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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Now at that time the KZabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides). People murmured, &c., saying, ‘Like the king’s porters *.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers *, and to carry weights on your head, or your shoulders, or against your hips ¢, and suspended over your backs.’ 31. 1. Now at that time the Bhikkhus did not use tooth-sticks 5, and their mouths got a bad odour. 1 Samvelliyam nivasetabbam See Buddhaghosa’s note at Pp. 319 of the text, * Munda-va/ti or -vetshi. See the note from the Samanta Pasadika at p. 319 of the text. * Antard-kaégam nama magghe laggetva dvihi vahitabbam bharam (B.). ‘ That is held round by the arm, and resting against the side of the hips. Women in India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind. ®° Danta-ka#¢/ham, not ‘ tooth-brushes,’ as Childers translates. V, 31,2. ON THE DAILY LIFE OF THE BHIKKHUS, 147 They told this matter to the Blessed One. ‘There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes — the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure— bile and phlegm get into* the food—and the food does not taste well* to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.’ ‘There are five advantages, O Bhikkhus, (&c., the converse of the last).’ ‘I allow you, O Bhikkhus, tooth-sticks.’ 2. Now at that time the K/abbaggiya Bhikkhus used long tooth-sticks ; and even struck the SAmameras with them. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use long tooth- Mechanical skill had not advanced so far in those days; and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The ‘tooth-sticks’ were bits of sweet-smelling wood or root, or creeper (see GAtaka I, 80; Mah4vamsa, p. 23), the ends of which were to be masticated as a dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out with water; and so in all other passages in the Khandhakas where they are mentioned (always in reference to the duty of providing them), it is in connection with the bringing of water for that purpose. ? This has of course nothing to do with keeping the teeth white and beautiful; that was not the purpose which the tooth-sticks were designed to effect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense. * Pariyonandhanti. Literally, ‘ envelope,’ ‘ cover.’
2So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense. * Pariyonandhanti. Literally, ‘ envelope,’ ‘ cover.’ 5 Na &khadeti. This is a different word from £44deti, ‘to cover.’ It is Ahad No. 2 in Bohtlingk-Roth, L2 148 KULLAVAGGA. V, 32, 1 sticks, Whosoever does so, shall be guilty of a dukka¢a, 1 allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length, And S4ma*#eras are not to be struck with them. Whosoever does so, shall be guilty of a dukkaéa,’ Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.’ 32, 1. Now at that time the KAabbaggiya Bhikkhus set the woods on fire. People murmured, &c., saying, ‘ Like the charcoal burners.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukka/@a.’ Now at that time the Vih4ras were hidden under masses of grass!, and when the woods were set on fire the Viharas were burnt. The Bhikkhus, fearing to offend, would not make a counterfire for their own protection. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, when the woods are 1 Tina-gahana. Not covered with thatch, the word for which is tina-kkhadan&. See V, 11,6; V, 14, 3, &. V, 33,1 ON THE DAILY LIFE OF THE BHIKKHUS. 149 on fire to make a counter-fire!, and thus afford yourselves protection.’ 2. Now at that time the K/abbaggiya Bhikkhus climbed up trees, and jumped from tree to tree. People murmured, &c., saying, ‘ Like monkeys.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time, when a certain Bhikkhu in the Kosala country was going to Savatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way. That Bhikkhu, on arriving at SAvatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One *). ‘I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man; and in cases of misfortune as high as you like.’ 33, 1. Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh- 1 Pasaggim datum. See the story at Gataka I, 212, and foll. 3 Omitted in the text.
3Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh- 1 Pasaggim datum. See the story at Gataka I, 212, and foll. 3 Omitted in the text. * Yame/utekul4. It is possible that this compound should be dissolved into Yame/a and Utekula. Compare the word Yame/e at verse 35 of the Udd&na (which stands where a nominative should stand, judging by the form of the other words in the Uddana). A comma has there been omitted by misprint after Yamele, 150 KULLAVAGGA. V, 33) Ie mans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus: ‘At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse 1.’ ‘How can you, O foolish ones, speak thus, saying, “ Let us, Lord, put the word of the Buddhas into verse?” This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’ And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse’, he addressed the Bhikkhus, and said: * We think that in these words (kkandaso 4ropema) there does lie a reference to the earlier Sanskrit. And this especially ’ for four reasons : firstly, this is required by the antithesis to ‘ their own dialect ;” secondly, the use of the word £Aandasi in P&sini, where it always means precisely ‘in the Veda-dialect,’ requires it ; thirdly, it is difficult to understand otherwise the mention of ‘Brahmans by birth;’ and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, AAandaso fropem4 ti Vedam viya sakka/a-bhas4ya vakana-maggam fropema. Sakka/a is of course Samskrita. * See the substance intended at Kullavagga I, 1, 3. V, 33, 22 ON THE DAILY LIFE OF THE BHIKKHUS. I5!I ‘You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect },’ 2. Now at that time the Kabbaggiya Bhikkhus learnt the Lokayata system 2. People murmured, &c., saying, ‘ Like those who still enjoy the pleasures of the world !’ The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the matter to the Blessed One. ‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’
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.
11. Now at that time the KZabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides). People murmured, &c., saying, ‘Like the king’s porters *.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers *, and to carry weights on your head, or your shoulders, or against your hips ¢, and suspended over your backs.’ 31. 1. Now at that time the Bhikkhus did not use tooth-sticks 5, and their mouths got a bad odour. 1 Samvelliyam nivasetabbam See Buddhaghosa’s note at Pp. 319 of the text, * Munda-va/ti or -vetshi. See the note from the Samanta Pasadika at p. 319 of the text. * Antard-kaégam nama magghe laggetva dvihi vahitabbam bharam (B.). ‘ That is held round by the arm, and resting against the side of the hips. Women in India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind. ®° Danta-ka#¢/ham, not ‘ tooth-brushes,’ as Childers translates. V, 31,2. ON THE DAILY LIFE OF THE BHIKKHUS, 147 They told this matter to the Blessed One. ‘There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes — the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure— bile and phlegm get into* the food—and the food does not taste well* to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.’ ‘There are five advantages, O Bhikkhus, (&c., the converse of the last).’ ‘I allow you, O Bhikkhus, tooth-sticks.’ 2. Now at that time the K/abbaggiya Bhikkhus used long tooth-sticks ; and even struck the SAmameras with them. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use long tooth- Mechanical skill had not advanced so far in those days; and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The ‘tooth-sticks’ were bits of sweet-smelling wood or root, or creeper (see GAtaka I, 80; Mah4vamsa, p. 23), the ends of which were to be masticated as a dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out with water; and so in all other passages in the Khandhakas where they are mentioned (always in reference to the duty of providing them), it is in connection with the bringing of water for that purpose. ? This has of course nothing to do with keeping the teeth white and beautiful; that was not the purpose which the tooth-sticks were designed to effect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense. * Pariyonandhanti. Literally, ‘ envelope,’ ‘ cover.’
2So Buddhaghosa says here, akakkhussan ti Aakkhfinam hitam ma hoti, parihazim ganeti, quite in accordance with the Sanskrit Aakshushya. The words recur below, VI, 2, 2, in the same sense. * Pariyonandhanti. Literally, ‘ envelope,’ ‘ cover.’ 5 Na &khadeti. This is a different word from £44deti, ‘to cover.’ It is Ahad No. 2 in Bohtlingk-Roth, L2 148 KULLAVAGGA. V, 32, 1 sticks, Whosoever does so, shall be guilty of a dukka¢a, 1 allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length, And S4ma*#eras are not to be struck with them. Whosoever does so, shall be guilty of a dukkaéa,’ Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukka#a. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.’ 32, 1. Now at that time the KAabbaggiya Bhikkhus set the woods on fire. People murmured, &c., saying, ‘ Like the charcoal burners.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukka/@a.’ Now at that time the Vih4ras were hidden under masses of grass!, and when the woods were set on fire the Viharas were burnt. The Bhikkhus, fearing to offend, would not make a counterfire for their own protection. They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, when the woods are 1 Tina-gahana. Not covered with thatch, the word for which is tina-kkhadan&. See V, 11,6; V, 14, 3, &. V, 33,1 ON THE DAILY LIFE OF THE BHIKKHUS. 149 on fire to make a counter-fire!, and thus afford yourselves protection.’ 2. Now at that time the K/abbaggiya Bhikkhus climbed up trees, and jumped from tree to tree. People murmured, &c., saying, ‘ Like monkeys.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukka/a.’ Now at that time, when a certain Bhikkhu in the Kosala country was going to Savatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way. That Bhikkhu, on arriving at SAvatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One *). ‘I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man; and in cases of misfortune as high as you like.’ 33, 1. Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh- 1 Pasaggim datum. See the story at Gataka I, 212, and foll. 3 Omitted in the text.
3Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula’, Brdh- 1 Pasaggim datum. See the story at Gataka I, 212, and foll. 3 Omitted in the text. * Yame/utekul4. It is possible that this compound should be dissolved into Yame/a and Utekula. Compare the word Yame/e at verse 35 of the Udd&na (which stands where a nominative should stand, judging by the form of the other words in the Uddana). A comma has there been omitted by misprint after Yamele, 150 KULLAVAGGA. V, 33) Ie mans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus: ‘At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse 1.’ ‘How can you, O foolish ones, speak thus, saying, “ Let us, Lord, put the word of the Buddhas into verse?” This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’ And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse’, he addressed the Bhikkhus, and said: * We think that in these words (kkandaso 4ropema) there does lie a reference to the earlier Sanskrit. And this especially ’ for four reasons : firstly, this is required by the antithesis to ‘ their own dialect ;” secondly, the use of the word £Aandasi in P&sini, where it always means precisely ‘in the Veda-dialect,’ requires it ; thirdly, it is difficult to understand otherwise the mention of ‘Brahmans by birth;’ and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, AAandaso fropem4 ti Vedam viya sakka/a-bhas4ya vakana-maggam fropema. Sakka/a is of course Samskrita. * See the substance intended at Kullavagga I, 1, 3. V, 33, 22 ON THE DAILY LIFE OF THE BHIKKHUS. I5!I ‘You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect },’ 2. Now at that time the Kabbaggiya Bhikkhus learnt the Lokayata system 2. People murmured, &c., saying, ‘ Like those who still enjoy the pleasures of the world !’ The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the matter to the Blessed One. ‘Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline®?’
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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