Vinaya (3): The Cullavagga
by T. W. Rhys Davids | 1881 | 137,074 words
The Cullavagga (part of the Vinaya collection) includes accounts of the First and Second Buddhist Councils as well as the establishment of the community of Buddhist nuns. The Cullavagga also elaborates on the etiquette and duties of Bhikkhus....
Cullavagga, Khandaka 5, Chapter 16
1. Now at that time the Bhikkhus in the bath-room put the robes down on the ground, and the robes became dirty. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on[1].'
When rain fell, it fell over the robes.
'I allow you, O Bhikkhus, to have a hall to the bath-room.'
The basement of the bath-room hall was too low [&c., as in 11. 6; 14. 2 as to basement, roof-facing, stairs, and balustrade, followed by the closing words of 11. 6 and 14. 2, down to the end].
2. Now at that time the Bhikkhus were afraid[2] to do service to one another, both when in the bath-room and in the water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, three kinds of coverings—the covering of the bath-room, the covering of the water, and the covering by clothes[3].'
Now at that time there was no water in the bath-room.
They told this matter to the Blessed One. I allow, O Bhikkhus, a well.'
The facing of the well fell in[4].
'I allow you, O Bhikkhus, to line the well with facings of three kinds[5]—brick facing, stone facing, and wooden facing.'
[Then follow the paragraphs as to the high basement, the facing of the roof, the stairs, and the balustrade, as in 11. 6; 14. 2; and above, § 1[6].]
Now at that time the Bhikkhus drew water with jungle-rope[7], or with their waistbands.
'I allow you, O Bhikkhus, the use of a string rope to draw water with.'
Their hands were hurt (by the rope).
'I allow you, O Bhikkhus, the use of a long pole balanced as a lever[8], of a bullock machine[9], or of a wheel and axle[10].' A number of pots were broken.
'I allow you, O Bhikkhus, water-vessels[11] of three kinds—brass pots, wooden pots, and skins[12].'
Now at that time the Bhikkhus, when drawing water in the open air, suffered from heat and cold.
'I allow you, O Bhikkhus, to build a shed over the well[13].'
Straw and plaster fell into the building over the well.
'I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within and without; and I allow the use of whitewash, blacking, red-colouring, wreath work, creeper work, cupboards, bamboos to hang robes on, and strings to hang robes on.'
The well was uncovered, and it was littered over with grass, and plaster, and dirt.
'I allow you, O Bhikkhus, a lid[14] to the well.'
Water-vessels were found wanting.
'I allow you, O Bhikkhus, the use of troughs[15] and basons.'
Footnotes and references:
[1]:
So also above, 11. 6 (at the end), and 14. 2 (at the end).
[2]:
On account of the rule laid down in chapter 15.
[3]:
This rule abrogates that laid down in chapter 15, so far as regards bathing and shampooing. Buddhaghosa says accordingly, Tisso paṭicchādayo ti. Ettha jantāghara-paṭicchādi ca udakapaṭicchādi ca parikammaṃ karontass’ eva vaṭṭati, sesesu abhivādanādisu na vaṭṭati. Vattha-paṭicchādi sabba-kammesu vaṭṭati.
[4]:
Kūlaṃ lujjati. (The reading is not without doubt.) Compare Palujjati. The same expression occurs below, V, 17, 2; and lujjati at Mahāvagga VIII, 21, 1.
[5]:
Cinituṃ tayo caye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, 11, 6.
[6]:
All this refers doubtless to the kind of shed or portico to be erected over the well. (See below.) One would expect that the formal licence for such a maṇḍapa would have been inserted here in due course as above, 11. 6, for the Kaṭhina-sālā.
[7]:
This is the usual Anglo-Indian term for the creepers so commonly used for such purposes. The Pāli word is vallikā, which occurs in a different sense at V, 2, I.
[8]:
Tulā. This is the ordinary and simple machine, so common in all countries where irrigation is carried on, for raising water from canals or from shallow wells. Buddhaghosa says here: Tulan ti paṇṇikānaṃ viya udaka abbhāhana-tulā. Paṇṇika is 'florist' (see Jātaka I, 411, II, 180). Abbhāhana must be wrong (see Sutta Nipāta III, 8, 8); possibly abbhāvāhana is the correct reading.
[9]:
The name of this machine is spelt differently in the MSS. (karakaṭaṅka the Sinhalese MS., and karakaḍaka the Burmese MSS.), and the reading is doubtful. Buddhaghosa says: Dakadakaṭako (sic! In the next note but two the same MS. reads kaṭadakaṭake) vuccati goṇe vā yojetvā hatthehi vā gahetvā dīgha-varattādīhi ākaḍḍhana-yantaṃ. We can only say negatively that the word can have nothing to do either with karkaṭaka, a hook in the form of a crab's claw; or with kara-kaṇṭaka, finger-nail.
[10]:
Cakkavaṭṭakaṃ, on which Buddhaghosa has the unintelligible note arahatta(!)-ghaṭi-yantaṃ.
[11]:
Vārake. The spelling of this word in Childers's Dictionary (varāko) is a misprint. Both the passages he quotes read vārako. Other water-vessels, besides these three, are allowed by the closing rule of this chapter.
[12]:
Camma-khaṇḍaṃ nāma tūlāya vā kaṭadakaṭake vā yojetabbaṃ camma-bhājanaṃ (B.). The rendering adopted by Childers from Turnour (Mahāvaṃsa, p. 3) is therefore incorrect.
[13]:
The following passage has already occurred above, V, 11, 6 and V, 14, 3.
[14]:
Apidhānaṃ. See Mahāvagga VI, 12, 2.
[15]:
Udaka-doṇiṃ. At Jātaka I, 450, such a doṇi is said to have been made out of the trunk of a tree. Compare the use of mattikā-doṇikaṃ at V, 14, 3.