Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Deity: ‘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) 6. Bhagavat: ‘The man who is drowsy, fond of society and without energy, lazy, given to anger,— that is the cause (of loss) to the losing (man).’ (95) [10] Cc 18 URAGAVAGGA. 7. Deity: ‘We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (96) 8. Bhagavat : ‘ He who being rich does not support mother or father who are old or past their youth,— that is the cause (of loss) to the losing (man).’ (97) 9. Deity: ‘We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98) 10. Bhagavat: ‘He who by falsehood deceives either a Brahmaza or a Samawza or any other mendicant,—that is the cause (of loss) to the losing (man). (99) 11. Deity : ‘We know this to be so, this is the fifth loser; tell us the sixth,O Bhagavat, what is the cause (of loss) to the losing (man).’ (100) 12. Bhagavat: ‘The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things,—that is the cause (of loss) to the losing (man).’ (101) 13. Deity: ‘We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (102) 14. Bhagavat: ‘ The man who proud of his birth, of his wealth, and of his family, despises his relatives,—that is the cause (of loss) to the losing (man). (103) 15. Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104) 16. Bhagavat: ‘The man who given to women, to strong drink, and to dice, wastes whatever he has gained,—that is the cause (of loss) to the losing (man).’ (105) PARABHAVASUTTA. 19 17. Deity: ‘We know this to be so, this is the eighth loser ; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106) 18. Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others,—that is the cause (of loss) to the losing (man).’ (107) 19. Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).’ —_ (108) 20. Bhagavat: ‘The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,—that is the cause (of loss) to the losing (man).’ (109) 21. Deity: ‘We know this to be so, this is the tenth loser ; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (110) 22, Bhagavat: ‘He who places in supremacy a woman given to drink and squandering, or a man of the same kind,—that is the cause (of loss) to the losing (man).’ (111)
223. Deity: ‘We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (112) 24. Bhagavat: ‘ He who has little property, (but) great desire, is born in a Khattiya family and wishes -for the kingdom in this world,—that is the cause (of loss) to the losing (man).’ (113) 25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).’ (114) Parabhavasutta is ended. C2 20 URAGAVAGGA. 7. VASALASUTTA. The Brahmama Aggikabh4radvaga is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of MAtanga, told in the Matangagataka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49.—Text and translation in Alwis’s Buddhist Nirvaza, p. 119. So it was heard by me: At one time Bhagavat dwelt at Savattht, in Getavana, in the park of Anathapizdika. Then Bhagavat having put on his raiment in the morning, and having taken his bowland his robes, entered SAvattht for alms. Now at that time in the house of the Brahmaza Aggikabharadvaga the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in SAvattht went to the house of the Brahmava Aggikabharadvaga. The Brahmavza Aggikabhd4radvaga saw Bhagavat coming at a distance, and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Samazaka(i.e. wretched Samaza) ; (stay) there, O Vasalaka (i.e. outcast)!’ This having been said, Bhagavat replied to the Brahmaza Aggikabharadvaga: ‘Dost thou know, O Brahmama, an outcast, or the things that make an outcast ?’ ‘No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.’ ‘Listen then, O Brahmaza, attend carefully, I will tell (thee).’ ‘Even so, O venerable one, so the Brahmaza Aggikabharadvaga replied to Bhagavat. VASALASUTTA. 21 Then Bhagavat said this : 1. ‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115) 2. ‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116) 3. ‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117) 4. ‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been. given, let one know him as an outcast. (118) 5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119)
3given, let one know him as an outcast. (118) 5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119) 6. ‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120) 7. ‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121) 8. ‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. we (122) g. ‘ Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123) 10. ‘Whosoever strikes or by words annoys mother 22 URAGAVAGGA. or father, brother, sister, or mother-in-law, let one know him as an outcast. (124) 11. ‘Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125) 12. ‘Whosoever, having committed a bad deed, hopes (saying), “ Let no one know me” (as having done it, who is) a dissembler, let one know him as an outcast. (126) 13. ‘ Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127) 14. ‘Whosoever by falsehood deceives either a Bréhmaza or a Samavza or any other mendicant, let one know him as an outcast. (128) 15. ‘Whosoever by words annoys either a Brahmaza or a Samaza when meal-time has come and does not give (him anything), let one know him as an outcast. (129) 16. ‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (130) 17. ‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131) 18, ‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132) 19. ‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbaga) or a householder (gaha¢tha), let one know him as an outcast. | (133) VASALASUTTA. 23 20. ‘Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134) 21. ‘Not by birth does one become an outcast, not by birth does one become a Brahmaza; by deeds one becomes an outcast, by deeds one becomes a Brahmaza. (135) 22. ‘ Know ye this in the way that this example of mine (shows): There was a Kamzdala of the Sopaka caste, well known as MAtanga. (136)
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.
1Deity: ‘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) 6. Bhagavat: ‘The man who is drowsy, fond of society and without energy, lazy, given to anger,— that is the cause (of loss) to the losing (man).’ (95) [10] Cc 18 URAGAVAGGA. 7. Deity: ‘We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (96) 8. Bhagavat : ‘ He who being rich does not support mother or father who are old or past their youth,— that is the cause (of loss) to the losing (man).’ (97) 9. Deity: ‘We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98) 10. Bhagavat: ‘He who by falsehood deceives either a Brahmaza or a Samawza or any other mendicant,—that is the cause (of loss) to the losing (man). (99) 11. Deity : ‘We know this to be so, this is the fifth loser; tell us the sixth,O Bhagavat, what is the cause (of loss) to the losing (man).’ (100) 12. Bhagavat: ‘The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things,—that is the cause (of loss) to the losing (man).’ (101) 13. Deity: ‘We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (102) 14. Bhagavat: ‘ The man who proud of his birth, of his wealth, and of his family, despises his relatives,—that is the cause (of loss) to the losing (man). (103) 15. Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104) 16. Bhagavat: ‘The man who given to women, to strong drink, and to dice, wastes whatever he has gained,—that is the cause (of loss) to the losing (man).’ (105) PARABHAVASUTTA. 19 17. Deity: ‘We know this to be so, this is the eighth loser ; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106) 18. Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others,—that is the cause (of loss) to the losing (man).’ (107) 19. Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).’ —_ (108) 20. Bhagavat: ‘The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,—that is the cause (of loss) to the losing (man).’ (109) 21. Deity: ‘We know this to be so, this is the tenth loser ; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (110) 22, Bhagavat: ‘He who places in supremacy a woman given to drink and squandering, or a man of the same kind,—that is the cause (of loss) to the losing (man).’ (111)
223. Deity: ‘We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (112) 24. Bhagavat: ‘ He who has little property, (but) great desire, is born in a Khattiya family and wishes -for the kingdom in this world,—that is the cause (of loss) to the losing (man).’ (113) 25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).’ (114) Parabhavasutta is ended. C2 20 URAGAVAGGA. 7. VASALASUTTA. The Brahmama Aggikabh4radvaga is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of MAtanga, told in the Matangagataka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49.—Text and translation in Alwis’s Buddhist Nirvaza, p. 119. So it was heard by me: At one time Bhagavat dwelt at Savattht, in Getavana, in the park of Anathapizdika. Then Bhagavat having put on his raiment in the morning, and having taken his bowland his robes, entered SAvattht for alms. Now at that time in the house of the Brahmaza Aggikabharadvaga the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in SAvattht went to the house of the Brahmava Aggikabharadvaga. The Brahmavza Aggikabhd4radvaga saw Bhagavat coming at a distance, and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Samazaka(i.e. wretched Samaza) ; (stay) there, O Vasalaka (i.e. outcast)!’ This having been said, Bhagavat replied to the Brahmaza Aggikabharadvaga: ‘Dost thou know, O Brahmama, an outcast, or the things that make an outcast ?’ ‘No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.’ ‘Listen then, O Brahmaza, attend carefully, I will tell (thee).’ ‘Even so, O venerable one, so the Brahmaza Aggikabharadvaga replied to Bhagavat. VASALASUTTA. 21 Then Bhagavat said this : 1. ‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115) 2. ‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116) 3. ‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117) 4. ‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been. given, let one know him as an outcast. (118) 5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119)
3given, let one know him as an outcast. (118) 5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119) 6. ‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120) 7. ‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121) 8. ‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. we (122) g. ‘ Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123) 10. ‘Whosoever strikes or by words annoys mother 22 URAGAVAGGA. or father, brother, sister, or mother-in-law, let one know him as an outcast. (124) 11. ‘Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125) 12. ‘Whosoever, having committed a bad deed, hopes (saying), “ Let no one know me” (as having done it, who is) a dissembler, let one know him as an outcast. (126) 13. ‘ Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127) 14. ‘Whosoever by falsehood deceives either a Bréhmaza or a Samavza or any other mendicant, let one know him as an outcast. (128) 15. ‘Whosoever by words annoys either a Brahmaza or a Samaza when meal-time has come and does not give (him anything), let one know him as an outcast. (129) 16. ‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (130) 17. ‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131) 18, ‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132) 19. ‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbaga) or a householder (gaha¢tha), let one know him as an outcast. | (133) VASALASUTTA. 23 20. ‘Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134) 21. ‘Not by birth does one become an outcast, not by birth does one become a Brahmaza; by deeds one becomes an outcast, by deeds one becomes a Brahmaza. (135) 22. ‘ Know ye this in the way that this example of mine (shows): There was a Kamzdala of the Sopaka caste, well known as MAtanga. (136)
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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