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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hemavata said: ‘ He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (175) 25. ‘He who has got a great name, sees what is subtile, imparts understanding, and does not cling to the abode of sensual: pleasures, behold him, the allknowing, the wise, the great Isi, walking in the noble path. (176) 26. ‘A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177) ALAVAKASUTTA. 29 27. ‘These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178) 28. ‘We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma,’ (179) Hemavatasutta is ended. 10. AZAVAKASUTTA. The Yakkha A/avaka first threatens Buddha, then puts some questions to him which Buddha answers, whereupon A/avaka is converted. So it was heard by me: At one time Bhagavat dwelt at Adavt, in the realm of the Yakkha A/avaka. Then the Yakkha A/avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat : ~ €Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat entered. A second time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat entered. A third time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ 1 Dhammassa 4a sudhammatam. 30 URAGAVAGGA. ‘Yes, O friend!’ so saying Bhagavat entered. A fourth time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza |’ ‘I shall not come out to thee, O friend, do what thou pleasest.’ ‘] shall ask thee a question, O Samana, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.’ ‘I do not see, O friend, any one in this world nor in the world of gods, Maras, Brahmans, amongst the beings comprising gods, men, Samazas, and Brahmavas, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Ganga; however, O friend, ask what thou pleasest.’ Then the Yakkha A/avaka addressed ‘Bhagavat in stanzas: ‘What in this world is the best property for a man? what, being well done, conveys happiness ? what is indeed the sweetest of sweet things ? how lived do they call life the best ?’ (180)
2what, being well done, conveys happiness ? what is indeed the sweetest of sweet things ? how lived do they call life the best ?’ (180) 2. Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness ; truth indeed is the sweetest of things ; and that life they call the best which is lived with understanding.’ (181) 3. Adavaka said: ‘How does one cross the stream (of existence)? how does one cross the sea? how does one conquer pain? how is one purified ?’ (182) 4. Bhagavat said: ‘By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified,’ (183) ALAVAKASUTTA. 31 5. A/avaka said : ‘ How does one obtain understanding? how does one acquire wealth? how does one obtain fame ? how does one bind friends (to himself)? how does one not grieve passing away from this world to the other ?’ (184) 6. Bhagavat said: ‘He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning. (185) 7. ‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186) 8. ‘He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,—such a one indeed does not grieve when passing away. (187) 9. ‘Pray, ask also other Samazas and Brahmamas far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.’ (188) 10. A/avaka said: ‘Why should I now ask Samazas and Brahmamas far and wide? I now know what is my future good. (189) 11. ‘For my good Buddha came to live at Advi ; now I know where (i.e. on whom bestowed) a gift will bear great fruit. (190) 12. ‘I will wander about from village to village, from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the Dhamma,’ (191) Afavakasutta is ended. 32 URAGAVAGGA. 11, VIGAYASUTTA. A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbéna.—Comp. Gtaka I, p. 146. 1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192) 2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193) 3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196)
3(194) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196) 6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt. (197) 7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198) 8. And when it lies dead, swollen and_ livid, discarded in the cemetery, relatives do not care (for it). (199) 9. Dogs eat it and jackals, wolves and worms ; crows and vultures eat it, and what other living creatures there are. (200) 10. The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, he MUNISUTTA. 33 certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201) 11. As this (living body is) so is that (dead one), as this is so that (will be’); let one put away desire for the body, both as to its interior and as to its exterior. (202) 12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203) 13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204) 14. He who with such a body thinks to exalt himself or despises others—what else (is this) but blindness ? (205) Vigayasutta is ended. 12, MUNISUTTA. Definition of a Muni. 1, From acquaintanceship arises fear, from houselife arises defilement ; the houseless state, freedom from acquaintanceship—this is indeed the view of a Muni. (206) 2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him 1 Yath4 idam tatha etam Yatha etam tatha idam. [10] D 34 URAGAVAGGA. the solitarily wandering they call a Muni; such a great Isi has seen the state of peace}. (207) 3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i.e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings) 2. (208) 4. He who has penetrated all the resting-places* (of the mind, and) does not wish for any of them,— such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209) 5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i.e. Nibbana), him the wise style a Muni‘. ~ (210)
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.
1Hemavata said: ‘ He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (175) 25. ‘He who has got a great name, sees what is subtile, imparts understanding, and does not cling to the abode of sensual: pleasures, behold him, the allknowing, the wise, the great Isi, walking in the noble path. (176) 26. ‘A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177) ALAVAKASUTTA. 29 27. ‘These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178) 28. ‘We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma,’ (179) Hemavatasutta is ended. 10. AZAVAKASUTTA. The Yakkha A/avaka first threatens Buddha, then puts some questions to him which Buddha answers, whereupon A/avaka is converted. So it was heard by me: At one time Bhagavat dwelt at Adavt, in the realm of the Yakkha A/avaka. Then the Yakkha A/avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat : ~ €Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat entered. A second time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat entered. A third time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza!’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘Enter, O Samaza!’ 1 Dhammassa 4a sudhammatam. 30 URAGAVAGGA. ‘Yes, O friend!’ so saying Bhagavat entered. A fourth time the Yakkha A/avaka said this to Bhagavat : ‘Come out, O Samaza |’ ‘I shall not come out to thee, O friend, do what thou pleasest.’ ‘] shall ask thee a question, O Samana, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.’ ‘I do not see, O friend, any one in this world nor in the world of gods, Maras, Brahmans, amongst the beings comprising gods, men, Samazas, and Brahmavas, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Ganga; however, O friend, ask what thou pleasest.’ Then the Yakkha A/avaka addressed ‘Bhagavat in stanzas: ‘What in this world is the best property for a man? what, being well done, conveys happiness ? what is indeed the sweetest of sweet things ? how lived do they call life the best ?’ (180)
2what, being well done, conveys happiness ? what is indeed the sweetest of sweet things ? how lived do they call life the best ?’ (180) 2. Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness ; truth indeed is the sweetest of things ; and that life they call the best which is lived with understanding.’ (181) 3. Adavaka said: ‘How does one cross the stream (of existence)? how does one cross the sea? how does one conquer pain? how is one purified ?’ (182) 4. Bhagavat said: ‘By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified,’ (183) ALAVAKASUTTA. 31 5. A/avaka said : ‘ How does one obtain understanding? how does one acquire wealth? how does one obtain fame ? how does one bind friends (to himself)? how does one not grieve passing away from this world to the other ?’ (184) 6. Bhagavat said: ‘He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning. (185) 7. ‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186) 8. ‘He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,—such a one indeed does not grieve when passing away. (187) 9. ‘Pray, ask also other Samazas and Brahmamas far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.’ (188) 10. A/avaka said: ‘Why should I now ask Samazas and Brahmamas far and wide? I now know what is my future good. (189) 11. ‘For my good Buddha came to live at Advi ; now I know where (i.e. on whom bestowed) a gift will bear great fruit. (190) 12. ‘I will wander about from village to village, from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the Dhamma,’ (191) Afavakasutta is ended. 32 URAGAVAGGA. 11, VIGAYASUTTA. A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbéna.—Comp. Gtaka I, p. 146. 1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192) 2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193) 3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196)
3(194) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196) 6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt. (197) 7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198) 8. And when it lies dead, swollen and_ livid, discarded in the cemetery, relatives do not care (for it). (199) 9. Dogs eat it and jackals, wolves and worms ; crows and vultures eat it, and what other living creatures there are. (200) 10. The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, he MUNISUTTA. 33 certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201) 11. As this (living body is) so is that (dead one), as this is so that (will be’); let one put away desire for the body, both as to its interior and as to its exterior. (202) 12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203) 13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204) 14. He who with such a body thinks to exalt himself or despises others—what else (is this) but blindness ? (205) Vigayasutta is ended. 12, MUNISUTTA. Definition of a Muni. 1, From acquaintanceship arises fear, from houselife arises defilement ; the houseless state, freedom from acquaintanceship—this is indeed the view of a Muni. (206) 2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him 1 Yath4 idam tatha etam Yatha etam tatha idam. [10] D 34 URAGAVAGGA. the solitarily wandering they call a Muni; such a great Isi has seen the state of peace}. (207) 3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i.e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings) 2. (208) 4. He who has penetrated all the resting-places* (of the mind, and) does not wish for any of them,— such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209) 5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i.e. Nibbana), him the wise style a Muni‘. ~ (210)
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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