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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 This is the 79th PAdittiya. The whole paragraph is repeated several times below in this chapter. 48 KULLAVAGGA. TV, 14, 18. are the senior, and the incoming Bhikkhus are junior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus : “Pray, Sirs, rest a moment apart until we take counsel together!” If, on the other hand, the Bhikkhus dwelling in that residence are junior, and the incoming Bhikkhus are senior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus: “Then remain here, Sirs,a moment until we take counsel together.” Then if, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall not be able to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master,” then that dispute is not to be entrusted to them. If, on the other hand, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall be able to settle this legal question in accordance with the Dhamma, and in accordance with the Vinaya, and in accordance with the teaching of the Master,” then, O Bhikkhus, the Bhikkhus dwelling in that residence are to address the incoming Bhikkhus thus’: “If you, Sirs, let us know about this legal question, how it arose, and how it was carried on, and if you agree that in the manner in which we may settle the legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, in that manner it shall be settled, then we will thus accept the legal question at your hands. But if not (&c., the whole being repeated), then we will not accept it.” When they have thus, O Bhikkhus, brought IV, 14,19. THE SETTLEMENT OF DISPUTES. 49 it about that the proper way of putting the legal question (the point at issue) has been settled, the Bhikkhus dwelling in that residence should undertake that legal question. And then the Bhikkhus dwelling in that residence should be addressed, O Bhikkhus, by the incoming Bhikkhus thus: “We inform you, Sirs, how this legal question arose and how it was carried on. If you, Sirs, are able in such and such a time’ to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then will we entrust this legal question to you. But if you, Sirs, should not be able to do so, then will we ourselves retain the custody of the case.” Thus, O Bhikkhus, is that legal question to be entrusted by the incoming Bhikkhus to the Bhikkhus dwelling in that residence, causing them duly to accept it. If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of 9 16, down to the end.)
2If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of 9 16, down to the end.) 19. ‘If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, pointless speeches are brought forth, and the sense of any single utterance is not clear?, I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission) *. 1 Ettakena v4 antarena, on which Buddhaghosa has nothing. On v4 = eva, see Bohtlingk-Roth s.v. va, No. 4. 3 These words recur at XII, 2, 7, where an instance occurs of the mode of proceeding here laid down. 5 Ubbahik4ya. Childers has quite misunderstood both the meaning and the derivation of this term. It must be derived [20] E 50 KULLAVAGGA. IV, 14, 19. ‘A Bhikkhu to be chosen on such a jury must be possessed of ten qualities—he must be virtuous— he must be living enclosed by the restraint of the rules of the Patimokkha—he must be upright in life, trained according to the precepts, taking them upon himself with a sense of the danger in the least offence '—he must be versed in the tradition, a custodian of the tradition, a storehouse of the tradition—whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, set forth the higher life, both in its spirit and in its letter, in all its purity and in all its perfectness?, in such truths must he be well versed, of such must he be full, they must be laid up in his words °, and dwelt on in his heart, being penetrated throughout through right insight*—both the Patimokkhas must have from ud+vah; and means simply ‘reference ’—the turning over of a difficult or intricate case from the general Samgha to a special committee, as was done at Vesili (below, XII, 2, 7). 1 With this passage (so far) compare the Akankheyya Sutta, § 2 (translated in Rh. D.’s ‘Buddhist Suttas,’ p. 210), where the wording is somewhat different. See, however, the various readings here. 2 We prefer to translate, in accordance with IX, 5, 1 below, sAttham savyaiganam as given in the corrections to the text on p. 303; thus making the phrase ‘in the spirit and in the letter’ refer to the brahma-ariyam, and not to the dhamm4. But it should be pointed out that the parallel passage in the stock description of a Buddha (for instance in Tevigga Sutta I, 46, translated in Rh. D.’s ‘ Buddhist Suttas,’ p. 187) would support the reading given here in the text, referring the phrase in question to the dhammé4, and not to the brahma-ariyam. 5 See the various readings, and compare Sig4lovdda Sutta, p. 301; Gataka II, 247, 293; Mahavagga VI, 25, 1. ‘ Though di/¢hi is usually found in its bad sense of ‘delusion’ (it never means ‘heresy,’ as Childers renders it), it is also used, especially in older texts, in the good sense of ‘insight.’ Compare the ‘ Book of the Great Decease,’ I, 11. IV, 14,20. THE SETTLEMENT OF DISPUTES. 51
3‘ Though di/¢hi is usually found in its bad sense of ‘delusion’ (it never means ‘heresy,’ as Childers renders it), it is also used, especially in older texts, in the good sense of ‘insight.’ Compare the ‘ Book of the Great Decease,’ I, 11. IV, 14,20. THE SETTLEMENT OF DISPUTES. 51 been completely handed down to him in their full extent, he must have well divided them, well established them, well investigated them, both sutta by sutta and in every detail'—further he must be an expert in the Vinaya, irrefutable therein ?—he must be competent to point out (the right course) to both friends and foes, to get them to understand a thing, get them to see it and recognise it*, able to pacify them—he must be clever (in judging) both as to the origin and as to the settlement of disputes—he must understand legal questions, the origin thereof, the close thereof, and the way that leads to the close thereof. ‘I enjoin upon you, O Bhikkhus, to appoint on the jury a Bhikkhu possessed of these ten qualities ‘. 20. ‘And thus, O Bhikkhus, is he to be appointed. First, the Bhikkhu should be asked (whether he be willing to undertake the office). Then some discreet and able Bhikkhu should address the Samgha thus: ‘“ May the venerable Samgha hear me. Whilst this case was being enquired into pointless speeches were brought forth amongst us, and the sense of no single utterance was clear. If the time seems meet ? Perhaps this may mean ‘both as to the Suttas themselves and as to the Old Commentary upon them’—suttato anuvyafganaso. See ‘Vinaya Texts,’ vol. i, p. xviii, and note 2, p. xxix. ? Vinaye &keko hoti asamhtro. Compare on the use of these words, Gataka I, 290; II, 161; Sutta Nipata V, 18, 26. 3 On all these terms, which have occurred above at IV, 2, 1, see the commentary as there quoted in the notes. * It is of course to be understood that the committee or jury does not consist of only one such Bhikkhu. In the instance already referred to as occurring in XII, 2, 7, four are chosen from each side. E2 52 KULLAVAGGA. IV, 14, 21 to the venerable Samgha, let it appoint Bhikkhus of such and such a name, and of such and such a name on acommittee. This is the motion. ‘“Let the venerable Samgha hear me. Whilst (&c.,. . . down to) no single utterance was clear. The Samgha appoints Bhikkhus of such and such names on a committee to settle this case. Whosoever of the venerable ones approves of the appointment of such and such Bhikkhus on the committee for the settlement of this case, let him be silent. Whosoever approves not thereof, let him speak, ‘“ Such and such a Bhikkhu is appointed by the Samgha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand.”
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 This is the 79th PAdittiya. The whole paragraph is repeated several times below in this chapter. 48 KULLAVAGGA. TV, 14, 18. are the senior, and the incoming Bhikkhus are junior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus : “Pray, Sirs, rest a moment apart until we take counsel together!” If, on the other hand, the Bhikkhus dwelling in that residence are junior, and the incoming Bhikkhus are senior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus: “Then remain here, Sirs,a moment until we take counsel together.” Then if, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall not be able to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master,” then that dispute is not to be entrusted to them. If, on the other hand, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: “We shall be able to settle this legal question in accordance with the Dhamma, and in accordance with the Vinaya, and in accordance with the teaching of the Master,” then, O Bhikkhus, the Bhikkhus dwelling in that residence are to address the incoming Bhikkhus thus’: “If you, Sirs, let us know about this legal question, how it arose, and how it was carried on, and if you agree that in the manner in which we may settle the legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, in that manner it shall be settled, then we will thus accept the legal question at your hands. But if not (&c., the whole being repeated), then we will not accept it.” When they have thus, O Bhikkhus, brought IV, 14,19. THE SETTLEMENT OF DISPUTES. 49 it about that the proper way of putting the legal question (the point at issue) has been settled, the Bhikkhus dwelling in that residence should undertake that legal question. And then the Bhikkhus dwelling in that residence should be addressed, O Bhikkhus, by the incoming Bhikkhus thus: “We inform you, Sirs, how this legal question arose and how it was carried on. If you, Sirs, are able in such and such a time’ to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then will we entrust this legal question to you. But if you, Sirs, should not be able to do so, then will we ourselves retain the custody of the case.” Thus, O Bhikkhus, is that legal question to be entrusted by the incoming Bhikkhus to the Bhikkhus dwelling in that residence, causing them duly to accept it. If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of 9 16, down to the end.)
2If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of 9 16, down to the end.) 19. ‘If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, pointless speeches are brought forth, and the sense of any single utterance is not clear?, I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission) *. 1 Ettakena v4 antarena, on which Buddhaghosa has nothing. On v4 = eva, see Bohtlingk-Roth s.v. va, No. 4. 3 These words recur at XII, 2, 7, where an instance occurs of the mode of proceeding here laid down. 5 Ubbahik4ya. Childers has quite misunderstood both the meaning and the derivation of this term. It must be derived [20] E 50 KULLAVAGGA. IV, 14, 19. ‘A Bhikkhu to be chosen on such a jury must be possessed of ten qualities—he must be virtuous— he must be living enclosed by the restraint of the rules of the Patimokkha—he must be upright in life, trained according to the precepts, taking them upon himself with a sense of the danger in the least offence '—he must be versed in the tradition, a custodian of the tradition, a storehouse of the tradition—whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, set forth the higher life, both in its spirit and in its letter, in all its purity and in all its perfectness?, in such truths must he be well versed, of such must he be full, they must be laid up in his words °, and dwelt on in his heart, being penetrated throughout through right insight*—both the Patimokkhas must have from ud+vah; and means simply ‘reference ’—the turning over of a difficult or intricate case from the general Samgha to a special committee, as was done at Vesili (below, XII, 2, 7). 1 With this passage (so far) compare the Akankheyya Sutta, § 2 (translated in Rh. D.’s ‘Buddhist Suttas,’ p. 210), where the wording is somewhat different. See, however, the various readings here. 2 We prefer to translate, in accordance with IX, 5, 1 below, sAttham savyaiganam as given in the corrections to the text on p. 303; thus making the phrase ‘in the spirit and in the letter’ refer to the brahma-ariyam, and not to the dhamm4. But it should be pointed out that the parallel passage in the stock description of a Buddha (for instance in Tevigga Sutta I, 46, translated in Rh. D.’s ‘ Buddhist Suttas,’ p. 187) would support the reading given here in the text, referring the phrase in question to the dhammé4, and not to the brahma-ariyam. 5 See the various readings, and compare Sig4lovdda Sutta, p. 301; Gataka II, 247, 293; Mahavagga VI, 25, 1. ‘ Though di/¢hi is usually found in its bad sense of ‘delusion’ (it never means ‘heresy,’ as Childers renders it), it is also used, especially in older texts, in the good sense of ‘insight.’ Compare the ‘ Book of the Great Decease,’ I, 11. IV, 14,20. THE SETTLEMENT OF DISPUTES. 51
3‘ Though di/¢hi is usually found in its bad sense of ‘delusion’ (it never means ‘heresy,’ as Childers renders it), it is also used, especially in older texts, in the good sense of ‘insight.’ Compare the ‘ Book of the Great Decease,’ I, 11. IV, 14,20. THE SETTLEMENT OF DISPUTES. 51 been completely handed down to him in their full extent, he must have well divided them, well established them, well investigated them, both sutta by sutta and in every detail'—further he must be an expert in the Vinaya, irrefutable therein ?—he must be competent to point out (the right course) to both friends and foes, to get them to understand a thing, get them to see it and recognise it*, able to pacify them—he must be clever (in judging) both as to the origin and as to the settlement of disputes—he must understand legal questions, the origin thereof, the close thereof, and the way that leads to the close thereof. ‘I enjoin upon you, O Bhikkhus, to appoint on the jury a Bhikkhu possessed of these ten qualities ‘. 20. ‘And thus, O Bhikkhus, is he to be appointed. First, the Bhikkhu should be asked (whether he be willing to undertake the office). Then some discreet and able Bhikkhu should address the Samgha thus: ‘“ May the venerable Samgha hear me. Whilst this case was being enquired into pointless speeches were brought forth amongst us, and the sense of no single utterance was clear. If the time seems meet ? Perhaps this may mean ‘both as to the Suttas themselves and as to the Old Commentary upon them’—suttato anuvyafganaso. See ‘Vinaya Texts,’ vol. i, p. xviii, and note 2, p. xxix. ? Vinaye &keko hoti asamhtro. Compare on the use of these words, Gataka I, 290; II, 161; Sutta Nipata V, 18, 26. 3 On all these terms, which have occurred above at IV, 2, 1, see the commentary as there quoted in the notes. * It is of course to be understood that the committee or jury does not consist of only one such Bhikkhu. In the instance already referred to as occurring in XII, 2, 7, four are chosen from each side. E2 52 KULLAVAGGA. IV, 14, 21 to the venerable Samgha, let it appoint Bhikkhus of such and such a name, and of such and such a name on acommittee. This is the motion. ‘“Let the venerable Samgha hear me. Whilst (&c.,. . . down to) no single utterance was clear. The Samgha appoints Bhikkhus of such and such names on a committee to settle this case. Whosoever of the venerable ones approves of the appointment of such and such Bhikkhus on the committee for the settlement of this case, let him be silent. Whosoever approves not thereof, let him speak, ‘“ Such and such a Bhikkhu is appointed by the Samgha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand.”
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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