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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Didst thou say that he is a Buddha, O venerable Kexiya ?’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ ‘Didst thou say that he is a Buddha, O venerable Kexiya ?’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ Then this occurred to the Brahmamza Sela: ‘ This sound “ Buddha” is (indeed) rare, but in our hymns H 2 100 MAHAVAGGA. are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies ; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keziya, dwells now that venerable Gotama, the saint and the perfectly enlightened ?’ This having been said, Keniya, the Gadila, stretching out his right arm, spoke as follows to the Brahmamza Sela: ‘There, where yon blue forest line is, O venerable Sela.’ Then the Brahmaza Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brahmawza Sela addressed those young men: ‘Come ye, venerable ones, with but little noise, walking step by step, for Bhagavats are difficult of access, walking alone like lions, and when I speak to the venerable Samaza Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech.’ Then the Brahmaza Sela went to the place where SELASUTTA. IoI Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brahmaza, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brahmaza Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue.
2Then this occurred to Bhagavat: ‘This Brahmaza Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue. Then Bhagavat created such a miraculous creature that the Brahmawa Sela might see Bhagavat’s member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue. Then this occurred to the Brahmamza Sela: ‘The Samaza Gotama is endowed with the thirty-two signs of a great man, with them all, not with (only) some of them, and yet I do not know whether he is a Buddha or not; I have heard old and aged Brahmamas, teachers and their previous teachers, say that those who are saints and perfectly enlightened manifest themselves when their praise is uttered. I think I shall praise the Samaza Gotama face to 102 MAHAVAGGA. face in suitable stanzas,’ Then the Brahmama Sela praised Bhagavat face to face in suitable stanzas: 1. ‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548) 2. ‘All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549) 3. ‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou _ shinest like a sun in the midst of the assembly of the Samamas. (550) 4. ‘Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samaza to thee who art possessed of the highest beauty ? (551) 5. ‘ Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India). (552) 6. ‘Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.’ (553) 7. ‘I am a king, O Sela,’—so said Bhagavat,— ‘an incomparable, religious king (dhammar4gan), with justice (dhammena) I turn the wheel, a wheel that is irresistible 1.’ (554) 8. ‘Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),’—so said Sela, the Brah- maza,—‘an incomparable, religious king; “with justice I turn the wheel,” so thou sayest, O Gotama. (555) * Compare Gospel of S. John xviii. 37. ‘SELASUTTA. 103 9. ‘Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee) ?’ (556) 10. ‘The wheel turned by me, O Sela,’—so said Bhagavat,—‘the incomparable wheel of religion, Sériputta is to turn after (me), he taking after Tathagata. (557) 11. ‘What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brahmaza. (558)
3(557) 11. ‘What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brahmaza. (558) 12. ‘Subdue thy doubt about me, have faith (in me), O Brahmana, difficult (to obtain) is the sight of Buddhas repeatedly. (559) 13. ‘Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brahmaza, a perfectly enlightened, an incomparable physician, (560) 14. ‘Most eminent, matchless, a crusher of M4ra’s army; having subjected all enemies I rejoice secure on every side.’ (561) 15. Sela: ‘O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest. (562) 16. ‘Who, having seen him, the most eminent, the matchless, the crusher of MAra’s army, is not appeased, even if he be of black origin (ka#habhigatika). (563) 17. ‘He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).’ (564) 104 MAHAVAGGA. 18. The followers of Sela: ‘If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.’ (565) 19. These three hundred Brahmazas asked with clasped hands (to be admitted into the order): ‘We want to cultivate a religious life,O Bhagavat, in thy presence.’ (566) 20. ‘A religious life is well taught (by me),—O Sela,’ so said Bhagavat,—‘ an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest 1,’ (567) Then the Brahmaza Sela together with his assembly took the robe and the orders in the presence of Bhagavat. Then Kexiya, the Gaéila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Ga¢ila Keziya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Keniya, the Gadila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Keniya, the Gazila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and 1 Svakkhatam brahmafariyam Sanditthikam akélikam Yattha amogha pabbagg& Appamattassa sikkhato. SELASUTTA. 105 while Keniya, the Gadzila, was sitting down apart, Bhagavat delighted him with these stanzas: 21. ‘The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the S4vitti!, the king is the principal amongst men, and the sea the principal amongst waters (nadinam*). (568)
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‘Didst thou say that he is a Buddha, O venerable Kexiya ?’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ ‘Didst thou say that he is a Buddha, O venerable Kexiya ?’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ Then this occurred to the Brahmamza Sela: ‘ This sound “ Buddha” is (indeed) rare, but in our hymns H 2 100 MAHAVAGGA. are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies ; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keziya, dwells now that venerable Gotama, the saint and the perfectly enlightened ?’ This having been said, Keniya, the Gadila, stretching out his right arm, spoke as follows to the Brahmamza Sela: ‘There, where yon blue forest line is, O venerable Sela.’ Then the Brahmaza Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brahmawza Sela addressed those young men: ‘Come ye, venerable ones, with but little noise, walking step by step, for Bhagavats are difficult of access, walking alone like lions, and when I speak to the venerable Samaza Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech.’ Then the Brahmaza Sela went to the place where SELASUTTA. IoI Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brahmaza, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brahmaza Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue.
2Then this occurred to Bhagavat: ‘This Brahmaza Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue. Then Bhagavat created such a miraculous creature that the Brahmawa Sela might see Bhagavat’s member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue. Then this occurred to the Brahmamza Sela: ‘The Samaza Gotama is endowed with the thirty-two signs of a great man, with them all, not with (only) some of them, and yet I do not know whether he is a Buddha or not; I have heard old and aged Brahmamas, teachers and their previous teachers, say that those who are saints and perfectly enlightened manifest themselves when their praise is uttered. I think I shall praise the Samaza Gotama face to 102 MAHAVAGGA. face in suitable stanzas,’ Then the Brahmama Sela praised Bhagavat face to face in suitable stanzas: 1. ‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548) 2. ‘All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549) 3. ‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou _ shinest like a sun in the midst of the assembly of the Samamas. (550) 4. ‘Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samaza to thee who art possessed of the highest beauty ? (551) 5. ‘ Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India). (552) 6. ‘Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.’ (553) 7. ‘I am a king, O Sela,’—so said Bhagavat,— ‘an incomparable, religious king (dhammar4gan), with justice (dhammena) I turn the wheel, a wheel that is irresistible 1.’ (554) 8. ‘Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),’—so said Sela, the Brah- maza,—‘an incomparable, religious king; “with justice I turn the wheel,” so thou sayest, O Gotama. (555) * Compare Gospel of S. John xviii. 37. ‘SELASUTTA. 103 9. ‘Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee) ?’ (556) 10. ‘The wheel turned by me, O Sela,’—so said Bhagavat,—‘the incomparable wheel of religion, Sériputta is to turn after (me), he taking after Tathagata. (557) 11. ‘What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brahmaza. (558)
3(557) 11. ‘What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brahmaza. (558) 12. ‘Subdue thy doubt about me, have faith (in me), O Brahmana, difficult (to obtain) is the sight of Buddhas repeatedly. (559) 13. ‘Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brahmaza, a perfectly enlightened, an incomparable physician, (560) 14. ‘Most eminent, matchless, a crusher of M4ra’s army; having subjected all enemies I rejoice secure on every side.’ (561) 15. Sela: ‘O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest. (562) 16. ‘Who, having seen him, the most eminent, the matchless, the crusher of MAra’s army, is not appeased, even if he be of black origin (ka#habhigatika). (563) 17. ‘He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).’ (564) 104 MAHAVAGGA. 18. The followers of Sela: ‘If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.’ (565) 19. These three hundred Brahmazas asked with clasped hands (to be admitted into the order): ‘We want to cultivate a religious life,O Bhagavat, in thy presence.’ (566) 20. ‘A religious life is well taught (by me),—O Sela,’ so said Bhagavat,—‘ an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest 1,’ (567) Then the Brahmaza Sela together with his assembly took the robe and the orders in the presence of Bhagavat. Then Kexiya, the Gaéila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Ga¢ila Keziya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Keniya, the Gadila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Keniya, the Gazila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and 1 Svakkhatam brahmafariyam Sanditthikam akélikam Yattha amogha pabbagg& Appamattassa sikkhato. SELASUTTA. 105 while Keniya, the Gadzila, was sitting down apart, Bhagavat delighted him with these stanzas: 21. ‘The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the S4vitti!, the king is the principal amongst men, and the sea the principal amongst waters (nadinam*). (568)
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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