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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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.’ . ‘But what shall I do, Sirs? What is it that it is in my power to do?’ . ‘Come now, sister; do you go to the place where the Blessed One is, and when you have come there say as follows : “This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress—that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian!”’ ‘Very well, Sirs!’ said the Bhikkhunt Mettiy4, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed]. g. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Samgha, and asked the venerable Dabba the Mallian : ‘Are you conscious1, Dabba, of having done such a thing as this Bhikkhunt says ?’ ‘Even as my Lord, the Blessed One, knows me.’ [And a second and a third time the Blessed One asked the same question, and received the same reply.] 1 Literally, ‘Do you recollect?’ But it is quite clear from the technical words at the close of this section that the verb sarati had already acquired the secondary meaning ‘to be conscious of.’ The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of ‘ conscience’ which has played so great a part in theological and ethical speculation. IV, 4,9 THE SETTLEMENT OF DISPUTES. 15 Then said the Blessed One: ‘The Dabbas, O Dabba, do not thus repudiate’. If you’ have done it, say so. If you have not done it, say you have not.’ ‘Since I was born, Lord, I cannot call to mind ? that I have practised sexual intercourse even in a dream, much less when I was awake !’ And the Blessed One addressed the Bhikkhus, and said: *‘Expel then, O Bhikkhus, the Bhikkhunt Mettiy4, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vih4ra. Then those Bhikkhus expelled the Bhikkhunt Mettiy4. But the Bhikkhus who were followers of Mettiya and Bhummagaka said to those Bhikkhus : ‘Do not, Sirs, expel the Bhikkhunt Mettiya. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.’ . ‘What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ?’ ‘That is true, Sirs.’ Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, ‘ How can these Bhikkhus the followers of Mettiya and Bhummagaka harass the venerable Dabba the Mallian with a groundless charge of breach of
2» That is, ‘Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.’ 3 Here the word used is abhigAn4mi. 16 KULLAVAGGA. TV, 4, 10. morality?’ And they told the matter to the Blessed One. ‘Is this true, O Bhikkhus ?’ ‘It is true, Lord.’ Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Let then the Samgha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent}. 10. ‘And thus, O Bhikkhus, is it to be granted. ‘Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down?, let him stretch ' Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the compound sati-vepulla-ppatto given by Childers, though it rests on so good an authority as that of Vigesimha Mudaliar, cannot be right. He makes it mean ‘a man of great intellectual development.’ But sati must here refer to the fact that Dabba has been formally called upon to remember (sarito) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see Xullavagga I, 2, and 5 at the end; and X, 20. ? Ukkuésikam nisfditva. This verb does not mean ‘ to sit on the hams,’ as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility. IV, 4, 10. THE SETTLEMENT OF DISPUTES. 17
3Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility. IV, 4, 10. THE SETTLEMENT OF DISPUTES. 17 forth his hands with the palms joined together, and let him say, ‘‘ These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Samgha for the acquittal to be accorded to those who are conscious of innocence.” Then some able and discreet Bhikkhu is thus to lay the resolution (#atti) before the Samgha. “Let the venerable Samgha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Samgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Samgha, let the Samgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those who are conscious of innocence. The Samgha accords to the venerable Dabba the Mallian the acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [20] c 18 KULLAVAGGA. IV, 4, 11. granted by the Samgha to Dabba the Mallian. The Samgha approves thereof. Therefore is it silent. Thus do I understand?.”’ 11. ‘ There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Samgha for acquittal as being conscious of innocence, the Samgha must grant it, the Sasgha must be duly held and duly constituted. - These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law.’ 54, 1. Now at that time the Bhikkhu Gagga was insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samava had been committed, as well in speech as in act®*, The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, ‘ Does the venerable one call to
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* 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.’ . ‘But what shall I do, Sirs? What is it that it is in my power to do?’ . ‘Come now, sister; do you go to the place where the Blessed One is, and when you have come there say as follows : “This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress—that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian!”’ ‘Very well, Sirs!’ said the Bhikkhunt Mettiy4, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed]. g. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Samgha, and asked the venerable Dabba the Mallian : ‘Are you conscious1, Dabba, of having done such a thing as this Bhikkhunt says ?’ ‘Even as my Lord, the Blessed One, knows me.’ [And a second and a third time the Blessed One asked the same question, and received the same reply.] 1 Literally, ‘Do you recollect?’ But it is quite clear from the technical words at the close of this section that the verb sarati had already acquired the secondary meaning ‘to be conscious of.’ The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of ‘ conscience’ which has played so great a part in theological and ethical speculation. IV, 4,9 THE SETTLEMENT OF DISPUTES. 15 Then said the Blessed One: ‘The Dabbas, O Dabba, do not thus repudiate’. If you’ have done it, say so. If you have not done it, say you have not.’ ‘Since I was born, Lord, I cannot call to mind ? that I have practised sexual intercourse even in a dream, much less when I was awake !’ And the Blessed One addressed the Bhikkhus, and said: *‘Expel then, O Bhikkhus, the Bhikkhunt Mettiy4, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vih4ra. Then those Bhikkhus expelled the Bhikkhunt Mettiy4. But the Bhikkhus who were followers of Mettiya and Bhummagaka said to those Bhikkhus : ‘Do not, Sirs, expel the Bhikkhunt Mettiya. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.’ . ‘What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ?’ ‘That is true, Sirs.’ Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, ‘ How can these Bhikkhus the followers of Mettiya and Bhummagaka harass the venerable Dabba the Mallian with a groundless charge of breach of
2» That is, ‘Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.’ 3 Here the word used is abhigAn4mi. 16 KULLAVAGGA. TV, 4, 10. morality?’ And they told the matter to the Blessed One. ‘Is this true, O Bhikkhus ?’ ‘It is true, Lord.’ Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Let then the Samgha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent}. 10. ‘And thus, O Bhikkhus, is it to be granted. ‘Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down?, let him stretch ' Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the compound sati-vepulla-ppatto given by Childers, though it rests on so good an authority as that of Vigesimha Mudaliar, cannot be right. He makes it mean ‘a man of great intellectual development.’ But sati must here refer to the fact that Dabba has been formally called upon to remember (sarito) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see Xullavagga I, 2, and 5 at the end; and X, 20. ? Ukkuésikam nisfditva. This verb does not mean ‘ to sit on the hams,’ as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility. IV, 4, 10. THE SETTLEMENT OF DISPUTES. 17
3Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility. IV, 4, 10. THE SETTLEMENT OF DISPUTES. 17 forth his hands with the palms joined together, and let him say, ‘‘ These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Samgha for the acquittal to be accorded to those who are conscious of innocence.” Then some able and discreet Bhikkhu is thus to lay the resolution (#atti) before the Samgha. “Let the venerable Samgha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Samgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Samgha, let the Samgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those who are conscious of innocence. The Samgha accords to the venerable Dabba the Mallian the acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [20] c 18 KULLAVAGGA. IV, 4, 11. granted by the Samgha to Dabba the Mallian. The Samgha approves thereof. Therefore is it silent. Thus do I understand?.”’ 11. ‘ There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Samgha for acquittal as being conscious of innocence, the Samgha must grant it, the Sasgha must be duly held and duly constituted. - These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law.’ 54, 1. Now at that time the Bhikkhu Gagga was insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samava had been committed, as well in speech as in act®*, The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, ‘ Does the venerable one call to
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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