1. Now at that time there were two brothers, Bhikkhus, by name Yamelu and Tekula 3, Brâhmans
'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 2, he addressed the Bhikkhus, and said:
2. Now at that time the Khabbaggiya Bhikkhus learnt the Lokâyata 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 Lokâyata 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 3?'
'This cannot be, Lord.'
'Or can a man who holds this doctrine and discipline to be valuable learn the Lokâyata system?'
3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, 'Long life to our Lord the Blessed One! Long life to the Happy One!' and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus:
'Now if when a man has sneezed, O Bhikkhus, some one says, "Long life to you," can he live or die on that account?'
'Not so, Lord.'
Now at that time people said to the Bhikkhus when they sneezed, 'Long life to your reverence!' and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, 'How can the Sakya-puttiya Samanas omit to reply when people say, "Long life to your reverence?"'
They told this matter to the Blessed One.
'Laymen, O Bhikkhus, are given to lucky phrases 2. I allow you, O Bhikkhus, to reply, "May you live long!" to laymen who say to you, "Long life to your reverence!"'
149:3 Yamelutekulâ. It is possible that this compound should be dissolved into Yamela and Utekula. Compare the word Yamele at verse 35 of the Uddâna (which stands where a nominative should stand, judging by the form of the other words in the Uddâna). A comma has there been omitted by misprint after Yamele.
150:1 We think that in these words (khandaso âropema) 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 khandasi in Pânini, where it always means precisely 'in the Veda-dialect,' requires it; thirdly, it is difficult to understand otherwise the mention of 'Brâhmans by birth;' and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, khandaso âropemâ ti Vedam viya sakkata-bhâsâya vâkanâ-maggam âropema. Sakkata is of course Samskrita.
150:2 See the substance intended at Kullavagga I,1, 3.
151:1 On the historical conclusions which may be drawn from this tradition, see H.O.'s introduction to the text of the Mahâvagga, pp. xlix and following.
151:2 This is mentioned also in the Assalâyana Sutta (at the beginning), and in the same terms in the Milinda Panha, p. 10, as one of the branches of learning distinctive of well-educated Brâhmans. It is condemned among other 'low arts' in the very ancient Mahâ Sîla, § 5. (See Rh. D.'s 'Buddhist Suttas from the Pâli; p. 199, and his note on the age of this work, ibid. p. 188.) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xiii, Burnouf's version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddhaghosa has a note on the passage in the Mahâ Sib. (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry.
151:3 So also in the Ketokhila Sutta 2 (translated in Rh. D.'s 'Buddhist Suttas from the Pâli,' p. 223).
152:1 Tirakkhâna-viggâ. Literally, 'brutish, or beastly, wisdom.' These are set out in full in the seven sections of the Mahâ Sîla (translated in Rh. D.'s 'Buddhist Suttas from the Pâli,' pp. 196-200). As noticed above, the Lokâyata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunîs in the Bhikkhunî-vibhaṅga, Pâkittiyas XLIX and L.
153:1 This story forms the Introductory Story also to the Gagga Gâtaka (No. 155 in Fausböll's edition). On the superstition here condemned, see Dr. Morris's remarks in the 'Contemporary Review' for May, 1881.
153:2 Gihî bhikkhave maṅgalikâ.
