Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At that time the teacher of the venerable Vangtsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (a4iraparinibbuta). Then this reflection occurred to the venerable Vangtsa, while retired and meditating : Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangtsa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vangtsa said this to Bhagavat : ‘Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.’ Then the venerable Vangitsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas: 1. ‘We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggd/ava, a Bhikkhu, well known, famous, and of a calm mind. (342) 2. ‘The name “ Nigrodhakappa” was given to that Bréhmaza by thee, O Bhagavat; he wandered 58 KOLAVAGGA. about worshipping thee, having liberation in view, strong, and seeing Nibbana. (343) 3. ‘O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears are ready . to hear, thou art our Master, thou art incomparable. (344) 4. ‘Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousandeyed Sakka (speaks in the midst) of the gods. (345) 5. ‘Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathagata, for he is the best eye of mien. (346) 6. ‘If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. ' (347) 7. ‘Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348) 8. ‘Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (their necks), sing softly with a rich and well-modulated voice; we will all listen to thee attentively. (349) 9. ‘Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the Tathagatas act with a purpose}. (350) 1 Pahinagatimarazam asesam Niggayha dhonam vadessimi dhammam, Na kémak4ro hi puthuggandnam Samkheyyakaro 4a tathdgatanam, VANGISASUTTA. 59 to. ‘ This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us. (351)
259 to. ‘ This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us. (351) 11. ‘Having perfectly? comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352) 12. ‘ The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.’ (353) 13. Bhagavat: ‘He cut off the desire for name and form in this world, —so said Bhagavat,—‘ Kazha’s (i.e. M4ra’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brahmamas, pa#kavaggiya). (354) 14. Vangtsa: ‘Having heard thy word, O thou the best of the Isis, 1 am pleased; not in vain have I asked, the Brahmamza did not deceive me. (355) 15. ‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356) 16. ‘Kappiya (Kapp4yana) saw, O Bhagavat, the be- ' Sampannaveyydkaranam tava-y-idam Samuggupafifiassa samuggahitam, Ayam avigali pak&himo suppandmito, M4 mohayi ganam anomapafiia. * Parovaran ti lokuttaralokiyavasena sundardsundaram dfire santikam va. Commentator. 60 ~- KOLAVAGGA. ginning of attachment, Kapp4yana verily crossed the realm of death, which is very difficult to cross.’ (357) Vangtsasutta is ended. 13. SAMMAPARIBBAGANIYASUTTA. The right path for a Bhikkhu. 1. ‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?’ (358) 2. ‘ He whose (ideas of) omens, meteors, dreams and signs are destroyed, —so said Bhagavat,—‘ such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359) 3. ‘Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360) 4. ‘Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361) 5. ‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362) 6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, SAMMAPARIBBAGANIYASUTTA. 61 he is independent and not to be led by others, such a one will wander rightly in the world’. (363)
3(362) 6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, SAMMAPARIBBAGANIYASUTTA. 61 he is independent and not to be led by others, such a one will wander rightly in the world’. (363) 7. ‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364) 8. ‘He who thinking “he salutes me” is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365) g. ‘ The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366) 10, ‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367) 11. ‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368) 12. ‘ He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369) 13. ‘The believer, possessed of knowledge, see- 1 Na so upadhtfsu sfram eti Adanesu vineyya khandaragam So anissito anafivianeyyo Sammé so. 62 KOLAVAGGA. ing the way (leading to Nibbana), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (370) 14. ‘He who is pure and victorious, who has removed the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the Samkh4ras, such a one will wander rightly in the world. (371) 15. ‘He who has overcome time (kappatita) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372) 16. ‘ Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of existence (upadht), such a one will wander rightly in the world.’ (373) 17. ‘Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.’ (374) Sammfparibbaganiyasutta is ended. 14. DHAMMIKASUTTA. Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be. So it was heard by me:
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.
1At that time the teacher of the venerable Vangtsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (a4iraparinibbuta). Then this reflection occurred to the venerable Vangtsa, while retired and meditating : Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangtsa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vangtsa said this to Bhagavat : ‘Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.’ Then the venerable Vangitsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas: 1. ‘We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggd/ava, a Bhikkhu, well known, famous, and of a calm mind. (342) 2. ‘The name “ Nigrodhakappa” was given to that Bréhmaza by thee, O Bhagavat; he wandered 58 KOLAVAGGA. about worshipping thee, having liberation in view, strong, and seeing Nibbana. (343) 3. ‘O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears are ready . to hear, thou art our Master, thou art incomparable. (344) 4. ‘Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousandeyed Sakka (speaks in the midst) of the gods. (345) 5. ‘Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathagata, for he is the best eye of mien. (346) 6. ‘If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. ' (347) 7. ‘Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348) 8. ‘Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (their necks), sing softly with a rich and well-modulated voice; we will all listen to thee attentively. (349) 9. ‘Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the Tathagatas act with a purpose}. (350) 1 Pahinagatimarazam asesam Niggayha dhonam vadessimi dhammam, Na kémak4ro hi puthuggandnam Samkheyyakaro 4a tathdgatanam, VANGISASUTTA. 59 to. ‘ This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us. (351)
259 to. ‘ This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us. (351) 11. ‘Having perfectly? comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352) 12. ‘ The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.’ (353) 13. Bhagavat: ‘He cut off the desire for name and form in this world, —so said Bhagavat,—‘ Kazha’s (i.e. M4ra’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brahmamas, pa#kavaggiya). (354) 14. Vangtsa: ‘Having heard thy word, O thou the best of the Isis, 1 am pleased; not in vain have I asked, the Brahmamza did not deceive me. (355) 15. ‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356) 16. ‘Kappiya (Kapp4yana) saw, O Bhagavat, the be- ' Sampannaveyydkaranam tava-y-idam Samuggupafifiassa samuggahitam, Ayam avigali pak&himo suppandmito, M4 mohayi ganam anomapafiia. * Parovaran ti lokuttaralokiyavasena sundardsundaram dfire santikam va. Commentator. 60 ~- KOLAVAGGA. ginning of attachment, Kapp4yana verily crossed the realm of death, which is very difficult to cross.’ (357) Vangtsasutta is ended. 13. SAMMAPARIBBAGANIYASUTTA. The right path for a Bhikkhu. 1. ‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?’ (358) 2. ‘ He whose (ideas of) omens, meteors, dreams and signs are destroyed, —so said Bhagavat,—‘ such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359) 3. ‘Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360) 4. ‘Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361) 5. ‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362) 6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, SAMMAPARIBBAGANIYASUTTA. 61 he is independent and not to be led by others, such a one will wander rightly in the world’. (363)
3(362) 6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, SAMMAPARIBBAGANIYASUTTA. 61 he is independent and not to be led by others, such a one will wander rightly in the world’. (363) 7. ‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364) 8. ‘He who thinking “he salutes me” is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365) g. ‘ The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366) 10, ‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367) 11. ‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368) 12. ‘ He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369) 13. ‘The believer, possessed of knowledge, see- 1 Na so upadhtfsu sfram eti Adanesu vineyya khandaragam So anissito anafivianeyyo Sammé so. 62 KOLAVAGGA. ing the way (leading to Nibbana), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (370) 14. ‘He who is pure and victorious, who has removed the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the Samkh4ras, such a one will wander rightly in the world. (371) 15. ‘He who has overcome time (kappatita) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372) 16. ‘ Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of existence (upadht), such a one will wander rightly in the world.’ (373) 17. ‘Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.’ (374) Sammfparibbaganiyasutta is ended. 14. DHAMMIKASUTTA. Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be. So it was heard by me:
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.
No commentary for this page.