Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the origin of suffering. 7. 'Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering. ' Verily, it is the destruction, in which no passion remains, of this very thirst ; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst. ' This then, O Bhikkhus, is the noble truth con- cerning the destruction of suffering. 8. 'Now this, O Bhikkhus, is the noble truth concerning the way 1 which leads to the destruction of sorrow. Verily ! it is this noble eightfold path 2 ; that is to say: correspond very exactly to the first and third of these three ta«hds. ' The lust of the flesh, the lust of life, and the pride of life,' or ' the lust of the flesh, the lust of life, and the love of this present world/ would be not inadequate renderings of all three. The last two are in Pali bhava-ta«hi and vibhava-tawhi, on which Childers, on the authority of Vi^esiwha, says: 'The former applies to the sassata-di/Mi, and means a desire for an eternity of existence; the latter applies to the u£££eda-di/Mi, and means a desire for annihilation in the very first (the present) form of existence/ Sassata-di/Mi may be called the ' everlasting life heresy/ and u£££eda-di/Mi the Met-us-eat-and-drink-for- to-morrow-we-die heresy.' These two heresies, thus implicitly condemned, have very close analogies to theism and materialism. Spence Hardy says (' Manual of Buddhism/ p. 496) : 'Bhawa- ta»h& signifies the pertinacious love of existence induced by the supposition that transmigratory existence is not only eternal, but felicitous and desirable. Wibhawa-ta»h£ is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state/ Vibhava in Sanskrit means, 1. development; 2. might, majesty, prosperity ; and 3. property : but the technical Buddhist sense, as will be seen from the above, is something more than this. 1 Pa/ipada. 2 Ariyo atahgiko Maggo. I 50 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. ' Right views ; Right aspirations ; Right speech; Right conduct; Right livelihood ; Right effort; Right mindfulness; and Right contemplation. ' This then, O Bhikkhus, is the noble truth con- cerning the destruction of sorrow. 9. ' That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it) \ 10. ' And again, O Bhikkhus, that I should com- prehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 11.
2\ 10. ' And again, O Bhikkhus, that I should com- prehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 11. * And again, O Bhikkhus, that I had compre- hended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there 1 The words in parentheses have been added by Gogerly, doubt- less from some comment not accessible to me ; and I have included them also, but in parentheses, as they seem to complete the ideas actually involved in the text. D H AMM A-JSTAKK A-PP AV ATTAN A-SU TT A. I 5 I arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 12. c That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye ; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 13. 1 And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 14. * And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me, the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 15. 'That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wis- dom, there arose the light. 16. 'And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 17. 'And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble 152 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 18. * That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 19.
3ht. 18. * That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 19. * And again, O Bhikkhus, that I should be- come versed in the way which leads to the destruc- tion of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 20. * And again, O Bhikkhus, that I had be- come versed in the way which leads to the destruc- tion of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 21. * So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelve- " fold manner — so long was I uncertain whether I ~ had attained to the full insight of that wisdom . which is unsurpassed in the heavens or on earth, among the whole race of Samaras and Br&hmans, or of gods or men. 22. ' But as soon, O Bhikkhus, as my knowledge DHAMMA-tf AKKA-PPAVATTANA-SUTTA. 1 5 3 and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner — then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samaras and BrAhmans, or of gods or men. 23. ' And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence.- There will now be no rebirth for me ! ' 24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Konda##a the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end 1 . 25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying : * In Benires, at the hermitage of the MigadAya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Samara or Brihman, not by any god, 1 It is the perception of this fact which is the Dhamma^akkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of D ham ma in the words that follow.
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 origin of suffering. 7. 'Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering. ' Verily, it is the destruction, in which no passion remains, of this very thirst ; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst. ' This then, O Bhikkhus, is the noble truth con- cerning the destruction of suffering. 8. 'Now this, O Bhikkhus, is the noble truth concerning the way 1 which leads to the destruction of sorrow. Verily ! it is this noble eightfold path 2 ; that is to say: correspond very exactly to the first and third of these three ta«hds. ' The lust of the flesh, the lust of life, and the pride of life,' or ' the lust of the flesh, the lust of life, and the love of this present world/ would be not inadequate renderings of all three. The last two are in Pali bhava-ta«hi and vibhava-tawhi, on which Childers, on the authority of Vi^esiwha, says: 'The former applies to the sassata-di/Mi, and means a desire for an eternity of existence; the latter applies to the u£££eda-di/Mi, and means a desire for annihilation in the very first (the present) form of existence/ Sassata-di/Mi may be called the ' everlasting life heresy/ and u£££eda-di/Mi the Met-us-eat-and-drink-for- to-morrow-we-die heresy.' These two heresies, thus implicitly condemned, have very close analogies to theism and materialism. Spence Hardy says (' Manual of Buddhism/ p. 496) : 'Bhawa- ta»h& signifies the pertinacious love of existence induced by the supposition that transmigratory existence is not only eternal, but felicitous and desirable. Wibhawa-ta»h£ is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state/ Vibhava in Sanskrit means, 1. development; 2. might, majesty, prosperity ; and 3. property : but the technical Buddhist sense, as will be seen from the above, is something more than this. 1 Pa/ipada. 2 Ariyo atahgiko Maggo. I 50 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. ' Right views ; Right aspirations ; Right speech; Right conduct; Right livelihood ; Right effort; Right mindfulness; and Right contemplation. ' This then, O Bhikkhus, is the noble truth con- cerning the destruction of sorrow. 9. ' That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it) \ 10. ' And again, O Bhikkhus, that I should com- prehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 11.
2\ 10. ' And again, O Bhikkhus, that I should com- prehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 11. * And again, O Bhikkhus, that I had compre- hended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there 1 The words in parentheses have been added by Gogerly, doubt- less from some comment not accessible to me ; and I have included them also, but in parentheses, as they seem to complete the ideas actually involved in the text. D H AMM A-JSTAKK A-PP AV ATTAN A-SU TT A. I 5 I arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 12. c That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye ; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 13. 1 And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 14. * And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me, the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 15. 'That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wis- dom, there arose the light. 16. 'And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 17. 'And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble 152 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 18. * That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 19.
3ht. 18. * That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 19. * And again, O Bhikkhus, that I should be- come versed in the way which leads to the destruc- tion of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 20. * And again, O Bhikkhus, that I had be- come versed in the way which leads to the destruc- tion of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light. 21. * So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelve- " fold manner — so long was I uncertain whether I ~ had attained to the full insight of that wisdom . which is unsurpassed in the heavens or on earth, among the whole race of Samaras and Br&hmans, or of gods or men. 22. ' But as soon, O Bhikkhus, as my knowledge DHAMMA-tf AKKA-PPAVATTANA-SUTTA. 1 5 3 and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner — then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samaras and BrAhmans, or of gods or men. 23. ' And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence.- There will now be no rebirth for me ! ' 24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Konda##a the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end 1 . 25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying : * In Benires, at the hermitage of the MigadAya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Samara or Brihman, not by any god, 1 It is the perception of this fact which is the Dhamma^akkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of D ham ma in the words that follow.
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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