Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) 3. ‘We have a controversy regarding (the distinctions of) birth, O Gotama! Bh4radvaga says, one is a Brahmaza by birth, and I say, by deeds; know this, O thou clearly-seeing ! (596) 4. ‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597) 5. ‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598) 6. ‘We ask Gotama who has come as an eye to the world: Isa mana Brahmaza by birth, or is he so meal A 1 Anumnatapatinnata Teviggi mayam asm’ ubho. ® Tevigginam* yad akkhatam Tatra kevalino ’smase, Padak’ asma veyyakarana Gappe + AfariyasAdisé. * Tevigginam=tivedinam, Commentator; but compare v. 63. + Gappe=vede. Commentator. VASETTHASUTTA. III by deeds? Tell us who do not know, that we may know a Brahmaza.’ (599) 7. ‘I will explain to you,—O V4Aseé¢tha,’ so said Bhagavat,—‘in due order the exact distinction of living beings according to species, for their species are manifold. (600) 8. ‘ Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601) g. ‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602) 10. ‘Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603) 11. ‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604) 12, ‘Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605) 13. ‘ Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606) 14. ‘As in these species the marks that constitute species are abundant, so in men the marks that con- stitute species are not abundant. (607) 15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608) 16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609) 112 MAHAVAGGA. 17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610) 18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611)
2‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610) 18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611) 19. ‘For whoever amongst men lives by cowkeeping,—know this, O Vase¢tha,—he is a husbandman, not a Brahmaza. (612) 20. ‘And whoever amongst men lives by different mechanical arts,—know this, O VAse¢tsa,— he is an artisan, not a Brahmaza. . (613) 21. ‘And whoever amongst men lives by trade,— know this, O Vase¢éha,—he is a merchant, not a Brahmamza. (614) 22, And whoever amongst men lives by serving others,—know this, O VAse¢t#a,—he is a servant, not a Brahmaza. (615) 23. ‘And whoever amongst men lives by theft,— know this, O VAse¢tha,—he is a thief, not a Brahmama. (616) 24. ‘And whoever amongst men lives by archery, —know this, O VAse¢tha,—he is a soldier, not a Brahmaaa. (617) 25. ‘And whoever amongst men lives by performing household ceremonials,—know this, O V4se¢tha,—he is a sacrificer, not a Brahmaza. (618) 26. ‘And whoever amongst men possesses villages and countries, —know this, O Vase¢¢Za,—he is a king, not a Brahmaza. (619) 1 Pakkattam sasariresu, Manussesv-etam na viggati, Vok4éravi ka manussesu Samaiifidaya pavuséati. VASETTHASUTTA. 113 27. ‘And I do not call one a Brahmavza on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmaza}, (620) 28. ‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmaza. (621) 29. ‘The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brahmama. (622) 30. ‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmaza. (623) 31. ‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmama. (624) 32. ‘The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brahmamza. (625) 33. ‘The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brahmazea. (626) 34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627) 1 Comp. Dhp. v. 396, &c. [10] I 114 MAHAVAGGA.
3(626) 34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627) 1 Comp. Dhp. v. 396, &c. [10] I 114 MAHAVAGGA. 35. ‘The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brahmaza. (628) 36. ‘Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and ‘those that are strong, does not kill or cause to be killed, him I call a Brahmaza. (629). 37. ‘The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brahmaza. (630) 38. ‘The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brahmama. (631) 39. ‘The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brahmama. (632) 40. ‘Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brahmama. (633) 41. ‘The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brahmama. (634) 42. ‘The man who has no desire, who knowingly is free from doubt, and has attained the depth of immortality, him I call a Brahmama. (635) 43. ‘Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brahmaaa. (636) 44. ‘The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brahmamza. (637) VASETTHASUTTA. 115 45. ‘Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (sams4ra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brahmama. (638) 46. ‘Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kamabhava), him I call a Brahmaza. (639) 47. ‘Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tazhabhava), him I call a Bréhmama. .(640) 48. ‘Whosoever, after leaving human attachment — (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brdh- mama. (641) 49. ‘The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brahmaza. (642) 50. ‘Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahmaza. (643)
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(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) 3. ‘We have a controversy regarding (the distinctions of) birth, O Gotama! Bh4radvaga says, one is a Brahmaza by birth, and I say, by deeds; know this, O thou clearly-seeing ! (596) 4. ‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597) 5. ‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598) 6. ‘We ask Gotama who has come as an eye to the world: Isa mana Brahmaza by birth, or is he so meal A 1 Anumnatapatinnata Teviggi mayam asm’ ubho. ® Tevigginam* yad akkhatam Tatra kevalino ’smase, Padak’ asma veyyakarana Gappe + AfariyasAdisé. * Tevigginam=tivedinam, Commentator; but compare v. 63. + Gappe=vede. Commentator. VASETTHASUTTA. III by deeds? Tell us who do not know, that we may know a Brahmaza.’ (599) 7. ‘I will explain to you,—O V4Aseé¢tha,’ so said Bhagavat,—‘in due order the exact distinction of living beings according to species, for their species are manifold. (600) 8. ‘ Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601) g. ‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602) 10. ‘Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603) 11. ‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604) 12, ‘Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605) 13. ‘ Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606) 14. ‘As in these species the marks that constitute species are abundant, so in men the marks that con- stitute species are not abundant. (607) 15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608) 16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609) 112 MAHAVAGGA. 17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610) 18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611)
2‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610) 18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611) 19. ‘For whoever amongst men lives by cowkeeping,—know this, O Vase¢tha,—he is a husbandman, not a Brahmaza. (612) 20. ‘And whoever amongst men lives by different mechanical arts,—know this, O VAse¢tsa,— he is an artisan, not a Brahmaza. . (613) 21. ‘And whoever amongst men lives by trade,— know this, O Vase¢éha,—he is a merchant, not a Brahmamza. (614) 22, And whoever amongst men lives by serving others,—know this, O VAse¢t#a,—he is a servant, not a Brahmaza. (615) 23. ‘And whoever amongst men lives by theft,— know this, O VAse¢tha,—he is a thief, not a Brahmama. (616) 24. ‘And whoever amongst men lives by archery, —know this, O VAse¢tha,—he is a soldier, not a Brahmaaa. (617) 25. ‘And whoever amongst men lives by performing household ceremonials,—know this, O V4se¢tha,—he is a sacrificer, not a Brahmaza. (618) 26. ‘And whoever amongst men possesses villages and countries, —know this, O Vase¢¢Za,—he is a king, not a Brahmaza. (619) 1 Pakkattam sasariresu, Manussesv-etam na viggati, Vok4éravi ka manussesu Samaiifidaya pavuséati. VASETTHASUTTA. 113 27. ‘And I do not call one a Brahmavza on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmaza}, (620) 28. ‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmaza. (621) 29. ‘The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brahmama. (622) 30. ‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmaza. (623) 31. ‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmama. (624) 32. ‘The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brahmamza. (625) 33. ‘The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brahmazea. (626) 34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627) 1 Comp. Dhp. v. 396, &c. [10] I 114 MAHAVAGGA.
3(626) 34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627) 1 Comp. Dhp. v. 396, &c. [10] I 114 MAHAVAGGA. 35. ‘The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brahmaza. (628) 36. ‘Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and ‘those that are strong, does not kill or cause to be killed, him I call a Brahmaza. (629). 37. ‘The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brahmaza. (630) 38. ‘The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brahmama. (631) 39. ‘The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brahmama. (632) 40. ‘Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brahmama. (633) 41. ‘The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brahmama. (634) 42. ‘The man who has no desire, who knowingly is free from doubt, and has attained the depth of immortality, him I call a Brahmama. (635) 43. ‘Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brahmaaa. (636) 44. ‘The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brahmamza. (637) VASETTHASUTTA. 115 45. ‘Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (sams4ra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brahmama. (638) 46. ‘Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kamabhava), him I call a Brahmaza. (639) 47. ‘Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tazhabhava), him I call a Bréhmama. .(640) 48. ‘Whosoever, after leaving human attachment — (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brdh- mama. (641) 49. ‘The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brahmaza. (642) 50. ‘Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahmaza. (643)
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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