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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17, 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) 2. ‘Having in view nothingness, being thoughtful, —O Upasiva, so said Bhagavat,—‘by the reflection of nothing existing shalt thou cross the stream ; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbana), both day and night®’ (1069) 1 Santi. * Santim uttamam. * Akifikaiifiam pekkham4no satima—Upasiva ti Bhagava— N’ atthiti nissdya tarassu ogham, Kame pahaya virato kathahi Tanhakkhayam rattamahabhi passa. 198 PARAYANAVAGGA, 3. Upastva: ‘He whose passion for all sensual pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he remain there without proceeding further??’ (1070) 4. ‘He whose passion for all sensual pleasures has departed,—O Upasiva, so said Bhagavat,— ‘having resorted to nothingness after leaving everything else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.’ (1071) 5. Upastva: ‘If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one??’ (1072) 6. ‘As a flame blown about by the violence of the wind,—O Upastva,’ so said Bhagavat,—‘ goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing) 3,’ (1073) 7. Upastva: ‘ Has he (only) disappeared, or does he not exist (any longer), or is he for ever free 1 Sabbesu kamesu yo vitarago Akifikaiifiam nissito hitva-m-afifiam Safifiavimokhe parame vimutto Ti/fhe nu so tattha ananuydy?. * Titthe 4e so tattha andnuydy?t Pfiigam pi vassdnam samantasakkhu Tatth’ eva so siti siya vimutto Bhavetha viftfidzam tathavidhassa? S Akdt yatha vatavegena khitto Attham paleti na upeti samkham Evam munf némakay4 vimutto Attham paleti na upeti samkham, NANDAMANAVAPUKEHA. 199 from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee.’ (1074) 8. ‘For him who has disappeared there is no form, O Upasiva,—so said Bhagavat,—‘that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off® (1075) UpastvamazavapuseAa is ended. 8. NANDAMANMAVAPUXKAA. 1. ‘There are Munis in the world,’—so said the venerable Nanda,—‘so people say. How is this (understood) by thee ? Do they call him a Muni who is possessed of knowledge or him who is possessed of life??? (1076)
28. NANDAMANMAVAPUXKAA. 1. ‘There are Munis in the world,’—so said the venerable Nanda,—‘so people say. How is this (understood) by thee ? Do they call him a Muni who is possessed of knowledge or him who is possessed of life??? (1076) 2. Buddha: ‘ Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis‘.” (1077) 1 Atthangato so uda va so n’ atthi Udahu ve sassatiya arogo, Tam me munf s&dhu viyakarohi, Tatha hi te vidito esa dhammo. 2 Atthangatassa na pamdvam atthi, Yena nam vaggu tam tassa n’ atthi, Sabbesu dhammesu samfhatesu Samfhat& vadapathapi sabbe. * WanQpapannam no munim vadanti Udahu ve giviten’ fpapannam ? 4 Na ditthiy4 na sutiya na fanena Muniz fa Nanda kusala vadanti, 200 PARAYANAVAGGA, 3. ‘All these Samazas and Brahmamzas,’—so said the venerable Nanda,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1078) 4. ‘ All these Samazas and Brahmamzas, O Nanda,’ —so said Bhagavat,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.’ (1079) 5. ‘All these Samazas and Brahmamas,’—so said the venerable Nanda,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways ; if thou, O Muni, sayest that such have not crossed the stream, 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.’ (1080) 6. ‘I do not say that all Samazas and Braéhmanas,—O Nanda,’ so said Bhagavat,—‘are shrouded by birth and old age; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream,’ (1081) Visenikatva anigha nirds4 Karanti ye te munayo ti brfimi. 1 Naham ‘sabbe samazabréhman4se Gatigaraya nivuta’ ti brfimi, HEMAKAMANAVAPUREHA. 201 7. Nanda: ‘I delight in these words of the great Isi; well expounded (by thee), O Gotama, is freedom from upadhi (i.e. Nibbana); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.’ (1082) Nandamamavapukkha is ended. 9, HEMAKAMANAVAPUALKAA.
39, HEMAKAMANAVAPUALKAA. 1. ‘Those who before in another world,’—so said the venerable Hemaka,—‘ explained to me the doctrine of Gotama, saying, “So it was, so it will be,” all that (was only) oral tradition, all that (was only) something that increased (my) doubts’. (1083) 2. ‘I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thoughtful, he may cross desire in the world.’ (1084) 3. Buddha: ‘In this world (much) has been seen, Ye s’ fdha distham va sutam mutam va Silabbatam vapi pahaya sabbam Anekarfipam pi pahaya sabbazm Tazham parifinaya andsavase Te ve nara oghatinna ti brimi. 1 Ye me pubbe viyakamsu Huram Gotamasdsanam Tkk-dsi iti bhavissati Sabban tam itihftiham Sabban tam takkavaddhanam. 202 PARAYANAVAGGA. heard, and thought; the destruction of passion and of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of Nibbana. (1085) 4. ‘Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world’ (1086) Hemakamazavapuzkha is ended. 10. TODEYYAMANAVAPUXKAA. 1. ‘He in whom there live no lusts,—so said the venerable Todeyya,—‘ to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him ?’ (1087) 2. ‘He in whom there live no lusts,—O Todeyya,’ so said Bhagavat,—‘ to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088) 3. Todeyya: ‘Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding?? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.’ (1089) 1 Etad anfidya ye sata Disthadhammébhinibbuta Upasanta ka tedasa (?)* Tinna loke visattikam. 2 Nirfsaso so uda AsasAno Pafitanava so uda pafiakappt. * B reads ye sata instead of tedasé. KAPPAMANAVAPUKKHA. 203 4. Buddha: ‘ He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding ; know, O Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.’ (1090) Todeyyamazavapukkha is ended. 11. KAPPAMANWAVAPUXKAA. 1. ‘For those who stand in the middle of the water, —so said the venerable Kappa,—‘ in the formidable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that - this (pain) may not again come on?’ (1091) 2. ‘For those who stand in the middle of the water,—O Kappa,’ so said Bhagavat,—‘ in the formidable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa. (1092) 3. ‘This matchless island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruction of decay and death’. (1093) 1 Tva%t ka me dipam* akkhahi Yatha yidam naparam siya.
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.
17, 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) 2. ‘Having in view nothingness, being thoughtful, —O Upasiva, so said Bhagavat,—‘by the reflection of nothing existing shalt thou cross the stream ; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbana), both day and night®’ (1069) 1 Santi. * Santim uttamam. * Akifikaiifiam pekkham4no satima—Upasiva ti Bhagava— N’ atthiti nissdya tarassu ogham, Kame pahaya virato kathahi Tanhakkhayam rattamahabhi passa. 198 PARAYANAVAGGA, 3. Upastva: ‘He whose passion for all sensual pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he remain there without proceeding further??’ (1070) 4. ‘He whose passion for all sensual pleasures has departed,—O Upasiva, so said Bhagavat,— ‘having resorted to nothingness after leaving everything else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.’ (1071) 5. Upastva: ‘If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one??’ (1072) 6. ‘As a flame blown about by the violence of the wind,—O Upastva,’ so said Bhagavat,—‘ goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing) 3,’ (1073) 7. Upastva: ‘ Has he (only) disappeared, or does he not exist (any longer), or is he for ever free 1 Sabbesu kamesu yo vitarago Akifikaiifiam nissito hitva-m-afifiam Safifiavimokhe parame vimutto Ti/fhe nu so tattha ananuydy?. * Titthe 4e so tattha andnuydy?t Pfiigam pi vassdnam samantasakkhu Tatth’ eva so siti siya vimutto Bhavetha viftfidzam tathavidhassa? S Akdt yatha vatavegena khitto Attham paleti na upeti samkham Evam munf némakay4 vimutto Attham paleti na upeti samkham, NANDAMANAVAPUKEHA. 199 from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee.’ (1074) 8. ‘For him who has disappeared there is no form, O Upasiva,—so said Bhagavat,—‘that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off® (1075) UpastvamazavapuseAa is ended. 8. NANDAMANMAVAPUXKAA. 1. ‘There are Munis in the world,’—so said the venerable Nanda,—‘so people say. How is this (understood) by thee ? Do they call him a Muni who is possessed of knowledge or him who is possessed of life??? (1076)
28. NANDAMANMAVAPUXKAA. 1. ‘There are Munis in the world,’—so said the venerable Nanda,—‘so people say. How is this (understood) by thee ? Do they call him a Muni who is possessed of knowledge or him who is possessed of life??? (1076) 2. Buddha: ‘ Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis‘.” (1077) 1 Atthangato so uda va so n’ atthi Udahu ve sassatiya arogo, Tam me munf s&dhu viyakarohi, Tatha hi te vidito esa dhammo. 2 Atthangatassa na pamdvam atthi, Yena nam vaggu tam tassa n’ atthi, Sabbesu dhammesu samfhatesu Samfhat& vadapathapi sabbe. * WanQpapannam no munim vadanti Udahu ve giviten’ fpapannam ? 4 Na ditthiy4 na sutiya na fanena Muniz fa Nanda kusala vadanti, 200 PARAYANAVAGGA, 3. ‘All these Samazas and Brahmamzas,’—so said the venerable Nanda,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.’ (1078) 4. ‘ All these Samazas and Brahmamzas, O Nanda,’ —so said Bhagavat,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.’ (1079) 5. ‘All these Samazas and Brahmamas,’—so said the venerable Nanda,—‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways ; if thou, O Muni, sayest that such have not crossed the stream, 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.’ (1080) 6. ‘I do not say that all Samazas and Braéhmanas,—O Nanda,’ so said Bhagavat,—‘are shrouded by birth and old age; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream,’ (1081) Visenikatva anigha nirds4 Karanti ye te munayo ti brfimi. 1 Naham ‘sabbe samazabréhman4se Gatigaraya nivuta’ ti brfimi, HEMAKAMANAVAPUREHA. 201 7. Nanda: ‘I delight in these words of the great Isi; well expounded (by thee), O Gotama, is freedom from upadhi (i.e. Nibbana); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.’ (1082) Nandamamavapukkha is ended. 9, HEMAKAMANAVAPUALKAA.
39, HEMAKAMANAVAPUALKAA. 1. ‘Those who before in another world,’—so said the venerable Hemaka,—‘ explained to me the doctrine of Gotama, saying, “So it was, so it will be,” all that (was only) oral tradition, all that (was only) something that increased (my) doubts’. (1083) 2. ‘I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thoughtful, he may cross desire in the world.’ (1084) 3. Buddha: ‘In this world (much) has been seen, Ye s’ fdha distham va sutam mutam va Silabbatam vapi pahaya sabbam Anekarfipam pi pahaya sabbazm Tazham parifinaya andsavase Te ve nara oghatinna ti brimi. 1 Ye me pubbe viyakamsu Huram Gotamasdsanam Tkk-dsi iti bhavissati Sabban tam itihftiham Sabban tam takkavaddhanam. 202 PARAYANAVAGGA. heard, and thought; the destruction of passion and of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of Nibbana. (1085) 4. ‘Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world’ (1086) Hemakamazavapuzkha is ended. 10. TODEYYAMANAVAPUXKAA. 1. ‘He in whom there live no lusts,—so said the venerable Todeyya,—‘ to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him ?’ (1087) 2. ‘He in whom there live no lusts,—O Todeyya,’ so said Bhagavat,—‘ to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088) 3. Todeyya: ‘Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding?? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.’ (1089) 1 Etad anfidya ye sata Disthadhammébhinibbuta Upasanta ka tedasa (?)* Tinna loke visattikam. 2 Nirfsaso so uda AsasAno Pafitanava so uda pafiakappt. * B reads ye sata instead of tedasé. KAPPAMANAVAPUKKHA. 203 4. Buddha: ‘ He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding ; know, O Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.’ (1090) Todeyyamazavapukkha is ended. 11. KAPPAMANWAVAPUXKAA. 1. ‘For those who stand in the middle of the water, —so said the venerable Kappa,—‘ in the formidable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that - this (pain) may not again come on?’ (1091) 2. ‘For those who stand in the middle of the water,—O Kappa,’ so said Bhagavat,—‘ in the formidable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa. (1092) 3. ‘This matchless island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruction of decay and death’. (1093) 1 Tva%t ka me dipam* akkhahi Yatha yidam naparam siya.
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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