Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Bhagavat answered: ‘I do not see, O friend, neither in this world together with the world of the Devas, M4ras, Brahmans, nor amongst the generation of Samaza and Brahmazas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over 46 KULAVAGGA. to the other shore of the Ganga. However ask, O friend, what thou pleasest.. Then the Yakkha Sdéiloma addressed Bhagavat in a stanza: 1. ‘What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise ? whence arising do doubts vex the mind, as boys vex a crow?’ (269) 2. Buddha said: ‘ Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270) 3. ‘ They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected with sensual pleasures, like the mAéluva creeper spread in the wood. (271) 4. ‘Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.’ (272) Sdsilomasutta is ended. 6. DHAMMAKXARIYASUTTA or KAPILA- SUTTA. The Bhikkhus are admonished to rid themselves of sinful persons, and advised to lead a pure life. 1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273) 2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274) BRAHMANADHAMMIKASUTTA. 47 3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275) 4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276) 5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (277) 6. As when there is a pit of excrement (that has become) full during a number of years,—he who should be such a one full of sin is difficult to purify. _ (278) 7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279) “8. Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. (280) g. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281) 10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282) Dhammaéariyasutta is ended. 7, BRAHMANADHAMMIKASUTTA.
2(281) 10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282) Dhammaéariyasutta is ended. 7, BRAHMANADHAMMIKASUTTA. Wealthy Brahmanas come to Buddha, asking about the customs of the ancient Brahmanas. Buddha describes their mode of life and the change wrought in them by seeing the king’s riches, and furthermore, how they induced the king to commit the sin of 48 KOLAVAGGA. having living creatures slain at sacrifices. On hearing Buddha’s enlightened discourse the wealthy Brahmavzas are converted. Compare Sp. Hardy’s Legends, p. 46. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Anathapizdika. Then many wealthy Brahmazas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to him they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Bréhmazas said this to Bhagavat: ‘O venerable Gotama, are the Brahmazas now-a-days seen (engaged) in the Brahmanical customs (dhamma) of the ancient Brahmamas ?’ Bhagavat answered : ‘ The Brahmamas now-a-days, O Bréhmazas, are not seen (engaged) in the Brahmanical customs of the ancient Brahmazas.’ The Brahmamas said: ‘ Let the venerable Gotama tell us the Brahmanical customs of the ancient Brahmazas, if it is not inconvenient to the venerable Gotama.’ Bhagavat answered : ‘ Then listen, O Brahmazas, pay great attention, I will speak.’ ‘Yes,’ so saying the wealthy Brahmawas listened to Bhagavat. Bhagavat said this: 1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283) 2. There were no cattle for the Brahmavzas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the best treasure. oo. (284) BRAHMANADHAMMIKASUTTA. 49 3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285) 4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahmamas. (286) 5. Inviolable were the Brahmazas, invincible, protected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287) 6. For forty-eight years they practised juvenile chastity, the Brahmavas formerly went in search of science and exemplary conduct. (288) 7. The Bréhmamas did not marry (a woman belonging to) another (caste), nor did they buy a wife ; they chose living together in mutual love after having come together. (289) 8. Excepting from the time about the cessation of the menstruation else the Brahmamas did not indulge in sexual intercourse 1. (290)
3(289) 8. Excepting from the time about the cessation of the menstruation else the Brahmamas did not indulge in sexual intercourse 1. (290) 9g. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and patience. (291) 10. He who was the best of them, a strong Brahmana, did not (even) in sleep indulge in sexual intercourse. (292) 11. Imitating his practices some wise men in this world praised chastity and patience. (293) 12. Having asked for rice, beds, garments, butter, and oil, and gathered them justly, they made sacri- 1 Afiiatra tamha samay4 Utuveramazim pati Antaré methunam dhammam N&su gafkfanti brahmazé. [10] E 2 50 KOLAVAGGA, fices out of them, and when the sacrifice came on, they did not kill cows. (294) _ 13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295) 14. They give food, and they give strength, they likewise give (a good) complexion and happiness ; knewing the real state of this, they did not kill cows. (296) 15. They were graceful, large, handsome, renowned, Brahmazas by nature, zealous for their several works; as long as they lived in the world, this race prospered. . (297) 16. But there was a change in them: after gradually seeing the king’s prosperity and adorned women, (298) 17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299) 18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Brahmazas became covetous. (300) 19. They then, in this matter, having composed hymns, went to Okkaka, and said: ‘ Thou hast much wealth and corn,sacrifice thy great property, sacrifice thy great wealth.’ " (301) 20. And then the king, the lord of chariots, instructed by the Brahmazas, brought about assamedha, purisamedha, sammap4sa, and vééapeyya without any hinderance, and having offered these sacrifices he gave the Brahmamas wealth: (302) 21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303) ° ‘ BRAHMANADHAMMIKASUTTA. 51 22. Beautiful palaces, well divided into compartments ; and having filled these with different (sorts of) corn, he gave this wealth to the Brahmaxas. (304) 23. And they having thus received wealth wished for a store, and the desire of those who had given. way to (their) wishes increased still more; they then, in this matter, having composed hymns, went again to Okk4ka, and said: (305) 24. ‘As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings; sacrifice thy great property, sacrifice thy wealth.’ (306) 25. And then the king, the lord of chariots, instructed by the Brahmazas, caused many hundred thousand cows to be slain in offerings. (307)
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.
1Bhagavat answered: ‘I do not see, O friend, neither in this world together with the world of the Devas, M4ras, Brahmans, nor amongst the generation of Samaza and Brahmazas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over 46 KULAVAGGA. to the other shore of the Ganga. However ask, O friend, what thou pleasest.. Then the Yakkha Sdéiloma addressed Bhagavat in a stanza: 1. ‘What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise ? whence arising do doubts vex the mind, as boys vex a crow?’ (269) 2. Buddha said: ‘ Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270) 3. ‘ They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected with sensual pleasures, like the mAéluva creeper spread in the wood. (271) 4. ‘Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.’ (272) Sdsilomasutta is ended. 6. DHAMMAKXARIYASUTTA or KAPILA- SUTTA. The Bhikkhus are admonished to rid themselves of sinful persons, and advised to lead a pure life. 1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273) 2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274) BRAHMANADHAMMIKASUTTA. 47 3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275) 4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276) 5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (277) 6. As when there is a pit of excrement (that has become) full during a number of years,—he who should be such a one full of sin is difficult to purify. _ (278) 7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279) “8. Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. (280) g. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281) 10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282) Dhammaéariyasutta is ended. 7, BRAHMANADHAMMIKASUTTA.
2(281) 10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282) Dhammaéariyasutta is ended. 7, BRAHMANADHAMMIKASUTTA. Wealthy Brahmanas come to Buddha, asking about the customs of the ancient Brahmanas. Buddha describes their mode of life and the change wrought in them by seeing the king’s riches, and furthermore, how they induced the king to commit the sin of 48 KOLAVAGGA. having living creatures slain at sacrifices. On hearing Buddha’s enlightened discourse the wealthy Brahmavzas are converted. Compare Sp. Hardy’s Legends, p. 46. So it was heard by me: At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Anathapizdika. Then many wealthy Brahmazas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to him they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Bréhmazas said this to Bhagavat: ‘O venerable Gotama, are the Brahmazas now-a-days seen (engaged) in the Brahmanical customs (dhamma) of the ancient Brahmamas ?’ Bhagavat answered : ‘ The Brahmamas now-a-days, O Bréhmazas, are not seen (engaged) in the Brahmanical customs of the ancient Brahmazas.’ The Brahmamas said: ‘ Let the venerable Gotama tell us the Brahmanical customs of the ancient Brahmazas, if it is not inconvenient to the venerable Gotama.’ Bhagavat answered : ‘ Then listen, O Brahmazas, pay great attention, I will speak.’ ‘Yes,’ so saying the wealthy Brahmawas listened to Bhagavat. Bhagavat said this: 1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283) 2. There were no cattle for the Brahmavzas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the best treasure. oo. (284) BRAHMANADHAMMIKASUTTA. 49 3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285) 4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahmamas. (286) 5. Inviolable were the Brahmazas, invincible, protected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287) 6. For forty-eight years they practised juvenile chastity, the Brahmavas formerly went in search of science and exemplary conduct. (288) 7. The Bréhmamas did not marry (a woman belonging to) another (caste), nor did they buy a wife ; they chose living together in mutual love after having come together. (289) 8. Excepting from the time about the cessation of the menstruation else the Brahmamas did not indulge in sexual intercourse 1. (290)
3(289) 8. Excepting from the time about the cessation of the menstruation else the Brahmamas did not indulge in sexual intercourse 1. (290) 9g. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and patience. (291) 10. He who was the best of them, a strong Brahmana, did not (even) in sleep indulge in sexual intercourse. (292) 11. Imitating his practices some wise men in this world praised chastity and patience. (293) 12. Having asked for rice, beds, garments, butter, and oil, and gathered them justly, they made sacri- 1 Afiiatra tamha samay4 Utuveramazim pati Antaré methunam dhammam N&su gafkfanti brahmazé. [10] E 2 50 KOLAVAGGA, fices out of them, and when the sacrifice came on, they did not kill cows. (294) _ 13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295) 14. They give food, and they give strength, they likewise give (a good) complexion and happiness ; knewing the real state of this, they did not kill cows. (296) 15. They were graceful, large, handsome, renowned, Brahmazas by nature, zealous for their several works; as long as they lived in the world, this race prospered. . (297) 16. But there was a change in them: after gradually seeing the king’s prosperity and adorned women, (298) 17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299) 18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Brahmazas became covetous. (300) 19. They then, in this matter, having composed hymns, went to Okkaka, and said: ‘ Thou hast much wealth and corn,sacrifice thy great property, sacrifice thy great wealth.’ " (301) 20. And then the king, the lord of chariots, instructed by the Brahmazas, brought about assamedha, purisamedha, sammap4sa, and vééapeyya without any hinderance, and having offered these sacrifices he gave the Brahmamas wealth: (302) 21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303) ° ‘ BRAHMANADHAMMIKASUTTA. 51 22. Beautiful palaces, well divided into compartments ; and having filled these with different (sorts of) corn, he gave this wealth to the Brahmaxas. (304) 23. And they having thus received wealth wished for a store, and the desire of those who had given. way to (their) wishes increased still more; they then, in this matter, having composed hymns, went again to Okk4ka, and said: (305) 24. ‘As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings; sacrifice thy great property, sacrifice thy wealth.’ (306) 25. And then the king, the lord of chariots, instructed by the Brahmazas, caused many hundred thousand cows to be slain in offerings. (307)
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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