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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Samaaa, an ascetic. Samkh4ArA, all compound things, the material world. SamsAra, revolution, transmigration. SAvaka, a hearer, a follower, a disciple of Buddha, including both laity and clergy. Sekha, a novice, student. Sudda, a man of the servile caste. Sugata, happy, a name of a Buddha. Thera, an elder, a senior priest. Titthiya, an ascetic adhering to a certain system of philosophy. U padhi, the elements of the world. Updsaka, a follower, a lay de- votee. Upasampada, priest’s orders. Vessa, Vessika, a man of the third caste. Yakkha, a giant, a malignant spirit. INTRODUCTION TO THE SUTTA-NIPATA.. THE Collection of Discourses, Sutta-Nip4ta, which I have here translated, is very remarkable, as there can be no doubt that it contains some remnants of Primitive Buddhism. I consider the greater part of the Mah4vagga, and nearly the whole of the Azthakavagga as very old. I have arrived at this conclusion from two reasons, first from the language, and secondly from the contents. 1. We not only find here what we meet with in other Pali poetry, the fuller Vedic forms of nouns and verbs in the plural, as avitatamhdse, panditase, dhammise, sitdse, upazthitase, pavadiy4se, &c., and #aramase, asmase, sikkhissdmase ; the shorter Vedic plurals and the instrumental singular of nouns, as vinikkhay4, lakkhawa for vinikkhayani, lakkhaw4ni, manta, pari##z4, vinaya, labhakamya for mantaya, &c. ; Vedic infinitives, as vippahdtave, sampayatave, uzmametave ; contracted (or sometimes old) forms, as santya, gakka, duggakka, sammuFfAa, titthy4, thiyo, parihirati for santiya, gatiyd4, sammutiy4, titthiy4, itthiyo, parihariyati, by the side of protracted forms, such as Atumdnam ; but also some unusual (sometimes old) forms and words, as apuéékfasi, sagghasi?=sakkhissasi, sussa=suzissimi (Sansk. sroshyami), pava and pdv4 = vadati, pavekéhe = paveseyya, parikissati = parikilissati, vineyya, viteyya, nikkheyya, pappuyya,= vinayitva, &c., datthu = disva (S. drishiva), atisitv4 = atikkamitva, anuvi#ka = anuviditva, paribbasana = vasamA4na, amhand (S.asman4) = pdsazena, vasibhi, katubbhi, rattamahabhi, ise (vocative), suvami = sAmi, maga = miga, - 1 Sir M. Coom4ra SwAmy’s translation of part of the book has been a great help to me. I hope shortly to publish the Pali text. 3 C reads pagghasi. xii SUTTA-NIPATA. tumo = 80, parovara = paravara, bhinahu = bhitihanaka, upaya, Amagandha, dhona, vyappatha, vyappathi, vevizk/4, visenibhata, visenikatva, pa¢iseniyanti. Sometimes we meet also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious.
2Sometimes we meet also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious. 2. In the contents of the Suttanipata we have, I think, an important contribution to the right understanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness. From the Aétthakavagga especially it is evident where Buddha takes his stand in opposition to Philosophy (ditthi = darsana). Indian society at the time of Buddha had two large and distinguished religious sects, Samazas and Brahmazas. This is apparent from several passages where they are mentioned together ; for instance, Vinaya, ed. Oldenberg, II, p. 295; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c., 158 &c., 306 &c., 309 ; Dhammapada, p. 392; Suttanipata, vv. 99, 129, 189, 440, 529, 859, 1078; Sabhiyasutta, at the beginning ; the Inscriptions of Asoka; Mahabhashya, I], 4, 9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 320, 1.20; and lastly, Megasthenes (Schwanbeck, p. 45), dvo yévn prrocdpar, dv Tovs piv Bpaxpavas Kari, Tods 5¢ Dappavas. Famous teachers arose and gathered around them flocks of disciples. As such are mentioned Ptravza-Kassapa, Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kakfayana, Saf#gaya-Belaéchiputta, and Nigaz¢ha-Nataputta!; see Suttanipata, p.86; MahaparinibbAnasutta, ed. Childers, p. 58; Vinaya II, p.111; Grimblot, Sept Suttas PaAlis, p. 114, &c.; Milindapazha, ed. Trenckner, p. 4. Besides these there is Bavari (Suttanipata, p.184), and his disciples Agita, Tissametteyya, Puzzaka, Mettagd, Dhotaka, Upasiva, Nanda, 4 Cf. Indian Antiquary, 1880, p. 158. INTRODUCTION. Xill Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha, Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela, p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi, VAsettha, and Bharadvaga, p. 109.
3Indian Antiquary, 1880, p. 158. INTRODUCTION. Xill Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha, Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela, p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi, VAsettha, and Bharadvaga, p. 109. We learn that there were four kinds of Samaaas, viz. Maggaginas, Maggadesakas (or Maggadesins, MaggagghAyins), Maggagivins, and MaggadAsins, vv. 83-88. Among these Samavzas disputes arose, vv. 828, 883-884; a number of philosophical systems were formed, and at the time of Buddha there were as many as sixty-three of them, v. 538. These systems are generally designated by dit¢hi, vv. 54, 151, 786, 837, 851, &c.; or by ditthigata, vv. 834, 836, 913; or by di¢ésasuta, v. 778; or by dittha, suta, and muta, wy. 793, 813, 914; or by di¢¢ha, suta, silavata', and muta, vv. 79°, 797-798, 836, 887, 1080. The doctrines themselves are called ditthinivesa, v. 785; or nivesana, vv. 209, 470, 801, 846 ; or vinikkhaya, vv. 838, 866, 887, 894; and he who entertains any of them, is called nivissavadin, vv. 910, 913. What is said of the Samavzas seems mostly to hold good about the Brahmazas also. They too are called disputatious, vadasila, v. 381, &c., p. 109; and three kinds of them are mentioned, viz. Titthiyas, Agivikas, and Nigazthas, vv. 380, 891-892. In contradistinction to the Samazas the Brahmamas are designated as Teviggas, w. 594, 1019; they are Padakas, Veyy4karazas, and perfect in Gappa, Nighazdu, Ketubha, Itihdsa, &c., v. 595, p. 98. They are called friends of the hymns, v. 139 ; well versed in the hymns, v. 976; and their principal hymn is SAvitti2, vv. 568, 456. They worship and make offerings to the fire, PP- 74, 20. In Brahmamzadhammikasutta the ancient and just Brahmazas are described in opposition to the later 1 T am not sure whether sflavata is to be understood as one notion or two. It is generally written in one word, but at p.109 Vasettha says, when one is virtuous and endowed with works, he is a Brahmana, yato kho bho sflava ka hoti vatasampanno fa ettavata kho brahmanzo hoti. Stlavata, I presume, refers chiefly to the Brahmazas. 2 From v. 456 we see that Buddha has rightly read vareniyam as the metre requires, but I must not omit to mention that the Commentator understands by Savitti the Buddhistic formula: Buddham saranam gakkhimi, Dhammam saranam gakkhami, Samgham saranam gakkhami, which, like SAvitti, contains twenty-four syllables. xiv SUTTA-NIPATA. Brahmazas, who slay innocent cows and have acquired wealth through the favour of the kings, vv. 307, 308, 311, 302. All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892.
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.
1Samaaa, an ascetic. Samkh4ArA, all compound things, the material world. SamsAra, revolution, transmigration. SAvaka, a hearer, a follower, a disciple of Buddha, including both laity and clergy. Sekha, a novice, student. Sudda, a man of the servile caste. Sugata, happy, a name of a Buddha. Thera, an elder, a senior priest. Titthiya, an ascetic adhering to a certain system of philosophy. U padhi, the elements of the world. Updsaka, a follower, a lay de- votee. Upasampada, priest’s orders. Vessa, Vessika, a man of the third caste. Yakkha, a giant, a malignant spirit. INTRODUCTION TO THE SUTTA-NIPATA.. THE Collection of Discourses, Sutta-Nip4ta, which I have here translated, is very remarkable, as there can be no doubt that it contains some remnants of Primitive Buddhism. I consider the greater part of the Mah4vagga, and nearly the whole of the Azthakavagga as very old. I have arrived at this conclusion from two reasons, first from the language, and secondly from the contents. 1. We not only find here what we meet with in other Pali poetry, the fuller Vedic forms of nouns and verbs in the plural, as avitatamhdse, panditase, dhammise, sitdse, upazthitase, pavadiy4se, &c., and #aramase, asmase, sikkhissdmase ; the shorter Vedic plurals and the instrumental singular of nouns, as vinikkhay4, lakkhawa for vinikkhayani, lakkhaw4ni, manta, pari##z4, vinaya, labhakamya for mantaya, &c. ; Vedic infinitives, as vippahdtave, sampayatave, uzmametave ; contracted (or sometimes old) forms, as santya, gakka, duggakka, sammuFfAa, titthy4, thiyo, parihirati for santiya, gatiyd4, sammutiy4, titthiy4, itthiyo, parihariyati, by the side of protracted forms, such as Atumdnam ; but also some unusual (sometimes old) forms and words, as apuéékfasi, sagghasi?=sakkhissasi, sussa=suzissimi (Sansk. sroshyami), pava and pdv4 = vadati, pavekéhe = paveseyya, parikissati = parikilissati, vineyya, viteyya, nikkheyya, pappuyya,= vinayitva, &c., datthu = disva (S. drishiva), atisitv4 = atikkamitva, anuvi#ka = anuviditva, paribbasana = vasamA4na, amhand (S.asman4) = pdsazena, vasibhi, katubbhi, rattamahabhi, ise (vocative), suvami = sAmi, maga = miga, - 1 Sir M. Coom4ra SwAmy’s translation of part of the book has been a great help to me. I hope shortly to publish the Pali text. 3 C reads pagghasi. xii SUTTA-NIPATA. tumo = 80, parovara = paravara, bhinahu = bhitihanaka, upaya, Amagandha, dhona, vyappatha, vyappathi, vevizk/4, visenibhata, visenikatva, pa¢iseniyanti. Sometimes we meet also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious.
2Sometimes we meet also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious. 2. In the contents of the Suttanipata we have, I think, an important contribution to the right understanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness. From the Aétthakavagga especially it is evident where Buddha takes his stand in opposition to Philosophy (ditthi = darsana). Indian society at the time of Buddha had two large and distinguished religious sects, Samazas and Brahmazas. This is apparent from several passages where they are mentioned together ; for instance, Vinaya, ed. Oldenberg, II, p. 295; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c., 158 &c., 306 &c., 309 ; Dhammapada, p. 392; Suttanipata, vv. 99, 129, 189, 440, 529, 859, 1078; Sabhiyasutta, at the beginning ; the Inscriptions of Asoka; Mahabhashya, I], 4, 9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 320, 1.20; and lastly, Megasthenes (Schwanbeck, p. 45), dvo yévn prrocdpar, dv Tovs piv Bpaxpavas Kari, Tods 5¢ Dappavas. Famous teachers arose and gathered around them flocks of disciples. As such are mentioned Ptravza-Kassapa, Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kakfayana, Saf#gaya-Belaéchiputta, and Nigaz¢ha-Nataputta!; see Suttanipata, p.86; MahaparinibbAnasutta, ed. Childers, p. 58; Vinaya II, p.111; Grimblot, Sept Suttas PaAlis, p. 114, &c.; Milindapazha, ed. Trenckner, p. 4. Besides these there is Bavari (Suttanipata, p.184), and his disciples Agita, Tissametteyya, Puzzaka, Mettagd, Dhotaka, Upasiva, Nanda, 4 Cf. Indian Antiquary, 1880, p. 158. INTRODUCTION. Xill Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha, Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela, p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi, VAsettha, and Bharadvaga, p. 109.
3Indian Antiquary, 1880, p. 158. INTRODUCTION. Xill Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha, Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela, p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi, VAsettha, and Bharadvaga, p. 109. We learn that there were four kinds of Samaaas, viz. Maggaginas, Maggadesakas (or Maggadesins, MaggagghAyins), Maggagivins, and MaggadAsins, vv. 83-88. Among these Samavzas disputes arose, vv. 828, 883-884; a number of philosophical systems were formed, and at the time of Buddha there were as many as sixty-three of them, v. 538. These systems are generally designated by dit¢hi, vv. 54, 151, 786, 837, 851, &c.; or by ditthigata, vv. 834, 836, 913; or by di¢ésasuta, v. 778; or by dittha, suta, and muta, wy. 793, 813, 914; or by di¢¢ha, suta, silavata', and muta, vv. 79°, 797-798, 836, 887, 1080. The doctrines themselves are called ditthinivesa, v. 785; or nivesana, vv. 209, 470, 801, 846 ; or vinikkhaya, vv. 838, 866, 887, 894; and he who entertains any of them, is called nivissavadin, vv. 910, 913. What is said of the Samavzas seems mostly to hold good about the Brahmazas also. They too are called disputatious, vadasila, v. 381, &c., p. 109; and three kinds of them are mentioned, viz. Titthiyas, Agivikas, and Nigazthas, vv. 380, 891-892. In contradistinction to the Samazas the Brahmamas are designated as Teviggas, w. 594, 1019; they are Padakas, Veyy4karazas, and perfect in Gappa, Nighazdu, Ketubha, Itihdsa, &c., v. 595, p. 98. They are called friends of the hymns, v. 139 ; well versed in the hymns, v. 976; and their principal hymn is SAvitti2, vv. 568, 456. They worship and make offerings to the fire, PP- 74, 20. In Brahmamzadhammikasutta the ancient and just Brahmazas are described in opposition to the later 1 T am not sure whether sflavata is to be understood as one notion or two. It is generally written in one word, but at p.109 Vasettha says, when one is virtuous and endowed with works, he is a Brahmana, yato kho bho sflava ka hoti vatasampanno fa ettavata kho brahmanzo hoti. Stlavata, I presume, refers chiefly to the Brahmazas. 2 From v. 456 we see that Buddha has rightly read vareniyam as the metre requires, but I must not omit to mention that the Commentator understands by Savitti the Buddhistic formula: Buddham saranam gakkhimi, Dhammam saranam gakkhami, Samgham saranam gakkhami, which, like SAvitti, contains twenty-four syllables. xiv SUTTA-NIPATA. Brahmazas, who slay innocent cows and have acquired wealth through the favour of the kings, vv. 307, 308, 311, 302. All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892.
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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