Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(238) 2. ‘He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Amagandha (what defiles one). (239) 3. ‘(The charge of) Amagandha does not apply to me, so thou sayest, ‘O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Amagandha ?’ (240) 4. Kassapabuddha: ‘ Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading ', intercourse with another’s wife ;—this is Amagandha, but not the eating of flesh. (241) 1 Agghenakuggan ti niratthakanatthaganakaganthapariy4punanam. Commentator. AMAGANDHASUTTA. 4! 5. ‘Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikadi¢¢Zi), unjust, difficult to follow ;—this is Amagandha, but not the eating of flesh. (242) 6. ‘Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;—this is Amagandha, but not the eating of flesh. (243) 7. ‘Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust ;—this is Amagandha, but not the eating of flesh. (244) 8. ‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin ;—this is Amagandha, but not the eating of flesh. (245) 9. ‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful ;—this is Amagandha, but not the eating of flesh. (246) 10. ‘Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell ;—this is Amagandha, but not the eating of flesh. (247) 11. ‘Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the 42 KOLAVAGGA. — seasons, purify a mortal who has not conquered his doubt !. (248) 12. ‘ The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249)
2(248) 12. ‘ The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249) 13. Thus Bhagavat preached this subject again and again, (and the Brahmaza) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250) 14. Having heard Buddha’s well-spoken words, which are free from defilement and send away all pain, he worshipped TathAgata’s (feet) in humility, and took orders at once. (251) Amagandhasutta is ended. 3. HIRISUTTA. On true friendship. 1. He who transgresses and despises modesty, who says, ‘I am a friend,’ but does not undertake any work that can be done, know (about) him: ‘he is not my (friend). (252) 2. Whosoever uses pleasing words to friends without effect?, him the wise know as one that (only) talks, but does not do anything. (253) 3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother), * Comp. Dhp. v. 141. 3 Ananvayan ti yam attham dassdmi karissimifti bhsati tena ananugatam. Commentator. MAHAMANGALASUTTA. 43 he is indeed a friend that cannot be severed (from him) by others. (254) 4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke’. (255) 5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma*. (256) Hirisutta is ended. 4. MAHAMANGALASUTTA. Buddha defines the highest blessing to a deity. —Text by Grimblot it Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Pasha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pasha, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapiadika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Getavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza: 1. ‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257) 2. Buddha said: ‘ Not cultivating (the society of) 1 Pamuggakaranam ¢hanam Pasamsavahanam sukham Phalanisamso* bhfveti Vahanto porisam dhuram. 2 Comp. Dhp. v. 205. * Phalam patikahkham4no phaldnisamso, Commentator. 44 KOLAVAGGA.
3Buddha said: ‘ Not cultivating (the society of) 1 Pamuggakaranam ¢hanam Pasamsavahanam sukham Phalanisamso* bhfveti Vahanto porisam dhuram. 2 Comp. Dhp. v. 205. * Phalam patikahkham4no phaldnisamso, Commentator. 44 KOLAVAGGA. fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258) 3. ‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259) 4.‘Great learning andskill,well-learnt discipline, and well-spoken words, this is the highest blessing. (260) 5. ‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261) 6. ‘Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262) 7. ‘Ceasing and abstaining from sin, refraining from intoxicating drink, ‘perseverance in the Dhammas, this is the highest blessing. (263) 8. ‘ Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264) 9. ‘ Patience and pleasant speech, intercourse with Samazas, religious conversation at due seasons, this is the highest blessing. (265) Io. ‘Penance and chastity, discernment of the noble truths, and the realisation of Nibb4na, this is the highest blessing. (266) 11. ‘He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267) 12. ‘Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.’ (268) Mahdamangala is ended. sOKILOMASUTTA. ° 45 5. SUKILOMASUTTA. The Yakkha Sffiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body. So it was heard by me: At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of the Yakkha Sdé4iloma, And at that time the Yakkha Khara and the Yakkha Sdéiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sdéiloma: ‘Is this man a Samaza ?’ Sdéiloma answered: ‘He is no Samaza, he is a Samazaka (a wretched Samaza); however I will ascertain whether he is a Samaza or a Samazaka.’ Then the Yakkha Sd4iloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha Sfdéiloma said this to Bhagavat : ‘O Samaza, art thou afraid of me?’ Bhagavat answered: ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’ Sdéiloma said: ‘I will ask thee a question, O Samaza ; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Ganga.’
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(238) 2. ‘He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Amagandha (what defiles one). (239) 3. ‘(The charge of) Amagandha does not apply to me, so thou sayest, ‘O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Amagandha ?’ (240) 4. Kassapabuddha: ‘ Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading ', intercourse with another’s wife ;—this is Amagandha, but not the eating of flesh. (241) 1 Agghenakuggan ti niratthakanatthaganakaganthapariy4punanam. Commentator. AMAGANDHASUTTA. 4! 5. ‘Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikadi¢¢Zi), unjust, difficult to follow ;—this is Amagandha, but not the eating of flesh. (242) 6. ‘Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;—this is Amagandha, but not the eating of flesh. (243) 7. ‘Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust ;—this is Amagandha, but not the eating of flesh. (244) 8. ‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin ;—this is Amagandha, but not the eating of flesh. (245) 9. ‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful ;—this is Amagandha, but not the eating of flesh. (246) 10. ‘Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell ;—this is Amagandha, but not the eating of flesh. (247) 11. ‘Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the 42 KOLAVAGGA. — seasons, purify a mortal who has not conquered his doubt !. (248) 12. ‘ The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249)
2(248) 12. ‘ The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249) 13. Thus Bhagavat preached this subject again and again, (and the Brahmaza) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250) 14. Having heard Buddha’s well-spoken words, which are free from defilement and send away all pain, he worshipped TathAgata’s (feet) in humility, and took orders at once. (251) Amagandhasutta is ended. 3. HIRISUTTA. On true friendship. 1. He who transgresses and despises modesty, who says, ‘I am a friend,’ but does not undertake any work that can be done, know (about) him: ‘he is not my (friend). (252) 2. Whosoever uses pleasing words to friends without effect?, him the wise know as one that (only) talks, but does not do anything. (253) 3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother), * Comp. Dhp. v. 141. 3 Ananvayan ti yam attham dassdmi karissimifti bhsati tena ananugatam. Commentator. MAHAMANGALASUTTA. 43 he is indeed a friend that cannot be severed (from him) by others. (254) 4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke’. (255) 5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma*. (256) Hirisutta is ended. 4. MAHAMANGALASUTTA. Buddha defines the highest blessing to a deity. —Text by Grimblot it Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Pasha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pasha, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapiadika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Getavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza: 1. ‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257) 2. Buddha said: ‘ Not cultivating (the society of) 1 Pamuggakaranam ¢hanam Pasamsavahanam sukham Phalanisamso* bhfveti Vahanto porisam dhuram. 2 Comp. Dhp. v. 205. * Phalam patikahkham4no phaldnisamso, Commentator. 44 KOLAVAGGA.
3Buddha said: ‘ Not cultivating (the society of) 1 Pamuggakaranam ¢hanam Pasamsavahanam sukham Phalanisamso* bhfveti Vahanto porisam dhuram. 2 Comp. Dhp. v. 205. * Phalam patikahkham4no phaldnisamso, Commentator. 44 KOLAVAGGA. fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258) 3. ‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259) 4.‘Great learning andskill,well-learnt discipline, and well-spoken words, this is the highest blessing. (260) 5. ‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261) 6. ‘Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262) 7. ‘Ceasing and abstaining from sin, refraining from intoxicating drink, ‘perseverance in the Dhammas, this is the highest blessing. (263) 8. ‘ Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264) 9. ‘ Patience and pleasant speech, intercourse with Samazas, religious conversation at due seasons, this is the highest blessing. (265) Io. ‘Penance and chastity, discernment of the noble truths, and the realisation of Nibb4na, this is the highest blessing. (266) 11. ‘He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267) 12. ‘Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.’ (268) Mahdamangala is ended. sOKILOMASUTTA. ° 45 5. SUKILOMASUTTA. The Yakkha Sffiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body. So it was heard by me: At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of the Yakkha Sdé4iloma, And at that time the Yakkha Khara and the Yakkha Sdéiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sdéiloma: ‘Is this man a Samaza ?’ Sdéiloma answered: ‘He is no Samaza, he is a Samazaka (a wretched Samaza); however I will ascertain whether he is a Samaza or a Samazaka.’ Then the Yakkha Sd4iloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha Sfdéiloma said this to Bhagavat : ‘O Samaza, art thou afraid of me?’ Bhagavat answered: ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’ Sdéiloma said: ‘I will ask thee a question, O Samaza ; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Ganga.’
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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