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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(546) 38. ‘As a beautiful lotus does not adhere to the water, so thou dost: not cling to good and evil, to either; stretch forth thy feet, O hero, Sabhiya worships the Master’s (feet).’ (547) Then Sabhiya, the Paribbagaka, stooping with his head to Bhagavat’s feet, said this to Bhagavat : ‘It is excellent, O venerable! It is excellent, O venerable! 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, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat. ‘He who, O Sabhiya, formerly belonging to SABHIYASUTTA. 95 another creed (a##atitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons.’ ‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’ Sabhiya, the Paribbagaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadé, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘ Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Sabhiya became one of the saints. Sabhiyasutta is ended. 96 MAHAVAGGA. 7. SELASUTTA. Keniya, the Gafila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brahmama, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word ‘ Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers. So it was heard by me:
2On hearing the word ‘ Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers. So it was heard by me: At one time Bhagavat wandering about in Anguttardpa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apama, a town in AnguttarApa. And Keniya, the ascetic, with matted hair (gadila) heard the following: ‘The Samaza, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttarapa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apama, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggaéarama), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of M4ras, of Brahmans, and beings comprising Samazas and Brahmamas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; he teaches a religious life, and good is the sight of such saints.” ’ Then Keniya, the Gaéila, went (to the place) where SELASUTTA. 97 Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation (with him) he sat down-apart; and while Keziya, the Gaéila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Kexiya, the Gatila, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat : ‘Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.’ This having been said, Bhagavat answered Kexiya, the Gatila: ‘Large, O Kemiya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Bréhmazas.’ A second time Keziya, the Gadila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmamas, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ A second time Bhagavat said this to Keziya, the Gatila: ‘Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brahmazas.’ A third time Kexiya, the Gadila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmauzas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ Bhagavat assented by being silent, [10] H 98 MAHAVAGGA.
3Then Keniya, the Gadila, having learnt the assent _ of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): ‘Let my venerable friends and servants, relatives and kinsmen hear me ;—the Samaza Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.’ ‘Surely, O venerable one,’ so saying the friends and servants, relatives and kinsmen of Keziya, the Gatila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Keniya, thé Gadila, on the other hand, himself provided a circular pavilion. At that time the Brahmamza Sela lived at Apama, perfect in the three Vedas, vocabulary, Keéubha, etymology, Itihdsa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy and the signs of a great man, he taught three hundred young men the hymns!, At that time Keziya, the Gatila, was intimate with the Brahmava Sela. Then the Brahmaza Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Kexiya, the Gatila, was. And the Brahmaza Sela saw the Gafilas in Keziya’s hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some 1 Tena kho pana samayena Selo brahmano Apaze pajivasati tinnam vedanam paragi sanighamduke/ubhanam s&kkharappabhedanam itihdsapati4amanam padako veyyakarano lok4yatamah4purisalakkhazesu anavayo tizi mazavakasatAni mante v&seti. SELASUTTA. 99 preparing seats, and Keziya, the Ga‘ila, on the other hand, himself providing a circular pavilion; seeing Keziya, the Gadila, he said this: ‘Is the venerable Keziya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisdra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army ?’ ‘I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisara, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army, yet a great sacrifice of mine is at hand. The Samaza Gotama, the Sakya son, gone out from the Sakya family, wandering about in Anguttarapa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Apama, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and ‘ works (viggaéarama), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious, he has been invited by me for to-morrow, together with the assembly of Bhikkhus.”’
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(546) 38. ‘As a beautiful lotus does not adhere to the water, so thou dost: not cling to good and evil, to either; stretch forth thy feet, O hero, Sabhiya worships the Master’s (feet).’ (547) Then Sabhiya, the Paribbagaka, stooping with his head to Bhagavat’s feet, said this to Bhagavat : ‘It is excellent, O venerable! It is excellent, O venerable! 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, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat. ‘He who, O Sabhiya, formerly belonging to SABHIYASUTTA. 95 another creed (a##atitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons.’ ‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’ Sabhiya, the Paribbagaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadé, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘ Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Sabhiya became one of the saints. Sabhiyasutta is ended. 96 MAHAVAGGA. 7. SELASUTTA. Keniya, the Gafila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brahmama, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word ‘ Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers. So it was heard by me:
2On hearing the word ‘ Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers. So it was heard by me: At one time Bhagavat wandering about in Anguttardpa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apama, a town in AnguttarApa. And Keniya, the ascetic, with matted hair (gadila) heard the following: ‘The Samaza, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttarapa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apama, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggaéarama), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of M4ras, of Brahmans, and beings comprising Samazas and Brahmamas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; he teaches a religious life, and good is the sight of such saints.” ’ Then Keniya, the Gaéila, went (to the place) where SELASUTTA. 97 Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation (with him) he sat down-apart; and while Keziya, the Gaéila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Kexiya, the Gatila, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat : ‘Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.’ This having been said, Bhagavat answered Kexiya, the Gatila: ‘Large, O Kemiya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Bréhmazas.’ A second time Keziya, the Gadila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmamas, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ A second time Bhagavat said this to Keziya, the Gatila: ‘Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brahmazas.’ A third time Kexiya, the Gadila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brahmauzas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ Bhagavat assented by being silent, [10] H 98 MAHAVAGGA.
3Then Keniya, the Gadila, having learnt the assent _ of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): ‘Let my venerable friends and servants, relatives and kinsmen hear me ;—the Samaza Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.’ ‘Surely, O venerable one,’ so saying the friends and servants, relatives and kinsmen of Keziya, the Gatila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Keniya, thé Gadila, on the other hand, himself provided a circular pavilion. At that time the Brahmamza Sela lived at Apama, perfect in the three Vedas, vocabulary, Keéubha, etymology, Itihdsa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy and the signs of a great man, he taught three hundred young men the hymns!, At that time Keziya, the Gatila, was intimate with the Brahmava Sela. Then the Brahmaza Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Kexiya, the Gatila, was. And the Brahmaza Sela saw the Gafilas in Keziya’s hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some 1 Tena kho pana samayena Selo brahmano Apaze pajivasati tinnam vedanam paragi sanighamduke/ubhanam s&kkharappabhedanam itihdsapati4amanam padako veyyakarano lok4yatamah4purisalakkhazesu anavayo tizi mazavakasatAni mante v&seti. SELASUTTA. 99 preparing seats, and Keziya, the Ga‘ila, on the other hand, himself providing a circular pavilion; seeing Keziya, the Gadila, he said this: ‘Is the venerable Keziya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisdra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army ?’ ‘I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisara, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army, yet a great sacrifice of mine is at hand. The Samaza Gotama, the Sakya son, gone out from the Sakya family, wandering about in Anguttarapa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Apama, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and ‘ works (viggaéarama), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious, he has been invited by me for to-morrow, together with the assembly of Bhikkhus.”’
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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