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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukkaéa.’ 1 All these practices are seriatim forbidden to the Bhikkhunfs also in Xullavagga X, 10, 3. 2 The following section recurs, almost word for word, of the Bhikkhunis, in the Bhikkhunf-vibhanga, PAittiya X (Sutta-vibhanga, vol. ii, p. 267). * Giragga-samagga. Compare Dipavamsa XXI, 32, and Mahavamsa, p. 214, line 2. It occurs also in the Introductory Story in the Sutta-vibhanga on the 37th P4éittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti girimhi agga-samaggo girissa va agga-dese samaggo. He is evidently in doubt about the word, which is probably connected with ancient local worship or custom, a worship in high-places, as little allied to Vedic Brahmanism as it was to Buddhism. 72 KULLAVAGGA. Vs 3, 2+ 3. 1. Now at that time the Kzabbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing. The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sakyaputtiya Samazas [do so]?’ The Bhikkhus heard (&c., as usual, down to) he addressed the Bhikkhus, and said: ‘These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt? transitions of song-singing.— He himself becomes captivated with respect to the sound thereof.—Other people become captivated with respect to the sound thereof.—The laymen are shocked.—The meditation of one who strains after accuracy in the sound is broken.—The common people fall into heresy?—These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that manner]. Whosoever does so, shall be guilty of a dukkafZa.’ 2. Now at that time the Bhikkhus were afraid to make use of intoning*. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to intone.’ 1 Ayatakena gita-ssarena. Compare 4yataken’ eva pap&to at Xullavagga IX, 1, 3. * Probably this is supposed to result because dhamma being sung and not said is not intelligible to them—a complaint often made against the singing of prayers among Protestant Christians. On pakkhima ganata, compare the closing words of V, 21, 2; and on the rest of the phrase, Puggala III, 10,14. The translation of sarakuttim is also very doubtful. * Sara-bhafifiam. So in the Mah&vagga we hear that Sona V, 5,1. ON THE DAILY LIFE OF THE BHIKKHUS. 73 4, 1. Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’. The people murmured ... (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’
2Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’. The people murmured ... (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’ 1. Now at that time the mangoes were ripe in the park of Seniya Bimbiséra, the king of Magadha. And Seniya Bimbisara, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like. Then the XZabbaggiya Bhikkhus plucked even the young fruits and ate them. Now Seniya Bimbisdra, the king of Magadha, wanted a mango; and he gave orders, saying, ‘Go, intoned before the Buddha a chapter from the Sutta Nipata. The expression there used is sarena abhAsi, of which our word is used as the verbal noun, the roots bham and bh4s being not only synonymous but interchangeable. (See, for instance, Vin. Pit. vol. iv, p. 353-) Perhaps ‘recitative’ would be a good rendering. I have several times heard the Dhamma thus recited by living Buddhists in accordance with the traditional interpretation of this passage, and their Sara-bhaffiam was precisely like the intoning of prose passages as practised in our cathedral churches (Rh. D.). } Bahira-lomim-unnim. Literally, ‘ with the fleece outside.’ Compare Mahivagga V, 10, 4, and the Magg4ima Sila, § 5 (p. 193 of Rh. D.’s ‘ Buddhist Suttas ’). 74 EULLAVAGGA. V, 5, 2. my good men, to the park, and bring me hither a mango.’ ‘Even so, Lord,’ said the men in assent to Seniya Bimbisdra, the king of Magadha: and they went to the park, and said to the park-keepers, ‘Our lord, good friends, has need of a mango. Give us one!’ ‘There are no mangoes, Sirs) The Bhikkhus have plucked even the young ones, and eaten them.’ Then those men told the matter to Seniya Bimbiséra, the king of Magadha, and he said: ‘ The mangoes have been well used, my good men, by the venerable ones. Notwithstanding it is moderation that has been exalted by the Blessed One.’ The people murmured, were shocked, and were indignant, &c., saying, ‘How can the Sakyaputtiya Samazas, knowing no moderation, use up the king’s mangoes?’ The Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus told this matter to the Blessed One. ‘You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukka/¢a.’ 2. Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it. ‘Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.’ Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them. V,6,1. ON THE DAILY LIFE OF THE BHIKKHUS. 75
3They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them. V,6,1. ON THE DAILY LIFE OF THE BHIKKHUS. 75 ‘Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samamas in any one of these five ways—when it has been injured by fire'—or by sword 2—or by nails—when it has not yet had any seed in it—and fifthly, when it has no more seed in it’. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samazas in any one of these five ways.’ 1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One. ' Buddhaghosa gives in the Samanta Pas4dika on the 11th Pasittiya the following explanations of these terms. Aggi-parigitan ti aggina parigitam abhibhitam daddham phu/fAan ti attho. The reading parigitam is correct and should be inserted in the text for parifitam. ? Sattha-parigitan ti satthena parigitam abhibhfitam shinnam viddham va ti attho. Esa nayo nakha-parigite (B., loc. cit.). * These last two clauses have already occurred at Mahdvagga VI, 21. The principle of the injunction throughout its five divisions is one and the same—the seed, or the capacity of fructification, must either have never existed, or have passed away, or have been destroyed. ‘ This ancient legend has been expanded into a Gataka story, under the title of Khandha-vatta GAtaka, No. 203 in Professor Fausbdll’s edition (vol. ii, pp. 144-148), in which recur all the verses here given as a snake-charm. The names of the serpents are derived from the ancient mythology, and are not to be supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead. 76 KULLAVAGGA. V, 6, 1. ‘Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. And which are the four royal breeds of serpents? The Virfipakkhas are a royal breed. The Erdpathas are a royal breed. The KhabyAputtas are a royal breed. The Kazhagotamakas are a royal breed. Now surely that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. I allow you, O Bhikkhus, to make use of a safeguard for yourselves for your security and protection, by letting your love flow out over the four royal breeds of serpents. And thus, O Bhikkhus, are you to do so. ‘“T love Viripakkhas, the Erapathas I love. ‘“T love Ahabydputtas, the Kazh4gotamakas | love. ‘“T love live things that have no feet, the bipeds too I love. ‘“T love four-footed creatures, and things with many feet. ‘“Let no footless thing do hurt to me, nor thing that has two feet. ‘Let no four-footed creature hurt, nor thing with many feet.
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.
1‘You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukkaéa.’ 1 All these practices are seriatim forbidden to the Bhikkhunfs also in Xullavagga X, 10, 3. 2 The following section recurs, almost word for word, of the Bhikkhunis, in the Bhikkhunf-vibhanga, PAittiya X (Sutta-vibhanga, vol. ii, p. 267). * Giragga-samagga. Compare Dipavamsa XXI, 32, and Mahavamsa, p. 214, line 2. It occurs also in the Introductory Story in the Sutta-vibhanga on the 37th P4éittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti girimhi agga-samaggo girissa va agga-dese samaggo. He is evidently in doubt about the word, which is probably connected with ancient local worship or custom, a worship in high-places, as little allied to Vedic Brahmanism as it was to Buddhism. 72 KULLAVAGGA. Vs 3, 2+ 3. 1. Now at that time the Kzabbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing. The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sakyaputtiya Samazas [do so]?’ The Bhikkhus heard (&c., as usual, down to) he addressed the Bhikkhus, and said: ‘These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt? transitions of song-singing.— He himself becomes captivated with respect to the sound thereof.—Other people become captivated with respect to the sound thereof.—The laymen are shocked.—The meditation of one who strains after accuracy in the sound is broken.—The common people fall into heresy?—These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that manner]. Whosoever does so, shall be guilty of a dukkafZa.’ 2. Now at that time the Bhikkhus were afraid to make use of intoning*. They told this matter to the Blessed One. ‘T allow you, O Bhikkhus, to intone.’ 1 Ayatakena gita-ssarena. Compare 4yataken’ eva pap&to at Xullavagga IX, 1, 3. * Probably this is supposed to result because dhamma being sung and not said is not intelligible to them—a complaint often made against the singing of prayers among Protestant Christians. On pakkhima ganata, compare the closing words of V, 21, 2; and on the rest of the phrase, Puggala III, 10,14. The translation of sarakuttim is also very doubtful. * Sara-bhafifiam. So in the Mah&vagga we hear that Sona V, 5,1. ON THE DAILY LIFE OF THE BHIKKHUS. 73 4, 1. Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’. The people murmured ... (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’
2Now at that time the Aabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it’. The people murmured ... (&c., down to) They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/Za.’ 1. Now at that time the mangoes were ripe in the park of Seniya Bimbiséra, the king of Magadha. And Seniya Bimbisara, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like. Then the XZabbaggiya Bhikkhus plucked even the young fruits and ate them. Now Seniya Bimbisdra, the king of Magadha, wanted a mango; and he gave orders, saying, ‘Go, intoned before the Buddha a chapter from the Sutta Nipata. The expression there used is sarena abhAsi, of which our word is used as the verbal noun, the roots bham and bh4s being not only synonymous but interchangeable. (See, for instance, Vin. Pit. vol. iv, p. 353-) Perhaps ‘recitative’ would be a good rendering. I have several times heard the Dhamma thus recited by living Buddhists in accordance with the traditional interpretation of this passage, and their Sara-bhaffiam was precisely like the intoning of prose passages as practised in our cathedral churches (Rh. D.). } Bahira-lomim-unnim. Literally, ‘ with the fleece outside.’ Compare Mahivagga V, 10, 4, and the Magg4ima Sila, § 5 (p. 193 of Rh. D.’s ‘ Buddhist Suttas ’). 74 EULLAVAGGA. V, 5, 2. my good men, to the park, and bring me hither a mango.’ ‘Even so, Lord,’ said the men in assent to Seniya Bimbisdra, the king of Magadha: and they went to the park, and said to the park-keepers, ‘Our lord, good friends, has need of a mango. Give us one!’ ‘There are no mangoes, Sirs) The Bhikkhus have plucked even the young ones, and eaten them.’ Then those men told the matter to Seniya Bimbiséra, the king of Magadha, and he said: ‘ The mangoes have been well used, my good men, by the venerable ones. Notwithstanding it is moderation that has been exalted by the Blessed One.’ The people murmured, were shocked, and were indignant, &c., saying, ‘How can the Sakyaputtiya Samazas, knowing no moderation, use up the king’s mangoes?’ The Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus told this matter to the Blessed One. ‘You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukka/¢a.’ 2. Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it. ‘Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.’ Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them. V,6,1. ON THE DAILY LIFE OF THE BHIKKHUS. 75
3They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them. V,6,1. ON THE DAILY LIFE OF THE BHIKKHUS. 75 ‘Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samamas in any one of these five ways—when it has been injured by fire'—or by sword 2—or by nails—when it has not yet had any seed in it—and fifthly, when it has no more seed in it’. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samazas in any one of these five ways.’ 1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One. ' Buddhaghosa gives in the Samanta Pas4dika on the 11th Pasittiya the following explanations of these terms. Aggi-parigitan ti aggina parigitam abhibhitam daddham phu/fAan ti attho. The reading parigitam is correct and should be inserted in the text for parifitam. ? Sattha-parigitan ti satthena parigitam abhibhfitam shinnam viddham va ti attho. Esa nayo nakha-parigite (B., loc. cit.). * These last two clauses have already occurred at Mahdvagga VI, 21. The principle of the injunction throughout its five divisions is one and the same—the seed, or the capacity of fructification, must either have never existed, or have passed away, or have been destroyed. ‘ This ancient legend has been expanded into a Gataka story, under the title of Khandha-vatta GAtaka, No. 203 in Professor Fausbdll’s edition (vol. ii, pp. 144-148), in which recur all the verses here given as a snake-charm. The names of the serpents are derived from the ancient mythology, and are not to be supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead. 76 KULLAVAGGA. V, 6, 1. ‘Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. And which are the four royal breeds of serpents? The Virfipakkhas are a royal breed. The Erdpathas are a royal breed. The KhabyAputtas are a royal breed. The Kazhagotamakas are a royal breed. Now surely that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents! Had he done so, he would not die of the bite of a snake. I allow you, O Bhikkhus, to make use of a safeguard for yourselves for your security and protection, by letting your love flow out over the four royal breeds of serpents. And thus, O Bhikkhus, are you to do so. ‘“T love Viripakkhas, the Erapathas I love. ‘“T love Ahabydputtas, the Kazh4gotamakas | love. ‘“T love live things that have no feet, the bipeds too I love. ‘“T love four-footed creatures, and things with many feet. ‘“Let no footless thing do hurt to me, nor thing that has two feet. ‘Let no four-footed creature hurt, nor thing with many feet.
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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