Book IV. The Solving of Dilemmas: Chapter 5

Parimutti, which I have not found in the Pitakas, and which is not in Childers, occurs above (p. 112 of the Pâli text) in the same connection. 29:3 Gâpeti. See my notes above on vol. i, p. 2 40, and below on VII, 5, 10. The Simhalese has here dhana-dânaya karanneya, where dânaya must be gâni. 31:1 This stanza occurs no less than five times in those portions of the Pitakas already published. See Sutta Nipâta I, 4, 6 and III, 4, 2 7, and Samyutta Nikâya VII, 1, 8, VII, 1, 9, and VII, 2, 1. The rhythm of the Pâli is strikingly beautiful, and is quite spoilt in the rendering. 31:2 See, for instance, Dîgha Nikâya V, 28; Mahâvagga I, 7, 5 and 10; V, X, 9; VI, 26, 8; and Kullavagga VI, 4, 5. As there is a doubt about the spelling, Fausböll at Gâtaka I, 8, and I, 30, and our MSS. of the Dîgha reading ânupubbi-kathâ, whereas Childers and Oldenberg read ânupubbi-kathâ, it is perhaps worth mentioning that the Simhalese has the short a. 32:1 All these articles are mentioned in the Dîgha Nikâya I, r, 14. Buddhaghosa explains the first word (vankakam) as toy ploughs. Hoops the Indian children do not have, probably for want of suitable roads. 32:2 Ghatikam, which is, according to Buddhaghosa, a game played by striking a short stick with a long one; and according to Hînati-kumburê the game called in Simhalese kalli. Clough has this word, but simply explains it as a game so called. 32:3 Kingulakam, which is, according to Buddhaghosa, a little wheel made of cocoa-nut leaves, which is set turning by the impact of the wind. Hînati-kumburê says 'an œmbaruwa (twirling thing) made of cocoa-nut leaves.'

32:3 Kingulakam, which is, according to Buddhaghosa, a little wheel made of cocoa-nut leaves, which is set turning by the impact of the wind. Hînati-kumburê says 'an œmbaruwa (twirling thing) made of cocoa-nut leaves.' 32:4 Pattâlhakam. Buddhaghosa and the Simhalese agree in rendering this 'toy measures.' 33:1 Viññatti. It is a breach of rules for a member of the Order to ask, in words, for an alms. For a Buddha to lay stress, in a discourse, on the advantages of almsgiving does not, Nâgasena means, make him guilty of this offence. 33:2 And thus cause an obstruction, and attract attention to the fact that he is there. I do not know of any such prohibition in the Vinaya. 34:1 The author has Kullavagga VIII, 5, 2 in his mind, where the signs (of their being willing or not) are specified. 35:1 From Gâtaka III, 354. The words are there ascribed, not to the Buddha but to the Bodisat in the story. The word translated Arahats is Ariyâ, which is taken here, as elsewhere, as a dissyllable, and pronounced Aryâ. It is the same as our word Aryans, and is rendered above Noble Ones. I do not think that it is applied exclusively to Arahats. 35:2 Vakî-vipphârena. The expression has not been found elsewhere, nor is it in Childers. The Simhalese has: 'dilating on the words obtaining in this religion.' I presume it means, that not content with praising almsgiving in general, he particularises. Compare Mahâvagga VI, 37.

35:2 Vakî-vipphârena. The expression has not been found elsewhere, nor is it in Childers. The Simhalese has: 'dilating on the words obtaining in this religion.' I presume it means, that not content with praising almsgiving in general, he particularises. Compare Mahâvagga VI, 37. 36:1 'This story has not yet been traced; but the Simhalese (p. 317) gives it at great length. 36:2 Ñâti-pavâritesu kulesu. Compare Pâkittiya 39 ('Vinaya Texts,' vol. i, p. 39). 37:1 See Sutta Nipâta I, 4. The Simhalese always has a long î in Kasî. 37:2 Âyethana. Compare the use of all these terms above, II, 1, 3 (vol. i, p. 46). 37:3 There is nothing about this infusion of the Sap of Life (dibbam ogam) in the published texts of the Pitakas. But it is mentioned in the account in the Gâtaka Commentary of the second meal referred to ('Buddhist Birth Stories,' p. 92). The other is, of course, the Buddha's last meal, 'Book of the Great Decease,' IV, 14-23 (in my 'Buddhist Suttas,' pp. V-73). 37:4 Hînati-kumburê gives here a great deal of additional matter (pp. 314-324). 37:5 Pulake; which the Simhalese renders peti. 38:1 I am not sure what meal is here referred to. The Buddha is twice said to have taken meals at Verañgâ (in the Sutta Vibhanga, pp. 6, 11; Pârâgika I, 2 and I, 4). In neither case is there any mention of these cakes. But the former of the two may be the one referred to, as it took place in a time of drought.

38:1 I am not sure what meal is here referred to. The Buddha is twice said to have taken meals at Verañgâ (in the Sutta Vibhanga, pp. 6, 11; Pârâgika I, 2 and I, 4). In neither case is there any mention of these cakes. But the former of the two may be the one referred to, as it took place in a time of drought. 38:2 Compare my manual 'Buddhism,' p. 41. 38:3 Literally 'through four Asankheyyas and a lak of Kappas.' 38:4 This passage has not yet been traced in the Pitakas, and the word samuddharanâ (rendered 'salvation') does not occur elsewhere in published texts. It means literally 'bringing safe to shore.' Compare samuddhata at Saddhammopâyana 143 in the 'Journal of the Pâli Text Society' for 1887, p. 44. 38:5 See 'Vinaya Texts,' vol. i, p. 85, and Samyutta Nikâya VI, i. The words are very slightly different. 39:1 Compare Sumangala Vilâsinî, p. 85. 39:2 Apâkatatâya, not found elsewhere. I follow the Simhalese, which has bœna kiyanta no dœnena bœwin. 40:1 'Of Arahatship' is Hînati-kumburê's gloss. 40:2 Sakkâya-ditthi. The belief in being, instead of in becoming; the belief in the permanence of individuality. See my 'Hibbert Lectures,' pp. 211-214. 41:1 On this list see below, IV, 6, 11. 42:1 Hînati-kumburê here gives a page of description--not found in the Pâli--of the episode of Brahmâ's request to the Buddha. The oldest account of this episode has been already translated in vol. xiii of the 'Sacred Books of the East,' in 'Vinaya Texts,' part i, pp. 84-88.