Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’ 3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Nonhuman beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leav'ng the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana. 1 Pleasures of the eye, ear, nose, tongue, and touch. * Hatthappattam susdnam maiifie, literally, ‘one would think a cemetery had (suddenly) come to one’s hand.’ 104 MAHAVAGGA. L, 7, 4« 4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! what distress; alas! what danger!’ And the Blessed One said to Yasa, the noble youth: ‘ Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).’ 5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire}. 6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, 1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam. I,7,9. ADMISSION TO THE ORDER OF BHIKKHUS. 105
2Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam. I,7,9. ADMISSION TO THE ORDER OF BHIKKHUS. 105 the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ 7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the se¢¢hi, the householder (her husband), and having approached him, she said to the se/¢hi, the householder: ‘Your son Yasa, O householder, has disappeared.’ Then the setthi, the householder, sent messengers on_horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the setthi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up. 8. And the Blessed One saw the se¢¢hi, the householder, coming from afar. On seeing him, he thought : ‘What if I were to effect such an exercise. of miraculous power, that the se¢¢hi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also. And the Blessed One effected such an exercise of his miraculous power. g. And the se/¢hi, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘ Pray, Lord, has the Blessed One seen Yasa, the noble youth ?’ ‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’ 106 MAHAVAGGA. I, 7, 10. And the se¢¢hi, the householder, who thought : ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.
3I, 7, 10. And the se¢¢hi, the householder, who thought : ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him. 10. When the se/¢hi, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving,. .. . (&c., as at end of § 5). And the se¢thi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him. This was the first person in the world who became a lay-disciple by the formula of the holy triad. 11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was I, 7,13. ADMISSION TO THE ORDER OF BHIKKHUS. 107 released from the Asavas. Then the Blessed One thought: ‘Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood ; and his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of his miraculous power. 12. Then the se/¢¢hi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: ‘My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’
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.
1One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’ 3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Nonhuman beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leav'ng the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana. 1 Pleasures of the eye, ear, nose, tongue, and touch. * Hatthappattam susdnam maiifie, literally, ‘one would think a cemetery had (suddenly) come to one’s hand.’ 104 MAHAVAGGA. L, 7, 4« 4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! what distress; alas! what danger!’ And the Blessed One said to Yasa, the noble youth: ‘ Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).’ 5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire}. 6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, 1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam. I,7,9. ADMISSION TO THE ORDER OF BHIKKHUS. 105
2Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam. I,7,9. ADMISSION TO THE ORDER OF BHIKKHUS. 105 the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ 7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the se¢¢hi, the householder (her husband), and having approached him, she said to the se/¢hi, the householder: ‘Your son Yasa, O householder, has disappeared.’ Then the setthi, the householder, sent messengers on_horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the setthi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up. 8. And the Blessed One saw the se¢¢hi, the householder, coming from afar. On seeing him, he thought : ‘What if I were to effect such an exercise. of miraculous power, that the se¢¢hi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also. And the Blessed One effected such an exercise of his miraculous power. g. And the se/¢hi, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘ Pray, Lord, has the Blessed One seen Yasa, the noble youth ?’ ‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’ 106 MAHAVAGGA. I, 7, 10. And the se¢¢hi, the householder, who thought : ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.
3I, 7, 10. And the se¢¢hi, the householder, who thought : ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him. 10. When the se/¢hi, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving,. .. . (&c., as at end of § 5). And the se¢thi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him. This was the first person in the world who became a lay-disciple by the formula of the holy triad. 11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was I, 7,13. ADMISSION TO THE ORDER OF BHIKKHUS. 107 released from the Asavas. Then the Blessed One thought: ‘Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood ; and his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of his miraculous power. 12. Then the se/¢¢hi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: ‘My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’
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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