṭṭhasaṅghāṭaṁ. Door, door frame.
Udukkhaluttarapāsakaṁ, Lower hinge, upper hinge,
vaṭṭiñca kapisīsakaṁ; Door jamb, bolt socket;
Sūcighaṭitāḷacchiddaṁ, Bolt, latch, keyhole,
āviñchanañca rajjukaṁ. And door-pulling, rope.
Maṇḍalaṁ dhūmanettañca, Encircling trench, and flue,
majjhe ca mukhamattikā; And in the middle, clay for the face;
Doṇi duggandhā dahati, Trough, smelly, scorched,
udakaṭṭhānaṁ sarāvakaṁ. Water place, scoop.
Na sedeti ca cikkhallaṁ, And did not sweat, muddy,
dhovi niddhamanaṁ kare; Wash, should make a drain;
Pīṭhañca koṭṭhake kammaṁ, And bench, gatehouse, making,
marumbā silā niddhamanaṁ. Gravel, stones, drain.
Naggā chamāya vassante, Naked, on the ground, raining,
paṭicchādī tayo tahiṁ; Three coverings there;
Udapānaṁ lujjati nīcaṁ, Well, collapsed, low,
valliyā kāyabandhane. With creepers, belt.
Tulaṁ kaṭakaṭaṁ cakkaṁ, Well-sweep, pulley, wheel,
bahū bhijjanti bhājanā; Many vessels broke;
Lohadārucammakhaṇḍaṁ, Iron, wood, hide,
sālātiṇāpidhāni ca. House, grass, and cover.
Doṇicandani pākāraṁ, Trough, disposal area, wall,
cikkhallaṁ niddhamanena ca; Muddy, and with a drain;
Sītigataṁ pokkharaṇiṁ, Cold, lotus bathing tank,
purāṇañca nillekhaṇaṁ. And stagnant, pointed roof.
Cātumāsaṁ sayanti ca, Four months, and they slept,
namatakañca nadhiṭṭhahe; And piece of felt, should not determine;
Āsittakaṁ maḷorikaṁ, Heating, stand,
bhuñjantekaṁ tuvaṭṭeyyuṁ. They ate from one, they lay down.
Vaḍḍho bodhi na akkami, Vaḍḍha, Bodhi, he did not step on,
ghaṭaṁ katakasammajjani; Waterpot, ceramic foot scrubber, broom;
Sakkharaṁ kathalañceva, Stone, and pebbles,
pheṇakaṁ pādaghaṁsanī. Pumice foot scrubbers.
Vidhūpanaṁ tālavaṇṭaṁ, Standard fan, palm-leaf fan,
makasañcāpi cāmarī; And mosquito, yak-tail;
Chattaṁ vinā ca ārāme, Sunshade, and without, in a monastery,
tayo sikkāya sammuti. Three with agreement on carrying net.
Romasitthā nakhā dīghā, Regurgitator, rice, long nails,
chindantaṅgulikā dukkhā; Cutting, the fingers hurt;
Salohitaṁ pamāṇañca, Bled, and even,
vīsati dīghakesatā. Twenty, long haired.
Khuraṁ silaṁ sipāṭikaṁ, Razor, stone, case,
namatakaṁ khurabhaṇḍakaṁ; Felt, barber equipment;
Massuṁ kappenti vaḍḍhenti, They trimmed beards, grew them long,
golomicaturassakaṁ. Goatee, sideburns.
Parimukhaṁ aḍḍhadukañca, Circle beard, and chest hair,
dāṭhisambādhasaṁhare; Mustache, would remove from private parts;
Ābādhā kattarivaṇo, Disease, sore with scissors,
dīghaṁ sakkharikāya ca. Long, and small stones.
Palitaṁ thakitaṁ uccā, Gray, blocked, luxurious,
lohabhaṇḍañjanī saha; Metal goods, with ointment box;
Pallatthikañca āyogo, And clasping the knees, back-and-knee strap,
vaṭaṁ salākabandhanaṁ. Weft, shuttle, belt.
Kalābukaṁ deḍḍubhakaṁ, Multiple string belt, water snake head belt,
murajaṁ maddavīṇakaṁ; Belts of twisted strings of various colors, belts like ornamental ropes;
Paṭṭikā sūkarantañca, Strips of cloth, and pigs’ intestines,
dasā murajaveṇikā; Edges, twisted strings of various colors, ornamental ropes;
Anto sobhaṁ guṇakañca, End, loop, and knot,
pavanantopi jīrati. Also the loop at the end wore away.
Gaṇṭhikā uccāvacañca, Toggles, and luxurious,
phalakantepi ogāhe; Also should insert a shield at the edge;
Gihivatthaṁ hatthisoṇḍaṁ, Sarongs like householders, elephant trunk,
macchakaṁ catukaṇṇakaṁ. Fish style, four-corner style.
Tālavaṇṭaṁ satavali, Palm leaf, hundred fold,
gihipārutapārupaṁ; Wearing upper robes like householders;
Saṁvelli ubhatokājaṁ, Loin cloths, carrying poles with loads on both ends,
dantakaṭṭhaṁ ākoṭane. Tooth cleaner, smacking.
Kaṇṭhe vilaggaṁ dāyañca, Stuck in the throat, and forest,
paṭaggi rukkhahatthinā; Counterfire, tree, with elephant;
Yameḷe lokāyatakaṁ, Yameḷa, cosmological theory,
pariyāpuṇiṁsu vācayuṁ. They learned, they taught.
Tiracchānakathā vijjā, Worldly talk, knowledge,
khipi maṅgalaṁ khādi ca; He sneezed, blessing, and he ate;
Vātābādho dussati ca, Stomachache, and became filthy,
duggandho dukkhapādukā. Smelly, painful, foot stands.
Hiriyanti pāruduggandho, They were embarrassed, covered, smelly,
tahaṁ tahaṁ karonti ca; And they did it here and there;
Duggandho kūpaṁ lujjanti, Smelly, cesspit, collapsed,
uccavatthu cayena ca. Raised base, and with foundation.
Sopānālambanabāhā, Stairs, rails,
ante dukkhañca pādukā; On the edge, and painful, foot stands;
Bahiddhā doṇi kaṭṭhañca, Outside, urinal, and sticks,
piṭharo ca apāruto. And container, uncovered.
Vaccakuṭiṁ kavāṭañca, Restroom, and door,
piṭṭhasaṅghāṭameva ca; And just the door frame;
Udukkhaluttarapāso, Lower hinge, upper hinge,
vaṭṭiñca kapisīsakaṁ. And door jamb, bolt socket.
Sūcighaṭitāḷacchiddaṁ, Bolt, latch, keyhole,
āviñchanacchiddameva ca; And just a door-pulling hole;
Rajju ullittāvalittaṁ, Rope, plastered inside and outside,
setavaṇṇañca kāḷakaṁ. And white color, black.
Mālākammaṁ latākammaṁ, Making a garland pattern, a creeper pattern,
makaraṁ pañcapaṭikaṁ; Shark, the fivefold pattern;
Cīvaravaṁsaṁ rajjuñca, Bamboo robe rack, and line,
jarādubbalapākāraṁ. Weak from old age, wall.
Koṭṭhake cāpi tatheva, And so also just a gatehouse,
marumbaṁ padarasilā; Gravel, paving stones;
Santiṭṭhati niddhamanaṁ, Remained, drain,
kumbhiñcāpi sarāvakaṁ. And also pot, scoop.
Dukkhaṁ hiri apidhānaṁ, Painful, embarrassed, lid,
anācārañca ācaruṁ; And they misbehaved;
Lohabhaṇḍaṁ anuññāsi, He allowed iron goods,
ṭhapayitvā paharaṇiṁ. Except weapons.
Ṭhapayitvāsandipallaṅkaṁ, Except high couches and luxurious couches,
dārupattañca pādukaṁ; And wooden almsbowls, wooden shoes;
Sabbaṁ dārumayaṁ bhaṇḍaṁ, All wooden goods,
anuññāsi mahāmuni. The Great Sage allowed.
Katakaṁ kumbhakārañca, Ceramic foot scrubbers, and clay huts,
ṭhapayitvā tathāgato; The Buddha having excepted;
Sabbampi mattikābhaṇḍaṁ, Also all clay goods,
anuññāsi anukampako. The Compassionate One allowed.
Yassa vatthussa niddeso, The details of the topics,
purimena yadi samaṁ; If the same as the preceding,
Tampi saṅkhittaṁ uddāne, Is also found in brief in the summary verses,
nayato taṁ vijāniyā. For the purpose of guiding those who have understood it.
Evaṁ dasasatā vatthū, Thus there are one hundred and ten topics
vinaye khuddakavatthuke; In the chapter on minor topics in the Monastic Law.
Saddhammaṭṭhitiko ceva, Indeed, the true Teaching will be long lived,
pesalānañcanuggaho. And good people will be supported.
Susikkhito vinayadharo, A well-trained expert in the Monastic Law,
hitacitto supesalo; A good person intent on what’s beneficial,
Padīpakaraṇo dhīro, A wise one, lighting a lamp—
pūjāraho bahussutoti. This is a learned one worthy of homage.”
Khuddakavatthukkhandhako niṭṭhito. The chapter on minor topics is finished.