Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Who after knowing both ends does not stick in the middle, as far as his understanding is 1 Namarfpaf fa. 2 Namaft fa ritpafi ka. — 192 PARAYANAVAGGA. concerned? Whom dost thou call a great man? Who has overcome desire in this world ?’ (1040) 2. ‘The Bhikkhu who abstains from _ sensual pleasures——O Metteyya,’ so said Bhagavat,—‘ who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far as his understanding is concerned ; him I call a great man; he has overcame desire in this world.’ (1041) Tissametteyyamazavapukkha is ended. 4. PUNNAKAMANAVAPUXKAZA. 1. ‘To him who is without desire, who has seen the root (of sin),—so said the venerable Puzmaka, —‘I have come supplicatingly with a question: on account of what did the Isis and men, Khattiyas and Brahmazas, offer sacrifices to the gods abundantly in this world? (about this) I ask thee, O Bhagavat, tell me this.’ (1042) 2. ‘All these Isis and men, Khattiyas and Brahmazas,—O Puzmaka,’ so said Bhagavat,—‘who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Puzmaka, after reaching old age, wishing for their present condition.’ (1043) ‘3. ‘All these Isis and men, Khattiyas and Bréhmazas,—so said the venerable Puzzaka,—‘ who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1044) METTAGOMANAVAPUKEHA, 193 4. ‘They wished for, praised, desired, abandoned (sensual pleasures),—O Puzmaka,’ so said Bhagavat, —‘they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.’ (1045) 5. ‘If they, devoted to offering,—so said the venerable Puznaka,—‘did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this ?’ (1046) 6. ‘Having considered everything’ in the world,— O Puznaka, so said Bhagavat,—‘he who is not defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say.’ (1047) Punnakam4navapukkha is ended. 56. METTAGUMAWNAVAPUXKAA. 1. ‘I ask thee, O Bhagavat, tell me this,—so said the venerable Mettagi,—‘I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain?’ (1048) 2. ‘Thou mayest well ask me concerning the origin of pain—O Mettagd, so said Bhagavat,— 1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator, [10] oO 194 PARAYANAVAGGA.
2‘Thou mayest well ask me concerning the origin of pain—O Mettagd, so said Bhagavat,— 1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator, [10] oO 194 PARAYANAVAGGA. ‘I will explain that to thee in the way I myself know it: originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049) 3. ‘He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.’ (1050) 4. Mettagh: ‘What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051) 5. ‘I will explain the Dhamma to thee,—O Mettagd,’ so said Bhagavat ;—‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world?) (1052) 6. Mettagi: ‘And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ —_ (1053) 7. ‘Whatsoever thou knowest,—O Mettagd,’ so said Bhagavat,—‘ (of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054) 8. ‘Living so, thoughtful, strenuous, let the Bhikkhu. wandering about, after abandoning selfishness, birth, ) Kittayissami te dhammam—Mettagf ti Bhagava — Disthe dhamme anftiham Yam viditva sato karam Tare loke visattikam. METTAGOMANAVAPUKKHA, 195 and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.’ (1055) 9. Mettagi: ‘I delight in these words of the great Isi; well expounded, O Gotama, is (by thee) freedom from upadhi (i.e. Nibbana). Bhagavat in truth has left pain, for this Dhamma is well known to thee’. (1056) 1o. ‘And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish ; therefore I bow down to thee, having come hither, O chief (naga), may Bhagavat also admonish me constantly.’ (1057) 11. Buddha: ‘The Bréhmaza whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058) 12. ‘And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059) Mettagimazavapukkha is ended.
3(1058) 12. ‘And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059) Mettagimazavapukkha is ended. 1 Er abhinandami vako mahesino Sukittitare Gotama nfpadhikam, Addha hi Bhagava pahasi dukkham, Tatha hi te vidito esa dhammo. Sukittitam Gotama nfpadhikan ti ettha anupadhikan ti nibbanam, tam sandhaya v4 Bhagavantam 4lapanto aha sukittitam, &c. Commentator. 196 PARAYANAVAGGA. 6. DHOTAKAMANAVAPUXKAA. 1. ‘I ask thee, O Bhagavat, tell me this,’—so said the venerable Dhotaka,—‘ I long for thy word, O great Isi; let one, having listened to thy utterance, learn his own extinction.’ (1060) 2. ‘Exert thyself then,—O Dhotaka,’ so said Bhagavat,— being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.’ (1061) 3. Dhotaka: ‘I see in the world of gods and men a Brahmaza wandering about, possessing nothing; therefore I bow down to thee, O thou allseeing one, free me, O Sakka, from doubts.’ (1062) 4. Buddha: ‘I shall not go to free any one in the world who is doubtful, O Dhotaka; when thou hast learned the best Dhamma, then thou shalt cross this stream 1,’ (106 3) 5. Dhotaka: ‘Teach (me), O Braéhmama, having compassion (on me), the Dhamma of seclusion (i.e. Nibbana), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world2. (?) (1064) 1 Naham gamissAmi pamoandya Kathamkathim Dhotaka kai loke, Dhammav ka settham Aginama&no Evam tuvam ogham imam taresi. 3 Anusdsa brahme karuz4yamano Vivekadhammam yam aham vigaiiiiam Yathaham akaso va avy4paggam4no * Idh’ eva santo asito fareyyam. * Nanappak4ratam anapaggam4no. Commentator. UPASiVAMANAVAPUKKHA, 197 6. ‘I will explain to thee peace?-—O Dhotaka,’ so said Bhagavat ;—‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (1065) 7. Dhotaka: ‘And I take delight in that, the highest peace?, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ (1066) 8. ‘Whatsoever thou knowest,—O Dhotaka,’ so said Bhagavat,—‘ (of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.’ (1067) Dhotakamazavapuéé/a is ended. 7, UPASIVAMANAVAPUKKZHA. 1. ‘Alone, O Sakka, and without assistance I shall not be able to cross the great stream,’-—so said the venerable Upasiva ;—‘tell me an object, O thou all-seeing one, by means of which one may cross this stream,’ (1068)
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.
1Who after knowing both ends does not stick in the middle, as far as his understanding is 1 Namarfpaf fa. 2 Namaft fa ritpafi ka. — 192 PARAYANAVAGGA. concerned? Whom dost thou call a great man? Who has overcome desire in this world ?’ (1040) 2. ‘The Bhikkhu who abstains from _ sensual pleasures——O Metteyya,’ so said Bhagavat,—‘ who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far as his understanding is concerned ; him I call a great man; he has overcame desire in this world.’ (1041) Tissametteyyamazavapukkha is ended. 4. PUNNAKAMANAVAPUXKAZA. 1. ‘To him who is without desire, who has seen the root (of sin),—so said the venerable Puzmaka, —‘I have come supplicatingly with a question: on account of what did the Isis and men, Khattiyas and Brahmazas, offer sacrifices to the gods abundantly in this world? (about this) I ask thee, O Bhagavat, tell me this.’ (1042) 2. ‘All these Isis and men, Khattiyas and Brahmazas,—O Puzmaka,’ so said Bhagavat,—‘who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Puzmaka, after reaching old age, wishing for their present condition.’ (1043) ‘3. ‘All these Isis and men, Khattiyas and Bréhmazas,—so said the venerable Puzzaka,—‘ who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1044) METTAGOMANAVAPUKEHA, 193 4. ‘They wished for, praised, desired, abandoned (sensual pleasures),—O Puzmaka,’ so said Bhagavat, —‘they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.’ (1045) 5. ‘If they, devoted to offering,—so said the venerable Puznaka,—‘did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this ?’ (1046) 6. ‘Having considered everything’ in the world,— O Puznaka, so said Bhagavat,—‘he who is not defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say.’ (1047) Punnakam4navapukkha is ended. 56. METTAGUMAWNAVAPUXKAA. 1. ‘I ask thee, O Bhagavat, tell me this,—so said the venerable Mettagi,—‘I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain?’ (1048) 2. ‘Thou mayest well ask me concerning the origin of pain—O Mettagd, so said Bhagavat,— 1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator, [10] oO 194 PARAYANAVAGGA.
2‘Thou mayest well ask me concerning the origin of pain—O Mettagd, so said Bhagavat,— 1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator, [10] oO 194 PARAYANAVAGGA. ‘I will explain that to thee in the way I myself know it: originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049) 3. ‘He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.’ (1050) 4. Mettagh: ‘What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051) 5. ‘I will explain the Dhamma to thee,—O Mettagd,’ so said Bhagavat ;—‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world?) (1052) 6. Mettagi: ‘And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ —_ (1053) 7. ‘Whatsoever thou knowest,—O Mettagd,’ so said Bhagavat,—‘ (of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054) 8. ‘Living so, thoughtful, strenuous, let the Bhikkhu. wandering about, after abandoning selfishness, birth, ) Kittayissami te dhammam—Mettagf ti Bhagava — Disthe dhamme anftiham Yam viditva sato karam Tare loke visattikam. METTAGOMANAVAPUKKHA, 195 and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.’ (1055) 9. Mettagi: ‘I delight in these words of the great Isi; well expounded, O Gotama, is (by thee) freedom from upadhi (i.e. Nibbana). Bhagavat in truth has left pain, for this Dhamma is well known to thee’. (1056) 1o. ‘And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish ; therefore I bow down to thee, having come hither, O chief (naga), may Bhagavat also admonish me constantly.’ (1057) 11. Buddha: ‘The Bréhmaza whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058) 12. ‘And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059) Mettagimazavapukkha is ended.
3(1058) 12. ‘And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059) Mettagimazavapukkha is ended. 1 Er abhinandami vako mahesino Sukittitare Gotama nfpadhikam, Addha hi Bhagava pahasi dukkham, Tatha hi te vidito esa dhammo. Sukittitam Gotama nfpadhikan ti ettha anupadhikan ti nibbanam, tam sandhaya v4 Bhagavantam 4lapanto aha sukittitam, &c. Commentator. 196 PARAYANAVAGGA. 6. DHOTAKAMANAVAPUXKAA. 1. ‘I ask thee, O Bhagavat, tell me this,’—so said the venerable Dhotaka,—‘ I long for thy word, O great Isi; let one, having listened to thy utterance, learn his own extinction.’ (1060) 2. ‘Exert thyself then,—O Dhotaka,’ so said Bhagavat,— being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.’ (1061) 3. Dhotaka: ‘I see in the world of gods and men a Brahmaza wandering about, possessing nothing; therefore I bow down to thee, O thou allseeing one, free me, O Sakka, from doubts.’ (1062) 4. Buddha: ‘I shall not go to free any one in the world who is doubtful, O Dhotaka; when thou hast learned the best Dhamma, then thou shalt cross this stream 1,’ (106 3) 5. Dhotaka: ‘Teach (me), O Braéhmama, having compassion (on me), the Dhamma of seclusion (i.e. Nibbana), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world2. (?) (1064) 1 Naham gamissAmi pamoandya Kathamkathim Dhotaka kai loke, Dhammav ka settham Aginama&no Evam tuvam ogham imam taresi. 3 Anusdsa brahme karuz4yamano Vivekadhammam yam aham vigaiiiiam Yathaham akaso va avy4paggam4no * Idh’ eva santo asito fareyyam. * Nanappak4ratam anapaggam4no. Commentator. UPASiVAMANAVAPUKKHA, 197 6. ‘I will explain to thee peace?-—O Dhotaka,’ so said Bhagavat ;—‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (1065) 7. Dhotaka: ‘And I take delight in that, the highest peace?, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ (1066) 8. ‘Whatsoever thou knowest,—O Dhotaka,’ so said Bhagavat,—‘ (of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.’ (1067) Dhotakamazavapuéé/a is ended. 7, UPASIVAMANAVAPUKKZHA. 1. ‘Alone, O Sakka, and without assistance I shall not be able to cross the great stream,’-—so said the venerable Upasiva ;—‘tell me an object, O thou all-seeing one, by means of which one may cross this stream,’ (1068)
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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