Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. ‘But if your mind, Kassapa (said the Blessed One’), found there no more delight,—either in visible things, or sounds, or tastes,—what is it in the world of men or gods in which® your mind, Kassapa, now finds delight? Tell me that.’ (Kassapa replied): ‘I have seen the state of peace (i.e. Nirvaza) in which the basis of existence (upadhi*’) and the obstacles to perfection (ki#- 1 Literally, ‘who is known as emaciate.’ This is said with reference to the mortifications practised by the Gasilas or Vanaprasthas. The Mahabhfrata (III, 1499) uses the same adjective (krisa) of a Gafila. Vadano we take for a participle, but it is possible also to read vada no, ‘tell us,’ which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovaddéno for a compound of kisaka and ovadana: tépasanam ovddako anusdsako. 2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere. 5 The Pali word is upadhi, which is translated by Childers, ‘substratum of being.’ See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa). * Here we have the Vedic distinction of greater and smaller sacrifices (yagatayas and guhotayas),. 5 The words ‘said the Blessed One’ (ti Bhagava avoéa) are probably interpolated from a gloss, as they destroy the metre. ® Doubtless Buddhaghosa is right in explaining ko by kva. I, 22,8. ADMISSION TO THE OKDER OF BHIKKHUS. 139 kana?) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state ; therefore I took no more delight in sacrifices and offerings.’ 6. Then the venerable Uruvel4 Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: ‘My teacher, Lord, is the Blessed One, I am his pupil ; my teacher, Lord, is the Blessed One, I am his pupil.” Then those twelve myriads of Magadha Braéhmamzas and householders understood: ‘ Uruvela Kassapa has placed himself under the spiritual direction of the great Samama.’ 7,8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brahmazas and householders, preached to them in due course (&c., as in chap. 7, §§5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brahmazas and householders with Bimbisara at their head, 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
21 Akifvikana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kit#anas, that is, lust, malice, and delusion (so in the Samgiti Sutta of the Digha Nikdya), have ceased to be. It is literally ‘being without the somethings, which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Sumangala Vildsint on the passage in the Samgiti Sutta) explains accordingly kifi#ana by pa/ibodha. , 140 MAHAVAGGA. I, 22, 9. also to the condition of cessation,’ One myriad announced their having become lay-pupils. 9g. Then the Magadha king Seniya Bimbisara, having seen the Truth (&c..... down to) dependent on nobody else for the knowledge of the Teacher’s doctrine, said to the Blessed One: ‘In former days, Lord, when I was a prince, I entertained five wishes ; these are fulfilled now. In former days, Lord, when I was a prince, I wished: “ O that I might be inaugurated as king.” This was my first wish, Lord; this is fulfilled now. “And might then the holy, absolute Sambuddha come into my kingdom.” This was my second wish, Lord; this is fulfilled now. 1o. ‘“And might I pay my respects to Him, the Blessed One.” This was my third wish, Lord; this is fulfilled now. “And might He the Blessed One preach his doctrine (Dhamma) to me.” This was my fourth wish, Lord ; this is fulfilled now. “ And might I understand His, the Blessed One’s doctrine.” This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince; these are fulfilled now. 11. ‘Glorious, Lord! (&c., as in chap. 7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. 12. Then the Magadha king Seniya Bimbisara, 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, went away. I, 22,13. ADMISSION TO THE ORDER OF BHIKKHUS, I4I And when the night had elapsed, the Magadha king Seniya Bimbis4ra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his 4ivara on entered the city of Ragagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas before.
313. At that time Sakka the king of the devas, assuming the appearance of a young Brahman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: ‘The self-controlled One with the self-controlled, with the former Ga/ilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singi gold!, has entered Ragagaha. ‘The emancipated One with the emancipated, with the former Gafilas, &c. ‘He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gafilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singt gold, has entered Ragagaha. ‘He who is possessed of the ten Noble States? + Gold colour is one (the 17th) of the thirty-two lakkhanza which form the characteristics of Buddha as a mah4purisa, ? The ten ariyavasas. Buddhaghosa says: dasasu ariyavasesu vutthavaso. The Samgiti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pat#anga), 2. being possessed of the six good qualities (kAa/anga), 3. being guarded in the one thing (ekarakkha), 4. observing four things (Aaturapassena), 5. rejecting each of the four false truths (panunna pakseka-sakka), 6. seeking right things (samavayasa- 142 MAHAVAGGA. I, 22, 14. and of the ten Powers!, who understands the ten Paths of Kamma? and possesses the ten (attributes of Arahatship)*, the Blessed One, surrounded by ten hundred of followers, has entered Ragagaha.’ 14. The people when they saw Sakka the king of the devas, said: ‘ This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?’ When they talked thus, Sakka the king of the devas addressed those people in this stanza: ‘He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth: his attendant am I.’ 15. And the Blessed One went to the palace of the Magadha king Seniya Bimbiséra. Having gone there, he sat down with the Bhikkhus who followed him, on seats laid out for them. Then the Magadha king Seniya Bimbisara with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at dhesana), 7. having pure aims (an4vila-samkappa), 8. being full of ease (passaddhakaya-samkh§&ra), 9. being emancipated in heart (suvimuttafitta), ro. being emancipated in ideas (suvimuttapaffia). The Samgiti then further enlarges on the meaning of each of these ten. 1 The ten Balas, which are ten kinds of knowledge (%4ma); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78. ° ? Buddhaghosa explains dasadhammavidd by dasakammapathavida.
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.
15. ‘But if your mind, Kassapa (said the Blessed One’), found there no more delight,—either in visible things, or sounds, or tastes,—what is it in the world of men or gods in which® your mind, Kassapa, now finds delight? Tell me that.’ (Kassapa replied): ‘I have seen the state of peace (i.e. Nirvaza) in which the basis of existence (upadhi*’) and the obstacles to perfection (ki#- 1 Literally, ‘who is known as emaciate.’ This is said with reference to the mortifications practised by the Gasilas or Vanaprasthas. The Mahabhfrata (III, 1499) uses the same adjective (krisa) of a Gafila. Vadano we take for a participle, but it is possible also to read vada no, ‘tell us,’ which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovaddéno for a compound of kisaka and ovadana: tépasanam ovddako anusdsako. 2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere. 5 The Pali word is upadhi, which is translated by Childers, ‘substratum of being.’ See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa). * Here we have the Vedic distinction of greater and smaller sacrifices (yagatayas and guhotayas),. 5 The words ‘said the Blessed One’ (ti Bhagava avoéa) are probably interpolated from a gloss, as they destroy the metre. ® Doubtless Buddhaghosa is right in explaining ko by kva. I, 22,8. ADMISSION TO THE OKDER OF BHIKKHUS. 139 kana?) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state ; therefore I took no more delight in sacrifices and offerings.’ 6. Then the venerable Uruvel4 Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: ‘My teacher, Lord, is the Blessed One, I am his pupil ; my teacher, Lord, is the Blessed One, I am his pupil.” Then those twelve myriads of Magadha Braéhmamzas and householders understood: ‘ Uruvela Kassapa has placed himself under the spiritual direction of the great Samama.’ 7,8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brahmazas and householders, preached to them in due course (&c., as in chap. 7, §§5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brahmazas and householders with Bimbisara at their head, 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
21 Akifvikana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kit#anas, that is, lust, malice, and delusion (so in the Samgiti Sutta of the Digha Nikdya), have ceased to be. It is literally ‘being without the somethings, which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Sumangala Vildsint on the passage in the Samgiti Sutta) explains accordingly kifi#ana by pa/ibodha. , 140 MAHAVAGGA. I, 22, 9. also to the condition of cessation,’ One myriad announced their having become lay-pupils. 9g. Then the Magadha king Seniya Bimbisara, having seen the Truth (&c..... down to) dependent on nobody else for the knowledge of the Teacher’s doctrine, said to the Blessed One: ‘In former days, Lord, when I was a prince, I entertained five wishes ; these are fulfilled now. In former days, Lord, when I was a prince, I wished: “ O that I might be inaugurated as king.” This was my first wish, Lord; this is fulfilled now. “And might then the holy, absolute Sambuddha come into my kingdom.” This was my second wish, Lord; this is fulfilled now. 1o. ‘“And might I pay my respects to Him, the Blessed One.” This was my third wish, Lord; this is fulfilled now. “And might He the Blessed One preach his doctrine (Dhamma) to me.” This was my fourth wish, Lord ; this is fulfilled now. “ And might I understand His, the Blessed One’s doctrine.” This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince; these are fulfilled now. 11. ‘Glorious, Lord! (&c., as in chap. 7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. 12. Then the Magadha king Seniya Bimbisara, 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, went away. I, 22,13. ADMISSION TO THE ORDER OF BHIKKHUS, I4I And when the night had elapsed, the Magadha king Seniya Bimbis4ra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his 4ivara on entered the city of Ragagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadilas before.
313. At that time Sakka the king of the devas, assuming the appearance of a young Brahman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: ‘The self-controlled One with the self-controlled, with the former Ga/ilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singi gold!, has entered Ragagaha. ‘The emancipated One with the emancipated, with the former Gafilas, &c. ‘He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gafilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singt gold, has entered Ragagaha. ‘He who is possessed of the ten Noble States? + Gold colour is one (the 17th) of the thirty-two lakkhanza which form the characteristics of Buddha as a mah4purisa, ? The ten ariyavasas. Buddhaghosa says: dasasu ariyavasesu vutthavaso. The Samgiti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pat#anga), 2. being possessed of the six good qualities (kAa/anga), 3. being guarded in the one thing (ekarakkha), 4. observing four things (Aaturapassena), 5. rejecting each of the four false truths (panunna pakseka-sakka), 6. seeking right things (samavayasa- 142 MAHAVAGGA. I, 22, 14. and of the ten Powers!, who understands the ten Paths of Kamma? and possesses the ten (attributes of Arahatship)*, the Blessed One, surrounded by ten hundred of followers, has entered Ragagaha.’ 14. The people when they saw Sakka the king of the devas, said: ‘ This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?’ When they talked thus, Sakka the king of the devas addressed those people in this stanza: ‘He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth: his attendant am I.’ 15. And the Blessed One went to the palace of the Magadha king Seniya Bimbiséra. Having gone there, he sat down with the Bhikkhus who followed him, on seats laid out for them. Then the Magadha king Seniya Bimbisara with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at dhesana), 7. having pure aims (an4vila-samkappa), 8. being full of ease (passaddhakaya-samkh§&ra), 9. being emancipated in heart (suvimuttafitta), ro. being emancipated in ideas (suvimuttapaffia). The Samgiti then further enlarges on the meaning of each of these ten. 1 The ten Balas, which are ten kinds of knowledge (%4ma); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78. ° ? Buddhaghosa explains dasadhammavidd by dasakammapathavida.
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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