{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe20/sbe20054.htm","path":"bud/sbe20/sbe20054.htm","source_url":"https://sacred-texts.com/bud/sbe20/sbe20054.htm","text":"1. And the people heard, saying, 'Vih\u00e2ras have been allowed by the Blessed One.' And they built Vih\u00e2ras zealously. Those Vih\u00e2ras had no doors 3, and snakes, scorpions, and centipedes got in.\nThey told this matter to the Blessed One.\n'I allow, O Bhikkhus, a door 1.'\nThey made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants; and when the things by which the doors had been tied on had been eaten away, the doors fell.\n'I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.'\nThe doors would not come to.\n'I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.'\nThe doors could not be made fast 2.\n'I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.'\nNow at that time the Bhikkhus were not able to open the door.\n'I allow, O Bhikkhus, key-holes, and keys of three kinds--bronze keys, and keys of hard wood, and keys of horn.'\nWhen anybody unlocked them 1, and entered, the Vih\u00e2ras became unprotected.\n'I allow, O Bhikkhus, a yantaka, and a pin to it 2.'\n2. Now at that time the Vih\u00e2ras were thatched; and in the cold season they were cold, and in the hot season hot.\n'I allow you, O Bhikkhus, to cover them (with skins) 3, and to plaster them within and without.'\nNow at that time the Vih\u00e2ras had no windows, and they were bad for the eyes, and had a disagreeable odour.\n'I allow, O Bhikkhus, windows of three kinds--windows made with railings 4, windows made with network 5, and windows made with slips of wood 6.'\nSquirrels and bats 1 entered through the opening for the window.\n'I allow, O Bhikkhus, window-blinds (or curtains) 2.'\nThe squirrels and bats still got in through the interstices between the blind (and the wall).\n'I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) 3.\n3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty.\n'I allow, O Bhikkhus, mats made of grass.'\nThe mats were eaten by mice and white ants.\n'I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) 4.\nOn the solid bench their limbs ached.\n'I allow, O Bhikkhus, bedsteads made of laths of split bamboo 1.'\nNow at that time a bier-like mas\u00e2raka 2 bedstead--a mas\u00e2raka chair--a bier-like bundik\u00e2baddha 3 bedstead--a bundik\u00e2baddha chair--a bier-like kul\u00eera-p\u00e2daka 4 bedstead--a kul\u00eera-p\u00e2daka chair--a bier-like \u00e2hakka-p\u00e2daka 5 bedstead--an \u00e2hakka-p\u00e2daka chair--had come into the possession of the Samgha.\nThey told this matter (in each case) to the Blessed One.\n'I allow you, O Bhikkhus, (each of these things).'\n4. Now at that time a rectangular chair 1--an arm-chair 2--a sofa 3--a sofa with arms to it 4--a state chair 5--a cushioned chair 6--a chair raised on a pedestal 7--a chair with many legs 8--a board (to recline on) 9--a cane-bottomed chair 10--a straw-bottomed chair--had come into the possession of the Samgha.\n5. Now at that time the Khabbaggiya Bhikkhus slept on lofty beds.\nPeople coming on a visit to the Vih\u00e2ra, when they saw them, murmured, &c., saying, 'Like those who still live in the pleasure of the world.'\n'You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukkata 1.'\nNow at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake 2.\n'I allow you, O Bhikkhus, supports to your bedsteads 3.'\nNow at that time the Khabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4.\n'You are not, O Bhikkhus, to use lofty supports to your bedsteads. Whosoever does so, shall be guilty of a dukkata. I allow you such supports up to eight inches in length.'\n6. Now at that time a quantity of string had come into the possession of the Samgha.\n'I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.'\nMuch string was taken up by (passing it round) the sides of the bedstead.\n'I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across 1.'\nA cloth had come into their possession.\n'I allow you, O Bhikkhus, to use it as a carpet 2.'\nA mattress stuffed with cotton 3 had come into their possession.\n'I allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows 4 if it be of any of these three kinds--cotton produced on trees, cotton produced on creepers, cotton produced from Potaki-grass.'\nNow at that time the Khabbaggiya Bhikkhus made use of pillows half the size of a man's body.\nPeople who came on a visit to the Vih\u00e2ras murmured, &c., on seeing this, saying, 'Like those who still enjoy the pleasures of the world.'\n'You are not, O Bhikkhus, to make use of pillows half the size of a man's body. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to have pillows the size of a man's head.'\n7. Now at that time there was a festival on a high place 1 at R\u00e2gagaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One.\n'I allow, O Bhikkhus, bolsters 2 of five kinds--those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.'\nNow at that time a bed coverlet had come into the possession of the Samgha.\n'I allow you, O Bhikkhus, to cover a bolster with it.'\nNow at that time the Bhikkhus folded up bed bolsters on to chairs 3, and chair bolsters on to bedsteads, and the bolsters came to pieces.\n'I allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them).'\nThey covered the bedsteads and chairs without putting a cloth beneath them 1, and the stuffing came out from below.\n'I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.'\nThey tore off the coverings 2, and took them away.\n'I allow you, O Bhikkhus, to bespatter (the coverings with dye) 3.'\nThey still took them away.\n'I allow you, O Bhikkhus, to use coverings coloured in patches 4.'\n'I allow you, O Bhikkhus, to colour the coverings in patches only the size of a man's hand 5.'\n160:3 Kav\u00e2ta. This is the special word for door. Dv\u00e2ra often roughly translated door, is not really 'door,' but 'door-' or 'gate-way,' with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also p. 161 different from 'door,' in that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the back) of a house, or one of the principal entrances to a walled town or village. See, for instance, P\u00e2kittiya XIX; Kullavagga VIII, 5, 1, VIII, 8, 1; G\u00e2taka I, 63, 114, 346, 361, II, 63, 140.\n161:1 On this and the following details, compare V, 14, 3, and the notes there.\n161:2 Thak\u00eeyanti: literally, 'covered, or stopped, up.' The same word is used at Kullavagga VIII, 1, 5, of closing up the lattices mentioned in the next section (VI, 2, 2).\n162:1 Uggh\u00e2tetv\u00e2, an expression used in VIII, 1, 1 of undoing the bolt (ghatik\u00e2) just referred to.\n162:2 Yantakam s\u00fbkikam, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-s\u00fbkikan ti ettha yam yam g\u00e2n\u00e2ti tam tam yantakam. Tassa vivara-s\u00fbkikam ku\u00f1kikam k\u00e2tum vattati.\n162:3 See the note at V, 14, 3.\n162:4 Vedik\u00e2-v\u00e2tap\u00e2nam n\u00e2ma ketiye vedik\u00e2-sadisam (B.). See our note on vedik\u00e2 above, V, 14, 2. These windows or lattices are mentioned in Kullavagga VIII, 1, 5; Mah\u00e2vagga I, 25, 18.\n162:5 G\u00e2la-v\u00e2tap\u00e2nam n\u00e2ma g\u00e2laka-baddham (B.). G\u00e2lam, literally 'net,' is given as a word for 'window' at Abhidh\u00e2nappadipik\u00e2, verse 216. The expression probably corresponds to our 'lattice,' and does not mean that an actual net was used. Compare the Anglo-Indian 'jalousie.'\n162:6 Sal\u00e2ka-v\u00e2tap\u00e2nam n\u00e2ma thambhaka-v\u00e2tap\u00e2nam (B.). Possibly this means with slips of wood arranged horizontally as in our venetian blinds.\n163:1 Vagguliyo. This habit of the bat and its harmlessness are referred to in Milinda Panha, p. 404. Compare the Sanskrit valgul\u00ee.\n163:2 Kakkalikan ti. Ettha kolaka-p\u00e2da-pu\u00f1khanam bandhitum anug\u00e2n\u00e2m\u00ee ti attho (B.). The word kakkali occurs below, VI, 19, probably in the sense here meant.\n163:3 V\u00e2tap\u00e2na-bhis\u00ee ti v\u00e2tap\u00e2na-pam\u00e2nena bhisim katv\u00e2 bandhitum anug\u00e2n\u00e2m\u00ee ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mah\u00e2vagga VIII, 13, 1, and the Old Commentary on P\u00e2kittiya XIV (where five kinds are named) with the Kankh\u00e2-vitaran\u00ee on the last passage quoted by Minayeff, p. 86.\n163:4 Midhim. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah: and they are commonly used as sleeping-places for the unmarried males p. 164 in the house. Waskaduwa Subh\u00fbti has this in his mind in the explanation he gives in English of vedik\u00e2 (Abhidh\u00e2na-ppad\u00eepik\u00e2, verse 222), though he applies it to the wrong word.\n164:1 Bidala-ma\u00f1kakam n\u00e2ma vetta-ma\u00f1kam, velu-vil\u00eev\u00e2hi v\u00e2 v\u00eetam (B.). The word occurs in the G\u00e2taka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala.\n164:2 Mas\u00e2rako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th P\u00e2kittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Mas\u00e2rako ti ma\u00f1ka-p\u00e2de vigghitv\u00e2 tattha ataniyo pavesetv\u00e2 kato--just the opposite therefore of \u00e2hakka-p\u00e2dako below. On atani, compare our note to the 87th P\u00e2kittiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th P\u00e2kittiyas.\n164:3 Buddhaghosa, loc. cit., says, Bundik\u00e2baddho ti atan\u00eehi ma\u00f1ka-p\u00e2de dams\u00e2petv\u00e2 palla\u1e45ka-samkhepema kato. The first word, bundika, may mean a small bolt.\n164:4 Kul\u00eera-p\u00e2dako ti assa-mend\u00e2d\u00eenam p\u00e2da-sadisehi p\u00e2dakehi kato: yo v\u00e2 pana koki va\u1e45ka-p\u00e2dako ayam kul\u00eera-p\u00e2dako (B. loc. cit.). A bedstead or chair with curved or carved legs, especially when carved to represent animals' feet. Kul\u00eera is a crab.\n164:5 \u00c2hakka-p\u00e2dako ti. Ayam pana \u00e2hakka-p\u00e2dako n\u00e2ma ma\u00f1ko a\u1e45ge vigghitv\u00e2 kato hot\u00eeti evam parato p\u00e2liyam yeva vutto. Tasm\u00e2 ataniyo vigghitv\u00e2 tattha p\u00e2da-sikham pavesetv\u00e2 upari \u00e2nim datv\u00e2 kata-ma\u00f1ko \u00e2hakka-p\u00e2dako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the 18th P\u00e2kittiya in which this word already occurs. Compare \u00e2hakka in the \u00c2y\u00e2ranga S\u00fbya II, 1, 1, 2, II, 1, 10, 6.\n165:1 \u00c2sandiko. Buddhaghosa says, \u00c2sandako (sic) ti katurassapitham vukkati. An \u00e2sandi (cushioned chair) is forbidden at Mah\u00e2vagga V, 10, 4.\n165:2 Ukkakam pi \u00e2sandikan ti vakanato ekato-bhagena d\u00eeghap\u00eetham eva hi attha\u1e45gula-p\u00e2dakam vattati (B.).\n165:3 Satta\u1e45go n\u00e2ma tisu dis\u00e2su apassayam katv\u00e2 ma\u00f1ko (B.). On apassayam, compare note 9.\n165:4 Ukkako pi satta\u1e45go. Compare note 2.\n165:5 Bhadda-p\u00eethan ti vetta-mayam p\u00eetham vukkati (B.). We follow B\u00f6htlingk-Roth sub voce bhadra-p\u00eetha.\n165:6 P\u00eethik\u00e2 ti pilotika-baddham p\u00eetham eva (B.). Childers says 'bench, stool.' Compare Sanskrit p\u00eethaka (in the addenda to the Petersburg Dictionary).\n165:7 Elaka-p\u00e2daka-p\u00eetham n\u00e2ma daru-pattik\u00e2ya upari p\u00e2de thapetv\u00e2 bhogana-phalakam viya kata-p\u00eetham vukkati (B.).\n165:8 \u00c2malaka-vantika-p\u00eetham n\u00e2ma \u00e2malak\u00e2k\u00e2rena yogitam bahu-p\u00e2da-p\u00eetham (B.). Compare t\u00e2lavanta at V, 22, 2, and t\u00e2la-vantaka at V, 29, 4.\n165:9 Phalakam. Compare apassena-phalakam at Mah\u00e2vagga I, 25, 12, and below, Kullavagga VI, 20, 2.\n165:10 Kokkham n\u00e2ma v\u00e2kamayam v\u00e2 us\u00eeramayam v\u00e2 mu\u00f1gamayam v\u00e2 babbagamayam v\u00e2 anto samvethetv\u00e2 baddham hoti, says the Old Commentary on the 14th P\u00e2kittiya. Buddhaghosa gives here the same explanation, omitting v\u00e2ka.\n166:1 Compare the 8th K\u00fbla S\u00eela (Rh. D.'s 'Buddhist Suttas,' p. 191).\n166:2 Compare Kullavagga V, 6.\n166:3 Ma\u00f1ka-patip\u00e2dakam mentioned in Mah\u00e2vagga I, 25, 16.\n166:4 Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn.\n167:1 Atthapadakam vetum. Buddhaghosa says nothing, either here or at Mah\u00e2vagga VIII, 21, where the word also occurs. Atthapada-tth\u00e2pana at G\u00e2taka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard.\n167:2 Or 'rug.' Kilimik\u00e2 ti n\u00e2ma parikammakat\u00e2ya bh\u00fbmiy\u00e2 khavi-samrakkhanatth\u00e2ya attharanam vukkati (B.). It is probably the same word as, or connected with, kimilik\u00e2, used by Buddhaghosa in note 5 on Mah\u00e2vagga VII, 1, 5, and explained by him (in Minayeff, p. 87, line 5) as t\u00e2la-pann\u00e2d\u00eehi kat\u00e2. Both words are possibly diminutives of kola, and it is not improbable that the reading should be kilimik\u00e2 in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7.\n167:3 T\u00fblika. This is undoubtedly what is meant to be forbidden in \u00a7 5 of the Magghima S\u00eela, although Grimblot, 'Sept Suttas Palis,' p. 9, reads kulikam. See Mah\u00e2vagga V, 10, 4.\n167:4 Compare IV, 4, 4, VIII, 1, 3, where such pillows are mentioned among the ordinary belongings of a Vih\u00e2ra. The present rule is repeated below in VI, 14.\n168:1 Giragga-samaggo. See our note above on V, 2, 6.\n168:2 Bhisi. See the note on this word at Mah\u00e2vagga VIII, 13, I.\n168:3 Buddhaghosa says here ma\u00f1ka-bhisim p\u00eethe samharant\u00ee ti ma\u00f1ka-p\u00eethe attharanti attharanatth\u00e2ya harant\u00ee ti yuggati (B.), On this use of samharati compare above, V, 11, 7.\n169:1 Ullokam akaritv\u00e2 hetth\u00e2 kilimikam adatv\u00e2 (B.). The word occurs again at Mah\u00e2vagga I, 25, 15 = Kullavagga VIII, 1, 3, where cobwebs are to be removed with a cloth (ullok\u00e2!).\n169:2 Khavim; but perhaps not necessarily of leather. See the commencement of this section.\n169:3 So that the coverings would be useless for other purposes. The P\u00e2li word is positum, which Buddhaghosa explains thus--hesitun ti (so the Berlin MS.) raganena v\u00e2 haliddh\u00e2ya v\u00e2 upari pusit\u00e2ni d\u00e2tum. The word is evidently connected not with the root push, but with the roots prish and prush, 'to be, spatter;' and is the same as phositun at Mah\u00e2vagga VI, 14, 5, which is probably the better reading of the two.\n169:4 Bhatti-kammam. The meaning is doubtful, because the reading is uncertain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-khaviy\u00e2 upari bhitti-kammam. The word is probably analogous in formation to our English 'patchwork,' though the 'patches' are not of pieces of different coloured stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at V, 9, 2.\n169:5 Again both reading and interpretation are open to question. Hattha-bhittin ti pa\u00f1ka\u1e45gula-bhittim is all that Buddhaghosa p. 170 says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase.","title":"SBE 20: Sixth Khandhaka: Chapter 2","type":"page"}