Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In this way, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama ‘irresolute’ and ‘irresolution.’ But here the words are taken in quite another sense, with a pun that cannot be rendered in English ; see § 9. 1 See § 9. VI, 31, 8. ON MEDICAMENTS. 113 proclaims contemptibleness, &c.?” I deem, Stha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c. 8. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama proclaims Vinaya, &c.?” I teach, Siha, the doing away? with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c. ‘And in which way is it, Siha, that one speaking truly could say of me: “The Samaza Gotama proclaims Tapas, &c.?” I teach, Stha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away*. He who has freed himself, Siha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out*, so that they are destroyed* and cannot grow up again—such a 1 Vinay4ya. * Tapantya, connected with tapas. 5 Tala vatthukata. See Buddhaghosa’s e phrase in Vinaya Pisaka, vol. iii, p. 267. 4 Anabhavam gat4 (see the correction, Vinaya Pifaka, vol. ii, p. 363), literally, ‘They are gone to non-existence.’ Buddhaghosa takes great pains in explaining anabh4va; and he quotes also a various reading anubh4va ; see Vinaya Pisaka, vol. iii, p. 267. But anabhava is correct, and must be understood as a synonym of abhava. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp. 100 seq.; Weber, Hala, p- 16; Pischel’s note on Hemaéandra II, 190; Curtius, Griechische (t7] I rr4 MAHAVAGGA. VI, 31, 9- person do I call accomplished in Tapas. Now the Tathagata, Stha, has freed himself from all conditions, &c. In this way, &c. g. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is apagabbha (irresolute!), &c.?” He who has freed himself, Stha, from the necessity of returning in future into a mother’s womb?, and of being reborn into new existences, who has reoted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again—such a person do I call apagabbha. Now the Tathagata, Siha, has freed himself, &c. In this way, &c.
2Now the Tathagata, Siha, has freed himself, &c. In this way, &c. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is confident, &c.?” I am confident, Stha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.’ 80. When he had spoken thus, Stha, the general, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him,’ ‘Consider first, Stha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.’ Etymologie, 5th edition, p. 306 (dvdedvos, &c.). Another P&li word containing this prefix ana- is anamata,anamatagga; see, for instance, Gataka HI, p. 56. ' See § 5 with our note. * Into a‘gabbha.’ ‘Apagabbha’ is taken here as ‘not subject to returning to a gabbha.’ VI, 31, 11. ON MEDICAMENTS. TIS ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “Consider first, &c.” Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Ves4li (and cry): “ Stha, the general, has become our disciple!” But the Blessed One says to me: “Consider first, &c.” For the second time, Lord, I take my refuge in the Blessed One, and in the Dhamma, and in the Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’ 11. ‘For a long time, Stha, drink has been offered to the Nigaz¢has in your house’. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).’ ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “For a long time, &c.” I have been told, Lord: ‘‘The Samaza Gotama says: ‘To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; _to no one else’s pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.’” But the Blessed One exhorts me to give also to the Nigamthas. Well, Lord, we will see what will be season- 1 Literally, ‘your house has been an op4na to the Niganthas.’ Opana may be either avap4na or, as Buddhaghosa seems to understand it, udapana (compare oka = udaka). I 2 116 MAHAVAGGA. VI, 31, 12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.’
3I 2 116 MAHAVAGGA. VI, 31, 12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.’ 12. And the Blessed One preached to Siha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One: ‘ Lord, may the Blessed One 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 Siha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And Stha, the general, gave order to a certain man (among his subalterns, saying), ‘Go, my friend, and see if there is any meat to be had? And when that night had elapsed, Stha, the general, ordered excellent food (&c., as in chap. 23. 5, down tothe end). . 13. At that time a great number of Nigaz¢has (running) through Ves4li, from road to road and from cross-way to cross-way’, with outstretched arms, cried : ‘ To-day Siha, the general, has killed a great ox and has made a meal for the Samaza Gotama; the Samawza Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!’ Then a certain man went to the place where Stha, ' About pavattamamsa, see the note at chap. 23. 2. 9 See X, 1, 9. VI, 32, 1. ON MEDICAMENTS. 117 the general, was. Having approached him he said to Siha, the general, into his ear: ‘Please, Lord, have you noticed that a great number of Nigazéhas (running) through Veséli, &c. ?’ ‘Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.’ 14. And Sitha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end). In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said: ‘Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukkaZa offence. ‘I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).’ 32, 1. Now at that time Ves4li was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living’ by gleaning, or through favour.
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.
1In this way, &c.” ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama ‘irresolute’ and ‘irresolution.’ But here the words are taken in quite another sense, with a pun that cannot be rendered in English ; see § 9. 1 See § 9. VI, 31, 8. ON MEDICAMENTS. 113 proclaims contemptibleness, &c.?” I deem, Stha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c. 8. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama proclaims Vinaya, &c.?” I teach, Siha, the doing away? with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c. ‘And in which way is it, Siha, that one speaking truly could say of me: “The Samaza Gotama proclaims Tapas, &c.?” I teach, Stha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away*. He who has freed himself, Siha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out*, so that they are destroyed* and cannot grow up again—such a 1 Vinay4ya. * Tapantya, connected with tapas. 5 Tala vatthukata. See Buddhaghosa’s e phrase in Vinaya Pisaka, vol. iii, p. 267. 4 Anabhavam gat4 (see the correction, Vinaya Pifaka, vol. ii, p. 363), literally, ‘They are gone to non-existence.’ Buddhaghosa takes great pains in explaining anabh4va; and he quotes also a various reading anubh4va ; see Vinaya Pisaka, vol. iii, p. 267. But anabhava is correct, and must be understood as a synonym of abhava. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp. 100 seq.; Weber, Hala, p- 16; Pischel’s note on Hemaéandra II, 190; Curtius, Griechische (t7] I rr4 MAHAVAGGA. VI, 31, 9- person do I call accomplished in Tapas. Now the Tathagata, Stha, has freed himself from all conditions, &c. In this way, &c. g. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is apagabbha (irresolute!), &c.?” He who has freed himself, Stha, from the necessity of returning in future into a mother’s womb?, and of being reborn into new existences, who has reoted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again—such a person do I call apagabbha. Now the Tathagata, Siha, has freed himself, &c. In this way, &c.
2Now the Tathagata, Siha, has freed himself, &c. In this way, &c. ‘And in which way is it, Stha, that one speaking truly could say of me: “The Samaza Gotama is confident, &c.?” I am confident, Stha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.’ 80. When he had spoken thus, Stha, the general, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him,’ ‘Consider first, Stha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.’ Etymologie, 5th edition, p. 306 (dvdedvos, &c.). Another P&li word containing this prefix ana- is anamata,anamatagga; see, for instance, Gataka HI, p. 56. ' See § 5 with our note. * Into a‘gabbha.’ ‘Apagabbha’ is taken here as ‘not subject to returning to a gabbha.’ VI, 31, 11. ON MEDICAMENTS. TIS ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “Consider first, &c.” Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Ves4li (and cry): “ Stha, the general, has become our disciple!” But the Blessed One says to me: “Consider first, &c.” For the second time, Lord, I take my refuge in the Blessed One, and in the Dhamma, and in the Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’ 11. ‘For a long time, Stha, drink has been offered to the Nigaz¢has in your house’. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).’ ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “For a long time, &c.” I have been told, Lord: ‘‘The Samaza Gotama says: ‘To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; _to no one else’s pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.’” But the Blessed One exhorts me to give also to the Nigamthas. Well, Lord, we will see what will be season- 1 Literally, ‘your house has been an op4na to the Niganthas.’ Opana may be either avap4na or, as Buddhaghosa seems to understand it, udapana (compare oka = udaka). I 2 116 MAHAVAGGA. VI, 31, 12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.’
3I 2 116 MAHAVAGGA. VI, 31, 12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.’ 12. And the Blessed One preached to Siha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One: ‘ Lord, may the Blessed One 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 Siha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And Stha, the general, gave order to a certain man (among his subalterns, saying), ‘Go, my friend, and see if there is any meat to be had? And when that night had elapsed, Stha, the general, ordered excellent food (&c., as in chap. 23. 5, down tothe end). . 13. At that time a great number of Nigaz¢has (running) through Ves4li, from road to road and from cross-way to cross-way’, with outstretched arms, cried : ‘ To-day Siha, the general, has killed a great ox and has made a meal for the Samaza Gotama; the Samawza Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!’ Then a certain man went to the place where Stha, ' About pavattamamsa, see the note at chap. 23. 2. 9 See X, 1, 9. VI, 32, 1. ON MEDICAMENTS. 117 the general, was. Having approached him he said to Siha, the general, into his ear: ‘Please, Lord, have you noticed that a great number of Nigazéhas (running) through Veséli, &c. ?’ ‘Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.’ 14. And Sitha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end). In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said: ‘Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukkaZa offence. ‘I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).’ 32, 1. Now at that time Ves4li was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living’ by gleaning, or through favour.
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.