Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
180 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. 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 Agap4la banyan tree to the Muéalinda tree. And when he had reached it, he sat cross-legged at the foot of the Muéalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Naga (or Serpent) king Muéalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One’s head, thinking to himself: ‘May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May © no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One!’ 3. And at the end of those seven days, when the Naga king Muéalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. I, 4,2. ADMISSION TO THE ORDER OF BHIKKHUS. 81 4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: ‘Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “Iam!” This truly is the highest happiness!’ Here ends the account of what passed under the Muéalinda tree. 4, 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 Muéalinda tree to the Ragayatana (tree'); when he had reached it, he sat cross-legged at the foot of the Ragdyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants — 1 Buddhaghosa says that Ragdyatana (lit. a royal apartment) was the name ofatree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye. [13] G 82 MAHAVAGGA. — 14,3
2It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye. [13] G 82 MAHAVAGGA. — 14,3 Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Ragdyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’ 3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: ‘May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing !’ 4. Then the Blessed One thought: ‘The Tathagatas! do not accept (food) with their hands. Now 1 The term Tathagata is, in the Buddhistical literature, exclusively applied to Sammasambuddhas, and it is more especially used in the Pi/akas when the Buddha is represented as speaking of himself in the third person as ‘the Tathagata.’ The meaning ‘sentient being,’ which is given to the word in the Abhidhanappadipika, and in Childers’s Dictionary, is not confirmed, as far as we know, by any passage of the Pifakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Piaka: hotitathdgato param marana, which means, of course, ‘does a Buddha exist after death?’ In the Gaina books we sometimes find the term tatthagaya (tatragata), ‘he who has attained that world, i.e. emancipation,’ applied to the Ginas as opposed to other beings who are ‘called ihagaya (idhagata), ‘living in this world.’ See, for instance, the Ginafaritra, § 16. Considering the close relation in which ‘most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathagata and tatthagaya I, 4,3. ADMISSION TO THE ORDER OF BHIKKHUS. 83 with what shall I accept the rice-cakes and lumps of honey?’ Then the four Mahd4r4ga gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ The Blessed One accepted those new stone bowls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate. 5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence
35. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence should not originally have conveyed very similar ideas. We think that on the long way from the original Magadhi to the P4li and Sanskrit, the term tatthagata or tatthAgata (tatra+agata), ‘he who has arrived there, i.e. at emancipation,’ may very easily have undergone the change into tathAgata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas. 1 The four guardian gods of the quarters of the world; see Hardy’s Manual, p. 24. Their Pali names, as given in the Abhidhanappadipika, wv. 31, 32, the Dipavamsa XVI, 12, &c., were, Dhatara/‘ha, VirJhaka, Virtpakkha, and Vessavava or Kuvera. 2 Onitapattap4azi, which is said very frequently of a person who has finished his meal, is translated by Childers, ‘whose hand is removed from the bowl’ (comp. also Trenckner, Pali Miscellany, p- 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghusa (‘ pattato ka apanitapAzim’). Onita, i.e. avanita, is not apanita, and the end of the dinner was marked, not by the Bhikkhu’s removing his hand from the bowl, but by his washing the bowl (see Kullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-ni is, to pour (water) upon something; see the -Petersburg Dictionary. We have translated, therefore, onitapattap4zi accordingly. G2 84 MAHAVAGGA. I, 5, 1. at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad}. Here ends the account of what passed under the Ragdyatana tree. 5. 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 Ragdyatana tree to the Agapala banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapala banyan tree. 2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who 1 Because there was no Samgha at that time, their declaration of taking refuge, by which they became up4sakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Samgha.
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.
180 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. 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 Agap4la banyan tree to the Muéalinda tree. And when he had reached it, he sat cross-legged at the foot of the Muéalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Naga (or Serpent) king Muéalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One’s head, thinking to himself: ‘May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May © no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One!’ 3. And at the end of those seven days, when the Naga king Muéalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. I, 4,2. ADMISSION TO THE ORDER OF BHIKKHUS. 81 4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: ‘Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “Iam!” This truly is the highest happiness!’ Here ends the account of what passed under the Muéalinda tree. 4, 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 Muéalinda tree to the Ragayatana (tree'); when he had reached it, he sat cross-legged at the foot of the Ragdyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants — 1 Buddhaghosa says that Ragdyatana (lit. a royal apartment) was the name ofatree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye. [13] G 82 MAHAVAGGA. — 14,3
2It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called Tarayava, and in the Dipavamsa (II, 50) Khirapala. The place where the two merchants met Buddha, is thus described in the Mah4avastu: kshfrikAvanashande bahudevatake fetiye. [13] G 82 MAHAVAGGA. — 14,3 Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Ragdyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’ 3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: ‘May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing !’ 4. Then the Blessed One thought: ‘The Tathagatas! do not accept (food) with their hands. Now 1 The term Tathagata is, in the Buddhistical literature, exclusively applied to Sammasambuddhas, and it is more especially used in the Pi/akas when the Buddha is represented as speaking of himself in the third person as ‘the Tathagata.’ The meaning ‘sentient being,’ which is given to the word in the Abhidhanappadipika, and in Childers’s Dictionary, is not confirmed, as far as we know, by any passage of the Pifakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Piaka: hotitathdgato param marana, which means, of course, ‘does a Buddha exist after death?’ In the Gaina books we sometimes find the term tatthagaya (tatragata), ‘he who has attained that world, i.e. emancipation,’ applied to the Ginas as opposed to other beings who are ‘called ihagaya (idhagata), ‘living in this world.’ See, for instance, the Ginafaritra, § 16. Considering the close relation in which ‘most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathagata and tatthagaya I, 4,3. ADMISSION TO THE ORDER OF BHIKKHUS. 83 with what shall I accept the rice-cakes and lumps of honey?’ Then the four Mahd4r4ga gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ The Blessed One accepted those new stone bowls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate. 5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence
35. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed? his bowl and his hands, bowed down in reverence should not originally have conveyed very similar ideas. We think that on the long way from the original Magadhi to the P4li and Sanskrit, the term tatthagata or tatthAgata (tatra+agata), ‘he who has arrived there, i.e. at emancipation,’ may very easily have undergone the change into tathAgata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas. 1 The four guardian gods of the quarters of the world; see Hardy’s Manual, p. 24. Their Pali names, as given in the Abhidhanappadipika, wv. 31, 32, the Dipavamsa XVI, 12, &c., were, Dhatara/‘ha, VirJhaka, Virtpakkha, and Vessavava or Kuvera. 2 Onitapattap4azi, which is said very frequently of a person who has finished his meal, is translated by Childers, ‘whose hand is removed from the bowl’ (comp. also Trenckner, Pali Miscellany, p- 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghusa (‘ pattato ka apanitapAzim’). Onita, i.e. avanita, is not apanita, and the end of the dinner was marked, not by the Bhikkhu’s removing his hand from the bowl, but by his washing the bowl (see Kullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-ni is, to pour (water) upon something; see the -Petersburg Dictionary. We have translated, therefore, onitapattap4zi accordingly. G2 84 MAHAVAGGA. I, 5, 1. at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad}. Here ends the account of what passed under the Ragdyatana tree. 5. 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 Ragdyatana tree to the Agapala banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapala banyan tree. 2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who 1 Because there was no Samgha at that time, their declaration of taking refuge, by which they became up4sakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Samgha.
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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