Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1l righteousness, let him be de- voted to that quietude of heart which springs from within, let him not drive back the ecstasy of con- templation, let him look through things, let him be much alone ! ' 7. * If a Bhikkhu should desire, Brethren, that he (note 5), of insight into objective phenomena. These three quali- ties are constantly referred to as parts of Arahatship. The Rev. David da Silva makes vipassand identical with the sevenfold perception (sa##&, mentioned as conditions of the welfare of a community in the Book of the Great Decease, Chap. I, § 10). 1 Even after death those who remember the Buddha, the Truth, or the Order with believing heart can reap spiritual advantage. Compare the Dhammapada commentary, p. 97. P 2 212 IF HE SHOULD DESIRE — . should be victorious over discontent and lust \ that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 8. 'If a Bhikkhu should desire, Brethren, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 9. ' If a Bhikkhu should desire, Brethren, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four G^&nas, should he desire not to fall into the pains and difficulties (which they avoid), let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone 2 !' 10. ' If a Bhikkhu should desire, Brethren, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond 1 Aratiratisaho. Arati is the disinclination to fulfil the duties of a Samawa, discontent with the restrictions of the Order. 2 The bliss here referred to, and described in detail below, Maha-Sudassana Sutta, Chap. Ill, is the 'ecstasy of contem- plation ' referred to in the refrain. Akankheyya sutta. 213 phenomena \ let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 11.
2ion ' referred to in the refrain. Akankheyya sutta. 213 phenomena \ let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 11. * If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salva- tion 2 , let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 12. ' If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakad&g&min, and (thus) on his first return to this world to make an end of sorrow, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!' 13. ' If a Bhikkhu should desire, Brethren, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens 3 , there to pass entirely away, thence 1 These are the eight Vimokkhd, a list of which occurs in the Great Decease, Chap. Ill, §§ 33-42. 2 On this and the two following sections compare Mah£pari- nibbana Sutta II, 7, and on the Bonds or Fetters below, p. 222. 3 Opapatika. This is another of those words which, from their connoting Buddhist ideas unknown in Europe, are really untranslatable. It means a being who springs into existence without the intervention of parents, and therefore, as it were, 214 IF HE SHOULD DESIRE — . never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! * 14. 1 * If a Bhikkhu should desire, Brethren, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become in- visible ; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air ; to penetrate up and down through solid ground, as if through water ; to walk on the water without dividing it, as if on solid ground ; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be ; and to reach in the body even up to the heaven of BrahmA ; let him then fulfil all righteous- uncaused, and seeming to appear by chance.
3to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be ; and to reach in the body even up to the heaven of BrahmA ; let him then fulfil all righteous- uncaused, and seeming to appear by chance. All the higher devas (angels or gods) are opapatika, there being no sex or birth in the highest heavens ; and it is with especial allusion to this that the word is here used. There is of course from the Buddhist point of view (which admits of nothing without a cause) a very sufficient cause for the sudden appearance of an opapa- tika in heaven, viz. the karma of a being who has past away somewhere else ; but the Buddhist theory necessitated the choice of an expression which would give no countenance to the (here- tical) idea of a soul flying away after the death of its body from one world to another. In the expression * which bind people to this world,' by world is meant the Rupa-loka, or world of form, which include all those parts of the universe whose inhabitants have an outward form and are subject to lusts. 1 With this paragraph compare Mahaparinibb&na Sutta III, 14, and S£ma/7«a Phala Sutta, p. 145. AKANKHEYYA SUTTA. 215 ness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!' 15. 1 'If a Bhikkhu should desire, Brethren, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 16. 2 * If a Bhikkhu should desire, Brethren, to com- prehend by his own heart the hearts of other beings and of other men ; to discern the passionate mind to be passionate, and the calm mind calm ; the angry mind to be angry, and the peaceable peaceable ; the deluded mind to be deluded, and the wise mind wise ; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow ; the sub- lime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering ; the free mind to be free, and the enslaved mind to be enslaved ; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 17. ' If a Bhikkhu should desire, Brethren, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, 1 With this paragraph compare Sama«»a Phala Sutta, p. 146. 2 Compare M. P. S. I, 16, and Samara Phala Sutta, p. 147- 2l6 IF HE SHOULD DESIRE — .
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.
1l righteousness, let him be de- voted to that quietude of heart which springs from within, let him not drive back the ecstasy of con- templation, let him look through things, let him be much alone ! ' 7. * If a Bhikkhu should desire, Brethren, that he (note 5), of insight into objective phenomena. These three quali- ties are constantly referred to as parts of Arahatship. The Rev. David da Silva makes vipassand identical with the sevenfold perception (sa##&, mentioned as conditions of the welfare of a community in the Book of the Great Decease, Chap. I, § 10). 1 Even after death those who remember the Buddha, the Truth, or the Order with believing heart can reap spiritual advantage. Compare the Dhammapada commentary, p. 97. P 2 212 IF HE SHOULD DESIRE — . should be victorious over discontent and lust \ that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 8. 'If a Bhikkhu should desire, Brethren, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 9. ' If a Bhikkhu should desire, Brethren, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four G^&nas, should he desire not to fall into the pains and difficulties (which they avoid), let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone 2 !' 10. ' If a Bhikkhu should desire, Brethren, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond 1 Aratiratisaho. Arati is the disinclination to fulfil the duties of a Samawa, discontent with the restrictions of the Order. 2 The bliss here referred to, and described in detail below, Maha-Sudassana Sutta, Chap. Ill, is the 'ecstasy of contem- plation ' referred to in the refrain. Akankheyya sutta. 213 phenomena \ let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 11.
2ion ' referred to in the refrain. Akankheyya sutta. 213 phenomena \ let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 11. * If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salva- tion 2 , let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 12. ' If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakad&g&min, and (thus) on his first return to this world to make an end of sorrow, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!' 13. ' If a Bhikkhu should desire, Brethren, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens 3 , there to pass entirely away, thence 1 These are the eight Vimokkhd, a list of which occurs in the Great Decease, Chap. Ill, §§ 33-42. 2 On this and the two following sections compare Mah£pari- nibbana Sutta II, 7, and on the Bonds or Fetters below, p. 222. 3 Opapatika. This is another of those words which, from their connoting Buddhist ideas unknown in Europe, are really untranslatable. It means a being who springs into existence without the intervention of parents, and therefore, as it were, 214 IF HE SHOULD DESIRE — . never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! * 14. 1 * If a Bhikkhu should desire, Brethren, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become in- visible ; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air ; to penetrate up and down through solid ground, as if through water ; to walk on the water without dividing it, as if on solid ground ; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be ; and to reach in the body even up to the heaven of BrahmA ; let him then fulfil all righteous- uncaused, and seeming to appear by chance.
3to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be ; and to reach in the body even up to the heaven of BrahmA ; let him then fulfil all righteous- uncaused, and seeming to appear by chance. All the higher devas (angels or gods) are opapatika, there being no sex or birth in the highest heavens ; and it is with especial allusion to this that the word is here used. There is of course from the Buddhist point of view (which admits of nothing without a cause) a very sufficient cause for the sudden appearance of an opapa- tika in heaven, viz. the karma of a being who has past away somewhere else ; but the Buddhist theory necessitated the choice of an expression which would give no countenance to the (here- tical) idea of a soul flying away after the death of its body from one world to another. In the expression * which bind people to this world,' by world is meant the Rupa-loka, or world of form, which include all those parts of the universe whose inhabitants have an outward form and are subject to lusts. 1 With this paragraph compare Mahaparinibb&na Sutta III, 14, and S£ma/7«a Phala Sutta, p. 145. AKANKHEYYA SUTTA. 215 ness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!' 15. 1 'If a Bhikkhu should desire, Brethren, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 16. 2 * If a Bhikkhu should desire, Brethren, to com- prehend by his own heart the hearts of other beings and of other men ; to discern the passionate mind to be passionate, and the calm mind calm ; the angry mind to be angry, and the peaceable peaceable ; the deluded mind to be deluded, and the wise mind wise ; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow ; the sub- lime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering ; the free mind to be free, and the enslaved mind to be enslaved ; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone ! ' 17. ' If a Bhikkhu should desire, Brethren, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, 1 With this paragraph compare Sama«»a Phala Sutta, p. 146. 2 Compare M. P. S. I, 16, and Samara Phala Sutta, p. 147- 2l6 IF HE SHOULD DESIRE — .
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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