Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rds, and received the same reply]; and the third time the mendicant Subhadda [made the same request in the same words, and received the same reply]. V. mahA-parinibbAna-sutta. 105 58. Now the Blessed One overheard this con- versation of the venerable Ananda with the men- dicant Subhadda. And the Blessed One called the venerable Ananda, and said : 'It is enough, Ananda ! Do not keep out Subhadda. Subhadda, Ananda, may be allowed to see the Tath&gata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand/ 59. Then the venerable Ananda said to Subhadda, the mendicant: 'Enter in, friend Subhadda; for the Blessed One gives you leave.' 60. Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One : 4 The Br&hmans by saintliness of life \ Gotama, who 1 Samawa-br&hmaw£, which compound may possibly mean Samaras and Brahmans as it has usually been rendered, but I think not necessarily. Not one of those here specified were Brdhmans by caste, as is apparent from the Sumangala Vilasint on the Sa- mara Phala Sutta, p. 114. Compare the use of Kshatriya- brahma;*o, 'a soldier priest/ a Kshatriya who offered sacrifice; and of Brdhmawo, absolutely, as an epithet of an Arahat. In the use of the word samara there seems to me to be a hopeless confusion between, a complete mingling of the meanings of, the two roots s ram and jam (which, in Pali, would both become sam). It connotes both asceticism and inward peace, and might best be rendered 'devotee,' were it not for the intellectual inferiority im- plied by that word in our language. A Samara Brahman should therefore mean a man of any caste, who by his saintliness of life, by his renunciation of the world, and by his reputation as a reli- gious thinker, had acquired the position of a quasi Brahman, and I06 THE BOOK OF THE GREAT DECEASE. CH. are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude — to wit, Pfiraraa Kassapa, Makkhali of the cattle-pen, A^ita of the garment of hair, Kavfc£&yana of the Pakudha tree, Sa^aya the son of the Be- XdittJiA slave-girl, and Niga^Ma of the N&tha clan — have they all, according to their own assertion, thoroughly understood things ? or have they not ? or are there some of them who have understood, and some who have not 1 ? ' 6 1. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not ! The truth, Ananda, will I teach you.
2who have understood, and some who have not 1 ? ' 6 1. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not ! The truth, Ananda, will I teach you. Listen well to that, and give ear attentively, and I will speak/ ' Even so, Lord ! ' said the mendicant Subhadda, in assent, to the Blessed One. 62. And the Blessed One spake : ' In whatso- ever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree 2 . was looked up to by the people in the same way as that in which they looked up to a Brahman by caste. Compare further my ' Buddhist Birth Stories/ vol. i. p. 260 ; and also Mr. Beat's remarks in the Indian Antiquary for May, 1880; and Professor Max Mailer's note on Dhammapada, verse 265. 1 Buddhaghosa has an exegetical note on abbha##amsu, but passes over those celebrated Six Teachers in silence. The little that is thus far known of them will be discussed in another place. 2 This refers to the four divisions of the Noble Eightfold Path. See above, chap. II, § 8, where their characters are described. The V. MAHA-PARINIBBANA-SUTTA. I07 And in whatsoever doctrine and discipline, Su- bhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the sys- tems of other teachers — void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats \ word translated ' man of true saintliness/ or ' true saint/ is in the text Samawo, on which see the note on page 105. I am at a loss how to render the word adequately here. 1 Arahats are those who have reached Nirvana, the 'supreme goal/ the 'highest fruit' of the Noble Eightfold Path. To live ' the Life that's Right' (s am ma) is to live in the Noble Path, each of the eight divisions of which is to be samm&, round, right and perfect, normal and complete. To live right (sammd) is therefore to have — 1. Right views, free from superstition. 2. Right aims, high and worthy of the intelligent and earnest man. 3. Right speech, kindly, open, truthful. 4. Right conduct, in all concerns of life. 5. Right livelihood, bringing hurt or danger to no living thing. 6. Right perseverance, in all the other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is sammd, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma.
3e other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is sammd, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma. Buddhaghosa says that that bhikkhu sammd viharati, who, having himself entered the Noble Path, leads his brother into it, and this is, no doubt, good Buddhism. But it is a practical appli- cation of the text, a theological exegesis, and not a philological explanation. Even so it seems to lay the stress too much on 'bereft/ and too little on 'Arahats.' In the last words of the prose we seem to have a reminiscence of what were once verses, which may have run — Su##a pavddd samawehi a##e; I08 THE BOOK OF THE GREAT DECEASE. CH. ' But twenty-nine was I when I renounced The world, Subhadda, seeking after good. For fifty years and one year more, Subhadda, Since I went out, a pilgrim have I been Through the wide realms of virtue and of truth, And outside these no really " saint" can be 1 ! * Yea, not of the first, nor of the second, nor of the third, nor of the fourth degree. Void are the systems of other teachers — void of true saints. But in this one, Subhadda, may the brethren live the perfect life, that the world be not bereft of those who have reached the highest fruit/ 63. And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One : ' Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms ; — just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the truth, and to the order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures !' Ime £a samma vihareyyu bhikkhu, Asu##o loko 'rahatehi assa. 1 I have followed, though with some doubt, Childers's punctua- tion. Buddhaghosa refers padesa-vatti to samawo; and ito, not to padesa, but to magga, understood; and it is quite pos- sible that this is the correct explanation. On sam£dhikani see the comment at G&taka II, 383. V. maha-parinibbAna-sutta. 109 64. ' Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months ; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons/ 65.
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.
1rds, and received the same reply]; and the third time the mendicant Subhadda [made the same request in the same words, and received the same reply]. V. mahA-parinibbAna-sutta. 105 58. Now the Blessed One overheard this con- versation of the venerable Ananda with the men- dicant Subhadda. And the Blessed One called the venerable Ananda, and said : 'It is enough, Ananda ! Do not keep out Subhadda. Subhadda, Ananda, may be allowed to see the Tath&gata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand/ 59. Then the venerable Ananda said to Subhadda, the mendicant: 'Enter in, friend Subhadda; for the Blessed One gives you leave.' 60. Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One : 4 The Br&hmans by saintliness of life \ Gotama, who 1 Samawa-br&hmaw£, which compound may possibly mean Samaras and Brahmans as it has usually been rendered, but I think not necessarily. Not one of those here specified were Brdhmans by caste, as is apparent from the Sumangala Vilasint on the Sa- mara Phala Sutta, p. 114. Compare the use of Kshatriya- brahma;*o, 'a soldier priest/ a Kshatriya who offered sacrifice; and of Brdhmawo, absolutely, as an epithet of an Arahat. In the use of the word samara there seems to me to be a hopeless confusion between, a complete mingling of the meanings of, the two roots s ram and jam (which, in Pali, would both become sam). It connotes both asceticism and inward peace, and might best be rendered 'devotee,' were it not for the intellectual inferiority im- plied by that word in our language. A Samara Brahman should therefore mean a man of any caste, who by his saintliness of life, by his renunciation of the world, and by his reputation as a reli- gious thinker, had acquired the position of a quasi Brahman, and I06 THE BOOK OF THE GREAT DECEASE. CH. are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude — to wit, Pfiraraa Kassapa, Makkhali of the cattle-pen, A^ita of the garment of hair, Kavfc£&yana of the Pakudha tree, Sa^aya the son of the Be- XdittJiA slave-girl, and Niga^Ma of the N&tha clan — have they all, according to their own assertion, thoroughly understood things ? or have they not ? or are there some of them who have understood, and some who have not 1 ? ' 6 1. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not ! The truth, Ananda, will I teach you.
2who have understood, and some who have not 1 ? ' 6 1. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not ! The truth, Ananda, will I teach you. Listen well to that, and give ear attentively, and I will speak/ ' Even so, Lord ! ' said the mendicant Subhadda, in assent, to the Blessed One. 62. And the Blessed One spake : ' In whatso- ever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree 2 . was looked up to by the people in the same way as that in which they looked up to a Brahman by caste. Compare further my ' Buddhist Birth Stories/ vol. i. p. 260 ; and also Mr. Beat's remarks in the Indian Antiquary for May, 1880; and Professor Max Mailer's note on Dhammapada, verse 265. 1 Buddhaghosa has an exegetical note on abbha##amsu, but passes over those celebrated Six Teachers in silence. The little that is thus far known of them will be discussed in another place. 2 This refers to the four divisions of the Noble Eightfold Path. See above, chap. II, § 8, where their characters are described. The V. MAHA-PARINIBBANA-SUTTA. I07 And in whatsoever doctrine and discipline, Su- bhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the sys- tems of other teachers — void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats \ word translated ' man of true saintliness/ or ' true saint/ is in the text Samawo, on which see the note on page 105. I am at a loss how to render the word adequately here. 1 Arahats are those who have reached Nirvana, the 'supreme goal/ the 'highest fruit' of the Noble Eightfold Path. To live ' the Life that's Right' (s am ma) is to live in the Noble Path, each of the eight divisions of which is to be samm&, round, right and perfect, normal and complete. To live right (sammd) is therefore to have — 1. Right views, free from superstition. 2. Right aims, high and worthy of the intelligent and earnest man. 3. Right speech, kindly, open, truthful. 4. Right conduct, in all concerns of life. 5. Right livelihood, bringing hurt or danger to no living thing. 6. Right perseverance, in all the other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is sammd, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma.
3e other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is sammd, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma. Buddhaghosa says that that bhikkhu sammd viharati, who, having himself entered the Noble Path, leads his brother into it, and this is, no doubt, good Buddhism. But it is a practical appli- cation of the text, a theological exegesis, and not a philological explanation. Even so it seems to lay the stress too much on 'bereft/ and too little on 'Arahats.' In the last words of the prose we seem to have a reminiscence of what were once verses, which may have run — Su##a pavddd samawehi a##e; I08 THE BOOK OF THE GREAT DECEASE. CH. ' But twenty-nine was I when I renounced The world, Subhadda, seeking after good. For fifty years and one year more, Subhadda, Since I went out, a pilgrim have I been Through the wide realms of virtue and of truth, And outside these no really " saint" can be 1 ! * Yea, not of the first, nor of the second, nor of the third, nor of the fourth degree. Void are the systems of other teachers — void of true saints. But in this one, Subhadda, may the brethren live the perfect life, that the world be not bereft of those who have reached the highest fruit/ 63. And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One : ' Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms ; — just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the truth, and to the order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures !' Ime £a samma vihareyyu bhikkhu, Asu##o loko 'rahatehi assa. 1 I have followed, though with some doubt, Childers's punctua- tion. Buddhaghosa refers padesa-vatti to samawo; and ito, not to padesa, but to magga, understood; and it is quite pos- sible that this is the correct explanation. On sam£dhikani see the comment at G&taka II, 383. V. maha-parinibbAna-sutta. 109 64. ' Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months ; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons/ 65.
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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