Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 5 Buddhaghosa explains dasabhi & fipeto by supplying asekhehi dhammehi. The first eight of the ten asekh4 dhamma consist in the full perfection of samm4dié¢hi (right belief) and the — other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of samm4naza (right knowledge) and samm4vimutti (right emancipation). I, 22,18. ADMISSION TO THE ORDER OF BHIKKHUS. 143 its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. 16. Sitting near him the Magadha king Seniya | Bimbisdra thought: ‘Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life ?’ 17. And the Magadha king Seniya Bimbisdra thought: ‘There is the Ve/uvana}, my pleasure garden, which is not too far from the town and not. too near, suitable for going and coming, .... (&c., down to a retired life). What if I were to make an offering of the Ve/uvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?’ 18, And the Magadha king Seniya Bimbisdra took a golden vessel (with water in it, to be poured over the Buddha’s hand); and dedicated (the garden) to the Blessed One (by saying), ‘I give up this Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head’ The Blessed One accepted the 4rama (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha king Seniya 1 The site of the Ve/uvana (‘bambu forest’) near Ragagaha has not yet been discovered. ‘It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham’s map of Ragagrtha (pl. xiv, Reports, vol. i), were found by him’ (Rh. D., ‘ Buddhism,’ p. 62 note). 144 MAHAVAGGA. I, 23,1. Bimbisara by religious discourse, rose from his seat and went away. And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I allow you, O Bhikkhus, to receive the donation of an Arama (a park).’ 23. 1, At that‘time Sa#gaya, a paribb4gaka (wandering ascetic), resided at Ragagaha with a great retinue of paribbagakas, with two hundred and fifty paribbagakas. At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’
2At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’ 2. Now one day the venerable Assagi in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his Aivara on, entered the city of Ragagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deportment. Now the paribbagaka Sériputta saw the venerable Assagi, who went through Ragagaha for alms, whose walking, &c., was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought; ‘ Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahat- - ship. What if I were to approach this Bhikkhu and I, 23,4. ADMISSION TO THE ORDER OF BHIKKHUS. 145 to ask him: “In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?”’ 3. Now the paribbagaka Sériputta thought : ‘This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something *’ And the venerable Assagi, having finished his alms-pilgrimage through Ragagaha, went back with the food he had received. Then the paribbagaka Sariputta went to the place where the venerable Assagi was; having approached him, he exchanged greeting with the venerable Assagi; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbagaka S4riputta said to the venerable Assagi: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess? ?’ 4. (Assagi replied): ‘There is, friend, the great Samaza Sakyaputta, an ascetic of the Sakya tribe ; in His, the Blessed One’s, name have I retired from the world; He, the Blessed One, is my teacher; and His, the Blessed One’s, doctrine do I profess.’ mma 1 This seems to us the meaning of atthikehi upawnatam maggam. Sé4riputta followed Assagi as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request. 2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). [13] L 146 MAHAVAGGA. I, 23, 5. ‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’
32 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). [13] L 146 MAHAVAGGA. I, 23, 5. ‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’ ‘I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.’ Then the paribbagaka S4riputta said to the venerable Assagi: ‘ Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?’ 5. Then the venerable Assagi pronounced to the paribbagaka Sériputta the following text of. the Dhamma: ‘Of all objects which proceed from a cause, the Tath4gata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samama!,’ And the paribbagaka Sdriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ (And he said): ‘ If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i. e. Nirvaza), (the state) which has remained unseen 1 This famous stanza doubtless alludes to the formula of the twelve Nidanas (see chap. 1. 2) which explains the origination and cessation of what are called here ‘dhamma hetuppabhava’’ Hetu and paksaya (the word so frequently used in the formula of the Nidanas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, ‘proximate cause,’ and paksaya (pratyaya), ‘concurrent occasion ;’ but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it. I, 24,1. ADMISSION TO THE ORDER OF BHIKKHUS. 147 through many myriads of Kappas (world-ages) of the past.’ 6. Then the paribbagaka Sariputta went to the place where the paribbagaka Moggallana was. And the paribbagaka Moggallana saw the paribbagaka Sdriputta coming from afar; seeing him he said to the paribbagaka Sariputta: ‘Your countenance, friend, is serene ; your complexion is pure and bright. Have you then really reached the immortal, friend ?’ ‘Yes, friend, I have attained to the immortal.’ ‘And how, friend, have you done so ?’ 7-9. ‘I saw, friend, the Bhikkhu Assagi who went through RAgagaha for alms (&c.', down to:); “ But I will tell you in short what it means.” ‘“ Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?”
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.
1The 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. 5 Buddhaghosa explains dasabhi & fipeto by supplying asekhehi dhammehi. The first eight of the ten asekh4 dhamma consist in the full perfection of samm4dié¢hi (right belief) and the — other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of samm4naza (right knowledge) and samm4vimutti (right emancipation). I, 22,18. ADMISSION TO THE ORDER OF BHIKKHUS. 143 its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. 16. Sitting near him the Magadha king Seniya | Bimbisdra thought: ‘Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life ?’ 17. And the Magadha king Seniya Bimbisdra thought: ‘There is the Ve/uvana}, my pleasure garden, which is not too far from the town and not. too near, suitable for going and coming, .... (&c., down to a retired life). What if I were to make an offering of the Ve/uvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?’ 18, And the Magadha king Seniya Bimbisdra took a golden vessel (with water in it, to be poured over the Buddha’s hand); and dedicated (the garden) to the Blessed One (by saying), ‘I give up this Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head’ The Blessed One accepted the 4rama (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha king Seniya 1 The site of the Ve/uvana (‘bambu forest’) near Ragagaha has not yet been discovered. ‘It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham’s map of Ragagrtha (pl. xiv, Reports, vol. i), were found by him’ (Rh. D., ‘ Buddhism,’ p. 62 note). 144 MAHAVAGGA. I, 23,1. Bimbisara by religious discourse, rose from his seat and went away. And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I allow you, O Bhikkhus, to receive the donation of an Arama (a park).’ 23. 1, At that‘time Sa#gaya, a paribb4gaka (wandering ascetic), resided at Ragagaha with a great retinue of paribbagakas, with two hundred and fifty paribbagakas. At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’
2At that time Sdriputta and Moggallana (two young Brahmamas) led a religious life as followers of Sa#gaya the paribbagaka ; these had given their word to each other: ‘ He who first attains to the immortal (amata, i.e. Nirv4za) shall tell the other one.’ 2. Now one day the venerable Assagi in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his Aivara on, entered the city of Ragagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deportment. Now the paribbagaka Sériputta saw the venerable Assagi, who went through Ragagaha for alms, whose walking, &c., was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought; ‘ Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahat- - ship. What if I were to approach this Bhikkhu and I, 23,4. ADMISSION TO THE ORDER OF BHIKKHUS. 145 to ask him: “In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?”’ 3. Now the paribbagaka Sériputta thought : ‘This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something *’ And the venerable Assagi, having finished his alms-pilgrimage through Ragagaha, went back with the food he had received. Then the paribbagaka Sariputta went to the place where the venerable Assagi was; having approached him, he exchanged greeting with the venerable Assagi; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbagaka S4riputta said to the venerable Assagi: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess? ?’ 4. (Assagi replied): ‘There is, friend, the great Samaza Sakyaputta, an ascetic of the Sakya tribe ; in His, the Blessed One’s, name have I retired from the world; He, the Blessed One, is my teacher; and His, the Blessed One’s, doctrine do I profess.’ mma 1 This seems to us the meaning of atthikehi upawnatam maggam. Sé4riputta followed Assagi as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request. 2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). [13] L 146 MAHAVAGGA. I, 23, 5. ‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’
32 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). [13] L 146 MAHAVAGGA. I, 23, 5. ‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’ ‘I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.’ Then the paribbagaka S4riputta said to the venerable Assagi: ‘ Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?’ 5. Then the venerable Assagi pronounced to the paribbagaka Sériputta the following text of. the Dhamma: ‘Of all objects which proceed from a cause, the Tath4gata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samama!,’ And the paribbagaka Sdriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ (And he said): ‘ If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i. e. Nirvaza), (the state) which has remained unseen 1 This famous stanza doubtless alludes to the formula of the twelve Nidanas (see chap. 1. 2) which explains the origination and cessation of what are called here ‘dhamma hetuppabhava’’ Hetu and paksaya (the word so frequently used in the formula of the Nidanas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, ‘proximate cause,’ and paksaya (pratyaya), ‘concurrent occasion ;’ but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it. I, 24,1. ADMISSION TO THE ORDER OF BHIKKHUS. 147 through many myriads of Kappas (world-ages) of the past.’ 6. Then the paribbagaka Sariputta went to the place where the paribbagaka Moggallana was. And the paribbagaka Moggallana saw the paribbagaka Sdriputta coming from afar; seeing him he said to the paribbagaka Sariputta: ‘Your countenance, friend, is serene ; your complexion is pure and bright. Have you then really reached the immortal, friend ?’ ‘Yes, friend, I have attained to the immortal.’ ‘And how, friend, have you done so ?’ 7-9. ‘I saw, friend, the Bhikkhu Assagi who went through RAgagaha for alms (&c.', down to:); “ But I will tell you in short what it means.” ‘“ Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?”
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.
No commentary for this page.