Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19, §§ 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. 1. And the Blessed One said to the Bhikkhus: ‘I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhys, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way'. Preach, O Bhikkhus, the doctrine 1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts I, 11,2. ADMISSION TO THE ORDER OF BHIKKHUS. I13 which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruveld, to Senaninigama?, in order to preach the doctrine.’ . 2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: ‘Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samana.’ Buddha replied: ‘I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ (Mara said): ‘ The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samaaa.’ (Buddha replied): ‘Whatever forms, sounds, odours, flavours, or contacts there are which please the in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampada is introduced by Buddha which was regarded as inadmissible in later times. 1 The correct spelling of this name appears to be Senaninigama (‘the General’s Town’), and not Senanigama (‘the Army’s Town’); the Gataka Atthavamman4 (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Sendninigama. The Lalita Vistara has Senapatigrama. [13] I 114 ’ MAHAVAGGA. I, 12, 1: senses, in me desire for them has ceased. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me,’ and, sad and afflicted, he vanished away.
2The Lalita Vistara has Senapatigrama. [13] I 114 ’ MAHAVAGGA. I, 12, 1: senses, in me desire for them has ceased. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me,’ and, sad and afflicted, he vanished away. Here ends the story of Mara. 12, 1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbagg4 and upasampada ordinations, thinking: ‘The Blessed One will confer on them the pabbagg4 and upasam pada ordinations.’ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbagg4 and upasampada ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘ The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbagga and upasampada ordinations, thinking: “ The Blessed One will confer on them the pabbaggé and upasampada ordinations.” Now both the Bhikkhus become tired, and also those who desire to obtain the pabbagga and upasampada ordinations. What if I were to grant permission to the Bhikkhus, saying: “Confer _ henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbaggé and upasampada ordinations yourselves (on those who desire to receive them).”’ 2. And the Blessed One, having left the solitude I, 12,4. ADMISSION TO THE ORDER OF BHIKKHUS, II5 in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit, .... (&c., as in § 1). 3. ‘I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabbagg4 and upasampadA ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbagg4 and upasampada ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting ; then let him raise his joined hands and tell him to say: 4. ‘“I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time I take (&c..... Samgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Samgha.” ‘I prescribe, O Bhikkhus, the pabbagga and upasampada4 ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).’ End of the account of the upasampada ordination by the threefold declaration of taking refuge’.
3? On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § 1. I 2 116 MAHAVAGGA. I, 13,1 13. 1. And the Blessed One, after having kept the vassa residence!, thus addressed the Bhikkhus: ‘ By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.’ 2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: ‘Thou art bound by Mara’s fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaza.’ (Buddha replied): ‘I am delivered from Mara’s fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me;’ and, sad and afflicted, he vanished away. 14, 1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvel4. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove 1 See about the vassa residence the rules given in Book III. I, 14,3- ADMISSION TO THE ORDER OF BHIKKHUS, I17 together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away. 2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: ‘Pray, Lord, has the Blessed One seen a woman passing by?’ ‘What have you to do, young men, with the woman ?’ ‘We were sporting, Lord, in this grove, “thirty friends, rich young men, together with our wives. One of us had no wife; for him we had.procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. ‘Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.’ 3. ‘Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves ?’ ‘That, Lord, would be the better for us, that we should go in search of ourselves.’ ‘If so, young men, sit down, I will preach to you the Truth (Dhamma).’
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.
19, §§ 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. 1. And the Blessed One said to the Bhikkhus: ‘I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhys, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way'. Preach, O Bhikkhus, the doctrine 1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts I, 11,2. ADMISSION TO THE ORDER OF BHIKKHUS. I13 which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruveld, to Senaninigama?, in order to preach the doctrine.’ . 2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: ‘Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samana.’ Buddha replied: ‘I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ (Mara said): ‘ The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samaaa.’ (Buddha replied): ‘Whatever forms, sounds, odours, flavours, or contacts there are which please the in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampada is introduced by Buddha which was regarded as inadmissible in later times. 1 The correct spelling of this name appears to be Senaninigama (‘the General’s Town’), and not Senanigama (‘the Army’s Town’); the Gataka Atthavamman4 (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Sendninigama. The Lalita Vistara has Senapatigrama. [13] I 114 ’ MAHAVAGGA. I, 12, 1: senses, in me desire for them has ceased. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me,’ and, sad and afflicted, he vanished away.
2The Lalita Vistara has Senapatigrama. [13] I 114 ’ MAHAVAGGA. I, 12, 1: senses, in me desire for them has ceased. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me,’ and, sad and afflicted, he vanished away. Here ends the story of Mara. 12, 1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbagg4 and upasampada ordinations, thinking: ‘The Blessed One will confer on them the pabbagg4 and upasam pada ordinations.’ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbagg4 and upasampada ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘ The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbagga and upasampada ordinations, thinking: “ The Blessed One will confer on them the pabbaggé and upasampada ordinations.” Now both the Bhikkhus become tired, and also those who desire to obtain the pabbagga and upasampada ordinations. What if I were to grant permission to the Bhikkhus, saying: “Confer _ henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbaggé and upasampada ordinations yourselves (on those who desire to receive them).”’ 2. And the Blessed One, having left the solitude I, 12,4. ADMISSION TO THE ORDER OF BHIKKHUS, II5 in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit, .... (&c., as in § 1). 3. ‘I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabbagg4 and upasampadA ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbagg4 and upasampada ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting ; then let him raise his joined hands and tell him to say: 4. ‘“I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time I take (&c..... Samgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Samgha.” ‘I prescribe, O Bhikkhus, the pabbagga and upasampada4 ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).’ End of the account of the upasampada ordination by the threefold declaration of taking refuge’.
3? On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § 1. I 2 116 MAHAVAGGA. I, 13,1 13. 1. And the Blessed One, after having kept the vassa residence!, thus addressed the Bhikkhus: ‘ By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.’ 2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: ‘Thou art bound by Mara’s fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaza.’ (Buddha replied): ‘I am delivered from Mara’s fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ Then Mara the wicked One understood: ‘The Blessed One knows me, the perfect One knows me;’ and, sad and afflicted, he vanished away. 14, 1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvel4. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove 1 See about the vassa residence the rules given in Book III. I, 14,3- ADMISSION TO THE ORDER OF BHIKKHUS, I17 together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away. 2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: ‘Pray, Lord, has the Blessed One seen a woman passing by?’ ‘What have you to do, young men, with the woman ?’ ‘We were sporting, Lord, in this grove, “thirty friends, rich young men, together with our wives. One of us had no wife; for him we had.procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. ‘Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.’ 3. ‘Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves ?’ ‘That, Lord, would be the better for us, that we should go in search of ourselves.’ ‘If so, young men, sit down, I will preach to you the Truth (Dhamma).’
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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