Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 6, 17. said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’ ‘You have never spoken so, Lord.’ **The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).’ And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again’ listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them). 17. And the Blessed One thus addressed the five Bhikkhus?: ‘There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; . and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tathagata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirv4za. 18. ‘Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which con- 1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvela. ® Of the literature that exists referring to the discourse which follows now (the Dhammadakkappavattana Sutta), it will suffice to quote M. Feer’s Etudes Bouddhiques, I, p. 189 seq., and Rh. D., ‘Buddhist Suttas from the P4li,’ pp. 137-155, and in the Fortnightly Review for December 1879. I, 6,22, ADMISSION TO THE ORDER OF BHIKKHUS. 95 duces to calm, to knowledge, to the Sambodhi, to Nirvaza? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvaza. 19. ‘This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering ; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence! is suffering. 20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.
2is suffering. 20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity. 21. ‘This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the complete cessation of this thirst,—a cessation which consists in the absence of every passion,—with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire. 22. ‘This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: + Clinging to the five elements of existence, rapa, vedan4, -sanna, samkhara, viitana. See § 38 seq. 96 MAHAVAGGA, I, 6, 23. that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. 23. ‘“This is the Noble Truth of Suffering ;”— thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “This Noble Truth of Suffering must be understood,” thus, _ O Bhikkhus, of this doctrine,.... (&c., down to intuition). “This Noble Truth of Suffering I have understood,’ thus, O Bhikkhus, of this doctrine, . ... (&c., down to intuition). 24. ‘“This is the Noble Truth of the Cause of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cause of suffering must be abandoned? . .... has been abandoned by me,” thus, O Bhikkhus, (&c.) | 25. ‘“ This is the Noble Truth of the Cessation of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cessation of suffering must be seen face to face... . has been seen by me face to face,” thus, O Bhikkhus, (&c.) 26. ‘“ This is the Noble Truth of the Path which leads to the cessation of suffering,” thus, O Bhikkhus, (&c.): “ This Noble Truth of the Path which leads to the cessation of suffering, must be realised.... has been realised by me,” thus, O Bhikkhus, (&c.) 27. ‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifi- 1 T.e. the thirst (tazh@), which is declared in this Noble Truth to be the cause of suffering, must be abandoned. - I, 6,30. ADMISSION TO THE ORDER OF BHIKKHUS. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men.
3- I, 6,30. ADMISSION TO THE ORDER OF BHIKKHUS. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men. 28. ‘But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, ... . (&c., as in § 27). 29. ‘And this knowledge and insight arose in my mind: “The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!” Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kozdazzia obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’ 30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted : ‘Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samaza nor by a Brahmava, neither by a deva, nor by Méra, nor by Brahma, nor by any being in the world.’ 1 The three modifications and twelve constituent parts are those specified in §§ 23-26. {13] H 98 MAHAVAGGA. I, 6, 3. Hearing the shout of the earth-inhabiting devas, the £4tumah4arégika devas (gods belonging to the world of the four divine mah4r4gas) shouted, .... (&c., as above). Hearing the shout of the £4tumahardgika devas, the tavatimsa devas},.... the yama devas,.... the tusita devas,.... the nimm4narati devas,.... the paranimmitavasavatti devas,.... the brahmak4yika devas shouted: ‘Truly the Blessed One, ....’ (&c.,as above). 31. Thus in that moment, in that instant, in that _ second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas. And the Blessed One pronounced this solemn utterance: ‘Truly Kozdazza has perceived it (“az- #4si”), truly Kozdaaza has perceived it!’ Hence the venerable Kozdazizia received the name A##atakondatiia (Kondatiia who has perceived the doctrine). 32. And the venerable A##Atakondafiza, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let
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, 6, 17. said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’ ‘You have never spoken so, Lord.’ **The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).’ And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again’ listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them). 17. And the Blessed One thus addressed the five Bhikkhus?: ‘There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; . and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tathagata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirv4za. 18. ‘Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which con- 1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvela. ® Of the literature that exists referring to the discourse which follows now (the Dhammadakkappavattana Sutta), it will suffice to quote M. Feer’s Etudes Bouddhiques, I, p. 189 seq., and Rh. D., ‘Buddhist Suttas from the P4li,’ pp. 137-155, and in the Fortnightly Review for December 1879. I, 6,22, ADMISSION TO THE ORDER OF BHIKKHUS. 95 duces to calm, to knowledge, to the Sambodhi, to Nirvaza? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvaza. 19. ‘This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering ; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence! is suffering. 20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.
2is suffering. 20, ‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity. 21. ‘This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the complete cessation of this thirst,—a cessation which consists in the absence of every passion,—with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire. 22. ‘This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: + Clinging to the five elements of existence, rapa, vedan4, -sanna, samkhara, viitana. See § 38 seq. 96 MAHAVAGGA, I, 6, 23. that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. 23. ‘“This is the Noble Truth of Suffering ;”— thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “This Noble Truth of Suffering must be understood,” thus, _ O Bhikkhus, of this doctrine,.... (&c., down to intuition). “This Noble Truth of Suffering I have understood,’ thus, O Bhikkhus, of this doctrine, . ... (&c., down to intuition). 24. ‘“This is the Noble Truth of the Cause of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cause of suffering must be abandoned? . .... has been abandoned by me,” thus, O Bhikkhus, (&c.) | 25. ‘“ This is the Noble Truth of the Cessation of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cessation of suffering must be seen face to face... . has been seen by me face to face,” thus, O Bhikkhus, (&c.) 26. ‘“ This is the Noble Truth of the Path which leads to the cessation of suffering,” thus, O Bhikkhus, (&c.): “ This Noble Truth of the Path which leads to the cessation of suffering, must be realised.... has been realised by me,” thus, O Bhikkhus, (&c.) 27. ‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifi- 1 T.e. the thirst (tazh@), which is declared in this Noble Truth to be the cause of suffering, must be abandoned. - I, 6,30. ADMISSION TO THE ORDER OF BHIKKHUS. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men.
3- I, 6,30. ADMISSION TO THE ORDER OF BHIKKHUS. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men. 28. ‘But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, ... . (&c., as in § 27). 29. ‘And this knowledge and insight arose in my mind: “The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!” Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kozdazzia obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’ 30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted : ‘Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samaza nor by a Brahmava, neither by a deva, nor by Méra, nor by Brahma, nor by any being in the world.’ 1 The three modifications and twelve constituent parts are those specified in §§ 23-26. {13] H 98 MAHAVAGGA. I, 6, 3. Hearing the shout of the earth-inhabiting devas, the £4tumah4arégika devas (gods belonging to the world of the four divine mah4r4gas) shouted, .... (&c., as above). Hearing the shout of the £4tumahardgika devas, the tavatimsa devas},.... the yama devas,.... the tusita devas,.... the nimm4narati devas,.... the paranimmitavasavatti devas,.... the brahmak4yika devas shouted: ‘Truly the Blessed One, ....’ (&c.,as above). 31. Thus in that moment, in that instant, in that _ second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas. And the Blessed One pronounced this solemn utterance: ‘Truly Kozdazza has perceived it (“az- #4si”), truly Kozdaaza has perceived it!’ Hence the venerable Kozdazizia received the name A##atakondatiia (Kondatiia who has perceived the doctrine). 32. And the venerable A##Atakondafiza, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let
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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