Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages
The text · part 4 of 12
22. ‘With my arms not akimbo will I take my seat amidst the houses.’ This is a discipline which ought to be observed.
23. ‘With my head uncovered? will I go amidst the houses.’ This is a discipline which ought to be observed.
24. ‘With my head uncovered will I take my seat amidst the houses.’ This is a discipline which ought to be observed.
1 Nakkhambhakato: ‘putting the hands on the hips,’ says the Old Commentary.
2 Na oguz/éhito: which the Old Commentary applies to the head.
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25. ‘Without walking on my heels or my toes? will I go amidst the houses.’ This is a discipline which ought to be observed.
26. ‘Without lolling? will I take my seat amidst the houses.’ This is a discipline which ought to be observed.
27. ‘With mind alert? will I receive an alms.’ This is a discipline which ought to be observed.
28. ‘ Paying attention to my bowl will I receive an alms.’ This is a discipline which ought to be observed.
29. ‘With equal curry‘ will I receive an alms.’ This is a discipline which ought to be observed.
30. ‘Equally full® will I receive an alms.’ This is a discipline which ought to be observed.
End of the third section.
31. ‘With mind alert will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.
32. ‘Paying attention to my bowl will I eat the
* Na ukku/ikaya; an unusual sense of the word; but it is so explained here by the Old Commentary.
? Na pallatthikaya. ‘Without making a rest with his hands, or with a cloth,’ according to the Old Commentary. Compare the Tipallattha-miga Gataka, and No. 65 below.
* Sakkakkam. Satim upa/‘hApetva, says the Samanta-PAs4diké. See also No. 31.
“ Samasfipakam. ‘When the curry is in quantity one-fourth of the rice’ explains the Samanta-PAsadik4. See No. 34.
5 Samatittikam. ‘Equally full, equally heaped up (samabhéritam)’ explains the Samanta-Pasddik&. Compare the several passages quoted in Rh. D.’s note on Tevigga Sutta I, 24.
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alms placed in my bowl.’ This is a discipline which ought to be observed.
33. ‘Begging straight on from house to house! will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.
34. ‘With equal curry will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.
35. ‘Without pressing down from the top? will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.
36. ‘Neither the curry nor the condiment will I cover up with the rice, desiring to make it nicer %,’ . This is a discipline which ought to be observed.
37. ‘Neither curry nor rice will I ask for, for my own particular use, unless I am sick.’ This is a discipline which ought to be observed.
38. ‘Not with envious thoughts will I look at others’ bowls.’ This is a discipline which ought to be observed.
39. ‘Not into too large balls will I make (up my food).’ This is a discipline which ought to be observed.
38. ‘Not with envious thoughts will I look at others’ bowls.’ This is a discipline which ought to be observed.
39. ‘Not into too large balls will I make (up my food).’ This is a discipline which ought to be observed.
40. ‘Into round mouthfuls will I make up my food. This is a discipline which ought to be observed.
End of the fourth section.
1 Sapadanam. See Childers sub voce. The Vibhanga says, Khabbaggiya bhikkhQ taham taham omadditva pindapatam bhufganti. The Samanta-Pas4dika says, Sapadanan ti tattha tattha odhim akatva anupa/ipafya.
2 Na thipato omadditva; on which the Samanta-Pasddik& has ‘matthakato vemaggfato ti.’ He is not to pick and choose what morsel he takes.
5 Compare the 8th Nissaggiya. In the text read upadaya.
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4t. ‘Not till the ball is brought close will I open the door of my mouth.’ This is a discipline which ought to be observed.
42. ‘ Not the whole hand, when eating, will I put into my mouth.’ This is a discipline which ought to be observed.
43. ‘When the food is in my mouth will I not talk.” This is a discipline which ought to be observed.
44. ‘Without tossing the food into my mouth will I eat!’ This is a discipline which ought to be observed. .
45. ‘Without nibbling at the balls of food will I eat” This is a discipline which ought to be observed.
46. ‘Without stuffing my cheeks out will I eat 2’ This is a discipline which ought to be observed.
47. ‘Without shaking my hands about? will I eat.’ This is a discipline which ought to be observed.
48. ‘Without scattering the lumps of boiled rice will I eat.’ This is a discipline which ought to be observed.
49. ‘Without putting out my tongue will I eat.’ This is a discipline which ought to be observed.
50. ‘ Without smacking my lips‘ will I eat.’ This is a discipline which ought to be observed.
End of the fifth section.
1 Pindukkhepakan ti pizdam ukkhipitva ukkhipitv4, says the Samanta-Pasadika. .
2 Avagandakdrakan ti makkafo viya gamde katva, says the Samanta-Pasadika (Minayeff, p. 93).
8 That is, to disengage particles of the rice, to shake them off on to the ground.
* Literally, without making the sound ‘ Kapu-fapu.’
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. 51. ‘Without making a hissing sound will I eat?” This is a discipline which ought to be observed.
52. ‘Without licking my fingers will I eat.’ This is a discipline which ought to be observed.
53. ‘Without licking my bowl will I eat” This is a discipline which ought to be observed.
54. ‘ Without licking my lips will I eat.’ This is a discipline which ought to be observed.
55. ‘Not with a hand soiled with food will I take hold of the water-jar.’ This is a discipline which ought to be observed.
56. ‘The rinsings of the bowl mixed with lumps of boiled rice will I not throw into the inner court ®,’ This is a discipline which ought to be observed.
57. ‘Not to a person with a sunshade in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
‘The rinsings of the bowl mixed with lumps of boiled rice will I not throw into the inner court ®,’ This is a discipline which ought to be observed.
57. ‘Not to a person with a sunshade in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
58. ‘Not to a person with a staff in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
59. ‘Not to a person with a sword in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
60. ‘ Not to a person with a weapon in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
End of the sixth section.
61. ‘Not to a person wearing slippers, unless he
1 Literally, without making the sound ‘ Suru-suru.’ 2 Antaraghare, which here means the space, or small open square in the middle of the house.
[13] Fp. 66 is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
62. ‘Not to a person wearing sandals, unless he is sick, will I preach the Dhamma. This is a discipline which ought to be observed.
63. ‘Not to a person seated in a cart, unless he is sick, will I preach the Dhamma. This is a discipline which ought to be observed.
64. ‘Not to a person lying on a couch, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
65. ‘Not to a person lolling, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
66. ‘ Not to a person with a turban on his head, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
67. ‘Not to a person with his head covered, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.
68. ‘Not toa person seated on a seat, unless he is sick, will I, seated on the earth, preach the Dhamma.’ This is a discipline which ought to be observed.
69. ‘Not to a person seated on a high seat, unless he is sick, will I, seated on a low seat, preach the Dhamma.’ This is a discipline which ought to be observed.
70. ‘Not to a person sitting, unless he is sick, will I, standing, preach the Dhamma.’ This is a discipline which ought to be observed.
End of the seventh section.
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71. ‘Not to a person walking in front of me, unless he is sick, will I, walking behind, preach the Dhamma.’ This is a discipline which ought to be observed.
72. ‘Not toa person walking on a path, unless he is sick, will I, walking by the side of the path, preach the Dhamma.’ This is a discipline which ought to be observed.
73. ‘Not standing will I ease myself, unless I ‘am sick.’ This is a discipline which ought to be observed.
74. ‘Not on growing grass will I ease myself, or spit’ This is a discipline which ought to be observed.
73. ‘Not standing will I ease myself, unless I ‘am sick.’ This is a discipline which ought to be observed.
74. ‘Not on growing grass will I ease myself, or spit’ This is a discipline which ought to be observed.
75. ‘Not into water will I ease myself, or spit.’ This is a discipline which ought to be observed.
Venerable Sirs, the rules regarding matters of discipline have been recited.
In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’
A second time I ask the venerable ones, ‘Are you pure in this matter ?’
A third time I ask the venerable ones, ‘Are you pure in this matter ?’
The venerable ones are pure herein. Therefore do they keep silence. Thus I understand,
Here endeth the recitation of the Sekhiyas.
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THE ADHIKARANA-SAMATHA DHAMMA.
Tue RULES REGARDING THE SETTLEMENT OF CASES.
Here, venerable Sirs, the seven rules regarding the settlement of cases come into recitation.
For the decision and settlement of cases as they from time to time arise, the Proceeding in presence? must be performed, or the Proceeding for the consciously innocent”, or the Proceeding in the case of those who are no longer out of their mind, or the Proceeding on confession of guilt *, or the Proceeding by majority of the chapter®, or the Proceeding for the obstinate*, or the Proceeding by covering over as with grass’.
Venerable Sirs, the seven rules regarding the settlement of cases have been recited.
In respect of them I ask the venerable ones, ‘ Are you pure in this matter ?’
A second time I ask the venerable ones, ‘Are you pure in this matter?’
A third time I ask the venerable ones, ‘Are you pure in this matter ?’
1 Sammukha-vinaya. See Kullavagga IV, 14, 16, and following.
2 Sati-vinaya. See Kullavagga IV, 14, 27.
® Amfi/ha-vinaya, See Aullavagga IV, 5, and following, and IV, 14, 28.
* Patinwaya. See Kullavagga IV, 7, 8.
5 Yebhuyyasik4. See Kullavagga IV, 9, and IV, 14, 24.
®° Tassapapiyyasika. See Kullavagga IV, 11.
* Timavattharaka. See Kullavagga IV, 13.
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The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.
Here endeth the recitation of the Adhikaraza-samathas.
Venerable Sirs! Recited is the Introduction.
Recited are the four Paragika Rules.
Recited are the thirteen Samgh4disesa Rules.
Recited are the two Aniyata Rules.
Recited are the thirty Nissaggiya-Pafittiya Rules.
Recited are the ninety-two PA&ittiya Rules.
Recited are the four Pa¢idesaniya Rules.
Recited are the Sekhiya Rules.
Recited are the seven Adhikaraza-samatha Rules.
So much (of the words) of the Blessed One, handed down in the Suttas, embraced in the Suttas, comes into recitation every half month. It behoveth all to train themselves according thereto in concord, in pleasantness, without dispute!
Here endeth the recitation of the Patimokkha for the use of the Bhikkhus.
MAHAVAGGA.
THE MAHAVAGGA.
REVERENCE TO THE BLESSED ONE, THE HoLy ONE, THE FuLty ENLIGHTENED ONE.
It behoveth all to train themselves according thereto in concord, in pleasantness, without dispute!
Here endeth the recitation of the Patimokkha for the use of the Bhikkhus.
MAHAVAGGA.
THE MAHAVAGGA.
REVERENCE TO THE BLESSED ONE, THE HoLy ONE, THE FuLty ENLIGHTENED ONE.
FIRST KHANDHAKA.
(THE ADMISSION TO THE ORDER OF BHIKKHUS.)
1}, 1. At that time the blessed Buddha dwelt at
1 To this book is prefixed, as introduction, an account of the first events after Gotama’s attaining Buddhahood, down to the conversion of his two chief disciples, Sariputta and Moggallana (chaps. 1-24). Among the elements of historical or legendary character with which, in the Vinaya Pi/aka, the discussion of the monastic discipline is interwoven, this account occupies by far the first place, both in extent and in importance. For it contains the oldest version accessible to us now and, most probably, for ever, of what the Buddhist fraternity deemed to be the history of their Master’s life in its most important period.
The connection in which this legendary narration stands with the main subject of the first Khandhaka is not difficult to account for. The regulations regarding the admission to the fraternity, which are discussed in this Khandhaka, could not but present themselves to the redactors of the Pifaka as being the very basis of their religious discipline and monastic life. It was possible to fancy the existence of the Samgha without the Patimokkha rules, or without the regulations about the Pavarana festival, but it was impossible to realise the idea of a Samgha without rules showing who was to be regarded as a duly admitted member of the fraternity, and who was not. It is quite natural, therefore, that the stories or legends concerning the ordination of Bhikkhus were put in connection with the record of the very first events of the history of the Samgha.
Nor is it difficult to account for the theory formulated by the
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Uruvela, on the bank of the river Nera#gar4}, at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation ?, historians of the Buddhist ecclesiastical law, of different successive forms in which the ordination of Bhikkhus had been performed. In the beginning, of course, there was nobody but the Buddha himself who could ordain Bhikkhus; to him those who desired to be received, expressed their wish, and he conferred on them the pabbagg4 and upasampada4 ordinations by the formula: ‘Ehi bhikkhu,’ &c. (see I, 6, 32, 34, &c.) It was a very natural conception that afterwards, as the Samgha grew larger, the Buddha should have transferred the power of admitting new members to the Bhikkhus themselves, and should have instituted that form of ordination which the redactors of the Pi/aka found valid at their own time.
The transition, however, from the supposed oldest form of ordination (the so-called ehi-bhikkhu-upasampad§4) to that latter form is in the Vinaya legends not represented as immediate. There is described an intermediate stage between the two, the ordination by the three saramagamanas, or by the candidate’s three times repeated declaration of his taking refuge in the Buddha, the Dhamma, and the Samgha (see Mah4vagga I, 12). The reason which has led the redactors of the Vinaya Pi/aka to this construction, was most probably the important part which in the upasampada service of the later time devolved upon the preceptor (upagghaya) of the candidate. As only learned Bhikkhus, who had completed the tenth year after their own upasampadé, could perform the function of upagg4ya at the upasampada ordination of other Bhikkhus (Mahavagga I, 31, 8), it was natural that the redactors of the Vinaya found it impossible to ascribe this form of upasampada service to the first times of Buddha’s teaching. For these times, therefore, they recorded another form, the upasampada by the three saramagamanas, the introduction of which they assigned, very naturally, to the time soon after the conversion of Yasa’s friends, by which event the number of Bhikkhus had been augmented at once from seven to sixty-one.
1 The Lilayan or Phalgu river in Behar; see General Cunningham’s map, Archaeological Reports, vol. i. plate iii.
3 After having reached the sambodhi and before preaching to
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2. Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation}, in direct and in reverse order: ‘From Ignorance? spring the samthe world the truth he has acquired, the Buddha remains, according to the tradition, during some weeks at Uruvela, ‘ enjoying the bliss of emancipation.’ The Mah4vagga, which contains these legends in their oldest forms, assigns to this stay a period of four times seven days; the later tradition is unanimous in extending it to seven times seven days (Buddhaghosa in the commentary on the Mahavagga; GAtaka Atthav. vol. i. p. 77 seq.; Dipavamsa I, 29, 30; Lalita Vistara, p. 488 seq.; Beal, Romantic Legend, p. 236 seq., &c.)
vol. i. p. 77 seq.; Dipavamsa I, 29, 30; Lalita Vistara, p. 488 seq.; Beal, Romantic Legend, p. 236 seq., &c.)
1 The Chain of Causation, or the doctrine of the twelve nidanas (causes of existence), coritains, as has often been observed, in a more developed form an answer to the same problem to which the second and third of the four Noble Truths (ariyasa&&a) also try to give a solution, viz. the problem of the origin and destruction of suffering. The Noble Truths simply reduce the origin of suffering to Thirst, or Desire (Tazh4), in its threefold form, thirst for pleasure, thirst for existence, thirst for prosperity (see I, 6, 20). In the system of the twelve nidanas Thirst also has found its place among the causes of suffering, but it is not considered as the immediate cause. A concatenation of other categories is inserted between tazh4 and its ultimate effect; and on the other hand, the investigation of causes is carried on further beyond tazh4. The question is here asked, What does tazha come from? and thus the series of causes and effects is led back to avigg4 (Ignorance), as its deepest root. We may add that the redactors of the Pifakas, who of course could not but observe. this parallelity between the second and third ariyasakéas and the system of the twelve nidanas, go so far, in one instance (Anguttara-Nikaya, Tika-Nipata, fol. ke of the Phayre MS.), as to directly replace, in giving the text of the four ariyasakkas, the second and third of them by the twelve nidanas, in direct and reverse order respectively. Professor Childers has furnished a valuable note on the nidanas; see Colebrooke, Miscellaneous Essays (second edition), II, 453 seq.
2 In the SammAadi/Aisuttanta (Magghima-Nikdya, fol. kh of Turnour’s MS.) we find the following explanation of what Ignorance is: ‘ Not to know Suffering, not to know the Cause of suffering,p. 2 kharas’, from the samkharas springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the
I, 1, 2.
kharas’, from the samkharas springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the not to know the Cessation of suffering, not to know the Path which leads to the cessation of suffering, this is called Ignorance.’ The same is repeated in the explanation of the nid4na formula, which is given in the Vibhanga (Abhidhamma-Pi/aka, Pasikkasamuppadavibhanga, fol. Ai of the Phayre MS.), and we must accept it, therefore, as the authentic expression of Buddhistical belief. It is obvious, however, that this explanation leaves room for another question. Ignorance, we are told, is the source of all evil and of all suffering, and the subject ignored is stated to be the four Truths. But who is the subject that ignores them? All attributes (as the viiw4na, &c.), that constitute sentient beings and enable them to know or to ignore, are said to be first produced by Ignorance, and we should conclude, therefore, that they cannot exist before Ignorance has begun to act. Or are we to understand that it is the Ignorance incurred by a sentient being in a preceding existence, that causes the samkharas and Consciousness, the connecting links between the different existences, to act and to bring about the birth of a new being?
As is well known, this Ignorance (Avidy4) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists.
1 It is very frequently stated that there are three samkharas or productions: kayasamkh4ara, vakisamkhara, and kittasamkh4ra, or, productions of body, of speech, and of thought (see, for instance, the SammAdi//Aisuttanta, Magghima-Nikaya, fol. khQ of Turnour’s MS.) The kayasawkhéra consists, according to the Samkhara-Yamaka (Abhidhamma-Pi/aka), in inhalation and expiration (ass4sapass4s4); the vaktsamkh4ra in attention and investigation (vitakkavi#ara) ; the Aittasamkh4ra in ideas, sensations, and all attributes of mind except attention and investigation (saminda ka vedana ka fhapetva vitakkavikdre sabbe pi kittasampayuttaka dhamma). The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which are
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The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which arep. 77 six senses'), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole . mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the samkh4ras are destroyed, by the destruction of the samkh4ras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are the samkharas that are produced by Ignorance? SamkhAras (or, productions) that lead to righteousness, samkharas that lead to sinfulness, samkhfras that lead to immovability, productions of body, of speech, and of thought.’ The Pali words are: ‘ Tattha katame avigg4pakkaya samkhard? pufabhisamkharo apufi#abhisamkharo Anafigibhisamkharo kayasamkhéro vakisamkharo Aittasamkharo.’ The list of fifty-five categories belonging to the samkhara-khandha, which Sp. Hardy gives in his Manual (p. 404 seq.; comp. also Rh. D., ‘Buddhism,’ p. 91 seq., and ‘Buddhist Suttas from the Pali,’ p. 242), is not founded, as far as we know, on the authority of the Pi/akas themselves, but on later compendia and commentaries.
Tie. eye, ear, nose, tongue, body (or the faculty of touch), and mind.
78 MAHAVAGGA. I,r, 3.
destroyed. Such is the cessation of this whole mass of suffering.’
3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance : ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he realises what is that nature and what its cause.’ 4. Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: ‘From Ignorance spring the samkhdaras, &c....... Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’
Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’
5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he has understood the cessation of causation.’
6. Then the Blessed One during the third watch of the night fixed his mind, &c.
7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, he stands, dispelling the hosts of Mara, like the sun that illuminates the sky.’
Here ends the account of what passed under the Bodhi tree.
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2.
1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Agapala ~ banyan tree (banyan tree of the goat-herds'), And when he had reached it, he sat cross-legged at the foot of the Agap4la banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.
2. Nowacertain Brahmaza, who was of a haughty disposition®, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brahmama thus spoke to the Blessed One: ‘By what, Gotama, does one become a Brdhmaza, and what are the characteristics that make a man a Brahmaza?’
3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: ‘That Brahmaza who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brahmaza may
_ 3 Buddhaghosa: ‘The goat-herds used to go to the shadow of that banyan tree and to sit there; therefore it was called the banyan tree of the goat-herds.’ The northern Buddhists say that this tree had been planted by a shepherd boy, during the Bodhisatta’s six years’ penance, in order to shelter him; see Beal, Rom. Legend, pp, 192, 238, and the Mahavastu.
2? «Huhunkagatiko.’ Buddhaghosa: ‘Because he was dif//hamangalika, he became filled with haughtiness and wrath, and went about uttering the sound “huhum.”’ Disthamangalika (having seen something auspicious ?) is obscure to us.
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justly call himself a Bréhmawa, whose behaviour is uneven to nothing in the world’
Here ends the account of what passed under the Agapala tree.
3.
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justly call himself a Bréhmawa, whose behaviour is uneven to nothing in the world’
Here ends the account of what passed under the Agapala tree.
3.
1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Agap4la banyan tree to the Muéalinda tree. And when he had reached it, he sat cross-legged at the foot of the Muéalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.
3. And at the end of those seven days, when the Naga king Muéalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One.
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4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: ‘Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “Iam!” This truly is the highest happiness!’
Here ends the account of what passed under the Muéalinda tree.
4,
1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Muéalinda tree to the Ragayatana (tree'); when he had reached it, he sat cross-legged at the foot of the Ragdyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.
2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants —
1 Buddhaghosa says that Ragdyatana (lit. a royal apartment) was the name ofatree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye.
[13] G
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It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye.
[13] G
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Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Ragdyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’
3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: ‘May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing !’
4. Then the Blessed One thought: ‘The Tathagatas! do not accept (food) with their hands. Now
1 The term Tathagata is, in the Buddhistical literature, exclusively applied to Sammasambuddhas, and it is more especially used in the Pi/akas when the Buddha is represented as speaking of himself in the third person as ‘the Tathagata.’ The meaning ‘sentient being,’ which is given to the word in the Abhidhanappadipika, and in Childers’s Dictionary, is not confirmed, as far as we know, by any passage of the Pifakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Piaka: hotitathdgato param marana, which means, of course, ‘does a Buddha exist after death?’ In the Gaina books we sometimes find the term tatthagaya (tatragata), ‘he who has attained that world, i.e. emancipation,’ applied to the Ginas as opposed to other beings who are ‘called ihagaya (idhagata), ‘living in this world.’ See, for instance, the Ginafaritra, § 16. Considering the close relation in which ‘most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathagata and tatthagayap. 83 with what shall I accept the rice-cakes and lumps of honey?’ Then the four Mahd4r4ga gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ The Blessed One accepted those new stone bowls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate.
5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence
5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence should not originally have conveyed very similar ideas. We think that on the long way from the original Magadhi to the P4li and Sanskrit, the term tatthagata or tatthAgata (tatra+agata), ‘he who has arrived there, i.e. at emancipation,’ may very easily have undergone the change into tathAgata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas.
1 The four guardian gods of the quarters of the world; see Hardy’s Manual, p. 24. Their Pali names, as given in the Abhidhanappadipika, wv. 31, 32, the Dipavamsa XVI, 12, &c., were, Dhatara/‘ha, VirJhaka, Virtpakkha, and Vessavava or Kuvera.
2 Onitapattap4azi, which is said very frequently of a person who has finished his meal, is translated by Childers, ‘whose hand is removed from the bowl’ (comp. also Trenckner, Pali Miscellany, p- 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghusa (‘ pattato ka apanitapAzim’). Onita, i.e. avanita, is not apanita, and the end of the dinner was marked, not by the Bhikkhu’s removing his hand from the bowl, but by his washing the bowl (see Kullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-ni is, to pour (water) upon something; see the -Petersburg Dictionary. We have translated, therefore, onitapattap4zi accordingly.
G2
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at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad}.
Here ends the account of what passed under the Ragdyatana tree.
5.
1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ragdyatana tree to the Agapala banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapala banyan tree.
2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who
1 Because there was no Samgha at that time, their declaration of taking refuge, by which they became up4sakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Samgha.
To this people, therefore, who
1 Because there was no Samgha at that time, their declaration of taking refuge, by which they became up4sakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Samgha.
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are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand ; most difficult for them to understand will be also the extinction of all samkharas, the getting rid of all the substrata (of existence'), the destruction of desire, the absence of passion, quietude of heart, Nirvaza! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.’
3. And then the following....? stanzas, unheard before, occurred to the Blessed One: ‘With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred.
‘Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.’
4. When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahma
1 The upadhis (substrata of existence) are specified in the commentary on the Sutta-Nipata, ap. Dhanimapada, p. 433: ‘sabbfipadhinam parikkhaya ’ti sabbesam khandhak4magumakilesAbhisamkh4rabhedanam upadhinam parikkhizatta.’ Probably abhisamkhAara is not co-ordinate with the other members of the compound, but is determined by them, comp. pabbagg4bhisamkhara, iddhAbhisamkhara, gamikabhisamkhara. The upadhis, therefore, according to this passage, consist: firstly, in the actions of mind that are directed towards the khandhas (i. e. that have the effect of propagating and augmenting the dominion of the khandhas); secondly, in the actions tending to the fivefold pleasures of sense ; and thirdly, in those.connected with kilesa (evil passion).
2 Buddhaghosa explains ana&khariya by anuakshariya, which is alike unintelligible to us. The Lalita Vistara (p. 515, ed. Calcutta) has abhikshzam (‘repeatedly’).
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Sahampati', understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: ‘Alas! the world perishes! Alas! the world is destroyed! if the mind of the Tath4gata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.’
5. Then Brahma Sahampati disappeared from Brahma’s world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.
Then Brahma Sahampati disappeared from Brahma’s world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.
6. And BrahmAé Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine! may the perfect One preach the doctrine! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.’
7. Thus spoke Brahm4 Sahampati; and when he had thus spoken, he further said: ‘The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do thou now open the door of the Immortal?; let them hear the doctrine discovered by the spotless One!
‘As a man standing on a rock, on mountain’s
* It is difficult to believe that the Pali name of Brahma Sahampati, the ruler of the Brahma worlds (see Spence Hardy’s Manual, Pp- 43, 56), is not connected with the Brahman svayambhfi of the Brahmanical literature. Perhaps the Sanskrit equivalent of sahampati might be svayampati.
? Amata, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 60, 111, 184.
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top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay,—thou, who hast freed thyself from suffering!
‘Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will ‘be people who can understand it!’
8. When he had spoken thus, the Blessed One said to Brahma Sahampati: ‘ The following thought, Brahmé, has occurred to me: “I have penetrated this doctrine, ... . (&c., down to end of § 2).” And also, Brahmé, the following ....1 stanzas have presented themselves to my mind, which had not been heard (by me) before: “ With great pains,.... (&c., down to end of § 3).” When I pondered over this matter, Brahma, my mind became inclined to remain in quiet, and not to preach the doctrine.’
g. Anda second time Brahma Sahampati said to the Blessed One : ‘Lord, may the Blessed One preach the doctrine, . ... (&c., as in §§ 6, 7)... And for the second time the Blessed One said to Brahma Sahampati: ‘ The following thought... . (&c., as before).’
10. And a third time Brahma Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine, .... (&c., as before).’
... (&c., as in §§ 6, 7)... And for the second time the Blessed One said to Brahma Sahampati: ‘ The following thought... . (&c., as before).’
10. And a third time Brahma Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the doctrine, .... (&c., as before).’
Then the Blessed One, when he had heard BrahmA’s solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha,
1 See § 3 with our note for this omitted word.
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saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.
11. As, ina pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,—
12. Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened,. . . . (&c., the text repeats § 10) ; and when he had thus seen them, he addressed Brahma Sahampati in the following stanza: ‘ Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahma, despairing of the weary task, to men.’
13. Then Brahma Sahampati understood: ‘The Blessed One grants my request that He should preach the doctrine. And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared.
Here ends the story of Brahm4’s request.
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6,
1. Now the Blessed One thought : ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is A/Ara KAl4ma'; he is clever, wise, and learned ; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to AMra Kalama? He will easily understand this doctrine.’
2. Then an invisible deity said to the Blessed’ One: ‘AMra Kalama has died, Lord, seven: days ago. And knowledge sprang up in the Blessed One’s mind that A/Ara KalAma had died seven days ago. And the Blessed One thought: « Highly noble was A/fra Kalama. If he had heard my doctrine, he would easily have understood it.’
And knowledge sprang up in the Blessed One’s mind that A/Ara KalAma had died seven days ago. And the Blessed One thought: « Highly noble was A/fra Kalama. If he had heard my doctrine, he would easily have understood it.’
3. Then the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is Uddaka Ramaputta!; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Ramaputta? He will easily understand this doctrine.’
4. Then an invisible deity said to the Blessed One: ‘Uddaka Ramaputta has died, Lord, yesterday evening. And knowledge arose in the Blessed One’s mind that Uddaka Ramaputta had died the previous evening. And the Blessed One thought:
1 Avira Kalama and Uddaka Ramaputta were the two teachers to whom Gotama had attached himself first after his pabbagg4. See Fausbéll’s Gataka, vol. i. p. 66; Rh. D., Buddhism, p. 34.
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‘Highly noble was Uddaka Ramaputta. If he had heard my doctrine, he would easily have understood it.’
5. Then the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘The five Bhikkhus! have done many services to me®; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?’
6. . Now the Blessed One thought: ‘Where do the five Bhikkhus dwell now?’ And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana*, And the Blessed One, after having remained at Uruvela as long as he thought fit, went forth to Benares.
7. Now Upaka, a man belonging to the Agivaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gay4 and the Bodhi tree; and when he saw him, he said to the Blessed One: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose
1 See about the five companions of Buddha’s self-mortification, in the time before the sambodhi, the Gataka, vol. i. p. 67; Hardy, Manual, p. 165; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Kondaviia, Vappa, Bhaddiya, Mahan4ma, Assagi.
2 Perhaps instead of kho ’me (=kho ime) we should read kho me.
8 «The Mrigadawa, or Deer Park, is represented by a fine wood, which still covers an area of about half a mile, and extends from the great tower of Dhamek on the north, to the Chaukundi mound on the south.” Cunningham, Arch. Reports, I, p. 107.
I, 6,16. ADMISSION TO THE ORDER OF BHIKKHUS. Qt name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess ?’
Reports, I, p. 107.
I, 6,16. ADMISSION TO THE ORDER OF BHIKKHUS. Qt name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess ?’
8. When Upaka the Agtvaka had spoken thus, the Blessed One addressed him in the following stanzas: ‘I have overcome all foes; I am all-wise ; Iam free from stains in every way; I have left everything ; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy One in this world, 1 am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvaza. To found the Kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world.’
9. (Upaka replied): ‘You profess then, friend, to be the holy, absolute Gina,’
(Buddha said): ‘Like me are all Ginas who have reached extinction of the Asavas?; I have overcome (gita me) all states of sinfulness ; therefore, Upaka, am I the Gina.’
When he had spoken thus, Upaka the Agtvaka replied: ‘It may be so, friend ;’ shook his head, took another road, and went away.
10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And
1 Gina, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects.
2 Sensuality, individuality, delusion, and ignorance (Kama, Bhava, Dis/Ai, and Avigga).
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the five Bhikkhus saw the Blessed One coming from afar; when they saw him, they concerted with each other, saying, ‘Friends, there comes the samaza Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.’
11. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel’. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation ‘ Friend.’
Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation ‘ Friend.’
12. When they spoke to him thus, the Blessed One said to the five Bhikkhus: ‘Do not address, O Bhikkhus, the Tathagata by his name, and with the appellation “Friend.” The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you
1 Buddhaghosa, in a note on Xullavagga II, 1, 1, says that padapt/ha is a stool to put the washed foot on, padakathalika (or padakathalik4?), a stool to put the unwashed foot on, or a cloth to rub the feet with (padaghamsana).
I, 6,16. ADMISSION TO THE ORDER OF BHIKKHUS. 93 will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’
13. When he had spoken thus, the five monks said to the Blessed One: ‘ By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?’
14. When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘The Tathagata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tath4gata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’
15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).
16. When they had spoken thus, the Blessed One
'
04 MAHAVAGGA. I, 6, 17.
said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’
‘You have never spoken so, Lord.’
**The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).’
I, 6, 17.
said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’
‘You have never spoken so, Lord.’
**The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).’
And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again’ listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).
17. And the Blessed One thus addressed the five Bhikkhus?: ‘There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; . and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tathagata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirv4za.
18. ‘Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which con-
1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvela.
® Of the literature that exists referring to the discourse which follows now (the Dhammadakkappavattana Sutta), it will suffice to quote M. Feer’s Etudes Bouddhiques, I, p. 189 seq., and Rh. D., ‘Buddhist Suttas from the P4li,’ pp. 137-155, and in the Fortnightly Review for December 1879.
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duces to calm, to knowledge, to the Sambodhi, to Nirvaza? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvaza.
19. ‘This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering ; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence! is suffering.
20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.
is suffering.
20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.
21. ‘This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the complete cessation of this thirst,—a cessation which consists in the absence of every passion,—with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.
22. ‘This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering:
+ Clinging to the five elements of existence, rapa, vedan4, -sanna, samkhara, viitana. See § 38 seq.
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that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.
23. ‘“This is the Noble Truth of Suffering ;”— thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “This Noble Truth of Suffering must be understood,” thus, _ O Bhikkhus, of this doctrine,.... (&c., down to intuition). “This Noble Truth of Suffering I have understood,’ thus, O Bhikkhus, of this doctrine, . ... (&c., down to intuition).
24. ‘“This is the Noble Truth of the Cause of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cause of suffering must be abandoned? . .... has been abandoned by me,” thus, O Bhikkhus, (&c.) |
25. ‘“ This is the Noble Truth of the Cessation of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cessation of suffering must be seen face to face... . has been seen by me face to face,” thus, O Bhikkhus, (&c.)
26. ‘“ This is the Noble Truth of the Path which leads to the cessation of suffering,” thus, O Bhikkhus, (&c.): “ This Noble Truth of the Path which leads to the cessation of suffering, must be realised.... has been realised by me,” thus, O Bhikkhus, (&c.)
27. ‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifi-
1 T.e. the thirst (tazh@), which is declared in this Noble Truth to be the cause of suffering, must be abandoned. -p. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men.