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1. Now at that time the water as they went along could not be drunk without breaking the rules 3, 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 1'.'
Still the little cloth was not sufficient for the purpose.
'I allow you, O Bhikkhus, the use of a regulation water-pot 2'
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 3. 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 4. Then that Bhikkhu, when he had arrived at the Ârâma, 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 Kullavagga 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 dukkata. 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 dukkata. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted 1 for the purpose of straining before drinking.'
3. Now the Blessed One, journeying straight on, arrived in due course at Vesâlî. And there at Vesâlî the Blessed One lodged in the Mahâvana, in the Kûtâgâra Hall.
Now at that time the Bhikkhus were engaged in building 2; and the strainer did not act 3.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a double strainer 1.'
The double strainer did not act.
'I allow, O Bhikkhus, the use of a filter 2.'
Now at that time the Bhikkhus were troubled 3 by mosquitoes.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of mosquito curtains 4.'
99:3 The rule, that is, against destroying the life of living things.
100:1 Katakkhu-parissâvanam nâma tîsu dandakesu vinandhitvâ katam (B.).
100:2 Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahâvamsa, p. 90, and below, VI, 21, 3.
100:3 So tasmim upanandhi. The Introductory Story in the Sutta-vibhaṅga on the 36th Pâkittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ganita-upanâho. See vol. iv, p. 359, of H.O.'s edition of the Vinaya Pitaka. The Introductory Story to the 31st Gâtaka is also based on a similar incident, and there the corresponding expression is vivâdam akamsu. (Fausböll's Gâtaka, vol. i, p. 198.)
100:4 In the Gâtaka 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.)
101:1 Adhitthâtabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time.
101:2 Navakammam karonti. On the use of this and allied idioms, see Gâtaka I, 92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhunî-vibhaṅga, Pârâgika I, 1; Indian Antiquary XI, 29; Senart's Kakkâyana, p. 189.
101:3 Na sammati, which is curious. For 'did not suffice,' the standing expression would be na ppahoti.
102:1 Danda-parissâvanam. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa says, Danda-parisâvanan ti (sic; only one s) raganakânam khâra-parisâvanam viya katusu pâdesu baddha-nisenikâya sâtakam bandhitvâ magghe dandake udakam âsiñkitabbam. Tam ubhohi kotthâsehi pûretvâ parisâvati. Compare danda-satthakam and danda-kathinam, above, V, 11, 1, 3.
102:2 Ottharakam nâma yam udake ottharitvâ ghatakena udakam ganhanti. Tam hi katusu dandakesu vettham bandhitvâ sabbe pariyante udakato moketvâ magghe ottharitvâ ghatena udakam ganhanti (B.).
102:3 Ubbâlhâ. See Mahâvagga III, 9, 1-4, and Gâtaka I, 300.
102:4 Makasa-kutikâ ti kîvara-kutikâ (B.). Literally, a 'mosquito hut,' the walls of which are to be of cloth.