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....
Go directly to: Footnotes.
Cullavagga, Khandaka 5, Chapter 14
1. Now at that time at 痴别蝉腻濒墨 a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body[1].
Now 闯墨惫补办补 碍辞尘腻谤补产丑补肠肠补 went to 痴别蝉腻濒墨 on prescribe, O Bhikkhus, the use of the cloister and of the bath-room.'
2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it level.'
The cloister had too low a basement, and was inundated with water[4].
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement.'
The facing of the basement fell in[5].
'I allow you, O Bhikkhus, the use of facing of three kinds鈥攂rick facing, stone facing, and wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds鈥攂rick stairs, stone stairs, and wooden stairs.'
As they were going up them, they fell off.
'I allow you, O Bhikkhus, the use of a balustrade.'
Now at that time the Bhikkhus, when walking up and down in the cloister, fell down.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to provide a railing[6] for the cloister.' Now at that time the Bhikkhus, when walking up and down in the open air, were distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall for the cloister[7],'
Straw and plaster fell (from the walls and roof) into the cloister-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.'
3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house.]
The bath house had no door.
'I allow you, O Bhikkhus, the use of a door, with door-posts and lintel[8], with hollows like a mortar (for the door to revolve in[9]), with projections to revolve in those hollows[10], with rings on the door for, the bolt to work along in[11], with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey's head[12]), with a pin[13] (to secure the bolt by), with a connecting bolt[14], with a key-hole[15], with a hole for the string with which the door can be closed, and with a string for that purpose[16].' The lower part of the wattle and daub wall[17] of the bath-room decayed (through damp).
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks[18]).'
The bath-room had no chimney[19].
'I allow you, O Bhikkhus, the use of a chimney.'
Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath).
'I allow you, O Bhikkhus, to make the fire-place at one side of a small bath-room, and in the middle of a large one[20].'
The fire in the bath-room scorched their faces.
'I allow you, O Bhikkhus, the use of clay to spread over your faces[21].'
They moistened the clay in their hands.
'I allow you, O Bhikkhus, the use of a trough to moisten the clay in[22].' The clay had a bad smell.
'I allow you, O Bhikkhus, to scent it.'
The fire in the bath-room scorched their bodies.
'I allow you, O Bhikkhus, to have water poured over you.'
They poured the water out of dishes and alms-bowls.
'I allow you, O Bhikkhus, a stand for the water, and saucers[23] to pour it from.'
A bath-room with a thatched roof did not produce perspiration.
'I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins[24]), and to plaster it within and without.'
The bath-room became swampy.
'I allow you, O Bhikkhus, to lay the floor with flooring of three kinds鈥攂rick flooring, stone flooring, and wooden flooring.'
It still became swampy.
'I allow you, O Bhikkhus, to wash the floor.'
The water settled on the floor.
'I allow you, O Bhikkhus, the use of a drain to carry off the water[25].'
Now at that time the Bhikkhus sat in the bath-room on the ground, and they had pins and needles in their limbs[26].
'I allow you, O Bhikkhus, the use of stools for the bath-room.'
Now at that time the bath-room had no enclosure.
'I allow you, O Bhikkhus, to enclose it with three kinds of enclosures鈥攂rick walls, and stone walls, and wooden fences.'
4. There was no antechamber[27] (in which the water could be kept).
'I allow you, O Bhikkhus, to have an antechamber.'
The basement of the antechamber was too low, and it was inundated with water [and so on, as in II. 6, and in the last section down to the end of the description of the door, followed by the closing words of II. 6 and of § 2 from 'straw and plaster fell, &c.,' down to 'cupboards[28]'].
5. The cell[29] became swampy.
'I allow you, O Bhikkhus, to spread gravel[30] over it.' They did not succeed in getting any[31].
'I allow you, O Bhikkhus, to flag it with stone.'
The water settled on the floor.
'I allow you, O Bhikkhus, to have a drain to it.'
Footnotes and references:
[1]:
Abhisannak膩y膩 ti semh膩di-dos鈥�-ussanna-k膩y膩 (B.). This word has already occurred at Mah膩vagga VI, 14, 7, where Buddhaghosa's explanation is much the same. See also Mah膩vagga VIII, 1, 30. some business or other. And on seeing the Bhikkhus very sick with superfluity of humors, he went up to where the Blessed One was; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One: 'The Bhikkhus, Lord are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord for the Bhikkhus the use of the cloister 1 and of the bath-room 2. Thus will the Bhikkhus become convalescent.'
[2]:
Ca峁卥ama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mah膩vagga V, 1, 14.
[3]:
Jant膩ghara. See our note above on Mah膩vagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit., of their leaving the bath), as they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhun墨s at Cullavagga X, 27, 4.
[4]:
All the following paragraphs are the same as above, V, 11, 6, where see our notes.
[5]:
As we have pointed out above, in our note on Mah膩vagga V, 1, 14, it is not probable that the Ka峁卥ama at first had a roof and stairs and balustrade. These were later improvements.
[6]:
Vedik膩. See Mah膩-sudassana Sutta I, 60, and Rh. D.'s note there ('Buddhist Suttas,' p. 262), and below, VI, 2, 2.
[7]:
Ca峁卥amana-s膩la, already referred to at Mah膩vagga III, 5.
[8]:
Pi峁弓ha-sa峁僩h膩峁璦峁�. See Childers under sa峁単h膩峁璦, and the Samanta P膩s膩dik膩 on the 19th P膩cittiya. Kav膩峁璦-pi峁弓ha occurs in Mah膩vagga I, 25, 15, and in the Samanta P膩s膩dik膩 on P膩cittiya 19 (compare upari-pi峁弓hiti at Cullavagga VIII, 1, 1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day. The whole of this paragraph recurs below, VI, 3, 7.
[9]:
Udukkhalika峁�. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows pre-pared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, 2, I.
[10]:
Uttara-p膩saka峁�. See the last note. P膩saka recurs also in the next but one. Compare aggala-p膩saga in Ay膩ra峁単a Sutta II, 1, 5, 2.
[11]:
Aggala-va峁弓i n膩ma dv膩ra-b膩h膩ye samappam膩峁噊 yeva aggalatthambho vuccati yattha t墨ni catt膩ri chidd膩ni katv膩 s奴ciyo denti (B.).
[12]:
Kapi-s墨saka峁� n膩ma dv膩ra-b膩ha峁� vijjhitva tattha pavesito aggala-p膩sako vuccati (B.). The word recurs in the Mah膩-parinibb膩na Sutta V, 32, where it is said of 膧nanda that he kapis墨saka峁� 膩lambitv膩 a峁弓h膩si, just as in the Mah膩-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dv膩ra-b膩ha峁� 膩lambitv膩 a峁弓h膩si. Buddhaghosa's commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the 'Buddhist Suttas.'
[13]:
S奴cik膩 ti tattha (that is, kapi-s墨sake) majjhe chidda峁� katv膩 pavesit膩 (B.). Apparently a pin to pass through the monkey's head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, I.
[14]:
Gha峁璱k膩 ti upari-yojit膩 (B.). At J膩taka I, 360 (compare Cullavagga IX, 1, 2), we are told of a man who dv膩r膩ni pidahanto sabba-dv膩resu s奴cigha峁璱k膩dayo datv膩 tala峁� (sic, query t膩la峁�) abhiruhitv膩 tattha pi dv膩ram pidahitv膩 nis墨di. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Cullavagga VIII, 1, I an instance is given of a man undoing the bolt (gha峁璱kam uggh膩峁璭tv膩) of an uninhabited vih膩ra, such as is referred to in VI, 2, I.
[15]:
T膩lacchidda峁�. See the end of VI, 2, 1, and Childers under the word t膩岣穙. Buddhaghosa says nothing. The word t膩la occurs in the last note.
[16]:
膧vi帽chana-cchiddam 膩vi帽chana-rajju峁�. These are said in VI, 2, 1 to be necessary because the door could not be put to, and doubtless have the meaning above assigned to them. 膧vi帽ci (or 膩vi帽ji?) at Sutta-vibha峁単a, Sa峁僩h膩disesa II, 4, 9, means he drew towards himself; and 膧vi帽can膩 (膩vi帽jan膩?), ibid. II, 2, 2, is used as an equivalent of 膩ka岣嶀笉han膩, which is much the same thing.
[17]:
Ku岣嶀笉a-p膩do. Compare Rh. D.'s note on Mah膩-parinibb膩na Sutta V, 41. The phrase recurs below of Vih膩ras at VI, 3, 4.
[18]:
Ma峁囜笉alika峁� k膩tun ti n墨ca-vatthuka峁� cinitu峁� (B.). Cin膩ti is the technical word for laying bricks one above another; the comment therefore means 'to line or face the lower part with bricks.' (Compare pokkharaniyo i峁弓hik膩hi cinitu峁� at Mah膩sudassana Sutta I, 58; Rh. D.'s 'Buddhist Suttas,' p. 262, 'to face the ponds with bricks or tiles;' and on facing a well below, V, 16, 2.)
[19]:
Dh奴ma-nettan ti dh奴ma-nikkhamana-chiddam (B.). The word is used of a surgical instrument at Mah膩vagga VI, 13, 2.
[20]:
A similar paragraph occurs below, VI, 3, 3, of Vih膩ras.
[21]:
Mukha-mattika峁�. See our note 4 on Mah膩vagga I, 25, 12.
[22]:
Mattik膩-do峁噄ka峁�. See the last words of V, 16, 2.
[23]:
Sar膩vaka峁�. See Mah膩vagga VI, 12, I, and J膩taka, vol. i, p. 8.
[24]:
Ogumphetv膩. See above, V, II, 6, and our note there.
[25]:
Udaka-niddhamana峁�. See J膩taka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddhamana-mukhena, niddhamana-dv膩rena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4.
[26]:
Gatt膩ni ka峁囜笉uvanti. Gatt膩ni is nominative, not accusative. Compare Mah膩vagga VI, 14, 5, where ka峁囜笉uvati is used in the neuter sense. ('The sore was irritable!)
[27]:
Ko峁弓hako. This word means a room without a window; and it is used either of 1. 'a room over a gateway,' or 2. 'a room used as a store-room.' (Compare Mah膩vagga III, 5, 6, 9; Cullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, I, 2; and J膩taka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35, 4, of the ko峁弓haka to a privy; and the two passages taker together show that an entrance room or passage, a porch or ante-chamber, is meant, in which the water was kept ready for use For that reason this particular kind of ko峁弓haka is elsewhere called, in both connections, udaka-ko峁弓haka (Mah膩vagga VI, 14, 3, of the bath-room--where see Buddhaghosa's note quoted in our 'Vinaya Texts,' vol. ii, p. 57--and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dv膩ra-ko峁弓hako; and it occurs again below, VIII, 8, 2, in the same sense.
[28]:
The last two items in § 2 are supplied for this case also in the next chapter but one.
[29]:
Parive峁嘺 is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4.
[30]:
Marumba. This word occurs-in a description of different kinds of earths in the Old Commentary on the 10th P膩cittiya (Sutta-vibha峁単a, P膩cittiya X, 2, I); and in a similar connection at D墨pava峁僺a XIX, 2. Also below, V, 35, 4, VI, 3, 8.
[31]:
Na pariy膩pu峁嘺nti. See the use of this phrase at Cullavagga V, 5, 2.