Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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 ?” 10. ‘Then, friend, the Bhikkhu Assagi pronounced the following Dhamma sentence: “Of all objects which proceed from a cause, the Tathagata has explained the cause, and He has explained their cessation also ; this is the doctrine of the great Samaza.”’ And the paribbagaka Moggallana, after having heard (&c., as in § 5, down to the end). 24, 1, Then the paribbagaka Moggallana said to the paribbagaka S4riputta: ‘Let us go, friend, and join 1 See §§ 2-4. Instead of ‘ The paribbagaka SAriputta,’ of course, the pronoun of the first person is to be read; instead of ‘The venerable Assagi’ read, ‘The Bhikkhu Assagi;’ and further, the vocative ‘Friend’ (Avuso), addressed to Moggallana, is inserted three or four times in the course of this narration. L 2 148 MAHAVAGGA. I, 24, 2. the Blessed One; that He, the Blessed One, may be our teacher.’ (Sariputta replied): ‘It is on our account, friend, that these two hundred and fifty paribbagakas live here (as followers of Sa#igaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.’ Then Sériputta and Moggallana went to the place where those paribbagakas were; having approached them, they said to the paribbagakas: ‘Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’ (The paribbagakas replied): ‘ It is on your account, Sirs, that we live here, and it is you whom we regard ; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samaza, we all will place ourselves also under the spiritual direction of the great Samaza.’ 2. Then Sériputta and Moggallana went to the place where the paribb4égaka Sazgaya was; having approached him, they said to the paribbagaka Sa#gaya: ‘Friend, we-are going to join the Blessed One; that He, the Blessed One, may be our teacher.’ (Sazgaya replied): ‘ Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’ Anda second time Sdriputta and Moggallana said, &c. And a third time Sdriputta and Moggallana said, &c. (And a third time he replied): ‘Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’ 3. But Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgaya I, 24,3 ADMISSION TO THE ORDER OF BHIKKHUS. 149 began, on the spot, to vomit hot blood from his mouth}.
2But Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgaya I, 24,3 ADMISSION TO THE ORDER OF BHIKKHUS. 149 began, on the spot, to vomit hot blood from his mouth}. And the Blessed One saw them, Sériputta and Moggallana, coming from afar; on seeing them he thus addressed the Bhikkhus: ‘There, O Bhikkhus, two companions arrive, Kolita and Upatissa?; these will be a pair of (true) pupils, a most distinguished, auspicious pair.’ When® (Sériputta and Moggallana), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veduvana, the Teacher, who saw them, foretold about 1 The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p- 330) add that he died. This is not in the Pali text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement. 2 Upatissa was called Sdriputta after his mother (‘The Son of Sari’); Kolita had the family name Moggallana (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka’s well-known edict which has been found at Bairat. The king there quotes ‘The Question of Upatissa’ among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assagi and Sériputta. 8 As to this repetition of what had been related before, comp. the note on chap.15. 6, 7. The words from gambhire down to upadhisamkhaye form a sloka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pali Pifakas in prose. It is this which explains the extraordinary grammatical construction of the first seven words, Compare Rh. D.’s note on the similar instance at Maha-parinibbana Sutta V, 62. The exclamation put into the mouth of Sariputta, and afterwards of Moggallana (above, chap. 23, §§ 8, 10), ought also, perhaps, to be included in the same category. 150 - MAHAVAGGA. I, 245 4- them: ‘These two companions who are now coming— Kolita and Upatissa—these will be a pair of (true) pupils, a most distinguished, auspicious pair.’ 4. Then S4riputta and Moggallana went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Lord, let us receive the pabbagga and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination.
35. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), ‘The Samaza Gotama causes fathers to beget no sons; the Samaza Gotama causes wives to become widows; the Samaza Gotama causes families to become extinct. Now he has ordained one thousand Ga/ilas, and he has ordained these two hundred and fifty paribbagakas who were followers of Sazigaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samaza Gotama. And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: ‘The great Samavza has come to Giribbaga (i.e. Ragagaha) of the Magadha people, leading with him all the followers of Sa#gaya; who will be the . next to be led by him?’ 6. Some Bhikkhus heard those people that were I, 25,1. ADMISSION TO THE ORDER OF BHIKKHUS, I5I1 annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. (He replied): ‘This noise, O Bhikkhus, will not last long ; it will last only seven days; after seven days it will be over. And if they revile you, O Bhikkhus, in this stanza: “ The great Samawa has come, &c.,” you should reply to the revilers in the following stanza ; “It is by means of the true doctrine that the great heroes, the Tath4gatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth ?”’ 7. At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: ‘The great Samamza has come, &c.’ Then the Bhikkhus replied to the revilers in the following stanza: ‘It is by means of the true doctrine, &c.’ Then the people understood: ‘It is by truth, and not by wrong, that the Sakyaputtiya Samamas lead men;’ and thus that noise lasted only seven days, and after seven days it was over. Here ends the narration of the ordination of Sdriputta and Moggallana. End of the fourth Bhdzavara. 25), 1. At that time some Bhikkhus, as they had no upagghayas (preceptors) and received no exhorta- 1 The chief object of the first book being to discuss the regulations for the upasampad4 ordination, at which the preceptor 152 MAHAVAGGA. I, 25, 2. tion and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food', over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise.
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.
1‘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 ?” 10. ‘Then, friend, the Bhikkhu Assagi pronounced the following Dhamma sentence: “Of all objects which proceed from a cause, the Tathagata has explained the cause, and He has explained their cessation also ; this is the doctrine of the great Samaza.”’ And the paribbagaka Moggallana, after having heard (&c., as in § 5, down to the end). 24, 1, Then the paribbagaka Moggallana said to the paribbagaka S4riputta: ‘Let us go, friend, and join 1 See §§ 2-4. Instead of ‘ The paribbagaka SAriputta,’ of course, the pronoun of the first person is to be read; instead of ‘The venerable Assagi’ read, ‘The Bhikkhu Assagi;’ and further, the vocative ‘Friend’ (Avuso), addressed to Moggallana, is inserted three or four times in the course of this narration. L 2 148 MAHAVAGGA. I, 24, 2. the Blessed One; that He, the Blessed One, may be our teacher.’ (Sariputta replied): ‘It is on our account, friend, that these two hundred and fifty paribbagakas live here (as followers of Sa#igaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.’ Then Sériputta and Moggallana went to the place where those paribbagakas were; having approached them, they said to the paribbagakas: ‘Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’ (The paribbagakas replied): ‘ It is on your account, Sirs, that we live here, and it is you whom we regard ; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samaza, we all will place ourselves also under the spiritual direction of the great Samaza.’ 2. Then Sériputta and Moggallana went to the place where the paribb4égaka Sazgaya was; having approached him, they said to the paribbagaka Sa#gaya: ‘Friend, we-are going to join the Blessed One; that He, the Blessed One, may be our teacher.’ (Sazgaya replied): ‘ Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’ Anda second time Sdriputta and Moggallana said, &c. And a third time Sdriputta and Moggallana said, &c. (And a third time he replied): ‘Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’ 3. But Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgaya I, 24,3 ADMISSION TO THE ORDER OF BHIKKHUS. 149 began, on the spot, to vomit hot blood from his mouth}.
2But Sdriputta and Moggallana took with them those two hundred and fifty paribbagakas and went to the Ve/uvana. But the paribbagaka Sazgaya I, 24,3 ADMISSION TO THE ORDER OF BHIKKHUS. 149 began, on the spot, to vomit hot blood from his mouth}. And the Blessed One saw them, Sériputta and Moggallana, coming from afar; on seeing them he thus addressed the Bhikkhus: ‘There, O Bhikkhus, two companions arrive, Kolita and Upatissa?; these will be a pair of (true) pupils, a most distinguished, auspicious pair.’ When® (Sériputta and Moggallana), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veduvana, the Teacher, who saw them, foretold about 1 The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p- 330) add that he died. This is not in the Pali text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement. 2 Upatissa was called Sdriputta after his mother (‘The Son of Sari’); Kolita had the family name Moggallana (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka’s well-known edict which has been found at Bairat. The king there quotes ‘The Question of Upatissa’ among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assagi and Sériputta. 8 As to this repetition of what had been related before, comp. the note on chap.15. 6, 7. The words from gambhire down to upadhisamkhaye form a sloka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pali Pifakas in prose. It is this which explains the extraordinary grammatical construction of the first seven words, Compare Rh. D.’s note on the similar instance at Maha-parinibbana Sutta V, 62. The exclamation put into the mouth of Sariputta, and afterwards of Moggallana (above, chap. 23, §§ 8, 10), ought also, perhaps, to be included in the same category. 150 - MAHAVAGGA. I, 245 4- them: ‘These two companions who are now coming— Kolita and Upatissa—these will be a pair of (true) pupils, a most distinguished, auspicious pair.’ 4. Then S4riputta and Moggallana went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Lord, let us receive the pabbagga and upasampada ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination.
35. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), ‘The Samaza Gotama causes fathers to beget no sons; the Samaza Gotama causes wives to become widows; the Samaza Gotama causes families to become extinct. Now he has ordained one thousand Ga/ilas, and he has ordained these two hundred and fifty paribbagakas who were followers of Sazigaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samaza Gotama. And moreover, when they saw the Bhikkhus, they reviled them in the following stanza: ‘The great Samavza has come to Giribbaga (i.e. Ragagaha) of the Magadha people, leading with him all the followers of Sa#gaya; who will be the . next to be led by him?’ 6. Some Bhikkhus heard those people that were I, 25,1. ADMISSION TO THE ORDER OF BHIKKHUS, I5I1 annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. (He replied): ‘This noise, O Bhikkhus, will not last long ; it will last only seven days; after seven days it will be over. And if they revile you, O Bhikkhus, in this stanza: “ The great Samawa has come, &c.,” you should reply to the revilers in the following stanza ; “It is by means of the true doctrine that the great heroes, the Tath4gatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth ?”’ 7. At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: ‘The great Samamza has come, &c.’ Then the Bhikkhus replied to the revilers in the following stanza: ‘It is by means of the true doctrine, &c.’ Then the people understood: ‘It is by truth, and not by wrong, that the Sakyaputtiya Samamas lead men;’ and thus that noise lasted only seven days, and after seven days it was over. Here ends the narration of the ordination of Sdriputta and Moggallana. End of the fourth Bhdzavara. 25), 1. At that time some Bhikkhus, as they had no upagghayas (preceptors) and received no exhorta- 1 The chief object of the first book being to discuss the regulations for the upasampad4 ordination, at which the preceptor 152 MAHAVAGGA. I, 25, 2. tion and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food', over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise.
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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