1. Now at that time the Blessed One was staying at Sâvatthi, in Anâtha Pindika's Ârâma. Now at that time incoming Bhikkhus entered the Ârâma with their sandals on 1, or with sunshades held up over them 2, or with their heads muffled up 3, or with their upper robe carried in a bundle on their heads 4; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep. And a certain incoming Bhikkhu undid the bolt 5 of an unoccupied room (Vihâra), and opened the door 6, and so entered by force; and a snake fell
The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saying, 'How can incoming Bhikkhus enter the Ârâma . . . .? (&c., as before, down to) . . . . where they should sleep 3.' They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he addressed the Bhikkhus, and said, 'Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave. 2. 'An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Ârâma, ought to take off his sandals, turn them upside down 4, beat them (to get the dust) off, take them (up again) in his
'When he enters the Ârâma he ought to notice where the resident Bhikkhus are gone to; and whithersoever they are gone--whether to the service hall, or to the portico (mandapa), or to the foot of a tree--thither he ought to go, and laying his bowl on one side, and his robe on one side, he ought to take a suitable seat, and sit down. 'He ought to ask as to the drinking-water, and the water for washing 2, which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other; he ought not to pour the water over them and wash them with one and the same hand. 'He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth: and then he ought to wash the cloths, and lay them on one side 3.
4'He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Samgha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it. 3. 'If the Vihâra be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within. 'If that Vihâra is covered with dust 5, or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them 6,--then if
'If the Vihâra is covered with cobwebs, they should first be removed with a cloth 6. The casements should be dusted, especially in the corners and joints. 'If the wall which had been plastered and red-washed, or the floor which had been laid (with earth) and black-washed 7, has become dirty in the corners 8, they should be wiped down with a
2 'If the winds, bearing dust with them 3, blow from the East, West, North, or South, the window spaces 4 on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by
'This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.'
272:1 That this was a sign of disrespect is clear from Mahâvagga V. 12, and the 61st and 62nd Sekhiyas. 272:2 See our discussion of the sunshade question in the note on Kullavagga V, 23, 2. 272:3 Ogunthitâ. See the 23rd and the 67th Sekhiyas. 272:4 Sîse katvâ. Compare VIII, 6, 3. 272:5 Ghatikâ. This word is discussed at Kullavagga V, 14, 3. 272:6 Such an act has been already guarded against by the rule laid down at the end of Kullavagga V, 9. 5, where the same expression is made use of. 273:1 Upari-pitthito. On pittha (which we should possibly read here), as the lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs immediately below, VIII, I, 3. 273:2 Vissaram akâsi. As Childers, sub voce, expresses doubt as to the meaning of this word, it may be well to note that this phrase occurs above, Kullavagga V, 10, 2 and VI, 3, 4, and also in the Bhikkhunî-vibhaṅga, Pâkittiya LX, and always in the sense here given. The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful as used in a peculiar connection at Bhikkhunî-vibhaṅga, Pârâgika I, 1, and Samghâdisesa III, 3, were it not clear from ibid., Pâkittiya LXXXVI, that it means simply 'there will be an outcry against me.' 273:3 The form of this speech bears very clear testimony to the artificial way in which these introductory stories are put together, for the speech does not arise out of the story. Similar instances are not infrequent. See VIII, 5, I. 273:4 Nîkam katvâ. So also at VIII, 6, 2. The word is used below and at Mahâvagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a bowl when it is being washed. 274:1 See the note below on VIII, 8, 2. 274:2 On these expressions, compare the note above on Kullavagga IV, 4, 4 (at the end), and Kullavagga VIII, 2, 5 = Mahâvagga I, 25, 19. 274:3 These cloths (kolakam) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahâvagga VIII, 18, and Kullavagga VI, 19, respectively. The word is used for 'duster' below, VIII, 2, 3, and for 'tinder' at Milinda Pañha, p. 53. 275:1 See the rules as to the division of lodging-places according to the number of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3. 275:2 Gokaro agokaro. There were some places or families to which the Bhikkhus of a particular residence were not allowed to resort for alms. See the rule as to 'turning down the bowl' with respect to a person at Kullavagga V, 20. 275:3 Sekha-sammatâni kulâni. See the note on the 3rd Pâtidesaniya. 275:4 All the following expressions have occurred together at Kullavagga IV, 4, 4, where an example is given of the course of proceeding here laid down. And they are repeated below, VIII, 2, 2. 275:5 Uklâpo. Compare Kullavagga VI, 3, 9, and below, § 5. 275:6 This was the way in which a Bhikkhu, on going away from it 276:2 Patipâdakâ. Doubtless the same as forms part of the âhakka-mañka mentioned in the 18th Pâkittiya and above, VI, 2, 5. 276:3 Bhisi. See the note on Mahâvagga VIII, 13. 276:4 Apassena-phalakam. See the note on Kullavagga VI, 20, 2. 276:5 All the expressions in this sentence and the next are the same as those used in a similar connection at Mahâvagga I, 25, 15. 276:6 Ullokâ. See the note at Kullavagga VI, 2, 7, according to which our rendering at Mahâvagga I, 25, 15 should be corrected. 276:7 On this mode of preparing walls and floors, see the notes above on Kullavagga VI, 20. 276:8 Kannakitâ. See our note above on Kullavagga V, II, 3. 277:2 Sammaggati is to sweep (not to scrub), as is apparent from Mahâvagga VI, 34, I. 277:3 Ûhaññi. So also at Mahâvagga I, 25, 15. At Mahâvagga I, 49, 4, we should have rendered 'defiled their beds' instead of 'threw their bedding about,' correcting uhananti of the text there into ûhadanti. Ûhan (originally 'to throw up,' 'raise,' &c.) seems, like samûhan, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, ûhan evidently came to be used for, or confounded in the MS. with, ûhad, 'to defile (with excrement).' So the phrase 'ûhananti pi ummihanti pi' (at Mahâvagga I, 49, 4) exactly corresponds in meaning to 'omuttenti pi ûhadayanti pi' in Dhammapada, p. 283. There are other passages showing the same confusion. (1) The gerund, ûhakka, which occurs in Gâtaka II, p. 71 ('idâni kho (ahan) tam ûhakka'), is explained by the commentator to mean 'vakkan te sîse katva.' (2) ûhanti, in Gâtaka II, p. 73 ('aggihuttañ ka ûhanti, tena bhinnâ kamandalûti'), must mean the same and be = ûhadeti. For the monkey here referred to is said to have been guilty of the following dirty trick:--'kundikâ bhindati, aggisâlâya vakkam karoti.' (3) mutteti ohaneti at Kariyâ Pitaka II, 5, 4, represents ukkâra-pasâvam katvâ at Gâtaka II, 385. In the first of these passages uhakka may well be a copyist's blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to whom we owe the comparison of these passages and the suggested emendation of Mahâvagga I, 49, 4, is rather of opinion that the words were confounded by the writers. For it is not an uncommon thing to find two words, not very remote in form or meaning, confounded together. It is well known that the English word livelihood properly and originally meant 'liveliness,' and has only afterwards replaced the earlier livelode, to which the sense of livelihood properly belongs. And something of this kind 278:2 Yathâbhâgam. The use of this word here constitutes the only variation between our passage and that in the Mahâvagga I, 25 = below, VIII, 7, 2, where it is replaced by yathâtthâne or yathâpaññattam. 278:3 This passage throws a welcome light on the meaning of mañka and pîtha: for as they were to be beaten to get the dust out, it is clear that they were upholstered. The mañka, or bed, must have been a wooden framework, stuffed (probably with cotton), covered at the top with cotton cloth, and made underneath and at the sides of wood. It had no legs fixed to it, but was supported on movable tressels--the patipâdakâ. When using it, the sleeper covered it with a mat, or a cotton sheet, and had over him a coverlet of some kind; and these articles, which he would also use if he slept on the ground, constituted, together with the bolster and pillows, the senâsanam or bedding,--that is, in the more special and limited use of that term (as, for instance, above, § 3, and perhaps below, 7, 1). In its larger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyyâyo (so, for instance, in VI, 11 and 12, and below, VIII, 2, I; 6, 2 and perhaps VIII, 7, 1; whereas the latter term is used in the same connection at VI, 6, 279:2 The following paragraph is the same as Mahâvagga I, 25,18. 279:3 Saragâ vâtâ. These are the well-known hot winds (like the sand-bearing simoom that blows from North Africa over Italy), against which modern residents endeavour to protect themselves by the use of 'tats.' 279:4 There were, of course, no windows in our modern sense, but only spaces left in the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2. 280:1 The following paragraph is the same as Mahâvagga I, 25, 19, and part of it is repeated below, VIII, 10, 3. 280:2 Âkamana-kumbhi. This formed part of the sanitary apparatus for use in the privy. See above, Mahâvagga V, 8, 3, and below, Kullavagga VIII, 9 and 10.REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER.
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Footnotes
