Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See Abhidh4nappadfpika, verse 468, and above, chap. 14. 7, at the end. * Of her husband’s? * Pavattamamsa, which Buddhaghosa explains, ‘matassa mamsam.’ Pavatta means ‘already existing,’ opposed to what is brought into existence for a special purpose, and pavattamamsa is said here, therefore, in order to exclude uddissa-kata-mamsa (meat of animals killed especially for them), which Bhikkhus were not allowed to partake of (see chap. 31. 14). Compare also pavattaphala-bhogana at Gtaka I, p. 6. [17] G 82 MAHAVAGGA. VI, 23, 4. and get the strength out of this meat. In such and such a Vihara is a sick Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick ;'—(speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed. 4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant: ‘Where is Suppiyé ?’ ‘She lies in the inner room, Sir.’ Then Suppiya, the lay-devotee, went to the place where Suppiyé, the lay-devotee, was; having approached her he said to Suppiy4, the lay-devotee: ‘Why are you lying down ?’ ‘T am sick.’ ; ‘What is the matter with you ?’ Then Suppiy4, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee, said: ‘Oh wonderful! oh astonishing! How believing and how pious is this SuppiyA who gives even her own flesh (to the indigent). What else can there be which she would not give ?’ (Speaking thus), joyful and elated he went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. 5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: ‘ 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. Then Suppiya, the lay-devotee, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted VI, 23, 7. ON MEDICAMENTS. 83 the Blessed One, and passing round him with his right side towards him, went away. And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-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 4tvara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them. 6. And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’ ‘She is sick, Lord.’ ‘Well, let her come here.’ ‘She is not able to do so, Lord.’
2When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’ ‘She is sick, Lord.’ ‘Well, let her come here.’ ‘She is not able to do so, Lord.’ ‘Well then you must take her and carry her (to me).’ Then Suppiya, the lay-devotee, took Suppiy4, the lay-devotee, and carried her (to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon. 7. And Suppiya, the lay-devotee, and Suppiy4, the lay-devotee (thought): ‘Oh wonderful! oh astonishing! What high power and great faculties the Tathagata possesses, in that in the moment the Blessed One has seen (Suppiy4), that great wound has been healed; and there is good skin there, G 2 84 MAHAVAGGA. VI, 23, 8. with the tiny hairs thereon ;’—(thinking thus), joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiya, the laydevotee, by religious discourse, rose from his seat and went away. 8. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Who was it, O Bhikkhus, who asked Suppiy4, the lay-devotee, for meat ?’ When he had spoken thus, that Bhikkhu said to the Blessed One: ‘It is I, Lord, who asked Suppiyé, the lay-devotee, for meat.’ ‘Has it been brought to you, O Bhikkhu?’ ‘It has been brought, Lord.’ ‘Have you eaten it, O Bhikkhu?’ ‘I have eaten it, Lord.’ ‘And did you enquire, O Bhikkhus, (what) meat it was ?” ‘Lord! I did not enquire about that.’ g. Then the blessed Buddha rebuked him: ‘How can you, O foolish one, eat meat without having enquired (what it is)? It is man’s flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted,’ (&c.) Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ There are, O Bhikkhus, believing, pious people who give VI, 23, 13. ON MEDICAMENTS. 85 up even their own flesh. Let no one, O Bhikkhus, eat man’s flesh. He who does, commits a thulla&faya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He who does, commits a dukka/a offence.’ 10, At that time the king’s elephants died. During a famine the people ate that elephants’ flesh, and when the Bhikkhus came and asked for alms, they _ gave them elephants’ flesh. The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’ They told this thing to the Blessed One.
3The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat elephants’ flesh. He who does, commits a dukkaéa offence.’ 11, At that time the king’s horses died. During a famine (&c., as in § 10, down to :) ‘Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukkaéa offence.’ 12. At that time the people, during a famine, ate dogs’ flesh, and when the Bhikkhus came and asked for alms, they gave them dogs’ flesh. The Bhikkhus ate that dogs’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat dogs’ flesh? Dogs are disgusting and loathsome animals.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat dogs’ flesh. He who does, commits a dukka/Za offence.’ 13. At that time the people, during a famine, ate serpents’ flesh (&c., as in §12, down to:) ‘How can 86 MAHAVAGGA. VI, 23, 14. the Sakyaputtiya Samamas eat serpents’ flesh? Serpents are disgusting and loathsome animals.’ And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One: ‘ There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents’ flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&c., down to:), and passing round him with his right side towards him, went away.’ In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, eat serpents’ flesh. He who does, commits a dukka/a offence.’ 14. At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions’ flesh. The Bhikkhus, having eaten that lions’ flesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions’ flesh, fell upon the Bhikkhus. They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat lions’ flesh. He who does, commits a dukkaéa offence.’ 15. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c., a hyena (&c., as in § 14, down to :) ‘Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukka/a offence.’ VI, 24, 3. ON MEDICAMENTS. 87 24.
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.
1See Abhidh4nappadfpika, verse 468, and above, chap. 14. 7, at the end. * Of her husband’s? * Pavattamamsa, which Buddhaghosa explains, ‘matassa mamsam.’ Pavatta means ‘already existing,’ opposed to what is brought into existence for a special purpose, and pavattamamsa is said here, therefore, in order to exclude uddissa-kata-mamsa (meat of animals killed especially for them), which Bhikkhus were not allowed to partake of (see chap. 31. 14). Compare also pavattaphala-bhogana at Gtaka I, p. 6. [17] G 82 MAHAVAGGA. VI, 23, 4. and get the strength out of this meat. In such and such a Vihara is a sick Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick ;'—(speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed. 4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant: ‘Where is Suppiyé ?’ ‘She lies in the inner room, Sir.’ Then Suppiya, the lay-devotee, went to the place where Suppiyé, the lay-devotee, was; having approached her he said to Suppiy4, the lay-devotee: ‘Why are you lying down ?’ ‘T am sick.’ ; ‘What is the matter with you ?’ Then Suppiy4, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee, said: ‘Oh wonderful! oh astonishing! How believing and how pious is this SuppiyA who gives even her own flesh (to the indigent). What else can there be which she would not give ?’ (Speaking thus), joyful and elated he went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. 5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: ‘ 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. Then Suppiya, the lay-devotee, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted VI, 23, 7. ON MEDICAMENTS. 83 the Blessed One, and passing round him with his right side towards him, went away. And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-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 4tvara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them. 6. And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’ ‘She is sick, Lord.’ ‘Well, let her come here.’ ‘She is not able to do so, Lord.’
2When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘Where is Suppiy4?’ ‘She is sick, Lord.’ ‘Well, let her come here.’ ‘She is not able to do so, Lord.’ ‘Well then you must take her and carry her (to me).’ Then Suppiya, the lay-devotee, took Suppiy4, the lay-devotee, and carried her (to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon. 7. And Suppiya, the lay-devotee, and Suppiy4, the lay-devotee (thought): ‘Oh wonderful! oh astonishing! What high power and great faculties the Tathagata possesses, in that in the moment the Blessed One has seen (Suppiy4), that great wound has been healed; and there is good skin there, G 2 84 MAHAVAGGA. VI, 23, 8. with the tiny hairs thereon ;’—(thinking thus), joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiya, the laydevotee, by religious discourse, rose from his seat and went away. 8. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘Who was it, O Bhikkhus, who asked Suppiy4, the lay-devotee, for meat ?’ When he had spoken thus, that Bhikkhu said to the Blessed One: ‘It is I, Lord, who asked Suppiyé, the lay-devotee, for meat.’ ‘Has it been brought to you, O Bhikkhu?’ ‘It has been brought, Lord.’ ‘Have you eaten it, O Bhikkhu?’ ‘I have eaten it, Lord.’ ‘And did you enquire, O Bhikkhus, (what) meat it was ?” ‘Lord! I did not enquire about that.’ g. Then the blessed Buddha rebuked him: ‘How can you, O foolish one, eat meat without having enquired (what it is)? It is man’s flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted,’ (&c.) Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ There are, O Bhikkhus, believing, pious people who give VI, 23, 13. ON MEDICAMENTS. 85 up even their own flesh. Let no one, O Bhikkhus, eat man’s flesh. He who does, commits a thulla&faya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He who does, commits a dukka/a offence.’ 10, At that time the king’s elephants died. During a famine the people ate that elephants’ flesh, and when the Bhikkhus came and asked for alms, they _ gave them elephants’ flesh. The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’ They told this thing to the Blessed One.
3The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat elephants’ flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat elephants’ flesh. He who does, commits a dukkaéa offence.’ 11, At that time the king’s horses died. During a famine (&c., as in § 10, down to :) ‘Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukkaéa offence.’ 12. At that time the people, during a famine, ate dogs’ flesh, and when the Bhikkhus came and asked for alms, they gave them dogs’ flesh. The Bhikkhus ate that dogs’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samazas eat dogs’ flesh? Dogs are disgusting and loathsome animals.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat dogs’ flesh. He who does, commits a dukka/Za offence.’ 13. At that time the people, during a famine, ate serpents’ flesh (&c., as in §12, down to:) ‘How can 86 MAHAVAGGA. VI, 23, 14. the Sakyaputtiya Samamas eat serpents’ flesh? Serpents are disgusting and loathsome animals.’ And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One: ‘ There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents’ flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&c., down to:), and passing round him with his right side towards him, went away.’ In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, eat serpents’ flesh. He who does, commits a dukka/a offence.’ 14. At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions’ flesh. The Bhikkhus, having eaten that lions’ flesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions’ flesh, fell upon the Bhikkhus. They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, eat lions’ flesh. He who does, commits a dukkaéa offence.’ 15. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c., a hyena (&c., as in § 14, down to :) ‘Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukka/a offence.’ VI, 24, 3. ON MEDICAMENTS. 87 24.
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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