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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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.’ 13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se¢thi, the householder: ‘What do you think then, O householder? That Yasa has (first) won only an imperfect ! degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood ; and that his mind has thus become free from attachment to the world, and has become released from the Asavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house ?’ ‘Not so, Lord.’ ' The stage of a sekha, i.e. a person who has attained to any stage in the Noble Eightfold Path (such as sotapattiphala, &c.) inferior to the highest (Arahatship). 108 MAHAVAGGA. I, 7, 14. ‘Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’ 14. ‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that , the mind of Yasa, the noble youth, has become free from attachmént to the world, and has become released from the Asavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant ?’ The Blessed One expressed his consent by remaining silent. Then the se¢¢hi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence. 15. And Yasa, the noble youth, soon after the se¢thi, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabbaggé and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this venerable person received the upasampad4 ordination. At that time there were seven Arahats in the world. End of the story of Yasa’s pabbagg4. I,8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 109 8.
2At that time there were seven Arahats in the world. End of the story of Yasa’s pabbagg4. I,8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 109 8. 1. And in the forenoon the blessed One, having put on his under-robes!, took his alms-bowl, and, with his Aivara on, went with the venerable Yasa as his attendant to the house of the seZ¢/i, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him. 2. Then the Blessed One preached to them in due course ; that is to say, he talked about the merits obtained by alms-giving,....(&c., as in chap. 7.5,6, down to:); thus they obtained, while sitting there, 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.’ 3. And having seen the Truth,... . (&c.,as above, §§ 5,6, down to:), dependent on nobody else for knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Glorious, Lord! glorious Lord! Just as if one should set up(&c., as in chap. 7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.’ These were the first females in the world who became lay-disciples by the formula of the holy triad. * The rules about the dress of a Bhikkhu who is going to the village are given in the Kullavagga VIII, 4, 3; 5, 2. Compare Rh. D.’s note on the Mah4-parinibbana Sutta V, 45. 110 _ MAHAVAGGA. I, 8, 4. 4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered! excellent food, both hard and soft, to the Blessed One and to the venerable Yasa ; and when the Blessed One had finished his meal, and cleansed his bow! and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away. 9. 1. Now four lay persons, friends of the venerable Yasa, belonging to the sefthi families of Benares, and to the highest after the se¢¢hi families, by name Vimala, Subéhu, Puzzagi, and Gavampati, heard: ‘Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ When they had heard that, they thought: ‘Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’
31 According to Subhfiti (in Childers’s Dictionary) sampavareti means that the host hands dishes to the guest until the latter says, ‘I have had enough.’ Childers accordingly translates sampavareti, ‘to cause to refuse.’ But as pavdreti means, ‘to cause to accept,’ it is impossible that sampavareti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavareti. I, 9,4. ADMISSION TO THE ORDER OF BHIKKHUS. III 2. Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: ‘Lord, here are four lay-friends of mine, belonging to the sed¢¢hi families of Benares and to the highest after the setthi families; their names are Vimala, Subdhu, Puzmnagi, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.’ 3. Then the Blessed One preached to them, .... (&c., as in chap. 8. 2). 4. And having seen the Truth, .... (&c., down to :) dependent on nobody else for the knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ ' Thus these venerable persons received the upasampada ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. 112 MAHAVAGGA. ; I, 10. At that time there were eleven Arahats in the world. Here ends the story of the ordination of the four laymen. 10. Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard,.... (&c., as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. . ; At that time there were sixty-one Arahats in the world. 11.
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.
112. 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.’ 13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se¢thi, the householder: ‘What do you think then, O householder? That Yasa has (first) won only an imperfect ! degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood ; and that his mind has thus become free from attachment to the world, and has become released from the Asavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house ?’ ‘Not so, Lord.’ ' The stage of a sekha, i.e. a person who has attained to any stage in the Noble Eightfold Path (such as sotapattiphala, &c.) inferior to the highest (Arahatship). 108 MAHAVAGGA. I, 7, 14. ‘Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’ 14. ‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that , the mind of Yasa, the noble youth, has become free from attachmént to the world, and has become released from the Asavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant ?’ The Blessed One expressed his consent by remaining silent. Then the se¢¢hi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence. 15. And Yasa, the noble youth, soon after the se¢thi, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabbaggé and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this venerable person received the upasampad4 ordination. At that time there were seven Arahats in the world. End of the story of Yasa’s pabbagg4. I,8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 109 8.
2At that time there were seven Arahats in the world. End of the story of Yasa’s pabbagg4. I,8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 109 8. 1. And in the forenoon the blessed One, having put on his under-robes!, took his alms-bowl, and, with his Aivara on, went with the venerable Yasa as his attendant to the house of the seZ¢/i, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him. 2. Then the Blessed One preached to them in due course ; that is to say, he talked about the merits obtained by alms-giving,....(&c., as in chap. 7.5,6, down to:); thus they obtained, while sitting there, 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.’ 3. And having seen the Truth,... . (&c.,as above, §§ 5,6, down to:), dependent on nobody else for knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Glorious, Lord! glorious Lord! Just as if one should set up(&c., as in chap. 7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.’ These were the first females in the world who became lay-disciples by the formula of the holy triad. * The rules about the dress of a Bhikkhu who is going to the village are given in the Kullavagga VIII, 4, 3; 5, 2. Compare Rh. D.’s note on the Mah4-parinibbana Sutta V, 45. 110 _ MAHAVAGGA. I, 8, 4. 4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered! excellent food, both hard and soft, to the Blessed One and to the venerable Yasa ; and when the Blessed One had finished his meal, and cleansed his bow! and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away. 9. 1. Now four lay persons, friends of the venerable Yasa, belonging to the sefthi families of Benares, and to the highest after the se¢¢hi families, by name Vimala, Subéhu, Puzzagi, and Gavampati, heard: ‘Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ When they had heard that, they thought: ‘Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’
31 According to Subhfiti (in Childers’s Dictionary) sampavareti means that the host hands dishes to the guest until the latter says, ‘I have had enough.’ Childers accordingly translates sampavareti, ‘to cause to refuse.’ But as pavdreti means, ‘to cause to accept,’ it is impossible that sampavareti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavareti. I, 9,4. ADMISSION TO THE ORDER OF BHIKKHUS. III 2. Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: ‘Lord, here are four lay-friends of mine, belonging to the sed¢¢hi families of Benares and to the highest after the setthi families; their names are Vimala, Subdhu, Puzmnagi, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.’ 3. Then the Blessed One preached to them, .... (&c., as in chap. 8. 2). 4. And having seen the Truth, .... (&c., down to :) dependent on nobody else for the knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ ' Thus these venerable persons received the upasampada ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. 112 MAHAVAGGA. ; I, 10. At that time there were eleven Arahats in the world. Here ends the story of the ordination of the four laymen. 10. Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard,.... (&c., as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. . ; At that time there were sixty-one Arahats in the world. 11.
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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