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 29
1. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway[1] his waist-cloth fell down[2]. The people made an outcry, and that Bhikkhu was abashed.
On his return to the Ārāma, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One.
'You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a dukkaṭa. I allow, O Bhikkhus, a girdle[3].'
2. Now at that time the Chabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear special girdles[4]—those made of many strings plaited together[5], those made like the head of a water-snake[6], girdles with tambourines on them[7], girdles with beads on (or with ornaments hanging from them)[8]. Whosoever does so, shall be guilty of a dukkaṭa. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those . . . .[9]'
The borders of the girdles decayed through age.
'I allow, O Bhikkhus, an edging of brighter material[10] and strengthening at the ends[11].'
The end of the girdle where the knot was tied decayed through age[12].
'I allow, O Bhikkhus, a buckle[13].'
[A paragraph on the substances of which it may be made, as usual, see Mahāvagga VI, 12, 3; Cullavagga V, 5, 2, &c., adding at the end 'and made of string.']
3. Now at the time the venerable Ānanda went into the village for alms with light garments on[14] and his garments were blown up by a whirlwind.
The venerable Ānanda, on returning to the Ārāma, told this matter to the Bhikkhus; and the Bhikkhus told this matter to the Blessed One.
'I allow, O Bhikkhus, a block[15] (to be used as a weight) or a chain[16].'
[Similar paragraph to that just above as to the substances of which the block may be made.]
Now at that time the Bhikkhus fastened the block or the chain immediately on to their robes; and the robes gave way.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a piece of phalaka cloth[17]to attach the block or the chain to.'
They fastened the phalaka cloth for the block or the chain on to the edge of the robe; and the corner came open[18]. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.'
4. Now at that time the Chabbaggiya Bhikkhus wore (&c., as usual, ending with)
'You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks[19], nor arranged like fishing-nets[20], nor arranged with four corners showing[21], nor arranged like flower-stands[22], nor arranged like rows of jewelry[23]. Whosoever does so, shall be guilty of a dukkaṭa.
[Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your upper[24]
garments as the laymen do. Whosoever does so, shall be guilty of a dukkaṭa.'
5. [Similar paragraph, ending]
'You are not, O Bhikkhus, to wear your under garments[25] as the king's porters do[25]. Whosoever does so, shall be guilty of a dukkaṭa.'
Footnotes and references:
[1]:
Rathiyāya. The Old Commentary on the Bhikkhunī., vibhaṅga, Pācittiya XIV, says, Rathiyā ti racchā. The word recurs, ibid., Pācittiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rathikā, see Cullavagga X, 12.
[2]:
Pabhassittha. Compare Sutta-vibhaṅga, Pācittiya LXXXIII, 1, 2. It is from the root bhrams, not bhās.
[3]:
The use of this has already been enjoined at Mahāvagga I, 25, 9, 10. It was to be tied on round the waist, over the waist-cloth, to keep it in its place.
[4]:
It is curious that kaṭi-suttakaṃ, a kind of girdle which would seem properly to belong here, has been included in a former list of forbidden articles at V, 2, I.
[5]:
Kalābukaṃ. See Buddhaghosa's note at p. 3'9 of the text, and compare Böhtlingk-Roth under kalāpa, kalāpaka.
[6]:
Deḍḍubhakaṃ nāma udaka-sappi-sīsa-sadisaṃ (B.). Deḍḍubha corresponds to the later Sanskrit duṇḍubha, an older form of which is dundubha.
[7]:
Muraja, literally, 'tambourines;' but see Buddhaghosa's note, loc. cit.
[8]:
Maddavīnaṃ nāma pāmaṅga-saṇṭhānaṃ (B.). On pāmaṅga, see our note at Cullavagga V, 2, I.
[9]:
Sūkarantakaṃ. See Buddhaghosa's note at p. 319 of the text. We do not venture to translate the term.
[10]:
Sobhaṇam nāma veṭṭhetvā mukha-vaṭṭi-sibhanaṃ (B.). In the Majjhima Sīla, § 3, sobhaṇakam or sobh.ana-karaṇam (so Rh. D.'s MS.) is a kind of game or show.
[11]:
Guṇakaṃ nāma mudika(?muddhika)-sanṭhānena sibbanaṃ (B.). Clough, under guṇa, gives inter alia, 1. fastening; 2. a plant of the fibres of which bow-strings are made; 3. bow-string.
[12]:
Pavananto ti pāsanto (B.).
[13]:
Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing. The word occurs also, and apparently in the same sense, in the Old Commentary on the 86th Pācittiya.
[14]:
Saṃghāṭiyo in the plural must mean garments and not waist-cloths only. See the parallel passage in the Bhikkhunī-vibhaṅga, Pācittiya XCVI.
[15]:
Gaṇṭhikaṃ. The use of this article is referred to in VIII, 4, 3, and at Dhammapada, p. 372. That gaṇṭhi means a block, usually of mood, is clear from the use of dhamma-gaṇṭhikaṃ at Jātaka I, 150 (spelt gaṇḍika however at II, 124), compared with gaṇṭhi (block of sandal-wood) above, V, 8, I. The word occurs also in the Old Commentary on the 86th Pācittiya.
[16]:
Pāsakaṃ, which does not correspond to Sanskrit prāsaka here, but to pāśaka = pāśa (Böhtlingk-Roth. give inter alia, 'Sahl oder Leiste am Anfange eines Gewebes'). Compare pāsanta in Buddhaghosa on macchavāḷakaṃ in the next section.
[17]:
See our note on this word at Mahāvagga VIII, 28, 2.
[18]:
That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening.
[19]:
Hatthi-soṇḍakaṃ nāma nābhi-mūlato hatthi-soṇḍa-sanṭhānaṃ olambakaṃ katvā nivatthaṃ, koḷika-itthīnaṃ nivāsanaṃ viya (B.).
[20]:
Maccha-vāḷakaṃ nāma ekato dasantaṃ ekato pāsantam olambitvā nivatthaṃ (B.).
[21]:
Catu-kaṇṇakaṃ upari dve heṭṭhato dve evaṃ cattāro kaṇṇe dassetvā nivatthaṃ (B.).
[22]:
Tāla-vaṇṭakaṃ nāma tālavaṇṭ’-ākārena sāṭakaṃ olambitvā nivāsanaṃ (B.). See our note on tālavaṇṭa above, V, 22, 2, and on āmaḷaka-vaṇṭika-pīṭhaṃ below, VI, 2, 4.
[23]:
Sata-vallikaṃ nāma dīgha-sātakaṃ aneka-kkhattuṃ obhaiñjitvā ovaṭṭikaṃ karontena nivatthaṃ vā, padakkhiṇa-passesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya eko vā dve vā valiyo paññāyanti, vaṭṭati (B.). Compare vallikā and ovaṭṭikaṃ at V, 2, I. Buddhaghosa's second explanation would be possible if the reading were sata-valikaṃ, and is probably only a pis aller, due to the difficulty of the first, which we have adopted doubtfully.
[24]:
Pārupati as opposed to nivāseti above. Compare Dhammapada, pp. 154, 376; Jātaka, vol. i, p. 57, line 16.
[25]:
Saṃvelliyaṃ nivāsetabbaṃ See Buddhaghosa's note at p. 319 of the text.