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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And when they had come there they bowed down before the Blessed One and took their seats on one side. But those eighty thousand overseers over the townships paid more respect in their hearts to the venerable SAgata than to the Blessed One’. And the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand ? Pafikaya nimuggitva 'ti sopanassa he/ha addhakandap4s4nena nimuggitva (Comm.). . * ViharapakkhayAyan ti vihfrapaksante khayfyam. * Samannfharantiti pas&davasena punappunam manasikaronti (Buddhaghosa), ; B 2 4 MAHAVAGGA. V, 1,8 overseers over the townships; and he addressed the venerable Sagata, and said: ‘ Show them now, Sagata, a still greater wonder, beyond the power of men.’ ‘Even so, Lord!’ said the venerable SAgata, in assent, to the Blessed One. And rising up into the air he walked, and stood, and sat, and lay down, and gave forth smoke and fire, and disappeared in the sky. , 8. Then the venerable SAgata, when he had shown in the open sky wonders of various kinds beyond the power of men, fell down with his head at the feet of the Blessed One, and said to the Blessed One: ‘My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord, is the Blessed One; and I am the disciple.’ Then those eighty thousand overseers over the townships thinking, ‘Wonderful is it, most marvellous! If even the pupil be so mighty and so powerful, how much more then the master!’ paid more respect in their hearts to the Blessed One than to the venerable Sagata. g. Then the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships, and held to them a discourse in due order; that is to say, he spake to them of giving, of righteousness, of heaven, of the danger, the worthlessness, the depravity of lusts, and of the advantages of renunciation. And when the Blessed One perceived that they had become pliant, softened, unprejudiced, upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; (that is to say), Suffering, its Origin, its Cessation, and the Path. V,1, 11. RULES FOR FOOT-CLOTHING, SEATS, ETC. 5 Just as a clean cloth, from which all stain has been washed away, would readily take the dye, just even so did those eighty thousand overseers over the townships obtain, even while sitting there, the pure and spotless Eye of the Truth ; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution.
21o. And having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, they said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has thé Blessed One preached the doctrine in many ways. We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus ; may the Blessed One receive us from this day forth while our life lasts as his disciples who have taken their refuge in Him.’ 11. And Sona Ko/ivisa thought : ‘As I understand the Dhamma proclaimed by the Blessed One, it is not easy to a person living as a layman to lead a wholly perfect and pure and altogether consummate ! life of holiness. What if I were to cut off my hair and beard, and to put on yellow robes, and give up the world, and go forth into the houseless state.’ 1 Sankhalikhita, See Boehtlingk-Roth s. v. Likhita. 6 MAHAVAGGA. V, 1, 12. And those eighty thousand overseers over the townships, having expressed their joy and delight at the words of the Blessed One, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right sides towards him, went away. 12, And Soma Kodivisa, soon after those eighty thousand overseers over the townships had departed; went to the place where the Blessed One was. And when he had come there he bowed down before the Blessed One and took his seat on one side. Sitting on one side Sova Kodfivisa said to the Blessed One: ‘As I understand the Dhamma proclaimed by the Blessed One (&c., as in § 11, down to:) and go forth into the houseless state. I desire, Lord, to cut off my hair and beard, and to put on yellow robes, and to give up the world, and to go forth into the houseless state. May the Blessed One, Lord, ordain me.’ Thus Sova Ko/ivisa received from the Blessed One the pabbagg4 and upasampada4 ordinations. And the venerable Sova, soon after his upasampada, dwelt in the Sttavana grove. 13. As he, with eager determination, was walking up and down there, his feet were injured, and the place in which he walked became covered with blood, like a slaughter-house for oxen. Then in the mind of the venerable Sova, who had gone apart and was plunged in meditation, there sprung up this thought: ‘Though I have become one of those disciples of the Blessed One who live in the exercise of strenuous determination, yet my heart has not been set free from the Asavas through absence of craving. And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good
3And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good V, 1,18. RULES FOR FOOT-CLOTHING, SEATS, ETC. 7 deeds. Let me now, then, returning to the lower state}, enjoy my wealth and do good deeds.’ 14. Now the Blessed One perceived in his mind the thought of the heart of the venerable Soza; and as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he disappeared from the hill of the Vulture’s Peak, and appeared in the Sttavana grove. And the Blessed One, as he was passing through the sleeping-places (of the Bhikkhus), came up, with a multitude of Bhikkhus, to the place where the venerable Sova had walked up and down. When the Blessed One saw that the place where the venerable Sova had walked up and down was covered with blood, he addressed the Bhikkhus, and said: ‘Whose walking-place? is this, O Bhikkhus, which is covered with blood, like a slaughter-house for oxen ?’ ‘As the venerable Sova, Lord, was walking up and down here with eager determination, his feet were injured; and so this place has become covered with blood, like a slaughter-house for oxen.’ 15. Then the Blessed One went on to the house in which the venerable Soma was living, and sat down there on a seat made ready for him. And the venerable Sova bowed down before the Blessed 1 That is to say, the state of a layman (Hin@y’ 4vattitv4). * Kankama, for which there is no real equivalent in English. In speaking of later periods the word ‘cloister’ is sometimes a correct rendering, for the places in which the recluses walked up and down, thinking, were then in some cases paved and even roofed. The Chinese pilgrim I-tsing has a description of such a stone kankama, which he saw at the great monastery at Nalanda (Indian Antiquary, X, 192). In this passage it only means a narrow, open, space of ground, levelled and cleared for the purpose. " 8 MAHAVAGGA. V, 1, 16. One, and took his seat on one side. And when he was thus seated, the Blessed One addressed the venerable Soma, and said: ‘Is it not true, Sova, that in your mind, when you had gone apart and were plunged in meditation, there sprung up this thought : “Though I have become (&c., as in § 13, down to the end)?”’ ‘Even so, Lord!’ ‘Now what think you, Sova,—you were skilled, were you not, when you formerly lived in the world, in the music of the lute ?’ © ‘That was so, Lord!’ ‘Now what think you, Soza,—when the strings of your lute! were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ 16. ‘Now what think you, Sovza,—when the strings of your lute were too loose, had your lute then any sound 2, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ .
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.
1And when they had come there they bowed down before the Blessed One and took their seats on one side. But those eighty thousand overseers over the townships paid more respect in their hearts to the venerable SAgata than to the Blessed One’. And the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand ? Pafikaya nimuggitva 'ti sopanassa he/ha addhakandap4s4nena nimuggitva (Comm.). . * ViharapakkhayAyan ti vihfrapaksante khayfyam. * Samannfharantiti pas&davasena punappunam manasikaronti (Buddhaghosa), ; B 2 4 MAHAVAGGA. V, 1,8 overseers over the townships; and he addressed the venerable Sagata, and said: ‘ Show them now, Sagata, a still greater wonder, beyond the power of men.’ ‘Even so, Lord!’ said the venerable SAgata, in assent, to the Blessed One. And rising up into the air he walked, and stood, and sat, and lay down, and gave forth smoke and fire, and disappeared in the sky. , 8. Then the venerable SAgata, when he had shown in the open sky wonders of various kinds beyond the power of men, fell down with his head at the feet of the Blessed One, and said to the Blessed One: ‘My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord, is the Blessed One; and I am the disciple.’ Then those eighty thousand overseers over the townships thinking, ‘Wonderful is it, most marvellous! If even the pupil be so mighty and so powerful, how much more then the master!’ paid more respect in their hearts to the Blessed One than to the venerable Sagata. g. Then the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships, and held to them a discourse in due order; that is to say, he spake to them of giving, of righteousness, of heaven, of the danger, the worthlessness, the depravity of lusts, and of the advantages of renunciation. And when the Blessed One perceived that they had become pliant, softened, unprejudiced, upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; (that is to say), Suffering, its Origin, its Cessation, and the Path. V,1, 11. RULES FOR FOOT-CLOTHING, SEATS, ETC. 5 Just as a clean cloth, from which all stain has been washed away, would readily take the dye, just even so did those eighty thousand overseers over the townships obtain, even while sitting there, the pure and spotless Eye of the Truth ; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution.
21o. And having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, they said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has thé Blessed One preached the doctrine in many ways. We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus ; may the Blessed One receive us from this day forth while our life lasts as his disciples who have taken their refuge in Him.’ 11. And Sona Ko/ivisa thought : ‘As I understand the Dhamma proclaimed by the Blessed One, it is not easy to a person living as a layman to lead a wholly perfect and pure and altogether consummate ! life of holiness. What if I were to cut off my hair and beard, and to put on yellow robes, and give up the world, and go forth into the houseless state.’ 1 Sankhalikhita, See Boehtlingk-Roth s. v. Likhita. 6 MAHAVAGGA. V, 1, 12. And those eighty thousand overseers over the townships, having expressed their joy and delight at the words of the Blessed One, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right sides towards him, went away. 12, And Soma Kodivisa, soon after those eighty thousand overseers over the townships had departed; went to the place where the Blessed One was. And when he had come there he bowed down before the Blessed One and took his seat on one side. Sitting on one side Sova Kodfivisa said to the Blessed One: ‘As I understand the Dhamma proclaimed by the Blessed One (&c., as in § 11, down to:) and go forth into the houseless state. I desire, Lord, to cut off my hair and beard, and to put on yellow robes, and to give up the world, and to go forth into the houseless state. May the Blessed One, Lord, ordain me.’ Thus Sova Ko/ivisa received from the Blessed One the pabbagg4 and upasampada4 ordinations. And the venerable Sova, soon after his upasampada, dwelt in the Sttavana grove. 13. As he, with eager determination, was walking up and down there, his feet were injured, and the place in which he walked became covered with blood, like a slaughter-house for oxen. Then in the mind of the venerable Sova, who had gone apart and was plunged in meditation, there sprung up this thought: ‘Though I have become one of those disciples of the Blessed One who live in the exercise of strenuous determination, yet my heart has not been set free from the Asavas through absence of craving. And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good
3And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good V, 1,18. RULES FOR FOOT-CLOTHING, SEATS, ETC. 7 deeds. Let me now, then, returning to the lower state}, enjoy my wealth and do good deeds.’ 14. Now the Blessed One perceived in his mind the thought of the heart of the venerable Soza; and as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he disappeared from the hill of the Vulture’s Peak, and appeared in the Sttavana grove. And the Blessed One, as he was passing through the sleeping-places (of the Bhikkhus), came up, with a multitude of Bhikkhus, to the place where the venerable Sova had walked up and down. When the Blessed One saw that the place where the venerable Sova had walked up and down was covered with blood, he addressed the Bhikkhus, and said: ‘Whose walking-place? is this, O Bhikkhus, which is covered with blood, like a slaughter-house for oxen ?’ ‘As the venerable Sova, Lord, was walking up and down here with eager determination, his feet were injured; and so this place has become covered with blood, like a slaughter-house for oxen.’ 15. Then the Blessed One went on to the house in which the venerable Soma was living, and sat down there on a seat made ready for him. And the venerable Sova bowed down before the Blessed 1 That is to say, the state of a layman (Hin@y’ 4vattitv4). * Kankama, for which there is no real equivalent in English. In speaking of later periods the word ‘cloister’ is sometimes a correct rendering, for the places in which the recluses walked up and down, thinking, were then in some cases paved and even roofed. The Chinese pilgrim I-tsing has a description of such a stone kankama, which he saw at the great monastery at Nalanda (Indian Antiquary, X, 192). In this passage it only means a narrow, open, space of ground, levelled and cleared for the purpose. " 8 MAHAVAGGA. V, 1, 16. One, and took his seat on one side. And when he was thus seated, the Blessed One addressed the venerable Soma, and said: ‘Is it not true, Sova, that in your mind, when you had gone apart and were plunged in meditation, there sprung up this thought : “Though I have become (&c., as in § 13, down to the end)?”’ ‘Even so, Lord!’ ‘Now what think you, Sova,—you were skilled, were you not, when you formerly lived in the world, in the music of the lute ?’ © ‘That was so, Lord!’ ‘Now what think you, Soza,—when the strings of your lute! were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ 16. ‘Now what think you, Sovza,—when the strings of your lute were too loose, had your lute then any sound 2, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ .
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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