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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Offer, O Magha,’—so said Bhagavat,—‘ and while offering make calm thy mind in all things ; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind. (506) 21. ‘Such a one whose passion is gone will repress hatred, cultivating .an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.’ (507) 22. M4gha: ‘ Who prospers ? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth ; how can one attain Brahmaloka, O thou glorious one?’ (508) SABHIYASUTTA. 85 23. ‘He who offers the threefold blessing of oblation, O M4gha,—so said Bhagavat,—‘such a one will prosper with those worthy of offerings; so, having offered properly, he who is. suitable to beg of attains Brahmaloka, so I say.’ (509) This having been said, Magha the young man spoke as follows to Bhagavat: ‘ Excellent, O: venerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an.oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated ; I take refuge in the venerable -Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an updsaka (a follower, me), who henceforth: for all -my life have taken refuge (in him).’ Maghasutta is ended. 6. SABHIYASUTTA.. Sabhiya, the Paribbagaka, goes to the six famous teachers of hig time to have his questions answered, but not having his doubts: solved, he repairs to Gotama and asks him how one is to behave. to become a Br&hmaza, a Samama, a Nahataka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedag4, an Anuvidita, a Dhira, an Aginiya, a Sottiya, an Ariya, a Xaramavat, a - Paribbagaka. Bhagavat answers his questions, and Sabhiya finally.receives the. robe and the orders from Buddha. So it was heard by me:. At one time Bhagavat dwelt at Ragagaha, in Veluvana, in Kalandakanivapa. And at that time questions were recited to Sabhiya, the Paribbagaka 86 MAHAVAGGA. » (wandering mendicant), by an old benevolent deity: ‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked, near him thou shouldst live a religious life.’
2And at that time questions were recited to Sabhiya, the Paribbagaka 86 MAHAVAGGA. » (wandering mendicant), by an old benevolent deity: ‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked, near him thou shouldst live a religious life.’ Then Sabhiya, the Paribbagaka, having learnt the questions from that deity, went to whatever Samazas and Braéhmamas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were wellknown teachers, famous leaders, considered excellent by the multitude, as Phraza-Kassapa, Makkhali- Gosala,. Agita-Kesakambali, Pakudha- Kaééayana, Sazigaya-Belad¢thiputta, and Nigaw#tha- Nataputta. Those he: went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbagaka, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbagaka. Then this came to the mind of Sabhiya, the Paribbagaka: ‘Whatever Samazas ‘and Brahmamas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pdraza-Kassapa, Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kaéédyana, Sazgaya- Bela¢thiputta, and Niga#tha-Nataputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.’ Then this came to the mind of Sabhiya, the Paribbagaka: ‘This Samaza Gotama has both an SABHIYASUTTA. ‘87 assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the miultitude,-surely I think I shall go to Samaza Gotama and ask these questions. Then this came to the mind of Sabhiya, the Paribbagaka : ‘Whatever Samamas and Brahmazas there are that are decayed, old, aged, advanced in years, -having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well known, famous leaders, considered excellent by the multitude, as Pttrava-Kassapa, Makkhali-Gosala, Agita-Kesakambali, Pakudha-Kaéfayana, Safigaya~ Bela¢¢hiputta, and Nigaz¢ha-NAtaputta, they, being asked questions-by:me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to :me in this matter; (I should like to know) whether Samava'Gotama being asked these questions will be able to explain them to me, for Samaza*Gotama is both young by birth and new in ascetic life.’
3Then this came to the mind of Sabhiya, the Paribbagaka: ‘Samaza’Gotama is not to be slighted because -he is young; even if the Samawa is young, yet he is mighty and powerful; surely I think I shall go to Samaza Gotama and ask these questions.’ Then Sabhiya, the Paribbagaka, went on a journey to 'Ragagaha, and wandering on his journey in regular order he came to R4gagaha, Ve/uvana, Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly with -him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart 88 MAHAVAGGA. Sabhiya, the Paribbagaka, spoke to Bhagavat in stanzas : 1. ‘Anxious and doubtful I have come, —so said Sabhiya,—‘ longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.’ (510) 2. ‘Thou hast come from afar, O Sabhiya,—so said Bhagavat,—‘ longing to ask questions ; I shall put an end to those (doubts when) asked those questions. by thee, in regular order, and rightly I shall explain them to thee. (511) 3. ‘Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt)’ = (512) Then this came to the mind of Sabhiya, the Paribbagaka: ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Samamas and Brahmazas has been given me by Gotama,’ so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question: 4. ‘What should a man (necessarily) have obtained that people may call him a Bhikkhu?’—so said Sabhiya,—‘ how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do. thou, Bhagavat, explain it to me.’ (513) 5. ‘He who by the path he has himself made, O Sabhiya,’"—so said Bhagavat,—‘has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he isa Bhikkhu. (514) 6. ‘Always. resigned and attentive, he will not hurt any one in all the world, the Samaza who has SABHIYASUTTA. 89 crossed the stream (of existence, and is) untroubled ; for whom there are no desires (ussada), he is compassionate. (515) 7. ‘He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516) 8. ‘Whosoever, after having considered all times (kappa), the revolution (sams4ra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).’ (517) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another question :
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‘Offer, O Magha,’—so said Bhagavat,—‘ and while offering make calm thy mind in all things ; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind. (506) 21. ‘Such a one whose passion is gone will repress hatred, cultivating .an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.’ (507) 22. M4gha: ‘ Who prospers ? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth ; how can one attain Brahmaloka, O thou glorious one?’ (508) SABHIYASUTTA. 85 23. ‘He who offers the threefold blessing of oblation, O M4gha,—so said Bhagavat,—‘such a one will prosper with those worthy of offerings; so, having offered properly, he who is. suitable to beg of attains Brahmaloka, so I say.’ (509) This having been said, Magha the young man spoke as follows to Bhagavat: ‘ Excellent, O: venerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an.oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated ; I take refuge in the venerable -Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an updsaka (a follower, me), who henceforth: for all -my life have taken refuge (in him).’ Maghasutta is ended. 6. SABHIYASUTTA.. Sabhiya, the Paribbagaka, goes to the six famous teachers of hig time to have his questions answered, but not having his doubts: solved, he repairs to Gotama and asks him how one is to behave. to become a Br&hmaza, a Samama, a Nahataka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedag4, an Anuvidita, a Dhira, an Aginiya, a Sottiya, an Ariya, a Xaramavat, a - Paribbagaka. Bhagavat answers his questions, and Sabhiya finally.receives the. robe and the orders from Buddha. So it was heard by me:. At one time Bhagavat dwelt at Ragagaha, in Veluvana, in Kalandakanivapa. And at that time questions were recited to Sabhiya, the Paribbagaka 86 MAHAVAGGA. » (wandering mendicant), by an old benevolent deity: ‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked, near him thou shouldst live a religious life.’
2And at that time questions were recited to Sabhiya, the Paribbagaka 86 MAHAVAGGA. » (wandering mendicant), by an old benevolent deity: ‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked, near him thou shouldst live a religious life.’ Then Sabhiya, the Paribbagaka, having learnt the questions from that deity, went to whatever Samazas and Braéhmamas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were wellknown teachers, famous leaders, considered excellent by the multitude, as Phraza-Kassapa, Makkhali- Gosala,. Agita-Kesakambali, Pakudha- Kaééayana, Sazigaya-Belad¢thiputta, and Nigaw#tha- Nataputta. Those he: went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbagaka, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbagaka. Then this came to the mind of Sabhiya, the Paribbagaka: ‘Whatever Samazas ‘and Brahmamas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pdraza-Kassapa, Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kaéédyana, Sazgaya- Bela¢thiputta, and Niga#tha-Nataputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.’ Then this came to the mind of Sabhiya, the Paribbagaka: ‘This Samaza Gotama has both an SABHIYASUTTA. ‘87 assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the miultitude,-surely I think I shall go to Samaza Gotama and ask these questions. Then this came to the mind of Sabhiya, the Paribbagaka : ‘Whatever Samamas and Brahmazas there are that are decayed, old, aged, advanced in years, -having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well known, famous leaders, considered excellent by the multitude, as Pttrava-Kassapa, Makkhali-Gosala, Agita-Kesakambali, Pakudha-Kaéfayana, Safigaya~ Bela¢¢hiputta, and Nigaz¢ha-NAtaputta, they, being asked questions-by:me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to :me in this matter; (I should like to know) whether Samava'Gotama being asked these questions will be able to explain them to me, for Samaza*Gotama is both young by birth and new in ascetic life.’
3Then this came to the mind of Sabhiya, the Paribbagaka: ‘Samaza’Gotama is not to be slighted because -he is young; even if the Samawa is young, yet he is mighty and powerful; surely I think I shall go to Samaza Gotama and ask these questions.’ Then Sabhiya, the Paribbagaka, went on a journey to 'Ragagaha, and wandering on his journey in regular order he came to R4gagaha, Ve/uvana, Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly with -him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart 88 MAHAVAGGA. Sabhiya, the Paribbagaka, spoke to Bhagavat in stanzas : 1. ‘Anxious and doubtful I have come, —so said Sabhiya,—‘ longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.’ (510) 2. ‘Thou hast come from afar, O Sabhiya,—so said Bhagavat,—‘ longing to ask questions ; I shall put an end to those (doubts when) asked those questions. by thee, in regular order, and rightly I shall explain them to thee. (511) 3. ‘Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt)’ = (512) Then this came to the mind of Sabhiya, the Paribbagaka: ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Samamas and Brahmazas has been given me by Gotama,’ so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question: 4. ‘What should a man (necessarily) have obtained that people may call him a Bhikkhu?’—so said Sabhiya,—‘ how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do. thou, Bhagavat, explain it to me.’ (513) 5. ‘He who by the path he has himself made, O Sabhiya,’"—so said Bhagavat,—‘has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he isa Bhikkhu. (514) 6. ‘Always. resigned and attentive, he will not hurt any one in all the world, the Samaza who has SABHIYASUTTA. 89 crossed the stream (of existence, and is) untroubled ; for whom there are no desires (ussada), he is compassionate. (515) 7. ‘He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516) 8. ‘Whosoever, after having considered all times (kappa), the revolution (sams4ra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).’ (517) Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another question :
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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