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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1All 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. Buddha himself has, it is true, sprung from the Samazas: he is called Samaza Gotama, p. 96; he shines like a sun in the midst of the Samamas, v. 550; and intercourse with Samamas is said to be the highest blessing, v. 265. But Buddha has overcome all their systems, v. 538; there is nothing which has not been seen, heard, or thought by him, and nothing which has not been understood by him, v. 1121. All the disputatious Braéhmazas do not overcome him in understanding, v. 380; and he asserts that no one is purified and saved by philosophy or by virtuous works, vv. 1079, 839. Sanctification, in fact, does not come from another, wy. 773, 790, 813; it can be attained only by going into the yoke with Buddha, v. 834; by believing in him and in the Dhamma of the Saints, vv. 183, 185, 370, 1142; on the whole, by being what Buddha is. What then is Buddha ? First he is a Visionary, in the good sense of the word; his knowledge is intuitive, ‘Seeing misery,’ he says, ‘in the philosophical views, without adopting any of them, searching for truth, I saw inward peace,’ vv. 837, 207. And again, ‘ He, a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,’ vv. 934, 1052, 1065. He teaches an instantaneous, an immediate religious life, vv. 567, 1136. He is called 4akkhumat, endowed with an eye, clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028, 1115, 1127 3 samantaxakkhu, the all-seeing, vv. 1062, 1068 ; and as such he has become an eye to the world, v. 599. He sees the subtle meaning of things, vv. 376, 175; he is, in one word, Sambuddha, the perfectly-enlightened, wv. 177, 555) 599, 992; and by knowledge he is delivered, vv. 1106, 1 Besides the religious Brahmanas some secular Brahmanas are mentioned, p. 11. INTRODUCTION. XV - 727, 733. Existence is avigga, ignorance, v. 729; vigga, knowledge, is the extinction of the world, v. 730.
2177, 555) 599, 992; and by knowledge he is delivered, vv. 1106, 1 Besides the religious Brahmanas some secular Brahmanas are mentioned, p. 11. INTRODUCTION. XV - 727, 733. Existence is avigga, ignorance, v. 729; vigga, knowledge, is the extinction of the world, v. 730. Secondly, he is an Ascetic, a Muni’, one that forsakes the world and wanders from the house to the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, wv. 520, 547, 790; he has cut off all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akiz#ana, vv.175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861. He has reached peace, wv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbana, v. 203. And how is this state brought about? By the destruction of consciousness, vv. 734-735. And how does consciousness cease? By the cessation of sensation, vv. 1109-1110; by being without breathing, vv. 1089-1090 2, 1. What then is sin according to Buddha? Subjectively sin is desire, in all its various forms, VV. 923, 1103; viz. desire for existence generally, vv. 776, 1059, 1067, and especially for name and form, i.e. individual existence, vv. 354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for as long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354; the realm of Mara, vv. 164, 1145. Those who continually go to samsara with birth and death, are the ignorant, v. 729. 1 Buddha is sometimes styled the great Isi, vv. 1060, 1082 ; sometimes a Muni, vv. 164, 700; sometimes a Brahmaza, v. 1064; sometimes a Bhikkhu, wv. 411, 415; and all these appellations are used synonymously, vv. 283, 284, 1064, 1066, 843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book, especially in the Uraga-, Muni-, Rahula-, Samm4paribbaganiya-, Dhammika-, Nalaka-, Purabheda-, Tuvataka-, Attadanda-, and Sariputta-suttas. 2 This system ends, it will be seen from this, like other ascetic systems, in mysticism. xvi SUTTA-NIPATA, But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839.
3See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839. Objectively, it is emancipation from body and matter. One must destroy the elements of existence, upadhi, wv. 373, 546, 1050, 1056; and leave the body behind, that one may not come to exist again, vv. 1120, 1122, 761. The ignorant only create upadhi, v. 1050, and go again and again to samsara, v.729. The wise do not enter time, kappa, vv. 521, 535, 860; they look upon the world as void, v. 1118; hold that there is nothing really existing, v. 1069; and those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence), go out like a lamp, wv. 234, 353-354. Asa flame, blown about by the violence of the wind, goes out, and cannot be reckoned (as existing), even so a Muni, deliveted from name and body, disappears, and cannot be reckoned (as existing), v. 1073. For him who has disappeared, there is no form; that by which they say he is, exists for him no longer, v. 1075. ‘Exert thyself, then,—O Dhotaka,’ so said Bhagavat,— ‘being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction,’ v. 1061. Tena h’ 4tappam karohi,—Dhotaka ’ti Bhagav4,— idh’ eva nipako sato ito sutvana nigghosam sikkhe nibbanam attano. With this short sketch of the contents of the Suttanipata for a guide, I trust it will be easy to understand even the more obscure parts of the book. V. FAUSBOLL. CoPpENHAGEN, Sept. 13, 1880, I URAGAVAGGA. 1. URAGASUTTA. The Bhikkhu who discards all human passions is compared to a snake that casts his skin.—Text and translation in Fr. Spiegel’s Anecdota Palica. 1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (x) 2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2) . 3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3) 4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4) 5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5) [10] B 2 URAGAVAGGA.
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.
1All 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. Buddha himself has, it is true, sprung from the Samazas: he is called Samaza Gotama, p. 96; he shines like a sun in the midst of the Samamas, v. 550; and intercourse with Samamas is said to be the highest blessing, v. 265. But Buddha has overcome all their systems, v. 538; there is nothing which has not been seen, heard, or thought by him, and nothing which has not been understood by him, v. 1121. All the disputatious Braéhmazas do not overcome him in understanding, v. 380; and he asserts that no one is purified and saved by philosophy or by virtuous works, vv. 1079, 839. Sanctification, in fact, does not come from another, wy. 773, 790, 813; it can be attained only by going into the yoke with Buddha, v. 834; by believing in him and in the Dhamma of the Saints, vv. 183, 185, 370, 1142; on the whole, by being what Buddha is. What then is Buddha ? First he is a Visionary, in the good sense of the word; his knowledge is intuitive, ‘Seeing misery,’ he says, ‘in the philosophical views, without adopting any of them, searching for truth, I saw inward peace,’ vv. 837, 207. And again, ‘ He, a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,’ vv. 934, 1052, 1065. He teaches an instantaneous, an immediate religious life, vv. 567, 1136. He is called 4akkhumat, endowed with an eye, clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028, 1115, 1127 3 samantaxakkhu, the all-seeing, vv. 1062, 1068 ; and as such he has become an eye to the world, v. 599. He sees the subtle meaning of things, vv. 376, 175; he is, in one word, Sambuddha, the perfectly-enlightened, wv. 177, 555) 599, 992; and by knowledge he is delivered, vv. 1106, 1 Besides the religious Brahmanas some secular Brahmanas are mentioned, p. 11. INTRODUCTION. XV - 727, 733. Existence is avigga, ignorance, v. 729; vigga, knowledge, is the extinction of the world, v. 730.
2177, 555) 599, 992; and by knowledge he is delivered, vv. 1106, 1 Besides the religious Brahmanas some secular Brahmanas are mentioned, p. 11. INTRODUCTION. XV - 727, 733. Existence is avigga, ignorance, v. 729; vigga, knowledge, is the extinction of the world, v. 730. Secondly, he is an Ascetic, a Muni’, one that forsakes the world and wanders from the house to the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, wv. 520, 547, 790; he has cut off all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akiz#ana, vv.175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861. He has reached peace, wv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbana, v. 203. And how is this state brought about? By the destruction of consciousness, vv. 734-735. And how does consciousness cease? By the cessation of sensation, vv. 1109-1110; by being without breathing, vv. 1089-1090 2, 1. What then is sin according to Buddha? Subjectively sin is desire, in all its various forms, VV. 923, 1103; viz. desire for existence generally, vv. 776, 1059, 1067, and especially for name and form, i.e. individual existence, vv. 354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for as long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354; the realm of Mara, vv. 164, 1145. Those who continually go to samsara with birth and death, are the ignorant, v. 729. 1 Buddha is sometimes styled the great Isi, vv. 1060, 1082 ; sometimes a Muni, vv. 164, 700; sometimes a Brahmaza, v. 1064; sometimes a Bhikkhu, wv. 411, 415; and all these appellations are used synonymously, vv. 283, 284, 1064, 1066, 843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book, especially in the Uraga-, Muni-, Rahula-, Samm4paribbaganiya-, Dhammika-, Nalaka-, Purabheda-, Tuvataka-, Attadanda-, and Sariputta-suttas. 2 This system ends, it will be seen from this, like other ascetic systems, in mysticism. xvi SUTTA-NIPATA, But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839.
3See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839. Objectively, it is emancipation from body and matter. One must destroy the elements of existence, upadhi, wv. 373, 546, 1050, 1056; and leave the body behind, that one may not come to exist again, vv. 1120, 1122, 761. The ignorant only create upadhi, v. 1050, and go again and again to samsara, v.729. The wise do not enter time, kappa, vv. 521, 535, 860; they look upon the world as void, v. 1118; hold that there is nothing really existing, v. 1069; and those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence), go out like a lamp, wv. 234, 353-354. Asa flame, blown about by the violence of the wind, goes out, and cannot be reckoned (as existing), even so a Muni, deliveted from name and body, disappears, and cannot be reckoned (as existing), v. 1073. For him who has disappeared, there is no form; that by which they say he is, exists for him no longer, v. 1075. ‘Exert thyself, then,—O Dhotaka,’ so said Bhagavat,— ‘being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction,’ v. 1061. Tena h’ 4tappam karohi,—Dhotaka ’ti Bhagav4,— idh’ eva nipako sato ito sutvana nigghosam sikkhe nibbanam attano. With this short sketch of the contents of the Suttanipata for a guide, I trust it will be easy to understand even the more obscure parts of the book. V. FAUSBOLL. CoPpENHAGEN, Sept. 13, 1880, I URAGAVAGGA. 1. URAGASUTTA. The Bhikkhu who discards all human passions is compared to a snake that casts his skin.—Text and translation in Fr. Spiegel’s Anecdota Palica. 1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (x) 2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2) . 3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3) 4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4) 5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5) [10] B 2 URAGAVAGGA.
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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