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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Which 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 rich young companions replied: ‘Yes, Lord,’ and respectfully saluted the Blessed One, and sat down near him. 118 MAHAVAGGA. I, 14, 4. 4. Then the Blessed One preached to them,.... (&c., as in chap. 8. 2, or 9. 3). 5. And having seen the Truth,.... (&c., as in chap. 9. 4 down to:). Thus these venerable persons received the upasampada ordination. Here ends the story of the thirty rich young companions. End of the second Bhdzavdra. 15. 1, And the Blessed One, wandering from place to place, came to Uruvel4. At that time there lived in Uruvelé three Gaféilas!, Uruvel4 Kassapa, Nadi Kassapa (Kassapa of the River, i.e. the Nera#gar4), and Gayd Kassapa (Kassapa of the village Gay4). Of these the Gatila Uruvelé Kassapa was chief, leader, foremost, first, and highest over five hundred Gatilas ; Nadi Kassapa was chief... . (&c., down to highest over) three hundred Gatilas, GayA Kassapa was chief... . (&c., down to highest over) two hundred Ga/ilas. 2. And the Blessed One went to the hermitage of 1 The Gasilas (i.e. ascetics wearing matted hair) are Brahmanical vanaprasthas. The description of their ascetic life given in many passages of the Gataka Atthavazmana and of the Apadana exactly agrees with the picture of the forest life of the tAdBcoe which so frequently occurs in the Mahabharata. In the Mahavagga (VI, 35, 2) it is expressly stated that the Gaflas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Ga/ila is ‘isipabbaggam pabbagati’ (frequently in the Gat. Atth.), i. e. leaving the world and becoming a Rishi. I, 15,3. ADMISSION TO THE ORDER OF BHIKKHUS. IIQ the Ga/ila Uruvel4 Kassapa; having gone there, he said to the Ga¢ila Uruvela Kassapa: ‘If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.’ ‘It is not disagreeable to me, great Samama, but there is a savage Naga (or Serpent) king of great magical power’, a dreadfully venomous serpent; let him do no harm to you.’ And a second time the Blessed One said to the Gatila Uruvelé Kassapa: ‘If it is not disagreeable,’ , ‘It is not disagreeable,’ &c. ASE SE Ue, > ‘And a third time the Blessed on it ‘ Tf itt is i oN not disagreeable,’ &c..... Moe a, ‘It is not disagreeable,’ &c..... a aaet ‘ ‘He is not likely to do any harm to me. Pray, ~ Kassapa, allow me a place in the room where your fire is kept.’ ‘Stay there, great Samavza, as you wish it.’ 3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’.
2Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’. And the Naga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: ‘What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, 1 Iddhi. Compare the passages referred to by Rh. D. in ‘ Buddhist Suttas from the Pali,’ pp. 2, 40, 259; and further Mahavagga VI, 15, 8, and Kullavagga VII, 1, 4, and VII, 2, 1. 2 Satim upaéthapetva. Sati is here a more precise idea than memory. 120 MAHAVAGGA. I, 15, 4. and marrow of this Naga; but were to conquer the fire, which he will send forth, by my fire.’ 4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Naga, who could not master his rage’, sent forth flames. And the Blessed One, converting his body into fire’, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Ga/silas, surrounding the fire room, said: ‘Truly the countenance of the great Samaza is beautiful, but the Naga will do harm to him*.’ 5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow. of that Naga, and conquering the N4ga’s fire by his fire, threw him into his alms-bowl, and showed him to the Gadila Uruvela Kassapa (saying), ‘Here you see the Naga, Kassapa ; his fire has been conquered by my fire.’ Then the Ga¢ila Uruvel4 Kassapa thought: ‘Truly the great Samava possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Naga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arah4) as I am.’ 64. Near the Nerazgar4 river the Blessed One 1 Buddhaghosa explains makkha by kodha. 2 Compare Kullavagga IV, 4, 4, where Dabba also tegodhatum samapaggati, that is, his finger is on fire. ® Compare the Editor’s corrections at Kullavagga, p. 363. * In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know I, 1g, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I2I1 said to the Gatila Uruvel4 Kassapa: ‘If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.’ ‘It is not disagreeable to me, great Samaza, but in your own behalf I warn you .off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’ ‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’
3There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’ ‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’ When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men’, joyful | and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men’, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Ga/ilas looked at the fire room (saying), ‘Truly the countenance of the great Samamza is beautiful, but the N4ga will do harm to him.’ 7. And when that night had elapsed, the flames of the Naga were extinguished, but the variouscoloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours any other instance in the Pali Pisakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Maha-padhana Sutta. 1 Literally, ‘the Snake among men,’ or ‘the Elephant among men’ (manussan4go). 122 MAHAVAGGA. I, 16, 1. appeared on the Angirasa’s! body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brahmaza (saying), ‘Here you see the Naga, Kassapa; his fire has been conquered by my fire.’ And the Ga¢ila Uruvel4 Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: ‘Stay with me, great Samaza, I will daily provide you with food.’ End of the first Wonder. 16. 1. And the Blessed One resided in a certain grove near the hermitage of the Gaéila Uruvela Kassapa. And on a beautiful night the four Mahdrdgas%, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands. 2. And when that night had elapsed, the Gazila Uruvelé Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Samama, the meal is ready. Who were they, great Samaza, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to * According to Vedic tradition the Gautamas, as is well known, belong to the Angirasa tribe. 2 See chap. 4. 4. I,17,2. ADMISSION TO THE ORDER OF BHIKKHUS, 123 the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?’ ‘They were the four Mahdragas, Kassapa, who came to me in order to hear my preaching.’
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.
1Which 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 rich young companions replied: ‘Yes, Lord,’ and respectfully saluted the Blessed One, and sat down near him. 118 MAHAVAGGA. I, 14, 4. 4. Then the Blessed One preached to them,.... (&c., as in chap. 8. 2, or 9. 3). 5. And having seen the Truth,.... (&c., as in chap. 9. 4 down to:). Thus these venerable persons received the upasampada ordination. Here ends the story of the thirty rich young companions. End of the second Bhdzavdra. 15. 1, And the Blessed One, wandering from place to place, came to Uruvel4. At that time there lived in Uruvelé three Gaféilas!, Uruvel4 Kassapa, Nadi Kassapa (Kassapa of the River, i.e. the Nera#gar4), and Gayd Kassapa (Kassapa of the village Gay4). Of these the Gatila Uruvelé Kassapa was chief, leader, foremost, first, and highest over five hundred Gatilas ; Nadi Kassapa was chief... . (&c., down to highest over) three hundred Gatilas, GayA Kassapa was chief... . (&c., down to highest over) two hundred Ga/ilas. 2. And the Blessed One went to the hermitage of 1 The Gasilas (i.e. ascetics wearing matted hair) are Brahmanical vanaprasthas. The description of their ascetic life given in many passages of the Gataka Atthavazmana and of the Apadana exactly agrees with the picture of the forest life of the tAdBcoe which so frequently occurs in the Mahabharata. In the Mahavagga (VI, 35, 2) it is expressly stated that the Gaflas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Ga/ila is ‘isipabbaggam pabbagati’ (frequently in the Gat. Atth.), i. e. leaving the world and becoming a Rishi. I, 15,3. ADMISSION TO THE ORDER OF BHIKKHUS. IIQ the Ga/ila Uruvel4 Kassapa; having gone there, he said to the Ga¢ila Uruvela Kassapa: ‘If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.’ ‘It is not disagreeable to me, great Samama, but there is a savage Naga (or Serpent) king of great magical power’, a dreadfully venomous serpent; let him do no harm to you.’ And a second time the Blessed One said to the Gatila Uruvelé Kassapa: ‘If it is not disagreeable,’ , ‘It is not disagreeable,’ &c. ASE SE Ue, > ‘And a third time the Blessed on it ‘ Tf itt is i oN not disagreeable,’ &c..... Moe a, ‘It is not disagreeable,’ &c..... a aaet ‘ ‘He is not likely to do any harm to me. Pray, ~ Kassapa, allow me a place in the room where your fire is kept.’ ‘Stay there, great Samavza, as you wish it.’ 3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’.
2Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’. And the Naga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: ‘What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, 1 Iddhi. Compare the passages referred to by Rh. D. in ‘ Buddhist Suttas from the Pali,’ pp. 2, 40, 259; and further Mahavagga VI, 15, 8, and Kullavagga VII, 1, 4, and VII, 2, 1. 2 Satim upaéthapetva. Sati is here a more precise idea than memory. 120 MAHAVAGGA. I, 15, 4. and marrow of this Naga; but were to conquer the fire, which he will send forth, by my fire.’ 4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Naga, who could not master his rage’, sent forth flames. And the Blessed One, converting his body into fire’, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Ga/silas, surrounding the fire room, said: ‘Truly the countenance of the great Samaza is beautiful, but the Naga will do harm to him*.’ 5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow. of that Naga, and conquering the N4ga’s fire by his fire, threw him into his alms-bowl, and showed him to the Gadila Uruvela Kassapa (saying), ‘Here you see the Naga, Kassapa ; his fire has been conquered by my fire.’ Then the Ga¢ila Uruvel4 Kassapa thought: ‘Truly the great Samava possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Naga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arah4) as I am.’ 64. Near the Nerazgar4 river the Blessed One 1 Buddhaghosa explains makkha by kodha. 2 Compare Kullavagga IV, 4, 4, where Dabba also tegodhatum samapaggati, that is, his finger is on fire. ® Compare the Editor’s corrections at Kullavagga, p. 363. * In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know I, 1g, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I2I1 said to the Gatila Uruvel4 Kassapa: ‘If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.’ ‘It is not disagreeable to me, great Samaza, but in your own behalf I warn you .off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’ ‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’
3There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’ ‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’ When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men’, joyful | and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men’, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Ga/ilas looked at the fire room (saying), ‘Truly the countenance of the great Samamza is beautiful, but the N4ga will do harm to him.’ 7. And when that night had elapsed, the flames of the Naga were extinguished, but the variouscoloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours any other instance in the Pali Pisakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Maha-padhana Sutta. 1 Literally, ‘the Snake among men,’ or ‘the Elephant among men’ (manussan4go). 122 MAHAVAGGA. I, 16, 1. appeared on the Angirasa’s! body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brahmaza (saying), ‘Here you see the Naga, Kassapa; his fire has been conquered by my fire.’ And the Ga¢ila Uruvel4 Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: ‘Stay with me, great Samaza, I will daily provide you with food.’ End of the first Wonder. 16. 1. And the Blessed One resided in a certain grove near the hermitage of the Gaéila Uruvela Kassapa. And on a beautiful night the four Mahdrdgas%, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands. 2. And when that night had elapsed, the Gazila Uruvelé Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Samama, the meal is ready. Who were they, great Samaza, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to * According to Vedic tradition the Gautamas, as is well known, belong to the Angirasa tribe. 2 See chap. 4. 4. I,17,2. ADMISSION TO THE ORDER OF BHIKKHUS, 123 the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?’ ‘They were the four Mahdragas, Kassapa, who came to me in order to hear my preaching.’
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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