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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* That this is the correct rendering of this otherwise doubtful IV, 45 5- THE SETTLEMENT OF DISPUTES. 9 venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove. 5. Now at that time the Bhikkhus who were followers of Mettiya and Bhummagaka! had been but recently received into the Samgha, and were wanting in merit, and such among the lodgingplaces appertaining to the Samgha as were inferior fell to their lot, and the inferior rations 2. Now at that time the people of Ragagaha were desirous of presenting to the Thera Bhikkhus a wishing-gift °, to wit, ghee and oil and dainty bits ¢; while to the Bhikkhus who were followers of Mettiya and Bhummagaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it °. passage is clear from the closing words of VIII, 1, 2, where most of these phrases recur. In the text, for the last word nikkhipitabbam read nikkhamitabbam, as pointed out in the note at p. 363 of the edition of the text. * These were two of the six leaders of the notorious Khabbaggiya Bhikkhus. 3 Compare the 22nd Nissaggiya. ® Abhisamkh4rikam; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for instance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth, There are not a few instances of such wishes, and of their fulfilment, recorded in various parts of the sacred literature. ‘ Uttaribhangam. See the passages quoted in the note on Mahfdvagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4. 5 These expressions recur at Gataka I, 228. ‘The Samanta Pas4dika says merely kaxAgakan ti sakuntaka-bhattam. Bilangadutiyan ti katgika-dutiyam. 10 KULLAVAGGA. IV, 4, 6. When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, ‘What did you get, Sirs, at the place of alms; what did you get ?’ Some of the Theras answered, ‘We had ghee, Sirs; we had oil; we had dainty bits.’ The Bhikkhus who were followers of Mettiya and Bhummagaka replied : ‘We got nothing at all, Sirs ; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.’ 6. Now at that time a certain householder, possessed of good food ', used to give a perpetual alms to the Samgha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits.
2He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits. Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummagaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Arama for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse. And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with 1 The Samanta Pasfdik& says simply kalyfzam bhattam assé ti kaly4za-bhattiko. IV; 4, 7. THE SETTLEMENT OF DISPUTES. II religious discourse, he said to the venerable Dabba the Mallian: ‘For whom, Sir, has the meal been appointed to-morrow at our house ?’ ‘ The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhummagaka.’ Then the prosperous householder was ill-pleased, thinking, ‘ How can bad Bhikkhus enjoy themselves at our house?’ And going home he gave command to the slave-girl: ‘For those who come to-morrow for the meal, spread out the mats in the entrance hall?, and serve them with scraps of food, and with sour gruel with it!’ ‘Even so, Sir!’ said the slave-girl, accepting the word of the householder. 7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka spake one to another: ‘Yesterday a meal has been appointed for us at the house of the prosperous householder. Tomorrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits.’ And through joy thereat they slept uneasily that night. Then the Bhikkhus who were followers of Mettiya and Bhummagaka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the Bhikkhus who were followers ! Koffhake, which means the battlemented gateway which formed the entrance to an important house; and in which there was aroom. See Gataka I, 227. 12 KULLAVAGGA. IV, 4, 7- of Mettiya and Bhummagaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘ Be seated, Sirs.’ 7 And the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.’ Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, ‘Eat, Sirs!’ ‘We, sister, are of those for whom perpetual meals are provided.’
3‘I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs!’ Then the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘It was yesterday that the householder, the prosperous one, came to the Arama to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian.’ And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers of Mettiya and Bhummagaka, when they had finished their meal, returned from the receipt of alms, went to the Arma, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths, ’ Samghafi-pallatthikaya. There is a misprint in the text (‘ttik4ya). On this curious expression, see below, V, 28, 2. IV, 4,8 THE SETTLEMENT OF DISPUTES. silent, and ashamed, with fallen hearts !, snd ken" faces, moody, and bewildered *. 8. Now the Bhikkhuni MettiyA came up to the place where the Bhikkhus who were followers of Mettiya and Bhummagaka were: and when she had come there she said to them: ‘ My salutation to you, Sirs?!’ When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak to her. So a second time she said to them: ‘My salutation to you, Sirs!’ and they did not speak. And a third time she said to them: ‘My salutation to you, Sirs!’ Still the third time the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak. And she said: ‘Wherein have I offended you, Sirs? Wherefore do you not speak to me ?’ ‘Are you then so indifferent ‘, sister, when we are tormented by Dabba the Mallian ?’ ‘But what can I do, Sirs?’ * Pattakkhandhé4, which the Samanta Pasadik4 explains by patitakkhandh&. Khandh4 here seems to mean ‘faculties.’ Compare the use of Dhammé in a similar connection at Mah4-parinibbana Sutta II, 32=Mah4vagga V, 13, 9; and see Buddhaghosa’s commentary on that passage, quoted by Rh. D. in ‘ Buddhist Suttas from the P4li,’ p. 36. ? Appa/ibhan4. Pasibh&nam is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that patibhanako, the man of ready wit, may be compared with upayakusalo, the man fertile in resource. ‘Absent-minded ’ would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on the scene (in the next paragraph) supplied the want. Till then they hesitated, drifted. * The following narrative, down to § 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different. * Agghupekkhati. Compare G&taka I, 147. 14 KULLAVAGGA. IV, 4, 9. ‘If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’ .
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* That this is the correct rendering of this otherwise doubtful IV, 45 5- THE SETTLEMENT OF DISPUTES. 9 venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove. 5. Now at that time the Bhikkhus who were followers of Mettiya and Bhummagaka! had been but recently received into the Samgha, and were wanting in merit, and such among the lodgingplaces appertaining to the Samgha as were inferior fell to their lot, and the inferior rations 2. Now at that time the people of Ragagaha were desirous of presenting to the Thera Bhikkhus a wishing-gift °, to wit, ghee and oil and dainty bits ¢; while to the Bhikkhus who were followers of Mettiya and Bhummagaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it °. passage is clear from the closing words of VIII, 1, 2, where most of these phrases recur. In the text, for the last word nikkhipitabbam read nikkhamitabbam, as pointed out in the note at p. 363 of the edition of the text. * These were two of the six leaders of the notorious Khabbaggiya Bhikkhus. 3 Compare the 22nd Nissaggiya. ® Abhisamkh4rikam; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for instance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth, There are not a few instances of such wishes, and of their fulfilment, recorded in various parts of the sacred literature. ‘ Uttaribhangam. See the passages quoted in the note on Mahfdvagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4. 5 These expressions recur at Gataka I, 228. ‘The Samanta Pas4dika says merely kaxAgakan ti sakuntaka-bhattam. Bilangadutiyan ti katgika-dutiyam. 10 KULLAVAGGA. IV, 4, 6. When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, ‘What did you get, Sirs, at the place of alms; what did you get ?’ Some of the Theras answered, ‘We had ghee, Sirs; we had oil; we had dainty bits.’ The Bhikkhus who were followers of Mettiya and Bhummagaka replied : ‘We got nothing at all, Sirs ; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.’ 6. Now at that time a certain householder, possessed of good food ', used to give a perpetual alms to the Samgha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits.
2He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits. Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummagaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Arama for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse. And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with 1 The Samanta Pasfdik& says simply kalyfzam bhattam assé ti kaly4za-bhattiko. IV; 4, 7. THE SETTLEMENT OF DISPUTES. II religious discourse, he said to the venerable Dabba the Mallian: ‘For whom, Sir, has the meal been appointed to-morrow at our house ?’ ‘ The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhummagaka.’ Then the prosperous householder was ill-pleased, thinking, ‘ How can bad Bhikkhus enjoy themselves at our house?’ And going home he gave command to the slave-girl: ‘For those who come to-morrow for the meal, spread out the mats in the entrance hall?, and serve them with scraps of food, and with sour gruel with it!’ ‘Even so, Sir!’ said the slave-girl, accepting the word of the householder. 7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka spake one to another: ‘Yesterday a meal has been appointed for us at the house of the prosperous householder. Tomorrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits.’ And through joy thereat they slept uneasily that night. Then the Bhikkhus who were followers of Mettiya and Bhummagaka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the Bhikkhus who were followers ! Koffhake, which means the battlemented gateway which formed the entrance to an important house; and in which there was aroom. See Gataka I, 227. 12 KULLAVAGGA. IV, 4, 7- of Mettiya and Bhummagaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘ Be seated, Sirs.’ 7 And the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.’ Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, ‘Eat, Sirs!’ ‘We, sister, are of those for whom perpetual meals are provided.’
3‘I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs!’ Then the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘It was yesterday that the householder, the prosperous one, came to the Arama to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian.’ And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers of Mettiya and Bhummagaka, when they had finished their meal, returned from the receipt of alms, went to the Arma, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths, ’ Samghafi-pallatthikaya. There is a misprint in the text (‘ttik4ya). On this curious expression, see below, V, 28, 2. IV, 4,8 THE SETTLEMENT OF DISPUTES. silent, and ashamed, with fallen hearts !, snd ken" faces, moody, and bewildered *. 8. Now the Bhikkhuni MettiyA came up to the place where the Bhikkhus who were followers of Mettiya and Bhummagaka were: and when she had come there she said to them: ‘ My salutation to you, Sirs?!’ When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak to her. So a second time she said to them: ‘My salutation to you, Sirs!’ and they did not speak. And a third time she said to them: ‘My salutation to you, Sirs!’ Still the third time the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak. And she said: ‘Wherein have I offended you, Sirs? Wherefore do you not speak to me ?’ ‘Are you then so indifferent ‘, sister, when we are tormented by Dabba the Mallian ?’ ‘But what can I do, Sirs?’ * Pattakkhandhé4, which the Samanta Pasadik4 explains by patitakkhandh&. Khandh4 here seems to mean ‘faculties.’ Compare the use of Dhammé in a similar connection at Mah4-parinibbana Sutta II, 32=Mah4vagga V, 13, 9; and see Buddhaghosa’s commentary on that passage, quoted by Rh. D. in ‘ Buddhist Suttas from the P4li,’ p. 36. ? Appa/ibhan4. Pasibh&nam is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that patibhanako, the man of ready wit, may be compared with upayakusalo, the man fertile in resource. ‘Absent-minded ’ would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on the scene (in the next paragraph) supplied the want. Till then they hesitated, drifted. * The following narrative, down to § 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different. * Agghupekkhati. Compare G&taka I, 147. 14 KULLAVAGGA. IV, 4, 9. ‘If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’ .
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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