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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘But it is possible, I suppose, to make a comparison, O thou venerable one ?’ KOKALIYASUTTA. 121 ‘It is possible, O Bhikkhu ;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty khdris, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kharis, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one A/a¢a hell; and even as are twenty AZa/a hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pumdarika hell; and even as are twenty Puzdarika hells, O Bhikkhu, so is one Paduma hell ; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokaliya is gone, having shown a hostile mind against Sdriputta and Moggallana.’ This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows: 1. ‘To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657) 2. ‘He who praises him who is to be blamed, or blames him who is to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658) 122 MAHAVAGGA. 3. ‘Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659) 4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660) 5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed}. (661) 6. ‘He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind 2, (662) 7. ‘He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663) 8. ‘O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell ® (664) 9. ‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665)
2‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665) 1 Comp. Dhp. v. 306. 2 Comp. Dhp. v. 125. 8 Mukhadugga vibhfita-m-anariya Bhfinahu* p4paka dukkatakéri Purisanta kalf avagata M& bahubh4zi dha nerayiko si. * Bhfinahu bhitihanaka vuddhindsaka. Commentator. KOKALIYASUTTA. 123 to. ‘For one’s deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world}. (666) 11. ‘To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. ; (667) 12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668) 13. ‘Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness ?, for that is spread out like the body of the earth, (669) 14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670) 15. ‘Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671) 16. ‘He who commits ‘sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike*. (?) (672) 1 Comp. Revelation xiv. 13. 2 Andham va Timisam Ayanti. 5 Pu/avavasathe salilasmim Tattha kim pakkati kibbisakart, Gantum na hi tiram p’ atthi Sabbasama hi samantakapalla. 124 MAHAVAGGA. 17. ‘Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673) 18. ‘Then they enter Vetarazt, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674) 19. ‘There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675) 20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676) 21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kofis, and twelve hundred ko/is besides. (677) 22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678)
3(677) 22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678) Kokéliyasutta is ended. 11. NALAKASUTTA. The Isi Asita, also called Kazhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven, When the Sakyas showed the child to him, he received it joyfully and prophesied 1 Nahutani hi kofiyo pavéa bhavanti Dvadasa ko/isatani pun’ anna. NALAKASUTTA. 125 about it. Buddha explains to Nalaka, the sister’s son of Asita, the highest state of wisdom.—Compare Lalita-vistara, Adhyaya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878. Vatthugath4. 1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679) 2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680) 3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted ? (681) 4. ‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682) 5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbini. Therefore we are glad and exceedingly pleased. (683) 6. ‘He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.’ (684) 126 MAHAVAGGA. 7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him). (685) 8. Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686) g. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
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‘But it is possible, I suppose, to make a comparison, O thou venerable one ?’ KOKALIYASUTTA. 121 ‘It is possible, O Bhikkhu ;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty khdris, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kharis, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one A/a¢a hell; and even as are twenty AZa/a hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pumdarika hell; and even as are twenty Puzdarika hells, O Bhikkhu, so is one Paduma hell ; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokaliya is gone, having shown a hostile mind against Sdriputta and Moggallana.’ This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows: 1. ‘To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657) 2. ‘He who praises him who is to be blamed, or blames him who is to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658) 122 MAHAVAGGA. 3. ‘Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659) 4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660) 5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed}. (661) 6. ‘He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind 2, (662) 7. ‘He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663) 8. ‘O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell ® (664) 9. ‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665)
2‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665) 1 Comp. Dhp. v. 306. 2 Comp. Dhp. v. 125. 8 Mukhadugga vibhfita-m-anariya Bhfinahu* p4paka dukkatakéri Purisanta kalf avagata M& bahubh4zi dha nerayiko si. * Bhfinahu bhitihanaka vuddhindsaka. Commentator. KOKALIYASUTTA. 123 to. ‘For one’s deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world}. (666) 11. ‘To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. ; (667) 12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668) 13. ‘Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness ?, for that is spread out like the body of the earth, (669) 14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670) 15. ‘Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671) 16. ‘He who commits ‘sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike*. (?) (672) 1 Comp. Revelation xiv. 13. 2 Andham va Timisam Ayanti. 5 Pu/avavasathe salilasmim Tattha kim pakkati kibbisakart, Gantum na hi tiram p’ atthi Sabbasama hi samantakapalla. 124 MAHAVAGGA. 17. ‘Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673) 18. ‘Then they enter Vetarazt, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674) 19. ‘There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675) 20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676) 21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kofis, and twelve hundred ko/is besides. (677) 22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678)
3(677) 22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678) Kokéliyasutta is ended. 11. NALAKASUTTA. The Isi Asita, also called Kazhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven, When the Sakyas showed the child to him, he received it joyfully and prophesied 1 Nahutani hi kofiyo pavéa bhavanti Dvadasa ko/isatani pun’ anna. NALAKASUTTA. 125 about it. Buddha explains to Nalaka, the sister’s son of Asita, the highest state of wisdom.—Compare Lalita-vistara, Adhyaya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878. Vatthugath4. 1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679) 2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680) 3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted ? (681) 4. ‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682) 5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbini. Therefore we are glad and exceedingly pleased. (683) 6. ‘He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.’ (684) 126 MAHAVAGGA. 7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him). (685) 8. Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686) g. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
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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