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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412) 10. ‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pazdava; it must be there he lives.’ (413) 11. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414) 12. ‘This Bhikkhu, O great king, is sitting on the east side of Pazdava, like a tiger, like a bull, like a lion in a mountain cave.’ (415) 13. Having heard the messenger’s words, the Khattiya in a fine chariot hastening went out to the Pazdava mountain. = s (416) 14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417) 15. Having sat down the king then exchanged the usual ceremonious greetings with him, and-after the complimentary talk he spoke these words : (418) 16. ‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419) 17. ‘I will ornament the army-house, and at the head of the assembly of chiefs (n4ga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420) 18. Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421) PADHANASUTTA. 69 19. ‘They are Adizéas by family, Sakiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422) 20. ‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind de- lights.’ (423) Pabbaggdsutta is ended. 2. PADHANASUTTA. Mara tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv. 1. To me, whose mind was intent upon exertion near the river Nera#gar4, having exerted myself, and given myself to meditation for the sake of acquiring Nibb4na (yogakkhema), (424) 2. Came Namudéi speaking words full of compassion: ‘Thou art lean, ill-favoured, death is in thy neighbourhood. (425) 3. ‘A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life,O thou venerable one, is better; living thou wilt be able to do good works’. (426) 4. ‘When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion ? (427) 5. ‘Difficult is the way of exertion, difficult to pass, difficult to enter upon;’ saying these verses Mara stood near Buddha. (428) 1 Sahassabh4go maramassa, Ekamso tava givitam, Givam bho givitam seyyo, Givam puiféni kahasi. 70 MAHAVAGGA. 6. To Mara thus speaking Bhagavat said this: ‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here ? (429)
2(428) 1 Sahassabh4go maramassa, Ekamso tava givitam, Givam bho givitam seyyo, Givam puiféni kahasi. 70 MAHAVAGGA. 6. To Mara thus speaking Bhagavat said this: ‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here ? (429) 7. ‘Even the least good work is of no use to me; and what good works are required, Mara ought to tell. (430) 8. ‘I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live?? (431) g. ‘ This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself ? (432) 10. ‘While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast *. (433) 11. ‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being’s purity. (434) 12. ‘Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435) 13. ‘Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436) 14. ‘Gain, fame, honour, and what celebrity has 1 Evam mam pahitattam pi Kim givam anupuéffasi. 2 Lohite sussam&namhi Pitta semhat fa sussati, Mamsesu khiyam4nesu Bhiyyo Aittam pasfdati Bhiyyo sati fa pata ha Samadhi mama ti/sAati. PADHANASUTTA. 71 been falsely obtained; and he who exalts himself and despises others !. (43 7) 15. ‘This, O Namufi, | is thine, the black one’s, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438) - 16. ‘Woe upon life in this world! death in battle is better for me than that I should live defeated. (439) 17. ‘Plunged into this world some Samazas and Brahmazas are not seen, and they do not know the way in which the virtuous walk. (440) 18. ‘Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441) 19. ‘ This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone? (442) 20. ‘Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443) 21. ‘ They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.’ (444) 22. Mara: ‘ For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445) 1 Yo R attanam samukkammse Pare ka avaganati. 3 Yam te tam na-ppasahati Senam loko sadevako WM OA Tam te pahhaya gakkhami* Amam pattam va amhana. * Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami. 72 MAHAVAGGA.
3(445) 1 Yo R attanam samukkammse Pare ka avaganati. 3 Yam te tam na-ppasahati Senam loko sadevako WM OA Tam te pahhaya gakkhami* Amam pattam va amhana. * Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami. 72 MAHAVAGGA. 23. ‘The crow hovered round the rock that looked like (a lump of) fat: “Do we here find something soft, is it something sweet ?” (446) 24. ‘Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go ‘away from Gotama!.’ (447) 25. While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448) Padhdnasutta is ended. 3. SUBHASITASUTTA. On well-spoken language. So it was heard by me: At one time Bhagavat dwelt at Savattht in Getavana. Bhagavat said this: ‘O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’ ‘Which four ?’ ‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless 1 Kako va selam Asagga* Nibbiggapema Gotamam t+. * CP C¥ Avagga, Bs assagga, Blassagga. ‘+t Instead of Gotamam I read Gotamé. SUBHASITASUTPTA. . 73 and blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following : . ‘Well-spoken language the just call the principal (thing) ; let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second ; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.’ (449) Then the venerable Vangisa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this: ‘It occurs to me, O Sugata!’ ‘Let it occur to thee, O Vangtsa!’ said Bhagavat. Then the venerable Vangtsa, standing before Bhagavat, praised him with appropriate stanzas : 2. ‘Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450) 3. ‘Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451%) 4. ‘ Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452) 5. ‘The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.’ (453) Subhdsitasutta is ended. 74 MAHAVAGGA. 4, SUNDARIKABHARADVAGASUTTA. Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted.
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‘Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412) 10. ‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pazdava; it must be there he lives.’ (413) 11. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414) 12. ‘This Bhikkhu, O great king, is sitting on the east side of Pazdava, like a tiger, like a bull, like a lion in a mountain cave.’ (415) 13. Having heard the messenger’s words, the Khattiya in a fine chariot hastening went out to the Pazdava mountain. = s (416) 14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417) 15. Having sat down the king then exchanged the usual ceremonious greetings with him, and-after the complimentary talk he spoke these words : (418) 16. ‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419) 17. ‘I will ornament the army-house, and at the head of the assembly of chiefs (n4ga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420) 18. Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421) PADHANASUTTA. 69 19. ‘They are Adizéas by family, Sakiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422) 20. ‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind de- lights.’ (423) Pabbaggdsutta is ended. 2. PADHANASUTTA. Mara tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv. 1. To me, whose mind was intent upon exertion near the river Nera#gar4, having exerted myself, and given myself to meditation for the sake of acquiring Nibb4na (yogakkhema), (424) 2. Came Namudéi speaking words full of compassion: ‘Thou art lean, ill-favoured, death is in thy neighbourhood. (425) 3. ‘A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life,O thou venerable one, is better; living thou wilt be able to do good works’. (426) 4. ‘When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion ? (427) 5. ‘Difficult is the way of exertion, difficult to pass, difficult to enter upon;’ saying these verses Mara stood near Buddha. (428) 1 Sahassabh4go maramassa, Ekamso tava givitam, Givam bho givitam seyyo, Givam puiféni kahasi. 70 MAHAVAGGA. 6. To Mara thus speaking Bhagavat said this: ‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here ? (429)
2(428) 1 Sahassabh4go maramassa, Ekamso tava givitam, Givam bho givitam seyyo, Givam puiféni kahasi. 70 MAHAVAGGA. 6. To Mara thus speaking Bhagavat said this: ‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here ? (429) 7. ‘Even the least good work is of no use to me; and what good works are required, Mara ought to tell. (430) 8. ‘I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live?? (431) g. ‘ This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself ? (432) 10. ‘While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast *. (433) 11. ‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being’s purity. (434) 12. ‘Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435) 13. ‘Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436) 14. ‘Gain, fame, honour, and what celebrity has 1 Evam mam pahitattam pi Kim givam anupuéffasi. 2 Lohite sussam&namhi Pitta semhat fa sussati, Mamsesu khiyam4nesu Bhiyyo Aittam pasfdati Bhiyyo sati fa pata ha Samadhi mama ti/sAati. PADHANASUTTA. 71 been falsely obtained; and he who exalts himself and despises others !. (43 7) 15. ‘This, O Namufi, | is thine, the black one’s, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438) - 16. ‘Woe upon life in this world! death in battle is better for me than that I should live defeated. (439) 17. ‘Plunged into this world some Samazas and Brahmazas are not seen, and they do not know the way in which the virtuous walk. (440) 18. ‘Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441) 19. ‘ This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone? (442) 20. ‘Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443) 21. ‘ They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.’ (444) 22. Mara: ‘ For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445) 1 Yo R attanam samukkammse Pare ka avaganati. 3 Yam te tam na-ppasahati Senam loko sadevako WM OA Tam te pahhaya gakkhami* Amam pattam va amhana. * Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami. 72 MAHAVAGGA.
3(445) 1 Yo R attanam samukkammse Pare ka avaganati. 3 Yam te tam na-ppasahati Senam loko sadevako WM OA Tam te pahhaya gakkhami* Amam pattam va amhana. * Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami. 72 MAHAVAGGA. 23. ‘The crow hovered round the rock that looked like (a lump of) fat: “Do we here find something soft, is it something sweet ?” (446) 24. ‘Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go ‘away from Gotama!.’ (447) 25. While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448) Padhdnasutta is ended. 3. SUBHASITASUTTA. On well-spoken language. So it was heard by me: At one time Bhagavat dwelt at Savattht in Getavana. Bhagavat said this: ‘O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’ ‘Which four ?’ ‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless 1 Kako va selam Asagga* Nibbiggapema Gotamam t+. * CP C¥ Avagga, Bs assagga, Blassagga. ‘+t Instead of Gotamam I read Gotamé. SUBHASITASUTPTA. . 73 and blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following : . ‘Well-spoken language the just call the principal (thing) ; let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second ; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.’ (449) Then the venerable Vangisa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this: ‘It occurs to me, O Sugata!’ ‘Let it occur to thee, O Vangtsa!’ said Bhagavat. Then the venerable Vangtsa, standing before Bhagavat, praised him with appropriate stanzas : 2. ‘Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450) 3. ‘Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451%) 4. ‘ Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452) 5. ‘The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.’ (453) Subhdsitasutta is ended. 74 MAHAVAGGA. 4, SUNDARIKABHARADVAGASUTTA. Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted.
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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