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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) 51. ‘The man whose way neither gods nor Gandhabbas nor men know, and whose passions are destroyed, who is a saint, him I calla Brdhmama. (644) 52. ‘The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brahmaza. (645) 53. ‘ The (man that is undaunted like a) bull, who 12 116 MAHAVAGGA. is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brahmaza. (646) 54. ‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I calla Brahmaza. (647) 55. ‘For what has been designated as “name” and “family” in the world is only a term, what has been designated here and there is understood by common consent}. (648) 56. ‘ Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brahmaza by birth. (649) 57. ‘Not by birth is one a BrAhmama, nor is one by birth no Brahmaza; by work (kammané4) one is a Brahmaza, by work one is no Brahmaza. (650) 58. ‘ By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651) 59. ‘By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652) 60. ‘So the wise, who see the cause of things and understand the result of work, know this work as it really is %. (653) 61. ‘By work the world exists, by work mankind 1 Samana h’ esd lokasmim Namagottam pakappitam Sammuééa samudagatam Tattha tattha pakappitam. 2 Evam etam yathabhitam Kammam passanti pandita Patiskasamuppadadas& Kammavipfkakovida. VASETTHASUTTA. 117 exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on) }. (654) 62. ‘By penance, bya religious life, by self-restraint, and by temperance, by this one is a Brahmawa, such a one (they call) the best Brahmaza. (655) 63. ‘He who is endowed with the threefold knowledge ?, is calm, and has destroyed regeneration,—know this, O VAse¢tZa,—he is to the wise Brahman and Sakka.’ (656) This having been said, the young men VAsed¢tha and Bhdéradvaga spoke to Bhagavat as follows: ‘It is excellent,O venerable Gotama! It is 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 ; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).’ VAased¢hasutta is ended.
21 Kammané vattatf loko, Kammané vattatf paga, Kammanibandhanéa satté Rathassaziva yayato. 2 Tthi viggahi sampanno. 118 MAHAVAGGA. 10. KOKALIYASUTTA. Kok§liya abuses Sériputta and Moggalldna to Buddha; therefore as soon as he has Jeft Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell. So it was heard by me: At one time Bhagavat dwelt at SAvatthi, in Getavana, in the park of Anathapizdika. Then the Bhikkhu Kok4liya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokdaliya said this to Bhagavat: ‘O thou venerable one, S4riputta and Moggallana have evil desires, they have fallen into the power of evil desires.’ When this had been said, Bhagavat spoke to the Bhikkhu Kokdliya as follows: ‘(Do) not (say) so, Kokdliya; (do) not (say) so, Kokdliya; appease, O Kokaliya, (thy) mind in regard to Séariputta and Moggallana: Sariputta and Moggallana are amiable?.’ A second time the Bhikkhu Kokdliya said this to Bhagavat : ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.’ A second time Bhagavat said this to the Bhikkhu Kok4liya: ‘(Do) not (say) so, Kokéliya; (do) not (say) so, Kokéliya; appease, O Kokdliya, (thy) mind in regard to Sériputta and Moggallana : Saériputta and Moggallana are amiable.’ A third time the Bhikkhu Kokaliya said this to Bhagavat: ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, 1 Pesala ti piyastla. Commentator. KOKALIYASUTTA. 119 yet Sdriputta and Moggallana have evil desires, 7 Sariputta and Moggallana have fallenjinto the power | of evil desires.’ A third time Bhagavat said this to “the Bhikkhp |. / Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’
3/ Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’ Then the Bhikkhu KokAliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kolaéthi egg (?); after being only as large as a Kola?¢hi egg, they became as large as the jujube fruit ; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit(?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokdliya died of that disease, and when he had died the Bhikkhu Kok4liya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bha- 120 MAHAVAGGA. gavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘O thou venerable one, Kokdliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.’ This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there. Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘ Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘“O thou venerable one, Kokéaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokdliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.” This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.’ When this had been said, a Bhikkhu asked Bhagavat: ‘ How long is the rate of life, O venerable one, in the Paduma hell ?’ ‘Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.’
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(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) 51. ‘The man whose way neither gods nor Gandhabbas nor men know, and whose passions are destroyed, who is a saint, him I calla Brdhmama. (644) 52. ‘The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brahmaza. (645) 53. ‘ The (man that is undaunted like a) bull, who 12 116 MAHAVAGGA. is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brahmaza. (646) 54. ‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I calla Brahmaza. (647) 55. ‘For what has been designated as “name” and “family” in the world is only a term, what has been designated here and there is understood by common consent}. (648) 56. ‘ Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brahmaza by birth. (649) 57. ‘Not by birth is one a BrAhmama, nor is one by birth no Brahmaza; by work (kammané4) one is a Brahmaza, by work one is no Brahmaza. (650) 58. ‘ By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651) 59. ‘By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652) 60. ‘So the wise, who see the cause of things and understand the result of work, know this work as it really is %. (653) 61. ‘By work the world exists, by work mankind 1 Samana h’ esd lokasmim Namagottam pakappitam Sammuééa samudagatam Tattha tattha pakappitam. 2 Evam etam yathabhitam Kammam passanti pandita Patiskasamuppadadas& Kammavipfkakovida. VASETTHASUTTA. 117 exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on) }. (654) 62. ‘By penance, bya religious life, by self-restraint, and by temperance, by this one is a Brahmawa, such a one (they call) the best Brahmaza. (655) 63. ‘He who is endowed with the threefold knowledge ?, is calm, and has destroyed regeneration,—know this, O VAse¢tZa,—he is to the wise Brahman and Sakka.’ (656) This having been said, the young men VAsed¢tha and Bhdéradvaga spoke to Bhagavat as follows: ‘It is excellent,O venerable Gotama! It is 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 ; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).’ VAased¢hasutta is ended.
21 Kammané vattatf loko, Kammané vattatf paga, Kammanibandhanéa satté Rathassaziva yayato. 2 Tthi viggahi sampanno. 118 MAHAVAGGA. 10. KOKALIYASUTTA. Kok§liya abuses Sériputta and Moggalldna to Buddha; therefore as soon as he has Jeft Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell. So it was heard by me: At one time Bhagavat dwelt at SAvatthi, in Getavana, in the park of Anathapizdika. Then the Bhikkhu Kok4liya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokdaliya said this to Bhagavat: ‘O thou venerable one, S4riputta and Moggallana have evil desires, they have fallen into the power of evil desires.’ When this had been said, Bhagavat spoke to the Bhikkhu Kokdliya as follows: ‘(Do) not (say) so, Kokdliya; (do) not (say) so, Kokdliya; appease, O Kokaliya, (thy) mind in regard to Séariputta and Moggallana: Sariputta and Moggallana are amiable?.’ A second time the Bhikkhu Kokdliya said this to Bhagavat : ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.’ A second time Bhagavat said this to the Bhikkhu Kok4liya: ‘(Do) not (say) so, Kokéliya; (do) not (say) so, Kokéliya; appease, O Kokdliya, (thy) mind in regard to Sériputta and Moggallana : Saériputta and Moggallana are amiable.’ A third time the Bhikkhu Kokaliya said this to Bhagavat: ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, 1 Pesala ti piyastla. Commentator. KOKALIYASUTTA. 119 yet Sdriputta and Moggallana have evil desires, 7 Sariputta and Moggallana have fallenjinto the power | of evil desires.’ A third time Bhagavat said this to “the Bhikkhp |. / Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’
3/ Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’ Then the Bhikkhu KokAliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kolaéthi egg (?); after being only as large as a Kola?¢hi egg, they became as large as the jujube fruit ; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit(?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokdliya died of that disease, and when he had died the Bhikkhu Kok4liya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bha- 120 MAHAVAGGA. gavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘O thou venerable one, Kokdliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.’ This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there. Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘ Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘“O thou venerable one, Kokéaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokdliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.” This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.’ When this had been said, a Bhikkhu asked Bhagavat: ‘ How long is the rate of life, O venerable one, in the Paduma hell ?’ ‘Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.’
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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