Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And the Ligéfavis went in the carriages as far as the ground was passable for carriages (&c., as in §§ 1, 2, down to:) ‘Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.’ 1 Ambak4ya, which Buddhaghosa explains by itthikaya, comp. the well-known Mantra, Vagasaneyi Samhit4 23.18: Ambe ambike ’mb4like, &c. Probably the word ambaké is a contemptuous form intended here at the same time to convey an allusion to the mango- (amba-) gardens which Ambap§lf possessed, and from which she was named. Comp. Rh. D.’s note at Mah4parinibb4na Sutta II, 19. 108 MAHAVAGGA. VI, 30, 5. ‘I have promised, O Ligéfavis, to dine to-morrow with Ambapéli the courtezan.’ 5. And the Blessed One, after having dwelt at Kofigdma as long as he thought fit, went to “7atika. There the Blessed One dwelt at (AtikA, in the Brick Hall (Gi#gak4vasatha). And when the night had elapsed, the courtezan Ambapalt ordered in her park excellent food (&c., as in chap. 28. 101, down to :) she sat down near him. Sitting near him the courtezan Ambaplt said to the Blessed One: ‘I give up this Ambapili grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the Arama. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapiali by religious discourse, rose from his seat and went to the Mahdvana. There the Blessed One dwelt at Veséali, in the Mah4vana, in the Kdf4g4ra-s4la. End of the Lié4/avi BhAanavara. 31. 1. At that time many distinguished Li#éavis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Samgha. At that time Stha, the general-in-chief (of the Lik&favis), a disciple of the Nigavztha sect, was sitting in that assembly. And Siha, the general, thought: ‘ Truly 1 Replace ‘the Magadha ministers Sunfdha and Vassakara’ by ‘the courtezan Ambapili,’ and instead of ‘Reverend Gotama,’ read ‘Lord.’ VI, 31, 3- ON MEDICAMENTS. Io 31; 3 he, the Blessed One, must be the Arahat Buddha, since these many distinguished Ligé/avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I were to go and visit him, the Arahat Buddha.’ 2. And Siha, the general, went to the place where the Nigaz¢ha Nataputta? was; having approached him, he said to the Nigaztha NAtaputta: ‘I wish, Lord, to go and visit the Samana Gotama.’ ‘Why should you, Siha, who believe in the result of actions? (according to their moral merit), go to visit the Samaza Gotama, who denies the result of actions? For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’ Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him.
2For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’ Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him. 3. And a second time many distinguished Li&khavis were sitting together (&c., as in §§ 1, 2, down to the end). And a third time many distinguished Liké/avis were sitting together, &c. And a third time Stha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Lig&havis, who are sitting here together assembled in the town-hall, speak in so many ways 1 The founder of the NigaéAa sect, who is, according to the important discovery of Professors Buhler and Jacobi, identical with the Mahfvira of the Gain legends. See Jacobi’s Preface to the Kalpasfitra, pp. 1 seq. ® Kiriyavada. 110 : MAHAVAGGA, VI, 31, 4 in praise of the Buddha, of the Dhamma, and of the Samgha. What are the Nigaz¢has to me, whether they give their consent or not? What if I were to go without asking the Nigaz/kas for their consent, to visit him, the Blessed One, the Arahat Buddha.’ 4. And Stha, the general, went out of Vesdli with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Stha, the general, said to the Blessed One: ‘I have heard, Lord, that the Samaza Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: “The Samaza Gotama denies the result of actions,” &c.—do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.’ 51. ‘There is a way, Stha, in which one speaking truly could say of me: “The Samaza Gotama denies action?; he teaches the doctrine of nonaction; and in this doctrine he trains his disciples.” 1 A part of the following discourse is the same as Suttavibhanga, Parag. I, 1, 3. 3 ¢The doctrine of non-action,’ and ‘the doctrine of action,’ VI, 31, 5. ON MEDICAMENTS. III ‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samaza Gotama maintains action!; he teaches the doctrine of action ; and in this doctrine he trains his disciples.” ‘And again, Stha, there is a way in which one speaking truly could say of me: “The Samana Gotama maintains annihilation? ; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.”
3; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.” ‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samana Gotama proclaims contemptibleness*; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples.” ‘And again, &c.: “The Samaza Gotama proclaims Vinaya‘; he teaches the doctrine of Vinaya ; and in this doctrine he trains his disciples.” ‘And again, &c.: “The Samasza Gotama proclaims Tapas$, &c.” ‘And again, &c. : “The Samaza Gotama is apagabbha®*; he teaches the doctrine of apagabbhaté, &c.” taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see § 6. 1 See note 2, p. 110. 2 Ukkhedavada (‘the doctrine of annihilation’) is the doctrine that death is the annihilation of existence (‘ukshedavad4 sato sattassa ukkhedam vinisam vibhavam paffadpenti. Brahmagdlasutta). But in this discourse the word is taken in a peculiar sense ; comp. § 7. 3 Gegukkhité. See § 7. * «Right conduct.’ But in this discourse it is also taken in the sense of ‘ putting away’ (scil. evil); see § 8. 5 © Self-mortification,’ literally, ‘burning,’ in which sense the word is taken in § 8. * Apagabbha (apragalbha) and apagabbhaté ordinarily mean 112 MAHAVAGGA. VI, 31, 6. ‘And again, &c.: “The Samaza Gotama is confident!; he teaches the doctrine of confidence, &c.” 6. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama denies action ; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?” I teach, Stha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Stha, one speaking truly could say of me: “ The Samaza Gotama, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “ The Samaza Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?” I teach, Stha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c.” 7. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?” I proclaim, Stha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama
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 the Ligéfavis went in the carriages as far as the ground was passable for carriages (&c., as in §§ 1, 2, down to:) ‘Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.’ 1 Ambak4ya, which Buddhaghosa explains by itthikaya, comp. the well-known Mantra, Vagasaneyi Samhit4 23.18: Ambe ambike ’mb4like, &c. Probably the word ambaké is a contemptuous form intended here at the same time to convey an allusion to the mango- (amba-) gardens which Ambap§lf possessed, and from which she was named. Comp. Rh. D.’s note at Mah4parinibb4na Sutta II, 19. 108 MAHAVAGGA. VI, 30, 5. ‘I have promised, O Ligéfavis, to dine to-morrow with Ambapéli the courtezan.’ 5. And the Blessed One, after having dwelt at Kofigdma as long as he thought fit, went to “7atika. There the Blessed One dwelt at (AtikA, in the Brick Hall (Gi#gak4vasatha). And when the night had elapsed, the courtezan Ambapalt ordered in her park excellent food (&c., as in chap. 28. 101, down to :) she sat down near him. Sitting near him the courtezan Ambaplt said to the Blessed One: ‘I give up this Ambapili grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the Arama. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapiali by religious discourse, rose from his seat and went to the Mahdvana. There the Blessed One dwelt at Veséali, in the Mah4vana, in the Kdf4g4ra-s4la. End of the Lié4/avi BhAanavara. 31. 1. At that time many distinguished Li#éavis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Samgha. At that time Stha, the general-in-chief (of the Lik&favis), a disciple of the Nigavztha sect, was sitting in that assembly. And Siha, the general, thought: ‘ Truly 1 Replace ‘the Magadha ministers Sunfdha and Vassakara’ by ‘the courtezan Ambapili,’ and instead of ‘Reverend Gotama,’ read ‘Lord.’ VI, 31, 3- ON MEDICAMENTS. Io 31; 3 he, the Blessed One, must be the Arahat Buddha, since these many distinguished Ligé/avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I were to go and visit him, the Arahat Buddha.’ 2. And Siha, the general, went to the place where the Nigaz¢ha Nataputta? was; having approached him, he said to the Nigaztha NAtaputta: ‘I wish, Lord, to go and visit the Samana Gotama.’ ‘Why should you, Siha, who believe in the result of actions? (according to their moral merit), go to visit the Samaza Gotama, who denies the result of actions? For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’ Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him.
2For the Samaza Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’ Then the desire to go and to visit the Blessed One, which had arisen in Stha, the general, abated in him. 3. And a second time many distinguished Li&khavis were sitting together (&c., as in §§ 1, 2, down to the end). And a third time many distinguished Liké/avis were sitting together, &c. And a third time Stha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Lig&havis, who are sitting here together assembled in the town-hall, speak in so many ways 1 The founder of the NigaéAa sect, who is, according to the important discovery of Professors Buhler and Jacobi, identical with the Mahfvira of the Gain legends. See Jacobi’s Preface to the Kalpasfitra, pp. 1 seq. ® Kiriyavada. 110 : MAHAVAGGA, VI, 31, 4 in praise of the Buddha, of the Dhamma, and of the Samgha. What are the Nigaz¢has to me, whether they give their consent or not? What if I were to go without asking the Nigaz/kas for their consent, to visit him, the Blessed One, the Arahat Buddha.’ 4. And Stha, the general, went out of Vesdli with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Stha, the general, said to the Blessed One: ‘I have heard, Lord, that the Samaza Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: “The Samaza Gotama denies the result of actions,” &c.—do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.’ 51. ‘There is a way, Stha, in which one speaking truly could say of me: “The Samaza Gotama denies action?; he teaches the doctrine of nonaction; and in this doctrine he trains his disciples.” 1 A part of the following discourse is the same as Suttavibhanga, Parag. I, 1, 3. 3 ¢The doctrine of non-action,’ and ‘the doctrine of action,’ VI, 31, 5. ON MEDICAMENTS. III ‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samaza Gotama maintains action!; he teaches the doctrine of action ; and in this doctrine he trains his disciples.” ‘And again, Stha, there is a way in which one speaking truly could say of me: “The Samana Gotama maintains annihilation? ; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.”
3; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.” ‘And again, Stha, there is a way in which one speaking truly could say of me: “ The Samana Gotama proclaims contemptibleness*; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples.” ‘And again, &c.: “The Samaza Gotama proclaims Vinaya‘; he teaches the doctrine of Vinaya ; and in this doctrine he trains his disciples.” ‘And again, &c.: “The Samasza Gotama proclaims Tapas$, &c.” ‘And again, &c. : “The Samaza Gotama is apagabbha®*; he teaches the doctrine of apagabbhaté, &c.” taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see § 6. 1 See note 2, p. 110. 2 Ukkhedavada (‘the doctrine of annihilation’) is the doctrine that death is the annihilation of existence (‘ukshedavad4 sato sattassa ukkhedam vinisam vibhavam paffadpenti. Brahmagdlasutta). But in this discourse the word is taken in a peculiar sense ; comp. § 7. 3 Gegukkhité. See § 7. * «Right conduct.’ But in this discourse it is also taken in the sense of ‘ putting away’ (scil. evil); see § 8. 5 © Self-mortification,’ literally, ‘burning,’ in which sense the word is taken in § 8. * Apagabbha (apragalbha) and apagabbhaté ordinarily mean 112 MAHAVAGGA. VI, 31, 6. ‘And again, &c.: “The Samaza Gotama is confident!; he teaches the doctrine of confidence, &c.” 6. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama denies action ; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?” I teach, Stha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Stha, one speaking truly could say of me: “ The Samaza Gotama, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “ The Samaza Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?” I teach, Stha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c.” 7. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?” I proclaim, Stha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama
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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