Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ananda : ' Brother Ananda, the Master calls for thee/ 'Very well, brother/ said the venerable Ananda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side. 35. Then the Blessed One said to the venerable Ananda, as he sat there by his side : 1 Enough, Ananda ! Do not let yourself be troubled ; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them ? How, then, Ananda, can this be possible — whereas anything whatever born, brought into being, and organised, contains within itself the inherent neces- sity of dissolution — how, then, can this be possible, that such a being should not be dissolved ? No such condition can exist ! For a long time, Ananda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all v. MAHA-PARINIBBANA-SUTTA. 97 measure. For a long time, Ananda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ananda, have you been very near to me by thoughts of love, kind and good, that never varies 1 , and is beyond all measure. You have done well, Ananda ! Be earnest in effort, and you too shall soon be free from the great evils — from sensuality, from individuality, from delusion, and from ignorance 2 !' 36. 3 Then the Blessed One addressed the bre- thren, and said : 1 Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ananda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ananda has been to me. 37. 'He is a wise man, brethren, — is Ananda. 1 A dv ay en a, which Buddhaghosa explains as not being that kind of love which is now one thing and now another, or which varies in the presence or the absence of the object loved. When the Buddha is called in the Amara Kosha I, 1, 1, 9, advaya- v&din, that must mean in a similar way, ' One whose teaching does not vary/ * Literally, thou shalt become an Anasava, that is, one who is free from the four Asavas, all which are explained above in § I, 12, from which I have taken the details suggested to a Buddhist by the word used. The state of mind to which an Anasava has reached is precisely the same, though looked at from a different point of view, as the state of mind expressed by the better known word Nirvawa. 8 What follows is repeated in the Satipatthawa Vagga of the Sa/wyutta Nikaya ; but in regard to Sariputta (Upatissa) and Moggallana, and reading savaka-yugaw for upa/Mako. [II] H 98 THE BOOK OF THE GREAT DECEASE. CH.
2point of view, as the state of mind expressed by the better known word Nirvawa. 8 What follows is repeated in the Satipatthawa Vagga of the Sa/wyutta Nikaya ; but in regard to Sariputta (Upatissa) and Moggallana, and reading savaka-yugaw for upa/Mako. [II] H 98 THE BOOK OF THE GREAT DECEASE. CH. He knows when it is the right time for him to come and visit the Tathfigata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a kings ministers, for other teachers or their disciples, to come and visit the Tathfigata. 38. 1 Brethren, there are these four wonderful and marvellous qualities in Ananda. Which are the four? ' If, brethren, a number of the brethren of the order should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of brethren is ill at ease, brethren, when Ananda is silent. 1 If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of sisters is ill at ease, brethren, when Ananda is silent. 39. 'Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four ? ' If, brethren, a number of nobles, or Brahman, or heads of houses, or Samaras should come to visit a king of kings, they are filled with joy on behold- ing him ; and if the king of kings should then speak, they are filled with joy at what is said ; while they are ill at ease, brethren, when the king of kings is silent. 40. ' Just so, brethren, are the four wonderful and marvellous qualities in Ananda. ' If, brethren, a number of the brethren of the V. MAHA-PARINIBBANA-SUTTA. 99 order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of brethren is ill at ease, brethren, when Ananda is silent. 4 Now these, brethren, are the four wonderful and marvellous qualities that are in Ananda/ 41. When he had thus spoken 1 , the venerable Ananda said to the Blessed One : * Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township 2 . For, Lord, there are other great cities, such as isfampS, R^agaha, SSvatthi, S&keta, Kosambi, and Ben&res. Let the Blessed One die in one of them.
3he Blessed One : * Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township 2 . For, Lord, there are other great cities, such as isfampS, R^agaha, SSvatthi, S&keta, Kosambi, and Ben&res. Let the Blessed One die in one of them. There there are many wealthy nobles and Brahmans and heads of houses, believers in the Tath&gata, who will pay due honour to the remains of the Tath&gata V 1 From here down to the end of section 44 is found also, nearly word for word, in the beginning of the MahH-Sudassana Sutta, translated below ; compare also MaM-Sudassana Gdtaka, No. 95. * Ku^a-nagarake ti pa/irupake samb&dhe khuddaka- nagare: U^angala-nagarake ti visama-nagarake. (S.V.fol. Mau.) Kuto, if this explanation be right, seems to be merely an old and unusual form for kshudra, and the Burmese correction into khudda to be unnecessary : but I venture to think it is more likely to be=ku</ya, and to mean a wall built of mud and sticks, or what is called in India, of wattel and daub. When Buddhaghosa explains u^angala as 'lawless/ he is expressing his view that a town in the jungle is likely to be a heathen, pagan sort of place. 3 With reference to Childers's note in his Dictionary on maha- sald, with which every one must entirely agree, Buddhaghosa's H 2 IOO THE BOOK OF THE GREAT DECEASE. CH. 42. 4 Say not so, Ananda ! Say not so, Ananda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Mahi-Sudas- sana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusin&rd, Ananda, was the royal city of king Mahi-Sudassana, under the name of Kusavatl, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. 43. ' That royal city Kus&vatt, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food \ Just, Ananda, as the royal city of the gods, A/akamandd by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kus&vatt mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. 44. ' Both by day and by night, Ananda, the royal city Kus&vatl resounded with the ten cries ; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots ; the sounds of the explanation of the word will be interesting as a proof (if proof be needed) that the Ceylon scholars are not always trustworthy. He says, Khattiya-mah&sdla ti kbattiya-mah&s&r& sfira- pattd mahd-khattiyd. Eso nayo sabbattha. 1 The first three of these adjectives are applied at G&taka I, 29 (v.
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.
1Ananda : ' Brother Ananda, the Master calls for thee/ 'Very well, brother/ said the venerable Ananda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side. 35. Then the Blessed One said to the venerable Ananda, as he sat there by his side : 1 Enough, Ananda ! Do not let yourself be troubled ; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them ? How, then, Ananda, can this be possible — whereas anything whatever born, brought into being, and organised, contains within itself the inherent neces- sity of dissolution — how, then, can this be possible, that such a being should not be dissolved ? No such condition can exist ! For a long time, Ananda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all v. MAHA-PARINIBBANA-SUTTA. 97 measure. For a long time, Ananda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ananda, have you been very near to me by thoughts of love, kind and good, that never varies 1 , and is beyond all measure. You have done well, Ananda ! Be earnest in effort, and you too shall soon be free from the great evils — from sensuality, from individuality, from delusion, and from ignorance 2 !' 36. 3 Then the Blessed One addressed the bre- thren, and said : 1 Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ananda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ananda has been to me. 37. 'He is a wise man, brethren, — is Ananda. 1 A dv ay en a, which Buddhaghosa explains as not being that kind of love which is now one thing and now another, or which varies in the presence or the absence of the object loved. When the Buddha is called in the Amara Kosha I, 1, 1, 9, advaya- v&din, that must mean in a similar way, ' One whose teaching does not vary/ * Literally, thou shalt become an Anasava, that is, one who is free from the four Asavas, all which are explained above in § I, 12, from which I have taken the details suggested to a Buddhist by the word used. The state of mind to which an Anasava has reached is precisely the same, though looked at from a different point of view, as the state of mind expressed by the better known word Nirvawa. 8 What follows is repeated in the Satipatthawa Vagga of the Sa/wyutta Nikaya ; but in regard to Sariputta (Upatissa) and Moggallana, and reading savaka-yugaw for upa/Mako. [II] H 98 THE BOOK OF THE GREAT DECEASE. CH.
2point of view, as the state of mind expressed by the better known word Nirvawa. 8 What follows is repeated in the Satipatthawa Vagga of the Sa/wyutta Nikaya ; but in regard to Sariputta (Upatissa) and Moggallana, and reading savaka-yugaw for upa/Mako. [II] H 98 THE BOOK OF THE GREAT DECEASE. CH. He knows when it is the right time for him to come and visit the Tathfigata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a kings ministers, for other teachers or their disciples, to come and visit the Tathfigata. 38. 1 Brethren, there are these four wonderful and marvellous qualities in Ananda. Which are the four? ' If, brethren, a number of the brethren of the order should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of brethren is ill at ease, brethren, when Ananda is silent. 1 If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of sisters is ill at ease, brethren, when Ananda is silent. 39. 'Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four ? ' If, brethren, a number of nobles, or Brahman, or heads of houses, or Samaras should come to visit a king of kings, they are filled with joy on behold- ing him ; and if the king of kings should then speak, they are filled with joy at what is said ; while they are ill at ease, brethren, when the king of kings is silent. 40. ' Just so, brethren, are the four wonderful and marvellous qualities in Ananda. ' If, brethren, a number of the brethren of the V. MAHA-PARINIBBANA-SUTTA. 99 order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him ; and if Ananda should then preach the truth to them, they are filled with joy at the discourse ; while the company of brethren is ill at ease, brethren, when Ananda is silent. 4 Now these, brethren, are the four wonderful and marvellous qualities that are in Ananda/ 41. When he had thus spoken 1 , the venerable Ananda said to the Blessed One : * Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township 2 . For, Lord, there are other great cities, such as isfampS, R^agaha, SSvatthi, S&keta, Kosambi, and Ben&res. Let the Blessed One die in one of them.
3he Blessed One : * Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township 2 . For, Lord, there are other great cities, such as isfampS, R^agaha, SSvatthi, S&keta, Kosambi, and Ben&res. Let the Blessed One die in one of them. There there are many wealthy nobles and Brahmans and heads of houses, believers in the Tath&gata, who will pay due honour to the remains of the Tath&gata V 1 From here down to the end of section 44 is found also, nearly word for word, in the beginning of the MahH-Sudassana Sutta, translated below ; compare also MaM-Sudassana Gdtaka, No. 95. * Ku^a-nagarake ti pa/irupake samb&dhe khuddaka- nagare: U^angala-nagarake ti visama-nagarake. (S.V.fol. Mau.) Kuto, if this explanation be right, seems to be merely an old and unusual form for kshudra, and the Burmese correction into khudda to be unnecessary : but I venture to think it is more likely to be=ku</ya, and to mean a wall built of mud and sticks, or what is called in India, of wattel and daub. When Buddhaghosa explains u^angala as 'lawless/ he is expressing his view that a town in the jungle is likely to be a heathen, pagan sort of place. 3 With reference to Childers's note in his Dictionary on maha- sald, with which every one must entirely agree, Buddhaghosa's H 2 IOO THE BOOK OF THE GREAT DECEASE. CH. 42. 4 Say not so, Ananda ! Say not so, Ananda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Mahi-Sudas- sana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusin&rd, Ananda, was the royal city of king Mahi-Sudassana, under the name of Kusavatl, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. 43. ' That royal city Kus&vatt, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food \ Just, Ananda, as the royal city of the gods, A/akamandd by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kus&vatt mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. 44. ' Both by day and by night, Ananda, the royal city Kus&vatl resounded with the ten cries ; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots ; the sounds of the explanation of the word will be interesting as a proof (if proof be needed) that the Ceylon scholars are not always trustworthy. He says, Khattiya-mah&sdla ti kbattiya-mah&s&r& sfira- pattd mahd-khattiyd. Eso nayo sabbattha. 1 The first three of these adjectives are applied at G&taka I, 29 (v.
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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