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1. Now at that time the water as they went along could not be drunk without breaking the rules^[1], as they had no strainers.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a strainer.' The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party).

'I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle^[2]'.'

Still the little cloth was not sufficient for the purpose.

'I allow you, O Bhikkhus, the use of a regulation water-pot^[3]'

2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, 'Do not, my friend, do such a thing. It is not becoming.' The first one bore a grudge against him^[4]. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, 'Give me, friend, your strainer. I am going to drink some water.' The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst^[5]. Then that Bhikkhu, when he had arrived at the 膧谤腻尘补, told this matter to the Bhikkhus.

'What then, Sir? when asked for your strainer, would you not lend it?'

'It is even so, Sirs.'

Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, 'How can a Bhikkhu, when asked for his strainer, refuse to lend it?' And they told this matter to the Blessed One.

Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Cullavagga I, 1, 2, down to) addressed the Bhikkhus, and said:

'A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a 诲耻办办补峁璦. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a 诲耻办办补峁璦. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted^[6] for the purpose of straining before drinking.'

3. Now the Blessed One, journeying straight on, arrived in due course at 痴别蝉腻濒墨. And there at 痴别蝉腻濒墨 the Blessed One lodged in the 惭补丑腻惫补苍补, in the 碍奴峁�膩g腻谤补 Hall.

Now at that time the Bhikkhus were engaged in building^[7]; and the strainer did not act^[8]. They told this matter to the Blessed One.

'I allow, O Bhikkhus, the use of a double strainer^[9].'

The double strainer did not act.

'I allow, O Bhikkhus, the use of a filter^[10].'

Now at that time the Bhikkhus were troubled^[11] by mosquitoes.

They told this matter to the Blessed One.

'I allow, O Bhikkhus, the use of mosquito curtains^[12].'

Footnotes and references:

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[1]:

The rule, that is, against destroying the life of living things.

[2]:

Ka峁璦cchu-pariss膩vana峁� n膩ma t墨su da峁囜笉akesu vinandhitv膩 kata峁� (B.).

[3]:

Dhamma-karaka峁�. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mah膩va峁僺a, p. 90, and below, VI, 21, 3.

[4]:

So tasmi峁� upanandhi. The Introductory Story in the Sutta-vibha峁単a on the 36th P膩cittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by janita-upan膩ho. See vol. iv, p. 359, of H.O.'s edition of the Vinaya Pi峁璦ka. The Introductory Story to the 31st J膩taka is also based on a similar incident, and there the corresponding expression is viv膩da峁� aka峁僺u. (Fausböll's J膩taka, vol. i, p. 198.)

[5]:

In the J膩taka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.'s 'Buddhist Birth Stories,' vol. i, p. 278.)

[6]:

Adhi峁�峁環膩tabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time.

[7]:

Navakamma峁� karonti. On the use of this and allied idioms, see J膩taka I, 92, line 22; Cullavagga I, 18, 1, VI, 5, 2; Bhikkhun墨-vibha峁単a, P膩r膩jika I, 1; Indian Antiquary XI, 29; Senart's Kacc膩yana, p. 189.

[8]:

Na sammati, which is curious. For 'did not suffice,' the standing expression would be na ppahoti.

[9]:

Da峁囜笉a-pariss膩vana峁�. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (da峁囜笉aka). Buddhaghosa says, Da峁囜笉a-paris膩vanan ti (sic; only one s) rajanak膩na峁� kh膩ra-paris膩vana峁� viya catusu p膩desu baddha-nise峁噄k膩ya s膩峁璦ka峁� bandhitv膩 majjhe da峁囜笉ake udaka峁� 膩si帽citabba峁�. Tam ubhohi ko峁�峁環膩sehi p奴retv膩 paris膩vati. Compare da峁囜笉a-satthaka峁� and da峁囜笉a-kathina峁�, above, V, 11, 1, 3.

[10]:

Ottharaka峁� n膩ma ya峁� udake ottharitv膩 gha峁璦kena udaka峁� ga峁噃anti. Ta峁� hi catusu da峁囜笉akesu vettha峁� bandhitv膩 sabbe pariyante udakato mocetv膩 majjhe ottharitv膩 gha峁璭na udaka峁� ga峁噃anti (B.).

[11]:

Ubb膩岣穐膩. See Mah膩vagga III, 9, 1-4, and J膩taka I, 300.

[12]:

Makasa-ku峁璱k膩 ti c墨vara-ku峁璱k膩 (B.). Literally, a 'mosquito hut,' the walls of which are to be of cloth.