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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the brethren on the nature of upright conduct, and of earnest contem- plation, and of intelligence. * Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1 / 1 This paragraph is spoken of as if it were a well-known sum- mary, and it is constantly repeated below. The word I have rendered 1 earnest contemplation' is samadhi, which occupies in the Pali Pi/akas very much the same position as faith does in the New Testament ; and this section shows that the relative import- ance of sam&dhi, pa«»a, and sila played a part in early Bud- * dhism just as the distinction between faith, reason, and works did afterwards in Western theology. It would be difficult to find a passage in which the Buddhist view of the relation of these conflicting ideas is stated with greater beauty of thought, or equal succinctness of form. The expression 'set round with' is in Pdli paribhavita, which Dr. Morris holds to be etymologically exactly parallel to our phrase 'perfected by/ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhfi. In the A^etokhila Sutta of the Ma^g^ima Nikaya eggs are said tobeparibhivitani by a brooding hen. Buddhaghosa says simply sila-paribhavito ti adesu yamhi sile Matva magga-sam&dhizrc nibbattenti so tena stlena paribhivito. 'The samddhi belonging to the (Noble Eightfold) Path is said to be paribh&vito by that virtue, in which they (that is, the converted) are steadfast whilst they practise the samadhi/ 12 THE BOOK OF THE GREAT DECEASE. CH. 13. Now when the Blessed One had sojourned at RS^agaha as long as he pleased, he addressed the venerable Ananda, and said : ' Come, Ananda, let us go to Ambala#/nk&/ ' So be it, Lord ! ' said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala/Mikd. 14. There the Blessed One stayed in the king's house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ' Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 15. Now when the Blessed One had stayed as long as was convenient at Ambala#^ik&, he ad- dressed the venerable Ananda, and said : ' Come, Ananda, let us go on to NdlandA/ ' So be it, Lord ! ' said Ananda, in assent, to the Blessed One.
2uality, from individuality, from delusion, and from ignorance/ 15. Now when the Blessed One had stayed as long as was convenient at Ambala#^ik&, he ad- dressed the venerable Ananda, and said : ' Come, Ananda, let us go on to NdlandA/ ' So be it, Lord ! ' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilandi ; and there, at Ndlandd, the Blessed One stayed in the P&v&rika mango grove. 16. 1 Now the venerable S&riputta came to the 1 This conversation is given at length in the Sampasidaniya Sutta of the Digha Nik£ya, and also in the Satipa//Mna Vagga of the Sawyutta Nikaya. I have compressed mere repetitions at the places marked with [ ] where the preceding clauses are, in the text, repeated in full. I. MAHA-PARINIBBANA-SUTTA. 13 place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said : ' Lord ! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom/ * Grand and bold are the words of thy mouth, S&riputta : verily, thou hast burst forth into a song of ecstasy ! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to ?' ' Not so, O Lord ! ' 'Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours] ?' c Not so, O Lord!' * But at least then, O Sdriputta, thou knowest me a s the Arahat Buddha now alive, and hast pene- trated my mind [in the manner I have mentioned]! ' ' Not even that, O Lord ! ' c You see then, S&riputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold ? Why do you burst forth into such a song of ecstasy ? ' 17. 'O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage 14 THE BOOK OF THE GREAT DECEASE. CH. of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone ; and the king might have a watchman there, clever, ex- pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate.
3And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt ; knowing all those mental faults which make men weak ; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V 1 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk 1 The tertium quid of the comparison is the completeness of the knowledge. Sariputta acknowledges that he was wrong in jumping to the wide conclusion that his own lord and master was the wisest of all the teachers of the different religious systems that were known to him. So far — after the cross-examination by the Buddha — he admits that his knowledge does not reach. But he maintains that he does know that which is, to him, after all the main thing, namely, that all the Buddhas must have passed through the process here laid down as leading up to Buddhahood. The Pali of 'the full fruition of Enlightenment ' is anuttara/0 sammd- sambodhi/rc, which might be rendered ' Supreme Buddhahood/ I. MAHA-PARINIBBAN A-SUTTA . 15 with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. * Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 19. Now when the Blessed One had stayed as long as was convenient at Nilandd, he addressed the venerable Ananda, and said : ' Come, Ananda, let us go on to P&/alig&ma/ 1 So be it, Lord ! ' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Pd/aligima. 20. 1 Now the disciples at Pd/alig&ma heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent. 21. Then the Pd/alig&ma disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him 2 .
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.
1the brethren on the nature of upright conduct, and of earnest contem- plation, and of intelligence. * Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1 / 1 This paragraph is spoken of as if it were a well-known sum- mary, and it is constantly repeated below. The word I have rendered 1 earnest contemplation' is samadhi, which occupies in the Pali Pi/akas very much the same position as faith does in the New Testament ; and this section shows that the relative import- ance of sam&dhi, pa«»a, and sila played a part in early Bud- * dhism just as the distinction between faith, reason, and works did afterwards in Western theology. It would be difficult to find a passage in which the Buddhist view of the relation of these conflicting ideas is stated with greater beauty of thought, or equal succinctness of form. The expression 'set round with' is in Pdli paribhavita, which Dr. Morris holds to be etymologically exactly parallel to our phrase 'perfected by/ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhfi. In the A^etokhila Sutta of the Ma^g^ima Nikaya eggs are said tobeparibhivitani by a brooding hen. Buddhaghosa says simply sila-paribhavito ti adesu yamhi sile Matva magga-sam&dhizrc nibbattenti so tena stlena paribhivito. 'The samddhi belonging to the (Noble Eightfold) Path is said to be paribh&vito by that virtue, in which they (that is, the converted) are steadfast whilst they practise the samadhi/ 12 THE BOOK OF THE GREAT DECEASE. CH. 13. Now when the Blessed One had sojourned at RS^agaha as long as he pleased, he addressed the venerable Ananda, and said : ' Come, Ananda, let us go to Ambala#/nk&/ ' So be it, Lord ! ' said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala/Mikd. 14. There the Blessed One stayed in the king's house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ' Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 15. Now when the Blessed One had stayed as long as was convenient at Ambala#^ik&, he ad- dressed the venerable Ananda, and said : ' Come, Ananda, let us go on to NdlandA/ ' So be it, Lord ! ' said Ananda, in assent, to the Blessed One.
2uality, from individuality, from delusion, and from ignorance/ 15. Now when the Blessed One had stayed as long as was convenient at Ambala#^ik&, he ad- dressed the venerable Ananda, and said : ' Come, Ananda, let us go on to NdlandA/ ' So be it, Lord ! ' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilandi ; and there, at Ndlandd, the Blessed One stayed in the P&v&rika mango grove. 16. 1 Now the venerable S&riputta came to the 1 This conversation is given at length in the Sampasidaniya Sutta of the Digha Nik£ya, and also in the Satipa//Mna Vagga of the Sawyutta Nikaya. I have compressed mere repetitions at the places marked with [ ] where the preceding clauses are, in the text, repeated in full. I. MAHA-PARINIBBANA-SUTTA. 13 place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said : ' Lord ! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom/ * Grand and bold are the words of thy mouth, S&riputta : verily, thou hast burst forth into a song of ecstasy ! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to ?' ' Not so, O Lord ! ' 'Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours] ?' c Not so, O Lord!' * But at least then, O Sdriputta, thou knowest me a s the Arahat Buddha now alive, and hast pene- trated my mind [in the manner I have mentioned]! ' ' Not even that, O Lord ! ' c You see then, S&riputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold ? Why do you burst forth into such a song of ecstasy ? ' 17. 'O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage 14 THE BOOK OF THE GREAT DECEASE. CH. of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone ; and the king might have a watchman there, clever, ex- pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate.
3And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt ; knowing all those mental faults which make men weak ; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V 1 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk 1 The tertium quid of the comparison is the completeness of the knowledge. Sariputta acknowledges that he was wrong in jumping to the wide conclusion that his own lord and master was the wisest of all the teachers of the different religious systems that were known to him. So far — after the cross-examination by the Buddha — he admits that his knowledge does not reach. But he maintains that he does know that which is, to him, after all the main thing, namely, that all the Buddhas must have passed through the process here laid down as leading up to Buddhahood. The Pali of 'the full fruition of Enlightenment ' is anuttara/0 sammd- sambodhi/rc, which might be rendered ' Supreme Buddhahood/ I. MAHA-PARINIBBAN A-SUTTA . 15 with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. * Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 19. Now when the Blessed One had stayed as long as was convenient at Nilandd, he addressed the venerable Ananda, and said : ' Come, Ananda, let us go on to P&/alig&ma/ 1 So be it, Lord ! ' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Pd/aligima. 20. 1 Now the disciples at Pd/alig&ma heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent. 21. Then the Pd/alig&ma disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him 2 .
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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