Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 1, 2. kharas’, from the samkharas springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the not to know the Cessation of suffering, not to know the Path which leads to the cessation of suffering, this is called Ignorance.’ The same is repeated in the explanation of the nid4na formula, which is given in the Vibhanga (Abhidhamma-Pi/aka, Pasikkasamuppadavibhanga, fol. Ai of the Phayre MS.), and we must accept it, therefore, as the authentic expression of Buddhistical belief. It is obvious, however, that this explanation leaves room for another question. Ignorance, we are told, is the source of all evil and of all suffering, and the subject ignored is stated to be the four Truths. But who is the subject that ignores them? All attributes (as the viiw4na, &c.), that constitute sentient beings and enable them to know or to ignore, are said to be first produced by Ignorance, and we should conclude, therefore, that they cannot exist before Ignorance has begun to act. Or are we to understand that it is the Ignorance incurred by a sentient being in a preceding existence, that causes the samkharas and Consciousness, the connecting links between the different existences, to act and to bring about the birth of a new being? As is well known, this Ignorance (Avidy4) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists. 1 It is very frequently stated that there are three samkharas or productions: kayasamkh4ara, vakisamkhara, and kittasamkh4ra, or, productions of body, of speech, and of thought (see, for instance, the SammAdi//Aisuttanta, Magghima-Nikaya, fol. khQ of Turnour’s MS.) The kayasawkhéra consists, according to the Samkhara-Yamaka (Abhidhamma-Pi/aka), in inhalation and expiration (ass4sapass4s4); the vaktsamkh4ra in attention and investigation (vitakkavi#ara) ; the Aittasamkh4ra in ideas, sensations, and all attributes of mind except attention and investigation (saminda ka vedana ka fhapetva vitakkavikdre sabbe pi kittasampayuttaka dhamma). The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which are I,1,2. ADMISSION TO THE ORDER OF BHIKKHUS. 77
2The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which are I,1,2. ADMISSION TO THE ORDER OF BHIKKHUS. 77 six senses'), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole . mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the samkh4ras are destroyed, by the destruction of the samkh4ras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are the samkharas that are produced by Ignorance? SamkhAras (or, productions) that lead to righteousness, samkharas that lead to sinfulness, samkhfras that lead to immovability, productions of body, of speech, and of thought.’ The Pali words are: ‘ Tattha katame avigg4pakkaya samkhard? pufabhisamkharo apufi#abhisamkharo Anafigibhisamkharo kayasamkhéro vakisamkharo Aittasamkharo.’ The list of fifty-five categories belonging to the samkhara-khandha, which Sp. Hardy gives in his Manual (p. 404 seq.; comp. also Rh. D., ‘Buddhism,’ p. 91 seq., and ‘Buddhist Suttas from the Pali,’ p. 242), is not founded, as far as we know, on the authority of the Pi/akas themselves, but on later compendia and commentaries. Tie. eye, ear, nose, tongue, body (or the faculty of touch), and mind. 78 MAHAVAGGA. I,r, 3. destroyed. Such is the cessation of this whole mass of suffering.’ 3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance : ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he realises what is that nature and what its cause.’ 4. Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: ‘From Ignorance spring the samkhdaras, &c....... Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’
3Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’ 5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he has understood the cessation of causation.’ 6. Then the Blessed One during the third watch of the night fixed his mind, &c. 7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, he stands, dispelling the hosts of Mara, like the sun that illuminates the sky.’ Here ends the account of what passed under the Bodhi tree. I, 2,3. ADMISSION TO THE ORDER OF BHIKKHUS. 79 2. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Agapala ~ banyan tree (banyan tree of the goat-herds'), And when he had reached it, he sat cross-legged at the foot of the Agap4la banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. Nowacertain Brahmaza, who was of a haughty disposition®, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brahmama thus spoke to the Blessed One: ‘By what, Gotama, does one become a Brdhmaza, and what are the characteristics that make a man a Brahmaza?’ 3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: ‘That Brahmaza who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brahmaza may _ 3 Buddhaghosa: ‘The goat-herds used to go to the shadow of that banyan tree and to sit there; therefore it was called the banyan tree of the goat-herds.’ The northern Buddhists say that this tree had been planted by a shepherd boy, during the Bodhisatta’s six years’ penance, in order to shelter him; see Beal, Rom. Legend, pp, 192, 238, and the Mahavastu. 2? «Huhunkagatiko.’ Buddhaghosa: ‘Because he was dif//hamangalika, he became filled with haughtiness and wrath, and went about uttering the sound “huhum.”’ Disthamangalika (having seen something auspicious ?) is obscure to us. 80 MAHAVAGGA. I, 3, 1. justly call himself a Bréhmawa, whose behaviour is uneven to nothing in the world’ Here ends the account of what passed under the Agapala tree. 3.
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.
1I, 1, 2. kharas’, from the samkharas springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the not to know the Cessation of suffering, not to know the Path which leads to the cessation of suffering, this is called Ignorance.’ The same is repeated in the explanation of the nid4na formula, which is given in the Vibhanga (Abhidhamma-Pi/aka, Pasikkasamuppadavibhanga, fol. Ai of the Phayre MS.), and we must accept it, therefore, as the authentic expression of Buddhistical belief. It is obvious, however, that this explanation leaves room for another question. Ignorance, we are told, is the source of all evil and of all suffering, and the subject ignored is stated to be the four Truths. But who is the subject that ignores them? All attributes (as the viiw4na, &c.), that constitute sentient beings and enable them to know or to ignore, are said to be first produced by Ignorance, and we should conclude, therefore, that they cannot exist before Ignorance has begun to act. Or are we to understand that it is the Ignorance incurred by a sentient being in a preceding existence, that causes the samkharas and Consciousness, the connecting links between the different existences, to act and to bring about the birth of a new being? As is well known, this Ignorance (Avidy4) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists. 1 It is very frequently stated that there are three samkharas or productions: kayasamkh4ara, vakisamkhara, and kittasamkh4ra, or, productions of body, of speech, and of thought (see, for instance, the SammAdi//Aisuttanta, Magghima-Nikaya, fol. khQ of Turnour’s MS.) The kayasawkhéra consists, according to the Samkhara-Yamaka (Abhidhamma-Pi/aka), in inhalation and expiration (ass4sapass4s4); the vaktsamkh4ra in attention and investigation (vitakkavi#ara) ; the Aittasamkh4ra in ideas, sensations, and all attributes of mind except attention and investigation (saminda ka vedana ka fhapetva vitakkavikdre sabbe pi kittasampayuttaka dhamma). The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which are I,1,2. ADMISSION TO THE ORDER OF BHIKKHUS. 77
2The Vibhanga (Abhidhamma- Pisaka, Patikkasamuppadavibhanga, 1.1.) gives, when discussing the samkharas, six categories instead of the three: ‘ Now which are I,1,2. ADMISSION TO THE ORDER OF BHIKKHUS. 77 six senses'), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole . mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the samkh4ras are destroyed, by the destruction of the samkh4ras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are the samkharas that are produced by Ignorance? SamkhAras (or, productions) that lead to righteousness, samkharas that lead to sinfulness, samkhfras that lead to immovability, productions of body, of speech, and of thought.’ The Pali words are: ‘ Tattha katame avigg4pakkaya samkhard? pufabhisamkharo apufi#abhisamkharo Anafigibhisamkharo kayasamkhéro vakisamkharo Aittasamkharo.’ The list of fifty-five categories belonging to the samkhara-khandha, which Sp. Hardy gives in his Manual (p. 404 seq.; comp. also Rh. D., ‘Buddhism,’ p. 91 seq., and ‘Buddhist Suttas from the Pali,’ p. 242), is not founded, as far as we know, on the authority of the Pi/akas themselves, but on later compendia and commentaries. Tie. eye, ear, nose, tongue, body (or the faculty of touch), and mind. 78 MAHAVAGGA. I,r, 3. destroyed. Such is the cessation of this whole mass of suffering.’ 3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance : ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he realises what is that nature and what its cause.’ 4. Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: ‘From Ignorance spring the samkhdaras, &c....... Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’
3Such is the origination of this whole mass of suffering, &c....... Such is the cessation of this whole mass of suffering.’ 5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, then all his doubts fade away, since he has understood the cessation of causation.’ 6. Then the Blessed One during the third watch of the night fixed his mind, &c. 7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmama, he stands, dispelling the hosts of Mara, like the sun that illuminates the sky.’ Here ends the account of what passed under the Bodhi tree. I, 2,3. ADMISSION TO THE ORDER OF BHIKKHUS. 79 2. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Agapala ~ banyan tree (banyan tree of the goat-herds'), And when he had reached it, he sat cross-legged at the foot of the Agap4la banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. Nowacertain Brahmaza, who was of a haughty disposition®, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brahmama thus spoke to the Blessed One: ‘By what, Gotama, does one become a Brdhmaza, and what are the characteristics that make a man a Brahmaza?’ 3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: ‘That Brahmaza who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brahmaza may _ 3 Buddhaghosa: ‘The goat-herds used to go to the shadow of that banyan tree and to sit there; therefore it was called the banyan tree of the goat-herds.’ The northern Buddhists say that this tree had been planted by a shepherd boy, during the Bodhisatta’s six years’ penance, in order to shelter him; see Beal, Rom. Legend, pp, 192, 238, and the Mahavastu. 2? «Huhunkagatiko.’ Buddhaghosa: ‘Because he was dif//hamangalika, he became filled with haughtiness and wrath, and went about uttering the sound “huhum.”’ Disthamangalika (having seen something auspicious ?) is obscure to us. 80 MAHAVAGGA. I, 3, 1. justly call himself a Bréhmawa, whose behaviour is uneven to nothing in the world’ Here ends the account of what passed under the Agapala tree. 3.
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.
No commentary for this page.