Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.’ And then the venerable Gotama spoke in this way : ‘I also, O Brahmama, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat. Then the Brahmawa Kasibh4radvaga addressed Bhagavat in a stanza: 1. ‘Thou professest to be a ploughman, and yet - we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75) 2. Bhagavat answered: ‘ Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76) 3. ‘I am guarded in respect of the body, I am KASIBHARADVAGASUTTA. 13 guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77) 4. ‘Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78) 5. ‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’ (79) Then the Bréhmaza Kasibharadvaga, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’ 6. Bhagavat said: ‘What is acquired by reciting stanzas is not to be eaten by me; this is, O Brahmaza, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80) 7. ‘One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works?’ (81) ‘To whom then, O Gotama, shall I give this ricemilk ?’ so said Kasibharadvaga. ‘I do not see, O Brahmama, in the world (of men) 1 Afifiena ka kevalinam mahesim Khizdsavam kukkusfavipasantam Annena pdnena upaé/hahassu, Khettam hi tam puffiapekhassa hoti. Cf. Sundarikabharadvaga v. 28. 14 URAGAVAGGA. and gods and Maras and Brahmans, amongst beings comprising gods and men, and Samavas and Braéhmawas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathagata, or a disciple of Tathagata. Therefore,O Brahmama, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms,’ so said Bhagavat. Then the Brahmavza Kasibharadvaga threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, _ smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes.
2Then the rice-milk thrown into the water splashed, hissed, _ smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes. Then the Brahmawa Kasibhaéradvaga alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s ' feet, he said this to Bhagavat: ‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbagga, I wish to receive the upasampadé (the robe and the orders) from the venerable Gotama,’ so said Kasibharadvaga. Then the Brahmaza Kasibharadvaga received the KUNDASUTTA. 15 pabbaggé from Bhagavat, and he received also the upasampad4; and the venerable Bharadvaga having lately received the upasampadé, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘ Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence, so he perceived, and the venerable Bharadvaga became one of the arahats (saints). Kasibhaéradvagasutta is ended. 5. KUNDASUTTA. Buddha describes the four different kinds of Samaxas to Kunda, the smith. 1. ‘I ask the Muni of great understanding,—so said Kunda, the smith,—‘ Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Samazas are there in the world; pray tell me that ?’ (82) 2. ‘ There are four (kinds of) Samamzas, (there is) not a fifth, O Kunda,—so said Bhagavat,—‘ these I will reveal to thee, being asked in person; (they are) Maggaginas and Maggadesakas, Maggagivins and Maggadisins,’ (83) 3. ‘Whom do the Buddhas call a Maggagina?’—so said Kunda, the smith,—‘ How is a Maggagg/ayin . 16 URAGAVAGGA. unequalled? Being asked, describe to me a Maggagivin, and reveal to me a Maggadidsin.’ (84) 4. Bhagavat said: ‘He who has overcome doubt, is without pain, delights in Nibbana, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85)
3Bhagavat said: ‘He who has overcome doubt, is without pain, delights in Nibbana, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85) 5. ‘He who in this world having known the best (i.e. Nibbana) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86) 6. ‘ He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikkhus they call a maggagtvin (that is, living in the way’). (87) 7. ‘He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggad{sin (that is, defiling the way)* (88) 8. ‘He who has penetrated these (four Samazas), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such,—having seen so, his faith is not lost; for how could. he make the undepraved equal to the _ depraved and the pure equal to the impure?’ (89) Kundasutta is ended. * Yo Dhammapade sudesite Magge givati safifiato sattma Anavaggapadani sevam4no Tatiyam bhikkhunam 4hu maggagivim. * Comp. Gataka II, p. 281. PARABHAVASUTTA. 17 6. PARABHAVASUTTA. A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in this world.—Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; transla- tion by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t.xx (1872), p. 226. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapizdika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Getavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas : 1. ‘We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90) 2. Bhagavat: ‘ The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.’ (91) 3. Deity: ‘We know this to be so, this is the first loser ; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92) 4. Bhagavat: ‘Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked,—that is the cause (of loss) to the losing (man).’ (93) 5. Deity: ‘We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94)
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.
1‘Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.’ And then the venerable Gotama spoke in this way : ‘I also, O Brahmama, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat. Then the Brahmawa Kasibh4radvaga addressed Bhagavat in a stanza: 1. ‘Thou professest to be a ploughman, and yet - we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75) 2. Bhagavat answered: ‘ Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76) 3. ‘I am guarded in respect of the body, I am KASIBHARADVAGASUTTA. 13 guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77) 4. ‘Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78) 5. ‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’ (79) Then the Bréhmaza Kasibharadvaga, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’ 6. Bhagavat said: ‘What is acquired by reciting stanzas is not to be eaten by me; this is, O Brahmaza, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80) 7. ‘One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works?’ (81) ‘To whom then, O Gotama, shall I give this ricemilk ?’ so said Kasibharadvaga. ‘I do not see, O Brahmama, in the world (of men) 1 Afifiena ka kevalinam mahesim Khizdsavam kukkusfavipasantam Annena pdnena upaé/hahassu, Khettam hi tam puffiapekhassa hoti. Cf. Sundarikabharadvaga v. 28. 14 URAGAVAGGA. and gods and Maras and Brahmans, amongst beings comprising gods and men, and Samavas and Braéhmawas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathagata, or a disciple of Tathagata. Therefore,O Brahmama, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms,’ so said Bhagavat. Then the Brahmavza Kasibharadvaga threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, _ smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes.
2Then the rice-milk thrown into the water splashed, hissed, _ smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes. Then the Brahmawa Kasibhaéradvaga alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s ' feet, he said this to Bhagavat: ‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbagga, I wish to receive the upasampadé (the robe and the orders) from the venerable Gotama,’ so said Kasibharadvaga. Then the Brahmaza Kasibharadvaga received the KUNDASUTTA. 15 pabbaggé from Bhagavat, and he received also the upasampad4; and the venerable Bharadvaga having lately received the upasampadé, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘ Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence, so he perceived, and the venerable Bharadvaga became one of the arahats (saints). Kasibhaéradvagasutta is ended. 5. KUNDASUTTA. Buddha describes the four different kinds of Samaxas to Kunda, the smith. 1. ‘I ask the Muni of great understanding,—so said Kunda, the smith,—‘ Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Samazas are there in the world; pray tell me that ?’ (82) 2. ‘ There are four (kinds of) Samamzas, (there is) not a fifth, O Kunda,—so said Bhagavat,—‘ these I will reveal to thee, being asked in person; (they are) Maggaginas and Maggadesakas, Maggagivins and Maggadisins,’ (83) 3. ‘Whom do the Buddhas call a Maggagina?’—so said Kunda, the smith,—‘ How is a Maggagg/ayin . 16 URAGAVAGGA. unequalled? Being asked, describe to me a Maggagivin, and reveal to me a Maggadidsin.’ (84) 4. Bhagavat said: ‘He who has overcome doubt, is without pain, delights in Nibbana, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85)
3Bhagavat said: ‘He who has overcome doubt, is without pain, delights in Nibbana, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85) 5. ‘He who in this world having known the best (i.e. Nibbana) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86) 6. ‘ He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikkhus they call a maggagtvin (that is, living in the way’). (87) 7. ‘He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggad{sin (that is, defiling the way)* (88) 8. ‘He who has penetrated these (four Samazas), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such,—having seen so, his faith is not lost; for how could. he make the undepraved equal to the _ depraved and the pure equal to the impure?’ (89) Kundasutta is ended. * Yo Dhammapade sudesite Magge givati safifiato sattma Anavaggapadani sevam4no Tatiyam bhikkhunam 4hu maggagivim. * Comp. Gataka II, p. 281. PARABHAVASUTTA. 17 6. PARABHAVASUTTA. A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in this world.—Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; transla- tion by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t.xx (1872), p. 226. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapizdika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Getavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas : 1. ‘We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90) 2. Bhagavat: ‘ The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.’ (91) 3. Deity: ‘We know this to be so, this is the first loser ; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92) 4. Bhagavat: ‘Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked,—that is the cause (of loss) to the losing (man).’ (93) 5. Deity: ‘We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94)
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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