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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. And the Gaféilas (who had come with Nadi Kassapa (&c., as in § 19). 22. And the Gatila Gay4 Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Gatilas, saying,‘Go and look after my brothers,’ and went himself with his two hundred Gatilas to the venerable Uruvel4 Kassapa (&c., as above). ; 23. And the Gatilas (who had come with Gaya Kassapa (&c., as in § 19). 24. 1} At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and 1 This is evidently a remark added to the text by a reader or commentator. 134 MAHAVAGGA. I, 21, 1. were lit up, could not be extinguished and were extinguished ; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred. - 21. 1, And the Blessed One, after having dwelt at Uruvela as long as he thought fit, went forth to GayAsisa!, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas before. There near Gayd, at Gayd4sisa, the Blessed One dwelt together with those thousand Bhikkhus. 2. There the Blessed One thus addressed the Bhikkhus: ‘Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning ? ‘The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance ; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair. 3. ‘The ear is burning, sounds are burning, &c. ...+ The nose is burning, odours are burning, &c. * According to General Cunningham, Gaydsisa (‘the head of Gaya’) is the mountain of Brahmayoni near Gaya. Arch. Rep. III, 107. I,21,4. ADMISSION TO THE ORDER OF BHIKKHUS. 135 . .. The tongue is burning, tastes are burning, &c..... The body is burning, objects of contact are burning, &c. .... The mind is burning, thoughts are burning, &c.... .?
2Arch. Rep. III, 107. I,21,4. ADMISSION TO THE ORDER OF BHIKKHUS. 135 . .. The tongue is burning, tastes are burning, &c..... The body is burning, objects of contact are burning, &c. .... The mind is burning, thoughts are burning, &c.... .? 4. ‘Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c..... , down to,... thoughts!). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.’ When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Asavas. Here ends the sermon on ‘ The Burning.’ End of the third Bhazavara concerning the Wonders done at Uruvela. 1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense. 136 MAHAVAGGA. I, 22, 1. 22, 1. And the Blessed One, after having dwelt at Gaydsisa as long as he thought fit, went forth to Ragagaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. And the Blessed One, wandering from place to place, came to Ragagaha. There the Blessed One dwelt near Ragagaha, in the Lad¢hivana pleasure garden, near the sacred shrine of Supati¢tha?. 2. Then the Magadha king Seniya Bimbisdra heard : ‘The Samaza Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Ragagaha and is staying near Ragagaha, in the La¢¢hivana pleasure garden, near the sacred shrine of Supatitéha. Of Him the blessed Gotama such a glorious fame is spread abroad: “ Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas; to all beings, Samazas and Brahmazas,
3He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas; to all beings, Samazas and Brahmazas, La¢thivana (Sansk. yash/ivana), literally, ‘stick forest,’ means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: ‘In 1862, when I was at RaAjgir (i.e. Ragagaha), I heard the bambu forest always spoken of as Jaktiban; . . . I fixed the position of the bambu forest to the south-west of Rajgir on the hill lying between the hot-springs of Tapoban and old Ragagrtha.’ Reports, III, 140. The word we have rendered sacred shrine is Ketiya. I, 22,4. ADMISSION TO THE ORDER OF BHIKKHUS. 137 gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter ; he proclaims a consummate, perfect, and pure life.” It is good to obtain the sight of holy men (Arahats) like that.’ 3. And the Magadha king Seniya Bimbisdra, surrounded by twelve myriads of Magadha Brahmazas and_ householders!, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brahmazas and householders some also respectfully saluted the Blessed One and sat down near him; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him; some bent their clasped hands towards the Blessed One and sat down near him; some shouted out their name and their family name before the Blessed One and sat down near him; some silently sat down near him. 4. Now those twelve myriads of Magadha Brahmazas and householders thought: ‘How now is this? has the great Samaza placed himself under the spiritual direction of Uruvela Kassapa, or has Uruvela Kassapa placed himself under the spiritual direction of the great Samaza ?’ And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brahmazas and householders, addressed the venerable Uruvel4 Kassapa 1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Compare Rh. D.’s note on Mah4-sudassana Sutta, p. 260. 138 MAHAVAGGA, I, 22, 5. in this stanza: ‘What knowledge have you gained, O inhabitant of Uruvela, that has induced you, who were renowned for your penances!, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted ?’ (Kassapa replied): ‘ It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of ?; because I understood that whatever belongs to existence® is filth, therefore I took no more delight in sacrifices and offerings‘.’
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.
121. And the Gaféilas (who had come with Nadi Kassapa (&c., as in § 19). 22. And the Gatila Gay4 Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Gatilas, saying,‘Go and look after my brothers,’ and went himself with his two hundred Gatilas to the venerable Uruvel4 Kassapa (&c., as above). ; 23. And the Gatilas (who had come with Gaya Kassapa (&c., as in § 19). 24. 1} At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and 1 This is evidently a remark added to the text by a reader or commentator. 134 MAHAVAGGA. I, 21, 1. were lit up, could not be extinguished and were extinguished ; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred. - 21. 1, And the Blessed One, after having dwelt at Uruvela as long as he thought fit, went forth to GayAsisa!, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas before. There near Gayd, at Gayd4sisa, the Blessed One dwelt together with those thousand Bhikkhus. 2. There the Blessed One thus addressed the Bhikkhus: ‘Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning ? ‘The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance ; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair. 3. ‘The ear is burning, sounds are burning, &c. ...+ The nose is burning, odours are burning, &c. * According to General Cunningham, Gaydsisa (‘the head of Gaya’) is the mountain of Brahmayoni near Gaya. Arch. Rep. III, 107. I,21,4. ADMISSION TO THE ORDER OF BHIKKHUS. 135 . .. The tongue is burning, tastes are burning, &c..... The body is burning, objects of contact are burning, &c. .... The mind is burning, thoughts are burning, &c.... .?
2Arch. Rep. III, 107. I,21,4. ADMISSION TO THE ORDER OF BHIKKHUS. 135 . .. The tongue is burning, tastes are burning, &c..... The body is burning, objects of contact are burning, &c. .... The mind is burning, thoughts are burning, &c.... .? 4. ‘Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c..... , down to,... thoughts!). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.’ When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Asavas. Here ends the sermon on ‘ The Burning.’ End of the third Bhazavara concerning the Wonders done at Uruvela. 1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense. 136 MAHAVAGGA. I, 22, 1. 22, 1. And the Blessed One, after having dwelt at Gaydsisa as long as he thought fit, went forth to Ragagaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gatilas before. And the Blessed One, wandering from place to place, came to Ragagaha. There the Blessed One dwelt near Ragagaha, in the Lad¢hivana pleasure garden, near the sacred shrine of Supati¢tha?. 2. Then the Magadha king Seniya Bimbisdra heard : ‘The Samaza Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Ragagaha and is staying near Ragagaha, in the La¢¢hivana pleasure garden, near the sacred shrine of Supatitéha. Of Him the blessed Gotama such a glorious fame is spread abroad: “ Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas; to all beings, Samazas and Brahmazas,
3He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas; to all beings, Samazas and Brahmazas, La¢thivana (Sansk. yash/ivana), literally, ‘stick forest,’ means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: ‘In 1862, when I was at RaAjgir (i.e. Ragagaha), I heard the bambu forest always spoken of as Jaktiban; . . . I fixed the position of the bambu forest to the south-west of Rajgir on the hill lying between the hot-springs of Tapoban and old Ragagrtha.’ Reports, III, 140. The word we have rendered sacred shrine is Ketiya. I, 22,4. ADMISSION TO THE ORDER OF BHIKKHUS. 137 gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter ; he proclaims a consummate, perfect, and pure life.” It is good to obtain the sight of holy men (Arahats) like that.’ 3. And the Magadha king Seniya Bimbisdra, surrounded by twelve myriads of Magadha Brahmazas and_ householders!, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brahmazas and householders some also respectfully saluted the Blessed One and sat down near him; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him; some bent their clasped hands towards the Blessed One and sat down near him; some shouted out their name and their family name before the Blessed One and sat down near him; some silently sat down near him. 4. Now those twelve myriads of Magadha Brahmazas and householders thought: ‘How now is this? has the great Samaza placed himself under the spiritual direction of Uruvela Kassapa, or has Uruvela Kassapa placed himself under the spiritual direction of the great Samaza ?’ And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brahmazas and householders, addressed the venerable Uruvel4 Kassapa 1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Compare Rh. D.’s note on Mah4-sudassana Sutta, p. 260. 138 MAHAVAGGA, I, 22, 5. in this stanza: ‘What knowledge have you gained, O inhabitant of Uruvela, that has induced you, who were renowned for your penances!, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted ?’ (Kassapa replied): ‘ It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of ?; because I understood that whatever belongs to existence® is filth, therefore I took no more delight in sacrifices and offerings‘.’
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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