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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e one for the other; and even in good MSS. where the two are not confounded, it is sometimes difficult to tell which is really meant When talking of rivers the mention of titthas seems so appro- I. TEVIGGA SUTTA. 179 side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, " Come hither, O further bank ! come over to this side ! " priate that a copyist, and especially a Burmese copyist, would naturally read a doubtful combination as tth; so that even if all Burmese MSS. spell this word with tth (which is by no means certain), very little reliance should be placed upon the fact. On the other hand, the distinction in Sinhalese between tt and tth is very marked and d(3), and the Sinhalese MSS. all read tt. I think therefore that Childers was right in finally adopting sama- tittika as the correct Pali form. In the numerous words in which Buddhist Sanskrit has a form differing in a way which sets philological rules at defiance from the corresponding Pali form, Childers thought (see Diet. p. xi, where the list of words might be greatly extended) that the Sanskrit was always derived from the Pali, and the Sanskrit writers had merely blundered. I venture, with great diffidence, to doubt this. It seems more likely that, at least in many instances, both P&li and Sanskrit were alike derived from a previous Prakrit form, and that in differently interpreting a difficult word, both Sanskrit and Pali authors made mistakes. That may be the case here; and it is almost certain that the original word had nothing to do with tirtha. How easily this idea could be adopted we see from the fact that Childers when first editing the MSS. (in the J. R. A. S. for 1874), and when he had only Sinhalese MSS. then before him, altered their reading into samatitthika, and put this form into his Dictionary; though he afterwards (in the separate edition), and after noting that reading in the Phayre MS., chose the other. But what, after all, does ' having equal or level tfrthas or landing-places ' mean, when spoken of a river? Comp. Samatittikaw* bh\i%g&m\ (Mil. 213, 214) ; Sabbato tittaw pokkharawi/w (Gat. I, 339, text titthajrc) ; and Samatittiko telapatto (ibid. 393, text c iyo, but see p. 400). The root perhaps is trip. Kikapeyya, according to Buddhaghosa, would mean 'crow- drinkable/ Crows do not drink on the wing ; and they could stand to drink either when a river actually overflowed its banks and formed shallows on the adjoining land ; or when in the hot season it had formed shallows in its own bed. ' Crow-drinkable ' might mean therefore just as well ' shallow ' as ' overflowing/ Had the word originally anything to do with kdka after all ? N 2 l8o ON KNOWLEDGE OF THE VEDAS. CH.
2anks and formed shallows on the adjoining land ; or when in the hot season it had formed shallows in its own bed. ' Crow-drinkable ' might mean therefore just as well ' shallow ' as ' overflowing/ Had the word originally anything to do with kdka after all ? N 2 l8o ON KNOWLEDGE OF THE VEDAS. CH. 6 Now what think you, V£se//>&a ? Would the further bank of the river A^iravati, by reason of that man's invoking and praying and hoping and praising, come over to this side ? ' 1 Certainly not, Gotama ! ' 25. 'In just the same way, V&se#^a, do the Brihmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brihman, and adopting the practice of those qualities which really make men not Brihmans — say thus : " Indra we call upon, Soma we call upon, Varu#a we call upon, tsdna we call upon, Paf&pati we call upon, BrahmA we call upon, Mahiddhi we call upon, Yama we call upon 1 ! " Verily, Vksettfa, that those Br&hmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brdhman, and adopting the practice of those qualities which really make men not Br&hmans — that they, by reason of their in- voking and praying and hoping and praising, should, after death and when the body is dissolved, become united with BrahmA — verily such a condition of things has no existence!' 26. 'Just, Vase/Afca, as if this river A^iravatt were full, even to the brim, and overflowing. And a man with business on the other side, .bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong 1 The Sinhalese MSS. omit Mahiddhi and Yama, but repeat the verb ' we call upon ' three times after Brahma\ It is possible that the Burmese copyist has wrongly inserted them to remove the strangeness of this repetition. The comment is silent. TEVIGGA SUTTA. l8l chain. Now what think you, Vise/^a, would that man be able to get over from this bank of the river A&ravatl to the further bank ? ' ' Certainly not, Gotama ! ' 27. * In the same way, V&se/Ma, there are five things leading to lust, which are called in the Discipline of the Noble One a " chain" and a a "bond."' 'What are the five?' ' Forms perceptible to the eye ; desirable, agree- able, pleasant, attractive forms, that are accom- panied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called in the Discipline of the Noble One a "chain" and a "bond." And these five things predisposing to lust, V£se///£a, do the Brdhmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them. 28.
3led in the Discipline of the Noble One a "chain" and a "bond." And these five things predisposing to lust, V£se///£a, do the Brdhmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them. 28. ' And verily, Vdse//^a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Br&h- man, and adopting the practice of those qualities which really make men non-Brclhmans — clinging to these five things predisposing to passion, infatuated by them, guilty of them, seeing not their danger, knowing not their unreliability, and so enjoying them — that these Brahmans should after death, on the dissolution of the body, become united to Brahm& — such a condition of things has no existence/ 182 ON KNOWLEDGE OF THE VEDAS. CH. 29. ' Again, Vise/Ma, if this river A^iravatt were full of water even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep. * Now what think you, Vdse^a ? Would that man be able to get over from this bank of the river A^iravati to the further bank ? ' ' Certainly not, Gotama ! ' 30. 'And in the same way, Vise//^a, there are these five hindrances, in the Discipline of the Noble One, which are called " veils 1 " and are called " hin- drances 2 ," arid are called " obstacles 3 ," and are callecL " entanglements 4 ." ' Which are the five ? ' ' The hindrance of lustful desire, The hindrance of malice, The hindrance of sloth and idleness, The hindrance of pride and self-righteousness, The hindrance of doubt. ' These are the five hindrances, V4se#^a, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements. 31. 'Now with these five hindrances, Vise/Z^a, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled. 32. 'And verily, V£se//^a, that Br&hmans versed 1 Avara«a\ 2 Ntvara»a\ 5 All three MSS. onaha. S. V. reads onaddha/w in the text, and explains it by on ah a\ 4 All three MSS. pariyonaha\ S. V. reads pariyoddhaai in. the text, and explains it by par iy onaha. I. TEVIGGA SUTTA. 183 in the Three Vedas, but omitting the practice of those qualities which really make a man a Brdhman, and adopting the practice of those qualities which really make men non-Brdhmans — veiled, hindered, obstructed, and entangled by these Five Hindrances — that these Brahmans should after death, on the dissolution of the body, become united to Brahma — such a condition of things has no existence/ 33. ' Now what think you, VAse//^a 3 and what have you heard from the Brahmans aged and well- stricken in years, when the learners and teachers are talking together ? Is BrahmS.
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.
1e one for the other; and even in good MSS. where the two are not confounded, it is sometimes difficult to tell which is really meant When talking of rivers the mention of titthas seems so appro- I. TEVIGGA SUTTA. 179 side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, " Come hither, O further bank ! come over to this side ! " priate that a copyist, and especially a Burmese copyist, would naturally read a doubtful combination as tth; so that even if all Burmese MSS. spell this word with tth (which is by no means certain), very little reliance should be placed upon the fact. On the other hand, the distinction in Sinhalese between tt and tth is very marked and d(3), and the Sinhalese MSS. all read tt. I think therefore that Childers was right in finally adopting sama- tittika as the correct Pali form. In the numerous words in which Buddhist Sanskrit has a form differing in a way which sets philological rules at defiance from the corresponding Pali form, Childers thought (see Diet. p. xi, where the list of words might be greatly extended) that the Sanskrit was always derived from the Pali, and the Sanskrit writers had merely blundered. I venture, with great diffidence, to doubt this. It seems more likely that, at least in many instances, both P&li and Sanskrit were alike derived from a previous Prakrit form, and that in differently interpreting a difficult word, both Sanskrit and Pali authors made mistakes. That may be the case here; and it is almost certain that the original word had nothing to do with tirtha. How easily this idea could be adopted we see from the fact that Childers when first editing the MSS. (in the J. R. A. S. for 1874), and when he had only Sinhalese MSS. then before him, altered their reading into samatitthika, and put this form into his Dictionary; though he afterwards (in the separate edition), and after noting that reading in the Phayre MS., chose the other. But what, after all, does ' having equal or level tfrthas or landing-places ' mean, when spoken of a river? Comp. Samatittikaw* bh\i%g&m\ (Mil. 213, 214) ; Sabbato tittaw pokkharawi/w (Gat. I, 339, text titthajrc) ; and Samatittiko telapatto (ibid. 393, text c iyo, but see p. 400). The root perhaps is trip. Kikapeyya, according to Buddhaghosa, would mean 'crow- drinkable/ Crows do not drink on the wing ; and they could stand to drink either when a river actually overflowed its banks and formed shallows on the adjoining land ; or when in the hot season it had formed shallows in its own bed. ' Crow-drinkable ' might mean therefore just as well ' shallow ' as ' overflowing/ Had the word originally anything to do with kdka after all ? N 2 l8o ON KNOWLEDGE OF THE VEDAS. CH.
2anks and formed shallows on the adjoining land ; or when in the hot season it had formed shallows in its own bed. ' Crow-drinkable ' might mean therefore just as well ' shallow ' as ' overflowing/ Had the word originally anything to do with kdka after all ? N 2 l8o ON KNOWLEDGE OF THE VEDAS. CH. 6 Now what think you, V£se//>&a ? Would the further bank of the river A^iravati, by reason of that man's invoking and praying and hoping and praising, come over to this side ? ' 1 Certainly not, Gotama ! ' 25. 'In just the same way, V&se#^a, do the Brihmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brihman, and adopting the practice of those qualities which really make men not Brihmans — say thus : " Indra we call upon, Soma we call upon, Varu#a we call upon, tsdna we call upon, Paf&pati we call upon, BrahmA we call upon, Mahiddhi we call upon, Yama we call upon 1 ! " Verily, Vksettfa, that those Br&hmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brdhman, and adopting the practice of those qualities which really make men not Br&hmans — that they, by reason of their in- voking and praying and hoping and praising, should, after death and when the body is dissolved, become united with BrahmA — verily such a condition of things has no existence!' 26. 'Just, Vase/Afca, as if this river A^iravatt were full, even to the brim, and overflowing. And a man with business on the other side, .bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong 1 The Sinhalese MSS. omit Mahiddhi and Yama, but repeat the verb ' we call upon ' three times after Brahma\ It is possible that the Burmese copyist has wrongly inserted them to remove the strangeness of this repetition. The comment is silent. TEVIGGA SUTTA. l8l chain. Now what think you, Vise/^a, would that man be able to get over from this bank of the river A&ravatl to the further bank ? ' ' Certainly not, Gotama ! ' 27. * In the same way, V&se/Ma, there are five things leading to lust, which are called in the Discipline of the Noble One a " chain" and a a "bond."' 'What are the five?' ' Forms perceptible to the eye ; desirable, agree- able, pleasant, attractive forms, that are accom- panied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called in the Discipline of the Noble One a "chain" and a "bond." And these five things predisposing to lust, V£se///£a, do the Brdhmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them. 28.
3led in the Discipline of the Noble One a "chain" and a "bond." And these five things predisposing to lust, V£se///£a, do the Brdhmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them. 28. ' And verily, Vdse//^a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Br&h- man, and adopting the practice of those qualities which really make men non-Brclhmans — clinging to these five things predisposing to passion, infatuated by them, guilty of them, seeing not their danger, knowing not their unreliability, and so enjoying them — that these Brahmans should after death, on the dissolution of the body, become united to Brahm& — such a condition of things has no existence/ 182 ON KNOWLEDGE OF THE VEDAS. CH. 29. ' Again, Vise/Ma, if this river A^iravatt were full of water even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep. * Now what think you, Vdse^a ? Would that man be able to get over from this bank of the river A^iravati to the further bank ? ' ' Certainly not, Gotama ! ' 30. 'And in the same way, Vise//^a, there are these five hindrances, in the Discipline of the Noble One, which are called " veils 1 " and are called " hin- drances 2 ," arid are called " obstacles 3 ," and are callecL " entanglements 4 ." ' Which are the five ? ' ' The hindrance of lustful desire, The hindrance of malice, The hindrance of sloth and idleness, The hindrance of pride and self-righteousness, The hindrance of doubt. ' These are the five hindrances, V4se#^a, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements. 31. 'Now with these five hindrances, Vise/Z^a, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled. 32. 'And verily, V£se//^a, that Br&hmans versed 1 Avara«a\ 2 Ntvara»a\ 5 All three MSS. onaha. S. V. reads onaddha/w in the text, and explains it by on ah a\ 4 All three MSS. pariyonaha\ S. V. reads pariyoddhaai in. the text, and explains it by par iy onaha. I. TEVIGGA SUTTA. 183 in the Three Vedas, but omitting the practice of those qualities which really make a man a Brdhman, and adopting the practice of those qualities which really make men non-Brdhmans — veiled, hindered, obstructed, and entangled by these Five Hindrances — that these Brahmans should after death, on the dissolution of the body, become united to Brahma — such a condition of things has no existence/ 33. ' Now what think you, VAse//^a 3 and what have you heard from the Brahmans aged and well- stricken in years, when the learners and teachers are talking together ? Is BrahmS.
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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