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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1nd wool. Cast away desire for these ! long not after life ! * " Thine, O King, are these four and eighty thou- sand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! long not after life ! " 34. 4 Then immediately, Ananda, the Great King of Glory died. Just, Ananda, as when a yeoman has eaten a hearty meal he becomes all drowsy, II. mahA-sudassana sutta. 285 just so were the feelings he experienced, Ananda, as death came upon the Great King of Glory. 35. 'When the Great King of Glory, Ananda, had died, he came to life again in the happy world of Brahm&. 36. ' For eight and forty thousand years, Ananda, the Great King of Glory lived the happy life of a prince; for eight and forty thousand years he was vice- roy and heir-apparent ; for eight and forty thousand years he ruled the kingdom ; and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts, he died ; he entered, after the dis- solution of the body, the noble world of Brahma 1 . 37. ' Now it may be, Ananda, that you may think (i The Great King of Glory of that time was another person." But, Ananda, you should not view the matter thus. I at that time was the Great King of Glory. 'Mine at that time were the four and eighty thousand cities, of which the chief was the royal city of Kus&vatl. ' Mine were the four and eighty thousand palaces, of which the chief was the Palace of Righteousness. * Mine were the four and eighty thousand cham- bers, of which the chief was the chamber of the Great Complex. ' Mine were the four and eighty thousand divans, The 'noble thoughts' are the Brahma-vih&ras, described above, Chap. II, §§ 8-1 1. The 'noble life' is the Brahma^ariyaw, which does not mean the same as it does in Sanskrit. The adjec- tive Brahma may have reference here also to the subsequent (and consequent?) rebirth in the Brahma-loka. 286 THE GREAT KING OF GLORY. CH. of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins ; covered with lofty canopies ; and provided at both ends with purple cushions. ' Mine were the four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which die king of elephants, called ' ' the Changes of the Moon" was chief. 'Mine were the four and eighty thousand state horses, with trappings, of gold, and gilded flags, and golden coverings of network, — of which " Thun- der-cloud," the king of horses, was the chief. * Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called "the Flag of Victory " was the chief. * Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief.
2orses, was the chief. * Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called "the Flag of Victory " was the chief. * Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief. * Mine were the four and eighty thousand wives, of whom the Queen of Glory was the chief. ' Mine were the four and eighty thousand yeomen, of whom the Wonderful Steward was the chief. * Mine were the four and eighty thousand nobles, of whom the Wonderful Adviser was the chief. 'Mine were the four and eighty thousand cows, with jute trappings, and horns tipped with bronze. ' Mine were the four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. ' Mine were the four and eighty thousand dishes, in which, in the evening and in the morning, rice was served. II. mahA-sudassana sutta. 287 38, ' Of those four and eighty thousand cities, Ananda, one was that city in which, at that time, I used to dwell — to wit, the royal city of Kus&vati. ' Of those four and eighty thousand palaces too, Ananda, one was that palace in which, at that time, I used to dwell — to wit, the Palace of Righteousness. ' Of those four and eighty thousand chambers too, Ananda, one was that chamber in which, at that time, I used to dwell — to wit, the chamber of the Great Complex. * Of those four and eighty thousand divans too, Ananda, one was that divan which, at that time, I used to occupy — to wit, one of gold, or one of silver, or one of ivory, or one of sandal wood. ' Of those four and eighty thousand state ele- phants too, Ananda, one was that elephant which, at that time, I used to ride — to wit, the king of elephants, " the Changes of the Moon." 4 Of those four and eighty thousand horses too, Ananda, one was that horse which, at that time, I used to ride — to wit, the king of horses, "the Thunder-cloud." ' Of those four and eighty thousand chariots too, Ananda, one was that chariot in which, at that time, I used to ride — to wit, the chariot called " the Flag of Victory." * Of those four and eighty thousand wives too, Ananda, one was that wife who, at that time, used to wait upon me — to wit, either a lady of noble birth, or a Vel&mikanl. ' Of those four and eighty thousand myriads of suits of apparel too, Ananda, one was the suit of apparel which, at that time, I wore— to wit, one of delicate texture, of linen, or cotton, or silk, or wool. 288 THE GREAT KING OF GLORY. CH. ' Of those four and eighty thousand dishes too, Ananda, one was that dish from which, at that time, I ate a measure of rice and the curry suitable thereto. 39. ' See, Ananda, how all these things are now past, are ended, have vanished away. Thus im- permanent, Ananda, are component things; thus transitory, Ananda, are component things; thus untrustworthy, Ananda, are component things.
3hat time, I ate a measure of rice and the curry suitable thereto. 39. ' See, Ananda, how all these things are now past, are ended, have vanished away. Thus im- permanent, Ananda, are component things; thus transitory, Ananda, are component things; thus untrustworthy, Ananda, are component things. In- somuch, Ananda, is it meet to be weary of, is it meet to be estranged from, is it meet to be set quite free from the bondage of all component things ! 40. ' Now I call to mind, Ananda, how in this spot my body had been six times buried. And when I was dwelling here as the righteous king who ruled in righteousness, the lord of the four regions of the earth, the conqueror, the protector of his people, the possessor of the seven royal trea- sures — that was the seventh time. 41. 'But I behold not any spot, Ananda, in the world of men and gods, nor in the world of M&ra, nor in the world of Brahmd, — no, not among the race of Samaras or Brahmans, of gods or men, — where the Tathfigata for the eighth time will lay aside his body 1 .' 1 The whole of this conversation between the Great King of Glory and the Queen is very much shorter in the G&taka, the enumeration of the possessions of the Great King being omitted (except the first clause referring to the four and eighty thousand cities), and clauses 34-38, 40, and 41 being also left out, § 39 and the concluding being placed in the mouth of the King immediately after § 33. This may be perhaps partly explained by the narrative style in which the G&takas are composed — a style incompatible II. mahA-sudassana sutta. 289 42. Thus spake the Blessed One ; and when the Happy One had thus spoken, once again the Teacher said: 'How transient are all component things! Growth is their nature and decay: They are produced, they are dissolved again : And then is best, when they have sunk to rest 1 ! ' End of the Mahi-Sudassana Sutta. with the repetitions of the Suttas, and confined to the facts of the story. But I think that no one can read this Sutta in comparison with the short passage found in the Book of the Great Decease (above, pp. 99-101) without feeling that the latter is the more original of * the two, and that the legend had not, when the Book of the Great Decease was composed, attained to its present extended form. We seem therefore really to have three stages of the legend before us, and though the Gataka story was actually put into its present shape at a known date (the fifth century of our era) long after the latest possible date for the Book of the Great King of Glory, it has probably preserved for us a reminiscence of what the legend was at the time when the Book of the Great Decease was composed. 1 On this celebrated verse, see the note at Mah£parinibb£na Sutta VI, 16, where it is put into the mouth of Sakka, the king of the gods, and the discussion in the Introduction to this Sutta. U 9 SABBASAVA-SUTTA. U 2 INTRODUCTION TO THE sabbAsava sutta. Dr.
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.
1nd wool. Cast away desire for these ! long not after life ! * " Thine, O King, are these four and eighty thou- sand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! long not after life ! " 34. 4 Then immediately, Ananda, the Great King of Glory died. Just, Ananda, as when a yeoman has eaten a hearty meal he becomes all drowsy, II. mahA-sudassana sutta. 285 just so were the feelings he experienced, Ananda, as death came upon the Great King of Glory. 35. 'When the Great King of Glory, Ananda, had died, he came to life again in the happy world of Brahm&. 36. ' For eight and forty thousand years, Ananda, the Great King of Glory lived the happy life of a prince; for eight and forty thousand years he was vice- roy and heir-apparent ; for eight and forty thousand years he ruled the kingdom ; and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts, he died ; he entered, after the dis- solution of the body, the noble world of Brahma 1 . 37. ' Now it may be, Ananda, that you may think (i The Great King of Glory of that time was another person." But, Ananda, you should not view the matter thus. I at that time was the Great King of Glory. 'Mine at that time were the four and eighty thousand cities, of which the chief was the royal city of Kus&vatl. ' Mine were the four and eighty thousand palaces, of which the chief was the Palace of Righteousness. * Mine were the four and eighty thousand cham- bers, of which the chief was the chamber of the Great Complex. ' Mine were the four and eighty thousand divans, The 'noble thoughts' are the Brahma-vih&ras, described above, Chap. II, §§ 8-1 1. The 'noble life' is the Brahma^ariyaw, which does not mean the same as it does in Sanskrit. The adjec- tive Brahma may have reference here also to the subsequent (and consequent?) rebirth in the Brahma-loka. 286 THE GREAT KING OF GLORY. CH. of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins ; covered with lofty canopies ; and provided at both ends with purple cushions. ' Mine were the four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which die king of elephants, called ' ' the Changes of the Moon" was chief. 'Mine were the four and eighty thousand state horses, with trappings, of gold, and gilded flags, and golden coverings of network, — of which " Thun- der-cloud," the king of horses, was the chief. * Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called "the Flag of Victory " was the chief. * Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief.
2orses, was the chief. * Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called "the Flag of Victory " was the chief. * Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief. * Mine were the four and eighty thousand wives, of whom the Queen of Glory was the chief. ' Mine were the four and eighty thousand yeomen, of whom the Wonderful Steward was the chief. * Mine were the four and eighty thousand nobles, of whom the Wonderful Adviser was the chief. 'Mine were the four and eighty thousand cows, with jute trappings, and horns tipped with bronze. ' Mine were the four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. ' Mine were the four and eighty thousand dishes, in which, in the evening and in the morning, rice was served. II. mahA-sudassana sutta. 287 38, ' Of those four and eighty thousand cities, Ananda, one was that city in which, at that time, I used to dwell — to wit, the royal city of Kus&vati. ' Of those four and eighty thousand palaces too, Ananda, one was that palace in which, at that time, I used to dwell — to wit, the Palace of Righteousness. ' Of those four and eighty thousand chambers too, Ananda, one was that chamber in which, at that time, I used to dwell — to wit, the chamber of the Great Complex. * Of those four and eighty thousand divans too, Ananda, one was that divan which, at that time, I used to occupy — to wit, one of gold, or one of silver, or one of ivory, or one of sandal wood. ' Of those four and eighty thousand state ele- phants too, Ananda, one was that elephant which, at that time, I used to ride — to wit, the king of elephants, " the Changes of the Moon." 4 Of those four and eighty thousand horses too, Ananda, one was that horse which, at that time, I used to ride — to wit, the king of horses, "the Thunder-cloud." ' Of those four and eighty thousand chariots too, Ananda, one was that chariot in which, at that time, I used to ride — to wit, the chariot called " the Flag of Victory." * Of those four and eighty thousand wives too, Ananda, one was that wife who, at that time, used to wait upon me — to wit, either a lady of noble birth, or a Vel&mikanl. ' Of those four and eighty thousand myriads of suits of apparel too, Ananda, one was the suit of apparel which, at that time, I wore— to wit, one of delicate texture, of linen, or cotton, or silk, or wool. 288 THE GREAT KING OF GLORY. CH. ' Of those four and eighty thousand dishes too, Ananda, one was that dish from which, at that time, I ate a measure of rice and the curry suitable thereto. 39. ' See, Ananda, how all these things are now past, are ended, have vanished away. Thus im- permanent, Ananda, are component things; thus transitory, Ananda, are component things; thus untrustworthy, Ananda, are component things.
3hat time, I ate a measure of rice and the curry suitable thereto. 39. ' See, Ananda, how all these things are now past, are ended, have vanished away. Thus im- permanent, Ananda, are component things; thus transitory, Ananda, are component things; thus untrustworthy, Ananda, are component things. In- somuch, Ananda, is it meet to be weary of, is it meet to be estranged from, is it meet to be set quite free from the bondage of all component things ! 40. ' Now I call to mind, Ananda, how in this spot my body had been six times buried. And when I was dwelling here as the righteous king who ruled in righteousness, the lord of the four regions of the earth, the conqueror, the protector of his people, the possessor of the seven royal trea- sures — that was the seventh time. 41. 'But I behold not any spot, Ananda, in the world of men and gods, nor in the world of M&ra, nor in the world of Brahmd, — no, not among the race of Samaras or Brahmans, of gods or men, — where the Tathfigata for the eighth time will lay aside his body 1 .' 1 The whole of this conversation between the Great King of Glory and the Queen is very much shorter in the G&taka, the enumeration of the possessions of the Great King being omitted (except the first clause referring to the four and eighty thousand cities), and clauses 34-38, 40, and 41 being also left out, § 39 and the concluding being placed in the mouth of the King immediately after § 33. This may be perhaps partly explained by the narrative style in which the G&takas are composed — a style incompatible II. mahA-sudassana sutta. 289 42. Thus spake the Blessed One ; and when the Happy One had thus spoken, once again the Teacher said: 'How transient are all component things! Growth is their nature and decay: They are produced, they are dissolved again : And then is best, when they have sunk to rest 1 ! ' End of the Mahi-Sudassana Sutta. with the repetitions of the Suttas, and confined to the facts of the story. But I think that no one can read this Sutta in comparison with the short passage found in the Book of the Great Decease (above, pp. 99-101) without feeling that the latter is the more original of * the two, and that the legend had not, when the Book of the Great Decease was composed, attained to its present extended form. We seem therefore really to have three stages of the legend before us, and though the Gataka story was actually put into its present shape at a known date (the fifth century of our era) long after the latest possible date for the Book of the Great King of Glory, it has probably preserved for us a reminiscence of what the legend was at the time when the Book of the Great Decease was composed. 1 On this celebrated verse, see the note at Mah£parinibb£na Sutta VI, 16, where it is put into the mouth of Sakka, the king of the gods, and the discussion in the Introduction to this Sutta. U 9 SABBASAVA-SUTTA. U 2 INTRODUCTION TO THE sabbAsava sutta. Dr.
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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