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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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) 22. ‘Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning ° (objects), amongst those that wish for good works and make offerings the assembly (samgha) indeed is the principal.’ (569) Then Bhagavat, having delighted Kexiya, the Gatila, with these stanzas, rose from (his) seat and went away. Then the venerable Sela together with his assembly 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 Sela together with his assembly became one of the saints. Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas: 1 Savittt A4andaso mukham. 2 Comp. Nalakasutta v. 42. 8 Adikko tapatam mukham. 106 MAHAVAGGA. 23. ‘Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine. (570) 24. ‘Thou art Buddha, thou art the Master, thou art the Muni that conquered Mara, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (571) 25. ‘ The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger. (572) 26. ‘ These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nagas worship the Master's feet.’ (573) Selasutta is ended. 8. SALLASUTTA. Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed.—Text in the Dasaratha-Gataka, P. 34- 1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574) 2. For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings. (575) 3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576) 4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577) SALLASUTTA. - 107
2(575) 3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576) 4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577) SALLASUTTA. - 107 5. Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578) 6. Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations, (579) 7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580) 8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581) 9. For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. - (582) 10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583) 11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584) 12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585) 13. He who does not'leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586) 14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587) 15. In whatever manner people think (it will come to pass), different from that it becomes, so great is 108 MAHAVAGGA. the disappointment? (in this world); see, (such are) the terms of the world. (588) 16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589) 17. Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): ‘He will not be found by me (any more).’ (590) 18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591) 19. He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief. (592) ' 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593) Sallasutta is ended. 9. VASET77THASUTTA.
3(592) ' 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593) Sallasutta is ended. 9. VASET77THASUTTA. A dispute arose between two young men, Bharadvaga and VAseéfha, the former contending man to be a Brahmazaa by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmaa by his work only. The two young men are converted.—Text (from Maggimanikaya) and translation in Alwis’s Buddhist Nirvaza, p. 103. So it was heard by me: At one time Bhagavat dwelt at [4444namkala, in the I[£44Anamkala forest. At that time many dis- 1 Etadiso vinabhavo. VASETTHASUTTA. 109 tinguished, wealthy Brahmamas lived at I4#hanamkala, as the Brahmaza Xamkin, the Brahmaza Térukkha, the Brahmaza Pokkharasati, the Brahmaza GAnussozi, the Brahmawa Todeyya, and other distinguished, wealthy Brahmamas. Then this dialogue arose between the young men Vaset¢ha and Bhéradvaga while walking about : ‘How does one become a Bréhmaza ?’ The young man Bharadv4ga said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmaza.’ The young man VAse¢éha said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brahmaza.’ Neither could the young man Bharadvaga convince the young man VAse¢¢ha, nor could the young man VAse¢tha convince the young man Bhéradvaga. Then the young man VAse¢¢ha addressed the young man Bhdaradvaga: ‘O Bharadvaga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at I#éAanamkala, in the forest of [£khanamkala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaga, let us go (to the place) where the Samaza Gotama is, and having gone there let us ask the Samaza Gotama about this matter, and as the Samavza Gotama replies so will we understand it.”’ ‘Very well, O venerable one;’ so the young man Bharadvaga answered the young man VAseé¢ha. 11O MAHAVAGGA. Then the young men Vase¢¢ha and Bharadvaga went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vase/¢#a addressed Bhagavat in stanzas: 1. ‘We are accepted and acknowledged masters of the three Vedas?, I am (a pupil) of Pokkharasati, and this young man is (the pupil) of Tarukkha. (594) 2. ‘We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyadkarazas (grammarians ?), and equal to our teachers in recitation (gappa)*. (595)
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‘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) 22. ‘Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning ° (objects), amongst those that wish for good works and make offerings the assembly (samgha) indeed is the principal.’ (569) Then Bhagavat, having delighted Kexiya, the Gatila, with these stanzas, rose from (his) seat and went away. Then the venerable Sela together with his assembly 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 Sela together with his assembly became one of the saints. Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas: 1 Savittt A4andaso mukham. 2 Comp. Nalakasutta v. 42. 8 Adikko tapatam mukham. 106 MAHAVAGGA. 23. ‘Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine. (570) 24. ‘Thou art Buddha, thou art the Master, thou art the Muni that conquered Mara, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (571) 25. ‘ The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger. (572) 26. ‘ These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nagas worship the Master's feet.’ (573) Selasutta is ended. 8. SALLASUTTA. Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed.—Text in the Dasaratha-Gataka, P. 34- 1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574) 2. For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings. (575) 3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576) 4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577) SALLASUTTA. - 107
2(575) 3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576) 4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577) SALLASUTTA. - 107 5. Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578) 6. Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations, (579) 7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580) 8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581) 9. For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. - (582) 10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583) 11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584) 12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585) 13. He who does not'leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586) 14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587) 15. In whatever manner people think (it will come to pass), different from that it becomes, so great is 108 MAHAVAGGA. the disappointment? (in this world); see, (such are) the terms of the world. (588) 16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589) 17. Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): ‘He will not be found by me (any more).’ (590) 18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591) 19. He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief. (592) ' 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593) Sallasutta is ended. 9. VASET77THASUTTA.
3(592) ' 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593) Sallasutta is ended. 9. VASET77THASUTTA. A dispute arose between two young men, Bharadvaga and VAseéfha, the former contending man to be a Brahmazaa by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmaa by his work only. The two young men are converted.—Text (from Maggimanikaya) and translation in Alwis’s Buddhist Nirvaza, p. 103. So it was heard by me: At one time Bhagavat dwelt at [4444namkala, in the I[£44Anamkala forest. At that time many dis- 1 Etadiso vinabhavo. VASETTHASUTTA. 109 tinguished, wealthy Brahmamas lived at I4#hanamkala, as the Brahmaza Xamkin, the Brahmaza Térukkha, the Brahmaza Pokkharasati, the Brahmaza GAnussozi, the Brahmawa Todeyya, and other distinguished, wealthy Brahmamas. Then this dialogue arose between the young men Vaset¢ha and Bhéradvaga while walking about : ‘How does one become a Bréhmaza ?’ The young man Bharadv4ga said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmaza.’ The young man VAse¢éha said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brahmaza.’ Neither could the young man Bharadvaga convince the young man VAse¢¢ha, nor could the young man VAse¢tha convince the young man Bhéradvaga. Then the young man VAse¢¢ha addressed the young man Bhdaradvaga: ‘O Bharadvaga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at I#éAanamkala, in the forest of [£khanamkala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaga, let us go (to the place) where the Samaza Gotama is, and having gone there let us ask the Samaza Gotama about this matter, and as the Samavza Gotama replies so will we understand it.”’ ‘Very well, O venerable one;’ so the young man Bharadvaga answered the young man VAseé¢ha. 11O MAHAVAGGA. Then the young men Vase¢¢ha and Bharadvaga went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vase/¢#a addressed Bhagavat in stanzas: 1. ‘We are accepted and acknowledged masters of the three Vedas?, I am (a pupil) of Pokkharasati, and this young man is (the pupil) of Tarukkha. (594) 2. ‘We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyadkarazas (grammarians ?), and equal to our teachers in recitation (gappa)*. (595)
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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